Day 347: Contemplative Prayer

Contemplative prayer is the prayer of the child of God, of the forgiven sinner who agrees to welcome the love by which he is loved and who wants to respond to it by loving even more. But he knows that the love he is returning is poured out by the Spirit in his heart, for everything is grace from God. Contemplative prayer is the poor and humble surrender to the loving will of the Father in ever deeper union with his beloved Son. CCC 2712

Today's reading from the Catechism is about the third expression of prayer: contemplative prayer. It has been described as the deepest and highest form of prayer. Essentially, one gazes into the face of God, totally surrendering oneself to Him in prayer. Like a child, aware of how finite we are, looking to the Infinite, our Father, who is love itself and truly cares about us. Saints like John of the Cross, Francis of Assisi, and Teresa of Avila are known for such contemplative prayer.

The Catechism Compendium summarizes what contemplative prayer is:

Contemplative prayer is a simple gaze upon God in silence and love. It is a gift of God, a moment of pure faith during which the one praying seeks Christ, surrenders himself to the loving will of the Father, and places his being under the action of the Holy Spirit. Saint Teresa of Avila defines contemplative prayer as the intimate sharing of friendship, “in which time is frequently taken to be alone with God who we know loves us.” (#571)

The Catechism Companion Vol III has some good commentary on this:

In meditative prayer, we are thinking about things such as books by saints or events in heaven. Contemplation, in contrast, involves focusing on Jesus, a gaze upon the Lord himself... We must choose to spend time with God and stick with it in spite of difficulties.  Learning the Faith is not just about information transfer, but it is about transformation and conversion. (p. 210)

Finally, Fr. Mike Schmitz was interviewed, wherein he speaks about contemplative prayer:

Day 346: Meditation and Vocal Prayer

Through His Word, God speaks to man. By words, mental or vocal, our prayer takes flesh. Yet it is most important that the heart should be present to him to whom we are speaking in prayer: "Whether or not our prayer is heard depends not on the number of words, but on the fervor of our souls." CCC 2700

In today's reading, the Catechism discusses expressions of prayer, meditation and vocal. For vocal prayer, we have the example of Jesus Himself, from the liturgical prayers He gave in the synagogue, to His giving us the Our Father prayer, to even His prayers of anguish in Gethsemane (CCC 2701). Because we are body and soul, this form of prayer is thoroughly human, our need to express vocally what is in our hearts and the depths of our souls. From praising God to begging Him for understanding and relief. Meditation is where our "mind seeks to understand the why and how of the Christian life" through Scripture, writings of the Fathers or spiritual leaders, holy icons, the splendor of God's creation, etc. (CCC 2705). Through such meditative prayer, our thoughts, imagination, emotions, and desires are all engaged to "deepen our convictions of faith, prompt the conversion of our heart, and strengthen our will to follow Christ" (CCC 2708).

The Catechism Companion Vol III has some good commentary on this:

Vocal prayer involves expressing thoughts through words, emphasizing the connection between body and soul. Using words in prayer is not mere repetition. Words are an expression of what is in our hearts. Vocal prayer is indispensable for us... Prayer comes from the depths of our souls but often involves an outward manifestation... The ultimate goal of meditation is to focus on Jesus, but it also involves making the teachings of the Scriptures personal. Meditating on what we read helps us internalize and assimilate the teachings, allowing us to make the wisdom our own. (p. 208)

Day 345: Animated by Prayer

The most appropriate places for prayer are personal or family oratories, monasteries, places of pilgrimage, and above all the church, which is the proper place for liturgical prayer for the parish community and the privileged place for Eucharistic adoration. CCC 2696

Today's reading from the Catechism is short, consisting of a few paragraphs and an In Brief. First, is on where to pray. I sometimes find it helpful to stop at the parish church for a Rosary before the Tabernacle, and at other times, in my prayer corner at home. Prayer is what is most important, and it can be done anywhere, except for liturgical prayer, which is at church during Mass. 

The Catechism Compendium gives a summary of what places are conducive to prayer, which is essentially a repeat of CCC 2696 quoted above:

One can pray anywhere, but the choice of an appropriate place is not a matter of indifference when it comes to prayer. The church is the proper place for liturgical prayer and Eucharistic adoration. Other places also help one to pray, such as a “prayer corner” at home, a monastery, or a shrine. (#566)

For icons in one's prayer corner, there are many choices on where to obtain them, but I personally have found Legacy Icons and some shops on Etsy like Athos Icons. The two named are both Eastern Orthodox, but do quality work.

Having a regular prayer life and being animated by prayer is briefly covered next. 

The Catechism Companion Vol III has some good commentary on this:

Prayer is an essential part of our lives. We need to make time for it every day. In order to pray without ceasing, we need to set aside definite times for prayer. The Catechism notes three kinds of prayer: "vocal, meditative, and contemplative" (CCC 2699). Each of these types of prayer are built on being attentive to God. (p. 206) 

Day 344: Guides for Prayer

The witnesses who have preceded us into the kingdom, [Heb 12:1] especially those whom the Church recognizes as saints, share in the living tradition of prayer by the example of their lives, the transmission of their writings, and their prayer today. They contemplate God, praise him, and constantly care for those whom they have left on earth. When they entered into the joy of their Master, they were "put in charge of many things." [Mt 25:21] Their intercession is their most exalted service to God's plan. We can and should ask them to intercede for us and for the whole world. CCC 2683

In today's reading, the Catechism discusses guides for prayer. By this, it means things such as the home, the "domestic church," where we first learn prayer from our families as children and sustain our prayer lives later on. Priests and Religious lead by personal example, and should assist in the formation of prayer lives in all Christians, with trusted and experienced spiritual directors taking perhaps a more direct role. Catechesis, particularly of the young but also for adults needing such, helps in forming a proper prayer life, as well as reading and meditating upon the written Word of God. Finally, prayer groups are most helpful. I personally find TMIY to be very useful and supportive for prayer, just a group of ordinary guys in the parish coming together for Christ, but there are many others.

The saints, though, are our models for prayer, not only in the examples they gave in how they lived their lives for Christ here on earth, but in the unceasing prayers of praise to God and intercession for those of us battling against sin in the Church Militant. There are many I respect and look to for guidance, but my favorites have to be Sts. John & Matthew the Apostles, Augustine of Hippo, John Chrysostom, Patrick of Ireland, Francis of Assisi, Thomas More, Charles de Foucauld, (Blessed) Miguel Pro, and John Paul II. Lately, I've grown interested in Sts. Stephen Protomartyr, Moses the Black, Jose Luis Sanchez del Rio, and the 21 Coptic Martyrs of Libya.

The Catechism Compendium summarizes how the saints are guides for prayer:

The saints are our models of prayer. We also ask them to intercede before the Holy Trinity for us and for the whole world. Their intercession is their most exalted service to God’s plan. In the communion of saints, throughout the history of the Church, there have developed different types of spiritualities that teach us how to live and to practice the way of prayer. (#564)

Finally, Brother Ignatius Pio and Fr. Mark-Mary have a good video explaining why we pray to saints:

Day 343: Praying Through Mary

In prayer, the Holy Spirit unites us to the person of the only Son, in his glorified humanity, through which and in which our filial prayer unites us in the Church with the Mother of Jesus. CCC 2673

In today's reading, the Catechism discusses the tradition of how we pray to Jesus through Mary. This is a stumbling block to many Protestants, but it seems to be quite normal for Catholics, Orthodox, and indeed just about every Apostolic Church I'm aware of. I like how the Catechism goes through each line of the Hail Mary Prayer (CCC 2676-77) and expounds upon the theology behind it. The explanation of how this prayer came to be popular in the West as a substitute among the laity for the Liturgy of the Hours, along with an acknowledgement of Marian devotions in the East, was a nice touch (CCC 2678).

The Catechism Compendium summarizes how Christian prayer is Marian and how the Church prays to Mary:

Because of her singular cooperation with the action of the Holy Spirit, the Church loves to pray to Mary and with Mary, the perfect ‘pray-er’, and to “magnify” and invoke the Lord with her. Mary, in effect, shows us the “Way” who is her Son, the one and only Mediator. Above all, with the Hail Mary, the prayer with which the Church asks the intercession of the Virgin. Other Marian prayers are the Rosary, the Akathistos hymn, the Paraclesis, and the hymns and canticles of diverse Christian traditions. (#562-63)

The Catechism Companion Vol III has some good commentary on this:

The Church honors the Blessed Virgin through the Hail Mary. Most of it is drawn directly from Scripture. Mary is a faultless model of prayer. The Church does not worship Mary. The Trinitarian God is God alone. We worship the Father, Son, and Holy Spirit alone. Mary was with Jesus from the moment of conception until his death. She knew him better than anyone on earth... From the Cross Jesus gave us - the Church - his mother as our mother... The Church recognizes Mary as its mother, and it is always supported by her prayers. (p. 202)

Finally, Fr. Mike Schmit has a great video on the origins of the Rosary:

Day 342: Trinitarian Prayer

In the living tradition of prayer, each Church proposes to its faithful, according to its historic, social, and cultural context, a language for prayer: words, melodies, gestures, iconography. the Magisterium of the Church has the task of discerning the fidelity of these ways of praying to the tradition of apostolic faith; it is for pastors and catechists to explain their meaning, always in relation to Jesus Christ. CCC 2663

In today's reading, the Catechism discusses Trinitarian prayer in the Church. Specifically, prayer to the Father through the name of Jesus Christ, and the role of the Holy Spirit in our prayers.

The Catechism Compendium summarizes the way of our prayer and the role of the Holy Spirit in prayer:

The way of our prayer is Christ because prayer is directed to God our Father, but reaches him only if we pray – at least implicitly – in the name of Jesus. His humanity is, in effect, the only way by which the Holy Spirit teaches us to pray to our Father. Therefore, liturgical prayers conclude with the formula: “Through our Lord Jesus Christ.” Since the Holy Spirit is the interior Master of Christian prayer and “we do not know how to pray as we ought” (Rom 8:26), the Church exhorts us to invoke him and implore him on every occasion: “Come, Holy Spirit!” (#560-61)

The Catechism Companion Vol III has some good commentary on this:

Many alternative forms of "meditation" are promoted in our world and have often usurped the role of Christian prayer. We have to realize that if there is a prayer that does not involve Christ, then it is not Christian prayer. In the Mass, we are offering the sacrifice of the Son to the Father in the power of the Holy Spirit. The three Persons of the Trinity are inseparable, but at times we might focus on one Person of the Trinity in prayer. (p. 200)

Day 341: The Theological Virtues

One enters into prayer as one enters into liturgy: by the narrow gate of faith. Through the signs of his presence, it is the Face of the Lord that we seek and desire; it is his Word that we want to hear and keep. CCC 2656

In today's reading, the Catechism discusses the Three Theological Virtues, mostly focusing on hope, in prayer. The Three Theological Virtues are faith, hope, and charity (love). The Holy Spirit teaches us to pray in hope, which the Church and our personal prayer nourish (CCC 2657). Hope doesn't disappoint us as love is the source of prayer, "poured into our hearts by the Holy Spirit who has been given to us" (Rom 5:5; CCC 2658). 

The Catechism Compendium summarizes the sources of Christian prayer:

They are: the Word of God, which gives us “the surpassing knowledge” of Christ (Phil 3:8); the Liturgy of the Church that proclaims, makes present, and communicates the mystery of salvation; the theological virtues; and everyday situations because in them we can encounter God.

"I love you, Lord, and the only grace I ask is to love you eternally... My God, if my tongue cannot say in every moment that I love you, I want my heart to repeat it to you as often as I draw breath." (The Curé of Ars, St. John Mary Vianney) (#558)

The Catechism Companion Vol III has some good commentary on this:

Participating in the liturgy becomes prayer if we encounter it through faith. In order to participate fully in the Mass, we have to surrender in trust and obedience to God... Our hope and trust are in God's love for us. Even though we fail to return that love as we ought. God's love never fails... Learning about prayer is not enough. We have to put these lessons into practice and actually pray. St. John Vianney's prayer follows the Jesus Prayer in hoping to make every heartbeat a prayer. (p. 198)

Finally, Fr. Mike Schmitz has a great video on what hope is and why we need it:

Day 340: Scripture and the Liturgy

The tradition of Christian prayer is one of the ways in which the tradition of faith takes shape and grows, especially through the contemplation and study of believers who treasure in their hearts the events and words of the economy of salvation, and through their profound grasp of the spiritual realities they experience. CCC 2651

In today's reading, the Catechism discusses Scripture and the Liturgy in prayer. The former gives us sterling examples of how to pray, especially in praising God. While the latter gives us structure, but is itself prayer. In the Mass, we don’t just pray about Jesus, we pray with Him and in Him in Christ’s own self-offering to the Father. We see prayers of repentance, like the Act of Penitence, prayers of praise, like the Gloria, and, of course, the Eucharistic Prayer. Scripture and Liturgy are joined together in the Mass, with Lectio Divina as prayerfully reading and contemplating the Scriptures being part of the Church's life.

The Catechism Compendium summarizes the importance of Tradition in regard to prayer:

In the Church, it is through living Tradition that the Holy Spirit teaches the children of God how to pray. In fact, prayer cannot be reduced to the spontaneous outpouring of an interior impulse; rather, it implies contemplation, study, and a grasp of the spiritual realities one experiences. (#557)

The Catechism Companion Vol III has some good commentary on this:

It is the Holy Spirit who guides us to know what to do in prayer. Prayer is not merely an emotional outburst but must be chosen. We can study Scripture and how others have prayed, but we have to come to pray authentically and not merely imitate others. Scripture and the liturgy of the Church guide us in prayer... We should not simply read Scripture but also pray with it so it becomes a conversation with God... God also communicates with us through the sacraments and especially the Mass. (p. 196) 

Day 339: Prayer of Praise

Prayer of praise is entirely disinterested and rises to God, lauds him, and gives him glory for his own sake, quite beyond what he has done, but simply because HE IS. CCC 2649

In today's reading, the Catechism discusses prayers of praise to God for Who He Is. We see these kinds of prayers all throughout Scripture, most especially in the Psalms like those in the 8th, 103rd, & 150th. In the New Testament too God is praised multiple times, with canticles like Mary's Magnificat (Lk 1:46-55) and Zechariah's Benedictus (Lk 1:68-79), to prayers of praise in the Epistles like those of St. Paul (e.g. Rom 11:33-36), and finally heavenly praise in Revelation (Rev 4:11). This form of prayer "shares in the blessed happiness of the pure of heart who love God in faith before seeing him in glory" and we "bear witness that we are children of God" (CCC 2639). Even in our worst of times, when we feel the lowest and like no one cares, God is worthy of praise from us: "The Lord gave, and the Lord has taken away; blessed be the name of the Lord" (Job 1:21).

The Catechism Compendium summarizes what the prayer of praise is:

Praise is that form of prayer which recognizes most immediately that God is God. It is a completely disinterested prayer: it sings God’s praise for his own sake and gives him glory simply because he is. (#556)

The Catechism Companion Vol III has some good commentary on this:

The Eucharist is a participation in the Son's sacrifice to the Father... "Faith is pure praise" (CCC 2642). When we ask God for things in prayer, this helps us to unite our lives with the saints in heaven, who are interceding for us. Prayers of praise can help to strengthen our faith. Prayers of praise should become a regular part of our day. They can transform us and deepen our relationship with God. (p. 194)

Day 338: Intercession and Thanksgiving

Thanksgiving characterizes the prayer of the Church, which, in celebrating the Eucharist, reveals and becomes more fully what she is. Indeed, in the work of salvation, Christ sets creation free from sin and death to consecrate it anew and make it return to the Father, for his glory. the thanksgiving of the members of the Body participates in that of their Head. CCC 2637

In today's reading, the Catechism discusses prayers of intercession and those of thanksgiving to God. We know, for example, that Christ Himself "the one intercessor with the Father on behalf of all men, especially sinners" (CCC 2634). He is able to intercede and save all those who draw near to God, even the worst of sinners (Heb 7:25). In the Church, intercessory prayer unites with Christ for "the interests of others" (Phil 2:4), even for the benefit of our tormentors (Ac 7:60) as He gave us the example of on the Cross (Lk 23:34). Finally, we have the intercessory prayers of the Blessed Theotokos and "so great a cloud of witnesses" (Heb 12:1), i.e. the Communion of Saints. We see in the writings of St. Paul where we also are to "give thanks in all circumstances; for this is the will of God in Christ Jesus" (1 Thess 5:18).

The Catechism Compendium summarizes what the prayer of intercession consists of and when thanksgiving is given to God:

Intercession consists of asking on behalf of another. It conforms us and unites us to the prayer of Jesus who intercedes with the Father for all, especially sinners. Intercession must extend even to one’s enemies. The Church gives thanks to God unceasingly, above all in celebrating the Eucharist in which Christ allows her to participate in his own thanksgiving to the Father. For the Christian, every event becomes a reason for giving thanks. (#554-55)

The Catechism Companion Vol III has some good commentary on this:

We imitate Jesus when we pray for others... St. Paul encourages us to pray for one another and to ask the saints to pray for us. The Church agrees with the Scriptural prohibition against communicating with the dead. Occult activities are forbidden. As Jesus said, God is the God of the living. The saints are living in Christ. Just as we might pray for someone else who asks us, the saints hear our prayers and intercede for us... The Eucharist is a prayer of thanking God. St. Paul encourages us to thank God no matter what happens. Just as we can ask God for anything, we can thank God in every moment of our lives. (p. 192)

Day 337: Blessing, Adoration, and Petition

On the day of Pentecost, the Spirit of the Promise was poured out on the disciples, gathered "together in one place." While awaiting the Spirit, "all these with one accord devoted themselves to prayer." The Spirit who teaches the Church and recalls for her everything that Jesus said was also to form her in the life of prayer. CCC 2623

In today's reading, the Catechism discusses prayers of blessing, adoration, and petition. All prayer begins with God, who invites our response. The prayer of blessing is "man's response to God's gifts" (CCC 2626). That of adoration is the "attitude of man acknowledging that he is a creature before his Creator" (CCC 2628). This can be done verbally or in song, but also in quiet prayer to the Lord. Finally, prayers of petition are where we "ask, beseech, plead, invoke, entreat, cry out, [or] even 'struggle in prayer'" (CCC 2629). As sinners, we know in such prayers "that we have turned away from our Father" and are "asking for forgiveness" (CCC 2631).

The Catechism Compendium summarizes how the first Christian community in Jerusalem prayed and how the Holy Spirit intervenes in the Church’s prayer:

At the beginning of the Acts of the Apostles it is written that in the first community of Jerusalem, educated in the life of prayer by the Holy Spirit, the faithful “devoted themselves to the teaching of the apostles and to the communal life, to the breaking of the bread, and to the prayers” (Ac 2:42). The Holy Spirit, the interior Master of Christian prayer, forms the Church in the life of prayer and allows her to enter ever more deeply into contemplation of and union with the unfathomable mystery of Christ. The forms of prayer expressed in the apostolic and canonical writings remain normative for Christian prayer. (#548-49)

The Catechism Companion Vol III has some good commentary on this:

A distinctive characteristic of Christian prayer is hope... [W]e pray that the Kingdom of God will come and that we will have the strength and wisdom to help bring it about. We pray for the good of the whole Church. Our prayer honors God because it acknowledges that God is our Father and provider. We can bring anything to prayer.  We should not limit ourselves in prayer. (p. 190) 

Day 336: Jesus Hears Our Prayer

Prayer to Jesus is answered by him already during his ministry, through signs that anticipate the power of his death and Resurrection: Jesus hears the prayer of faith, expressed in words (the leper, Jairus, the Canaanite woman, the good thief)84 or in silence (the bearers of the paralytic, the woman with a hemorrhage who touches his clothes, the tears and ointment of the sinful woman). The urgent request of the blind men, "Have mercy on us, Son of David" or "Jesus, Son of David, have mercy on me!" has been renewed in the traditional prayer to Jesus known as the Jesus Prayer: "Lord Jesus Christ, Son of God, have mercy on me, a sinner!" Healing infirmities or forgiving sins, Jesus always responds to a prayer offered in faith: "Your faith has made you well; go in peace." CCC 2616

In today's reading, the Catechism discusses both Jesus' hearing of our prayers and the prayer of the Blessed Theotokos Mary. Christ hears our prayers and our cries out to Him are efficacious because they are united to His prayer. In Him, Christian prayer is a communion of love with the Father; thus, our petitions are heard by God (Jn 16:24). With the Blessed Theotokos, she intercedes for us with her Son.

The Catechism Compendium summarizes how she prayed:

Mary’s prayer was characterized by faith and by the generous offering of her whole being to God. The Mother of Jesus is also the new Eve, the “Mother of all the living”. She prays to Jesus for the needs of all people. Along with the prayer of Mary at Cana in Galilee, the Gospel gives us the Magnificat (Lk 1:46-55), which is the song both of the Mother of God and of the Church, the joyous thanksgiving that rises from the hearts of the poor because their hope is met by the fulfillment of the divine promises. (#546-47)

The Catechism Companion Vol III has some good commentary on this:

Prayer is not a mantra. Prayers are addressed to a Person. We do not simply recite words, we talk to God. Even if we pray while driving or doing something else, we are directing our attention to God and being reminded that God - Father, Son, and Holy Spirit - holds us in his gaze... Mary sets an example for us to have trust and openness to whatever God wants... The Magnificat of Mary is a model of a prayer of praise. (p. 188)

Matt Fradd at Ascension Presents has a good video on the Jesus Prayer, a simple, yet amazingly beautiful prayer popular among Eastern Christians (both Catholic and Orthodox):

Day 335: Jesus Teaches Us to Pray

From the Sermon on the Mount onwards, Jesus insists on conversion of heart: reconciliation with one's brother before presenting an offering on the altar, love of enemies, and prayer for persecutors, prayer to the Father in secret, not heaping up empty phrases, prayerful forgiveness from the depths of the heart, purity of heart, and seeking the Kingdom before all else. This filial conversion is entirely directed to the Father. CCC 2608

In today's reading, the Catechism discusses how Jesus taught us to pray. Most famously, of course, is the Lord's Prayer (Lk 11:1-4), which is short, humble, and centered on God. He is the model example for us in how He prayed: praying in solitude (Mk 1:35), before great events in His public ministry (e.g., Lk 9:28-36), for others like His disciples (Jn 17), submitting His will to the Father at Gethsemane (Lk 22:42), and interceding for His tormentors while enduring great agony on Cross (Lk 23:34). He taught us that sincerity in prayer was more important than show (Mt 6:6), perseverance in prayer (Lk 18:1-8), humility in prayer even if we think we're unworthy due to sin (Lk 18:9-14), and to have total trust in God when we pray (Mt 7:7-11). 

The Catechism Compendium summarizes how Jesus taught us to pray:

Jesus teaches us to pray not only with the Our Father but also when he prays. In this way he teaches us, in addition to the content, the dispositions necessary for every true prayer: purity of heart that seeks the Kingdom and forgives one’s enemies, bold and filial faith that goes beyond what we feel and understand, and watchfulness that protects the disciple from temptation. (#544)

The Catechism Companion Vol III has some good commentary on this:

In Scripture, we watch Jesus, and his prayer becomes the template. His coming before God consistently, regularly, and persistently is an example for all of us... Faith is not just something we hold in our hearts but something that has to be lived... By the power of the Holy Spirit, God is attentive and present to us, and that has to change the way we pray... As the Father's adopted sons and daughters, we get to take our place with the Son. When we pray, we "ask in his name" (CCC 2614). We pray in the name of the Father, Son, and Holy Spirit and in the name of Jesus. We know that our prayer will be heard and answered in accord with the Father's will. (p. 186)

Day 334: How Jesus Prayed

The Son of God who became Son of the Virgin learned to pray in his human heart. He learns to pray from his mother, who kept all the great things the Almighty had done and treasured them in her heart. He learns to pray in the words and rhythms of the prayer of his people, in the synagogue at Nazareth and the Temple at Jerusalem. But his prayer springs from an otherwise secret source, as he intimates at the age of twelve: "I must be in my Father's house." Here, the newness of prayer in the fullness of time begins to be revealed: his filial prayer, which the Father awaits from his children, is finally going to be lived out by the only Son in his humanity, with and for men. CCC 2599

In today's reading, the Catechism discusses how Jesus prayed. We often see Jesus in prayer, usually in solitude, and frequently before great moments in His public ministry. He must have learned to pray from his Blessed Mother, perhaps even from St. Joseph as well, and from the Jewish tradition in which He was raised. From His origin, no doubt the human nature was influenced in prayer by His divine one in total submission to the Father. It could be said that His whole life is prayer itself in loving communion with the Father. Nowhere is the fervor of His prayer seen more than during His passion on the cross.

The Catechism Compendium summarizes how Jesus prayed during His passion:

The prayer of Jesus during his agony in the garden of Gethsemani and his last words on the cross reveal the depth of his filial prayer. Jesus brings to completion the loving plan of the Father and takes upon himself all the anguish of humanity and all the petitions and intercessions of the history of salvation. He presents them to the Father, who accepts them and answers them beyond all hope by raising his Son from the dead. (#543)

The Catechism Companion Vol III has some good commentary on this:

The prayers of Jesus are examples for us. His prayer as the Son of God demonstrates how we should pray as children of God. We are told that Jesus prayed prior to the important times in his ministry. We may not always know when important times are upon us, so starting each day with prayer is a good practice... Jesus' prayers always expressed the absolute trust and obedience that he has for his Father. The prayers of Jesus were always perfectly aligned with his life... Our prayers and tears and all the prayers and tears of suffering humanity have already been offered to the Father by Jesus, and they have been heard. That is the trust we have in the Father. (p. 184)

Day 333: The Psalms

The Psalms constitute the masterwork of prayer in the Old Testament. They present two inseparable qualities: the personal and the communal. They extend to all dimensions of history, recalling God's promises already fulfilled and looking for the coming of the Messiah. Prayed and fulfilled in Christ, the Psalms are an essential and permanent element of the prayer of the Church. They are suitable for men of every condition and time. CCC 2596-97

Today's reading from the Catechism is set oddly, consisting of just an In Brief starting at CCC 2590. It really should begin at 2585, where King David and the Psalms are discussed, given the title for today. In CCC 2586, we see that "the Psalms both nourished and expressed the prayer of the People of God" from the time of King David to the present day. They were used in the liturgy of the Temple, and continue to be used in the Mass. We see how they continue to "teach us to pray" and praise God in the Psalter (CCC 2587).

The Catechism Compendium summarizes the importance of the Psalms in prayer:

The Psalms are the summit of prayer in the Old Testament: the Word of God becomes the prayer of man. Inseparably both personal and communal, and inspired by the Holy Spirit, this prayer sings of God’s marvelous deeds in creation and in the history of salvation. Christ prayed the Psalms and brought them to fulfillment. Thus, they remain an essential and permanent element of the prayer of the Church suited to people of every condition and time. (#540)

The Catechism Companion Vol III has some good commentary on this:

Praise is essential in our prayer and in our relationship with God. Many of the psalms are prayers glorifying God. The psalms can become our prayer. They nourish us, but they also express the depths of our hearts. Jesus himself recited the psalms, and the psalms point to him. The psalms remind us of God's goodness and faithfulness. We pray the psalms because they remain the Word of God. They remain an ever-present and ever-powerful way to pray... We need to hold on to this in our prayer: a constant characteristic of simplicity, humility, trust, and confidence that even in the darkest of days, even the darkest of moments, God is still with us. (p. 182)

Day 332: Prayer Converts Our Heart

For the People of God, the Temple was to be the place of their education in prayer: pilgrimages, feasts and sacrifices, the evening offering, the incense, and the bread of the Presence (“shewbread") - all these signs of the holiness and glory of God Most High and Most Near were appeals to and ways of prayer. But ritualism often encouraged an excessively external worship. the people needed education in faith and conversion of heart; this was the mission of the prophets, both before and after the Exile. CCC 2581

In today's reading, the Catechism discusses prayer, primarily by focusing on the prophets and the Psalms, as a means of converting our hearts. As the latter is the title for tomorrow's reading, I'm saving David and the Psalms till then. Elijah is presented in Scripture and the Catechism as an example to show that "the prayer of a righteous man has great power in its effects" (Jas 5:16-18). He teaches Zarephath and confirms her faith by crying out to God in prayer and raising her son (1 Kgs 17:7-24). It was at Mount Carmel that his prayer really showed "great power in its effects" as the pagan priests to Ba'al were exposed as frauds while his sacrifice was miraculously consumed (1 Kgs 18:20-46). 

The Catechism Compendium summarizes the role of prayer in the mission of the prophets:

The prophets drew from prayer the light and strength to exhort the people to faith and to conversion of heart. They entered into great intimacy with God and interceded for their brothers and sisters to whom they proclaimed what they had seen and heard from the Lord. Elijah was the father of the prophets, of those who sought the face of God. On Mount Carmel, he achieved the return of the people to the faith, thanks to the intervention of God to whom he prayed: “Answer me, O Lord, answer me!” (1 Kgs 18:37). (#539)

The Catechism Companion Vol III has some good commentary on this:

In the Old Testament, the Temple was where people learned about God and learned to pray. Our churches serve the same role. Sometimes we go through the motions without converting our hearts. Metanoia is a conversion of thought, a conversion of mind. St. Paul encourages us to change how we think, which changes how we act... Elijah called his people to actually conform their hearts to their outward selves. They were going through the motions; he urged them to change their hearts... In order for us to live out our mission, we have to meet God. We have to have prayer... We we pray, we unite our hearts to the heart of God. (p. 180)

Day 331: The Foundations of Prayer

Once the promise begins to be fulfilled (Passover, the Exodus, the gift of the Law, and the ratification of the covenant), the prayer of Moses becomes the most striking example of intercessory prayer, which will be fulfilled in "the one mediator between God and men, the man Christ Jesus." CCC 2574

In today's reading, the Catechism discusses the foundations of prayer. In Moses, we see a man chosen by God, who was curious yet also frightened by the burning bush (Ex 3:1-22), and someone who spoke to Him in contemplative prayer, "face to face, like a man with his friend" (Ex 33:11). It is the intimacy of this which undoubtedly helped spark Moses' boldness to intercede strongly for his people on several occasions. All of this prefigures the intercession of the one true mediator, Jesus Christ. Moving too are the Psalms by David, prayers really, as they have been prayed within the Church, written in times of great distress for him. More on those another time. It is in the Temple that we see the relationship between king and prayer, as summarized by the Catechism Compendium:

The prayer of the People of God developed in the shadow of the dwelling place of God – the Ark of the Covenant, then the Temple – under the guidance of their shepherds. Among them there was David, the King “after God’s own heart,” the shepherd who prayed for his people. His prayer was a model for the prayer of the people because it involved clinging to the divine promise and a trust filled with love for the One who is the only King and Lord. (#538)

All of this builds a foundation for prayer, one coming from the deepest part of Moses & David, and from us.

The Catechism Companion Vol III has some good commentary on this:

Our prayer should always be honest. Contemplative prayer is where we just reflect on and contemplate the goodness of God, his being and his presence. If we want to learn about God, we have to talk to God. We have to pray. Reading Scripture and learning Church teaching are important and good, but they cannot take the place of prayer. We are each made in God's image, so we are good, but we are also broken. We come to God as we are, in humility and honesty. We do not always want what God wants, but also we realize that God's will is better for us than our own will is. (p. 178)

Day 330: The Revelation of Prayer

In the Old Testament, the revelation of prayer comes between the fall and the restoration of man, that is, between God's sorrowful call to his first children: "Where are you? . . . What is this that you have done?" [Gen 3:9-13] and the response of God's only Son on coming into the world: "Lo, I have come to do your will, O God" [Heb 10:5-7]. Prayer is bound up with human history, for it is the relationship with God in historical events. CCC 2568

In today's reading, the Catechism discusses the revelation of prayer. We seem to have an innate sense of needing God, even when we insist we blame Him, hate Him, or reject Him for some perceived fault, or turn to false gods and idols. Yet God still calls all of us, and if we respond to His call, it is through prayer, both in our actions and our words (CCC 2567). The Catechism traces the slow revelation of prayer as shown in Scripture, from Abel (Gen 4:4) all the way to when Jacob "wrestles with all night with a mysterious figure" (Gen 32:24-30; CCC 2573). It is Abraham, the model of prayer for us, where the focus is on today (CCC 2570-72). 

The Catechism Compendium summarizes why there is a universal call to prayer:

Because through creation, God first calls every being from nothingness. Even after the Fall, man continues to be capable of recognizing his Creator and retains a desire for the One who has called him into existence. All religions, and the whole history of salvation in particular, bear witness to this human desire for God. It is God, first of all, however, who ceaselessly draws every person to the mysterious encounter known as prayer. (#535)

The Catechism Companion Vol III has some good commentary on this:

People have an inborn yearning to follow God, and God wants all people to follow him. God "desires all men to be saved" (1 Tim 2:4). God has always wanted people to pray... The more we get to know the Lord, the more we are supposed to become like him and to show justice, love, and mercy as we live them out in relation to God. We either have to decide to trust in God or we find ourselves trusting in other things. God gradually increases our faith, bringing us through things that give us the opportunity to trust him in new and deeper ways. (p. 176)

Pictured here is Abraham with the three divine visitors described in Genesis 18. The Catechism tells us, "It is above all beginning with our father Abraham that prayer is revealed in the Old Testament" (CCC 2569). (p. 177)

Day 329: The Gift of Prayer

"Prayer is the raising of one's mind and heart to God or the requesting of good things from God." But when we pray, do we speak from the height of our pride and will, or "out of the depths" of a humble and contrite heart [Ps 130:1]? He who humbles himself will be exalted [Lk 18:9-14]; humility is the foundation of prayer. Only when we humbly acknowledge that "we do not know how to pray as we ought" [Rom 8:26], are we ready to receive freely the gift of prayer. "Man is a beggar before God." CCC 2559

In today's reading, the Catechism discusses the gift of prayer. It is a response in wonder and love to that gift of love that God bestows. He wants us to pray, and prayer is something we need in our deepest core.

The Catechism Compendium summarizes what prayer is:

Prayer is the raising of one’s mind and heart to God, or the petition of good things from him in accord with his will. It is always the gift of God who comes to encounter man. Christian prayer is the personal and living relationship of the children of God with their Father who is infinitely good, with his Son Jesus Christ, and with the Holy Spirit who dwells in their hearts. (#534)

The Catechism Companion Vol III has some good commentary on this:

When we profess our Faith, we do not just say the words. When we enter into the sacraments, we are not just going through the motions. In the moral life we do not just "check the boxes." Our faith is alive and important. We are called to worship and to enter into "a vital and personal relationship with the living and true God. This relationship is prayer" (CCC 2558). Jesus told us not to babble like the pagans when we pray; he was not talking about repetition in itself but about the pagan idea that they had to get their deity's attention. When we turn our hearts toward God, we realize he is already looking at us; we already have his attention... Prayer is a gift. Gid seeks us first. Every time you have ever wanted to pray, it was because God was drawing you into prayer. (p. 174)

Day 328: How We Pray

Today, there is no reading but just a video introduction to Section 4, the last in the Catechism. The focus is on how we pray, and Fr. Mike Schmitz is joined by Sr. Miriam James to explain:

The Catechism Companion Vol III does have some good commentary on this:

Prayer is a response to the relationship with God - a constant communion with the Triune God who dwells within us. God is always the initiator of the gift of prayer. It is not solely dependent on our effort but is a response to God's grace. The various forms of prayer mentioned in the Catechism are tools to deepen our relationship with God rather than keeping him at a distance... Difficulty in prayer is not necessarily a sign of doing something wrong. Dryness and distraction in prayer can be a way for our hearts to grow and for our love to become less selfish. It is crucial that we do not view God as an instrument rather than a loving Father. Prayer cannot be allowed to devolve into manipulation. (p. 172)

Day 327: Poverty of Heart

All Christ's faithful are to "direct their affections rightly, lest they be hindered in their pursuit of perfect charity by the use of worldly things and by an adherence to riches which is contrary to the spirit of evangelical poverty." CCC 2545

Today's reading from the Catechism is short, a conclusion of the Tenth Commandment and an In Brief. Poverty of one's heart, a preference for Christ over the riches of this life. 

The Catechism Compendium summarizes why Jesus calls for poverty in spirit and what the greatest human desire is:

Jesus calls his disciples to prefer him to everything and everyone. Detachment from riches – in the spirit of evangelical poverty – and self-abandonment to divine providence free us from anxiety about the future and prepare us for the blessedness of the “poor in spirit, for theirs is the kingdom of heaven” (Mt 5:3). The greatest desire of the human person is to see God. “I want to see God” is the cry of our whole being. We realize our true and full happiness in the vision and beatitude of the One who created us out of love and draws us to himself with infinite love. (#532-33)

The Catechism Companion Vol III has some great commentary on this:

All our learning about the Faith is directed to learning about God so we can be in union with God. Life in the spirit, life in Christ is not just so we can follow rules. It is so that we can be like him and that we can dwell with him for eternity. Our goal is not just a virtuous life but union with God himself... Our Faith asks us to die to ourselves so that domination over others, comfort, and worldly goods do not lure us away from our pursuit of God. (p. 170)

This concludes the Catechism's look at the Ten Commandments. Tomorrow will begin Section 4 on prayer, the last part of the Catechism.

Day 326: Envy and Jealousy

The tenth commandment unfolds and completes the ninth, which is concerned with concupiscence of the flesh. It forbids coveting the goods of another, as the root of theft, robbery, and fraud, which the seventh commandment forbids. "Lust of the eyes" leads to the violence and injustice forbidden by the fifth commandment. Avarice, like fornication, originates in the idolatry prohibited by the first three prescriptions of the Law. The tenth commandment concerns the intentions of the heart; with the ninth, it summarizes all the precepts of the Law. CCC 2534

In today's reading, the Catechism introduces the Tenth Commandment. Envy and jealousy, or covetousness, are sins forbidden to us not only to safeguard interpersonal relations but also for the poison they do to one's heart. We can buy or trade with our neighbor things that might prove useful to ourselves, but not obsess over them or cause harm to our neighbor to obtain them. If we are in business, manipulating prices or the market for personal gain at the expense of impoverishing others is not in keeping with this commandment. Avarice is also a sin, which is essentially hoarding wealth at the expense of others. Jesus said it best, "For where your treasure is, there will your heart be also" and "You cannot serve God and mammon" (Mt 6:21, 24). 

The Catechism Compendium summarizes what is required and what is forbidden by the Tenth Commandment:

This commandment, which completes the preceding commandment, requires an interior attitude of respect for the property of others and forbids greed, unbridled covetousness for the goods of others, and envy, which is the sadness one experiences at the sight of another’s goods and the immoderate desire to acquire them for oneself. (#531)

The Catechism Companion Vol III has some good commentary on this:

Everything we do, every good and every evil, flows from the human heart. The Ninth and Tenth Commandments are all about the disorder of the human heart and about controlling our wants... We need to know when enough is enough. We must keep ourselves in check and not accumulate things endlessly... St. Augustine calls envy "the diabolical sin" (CCC 2539). As Christians, we have been adopted by God the Father as his sons and daughters. The Devil, who has rejected God, cannot have this adoption, so through envy, the Devil tries to make it so we cannot have it either. (p. 168) 

Finally, Fr. Schmitz has a great video on overcoming envy and dealing with jealousy:

Day 325: Battling for Purity

"The Good News of Christ continually renews the life and culture of fallen man; it combats and removes the error and evil which flow from the ever-present attraction of sin. It never ceases to purify and elevate the morality of peoples. It takes the spiritual qualities and endowments of every age and nation, and with supernatural riches it causes them to blossom, as it were, from within; it fortifies, completes, and restores them in Christ." CCC 2527

In today's reading, the Catechism discusses battling for purity in our lives. It can be a constant struggle, but one that becomes easier with each step we take toward living modestly. In today's climate, however, the struggle can be difficult. We are assaulted daily by eroticism and temptation in every form of media, especially online. 

The Catechism Compendium summarizes what the other requirements for purity are, besides purity of heart:

Purity requires modesty, which, while protecting the intimate center of the person, expresses the sensitivity of chastity. It guides how one looks at others and behaves toward them in conformity with the dignity of persons and their communion. Purity frees one from widespread eroticism and avoids those things that foster morbid curiosity. Purity also requires a purification of the social climate by means of a constant struggle against moral permissiveness, which is founded on an erroneous conception of human freedom. (#530)

The Catechism Companion Vol III has some good commentary on this:

There is something about our sins that makes us cling to them tightly. St. Augustine famously struggled with chastity, for instance. The internet makes the struggle for purity more challenging. We exist in a time when the battle for purity is different, and in some ways more intense, than at any other time. We live in a world where the most violent things, the vilest things, the most perverse things are accessible, affordable, and anonymous... At all times we must say, "I want to do your will, Lord God." (p. 166) 

Day 324: The Ninth Commandment

The "pure in heart" are promised that they will see God face to face and be like him. Purity of heart is the precondition of the vision of God. Even now, it enables us to see according to God, to accept others as "neighbors"; it lets us perceive the human body - ours and our neighbor's - as a temple of the Holy Spirit, a manifestation of divine beauty. CCC 2519

In today's reading, the Catechism introduces the Ninth Commandment. Lust is at the heart of this: lust of the flesh, lust of the eyes, and pride of life (CCC 2514). The eyes are said to be windows to the soul, but they can also lead us to the lust of the flesh (Mt 5:28). This is extended further to the heart, which is "the seat of moral personality" (CCC 2517), wherein many of our struggles with sin lie (Mt 15:19). It is also can be said that there is where our battle is waged to be "pure in heart" so that we can "see God" (Mt 5:8).

The Catechism Compendium summarizes what is required and also what is forbidden by the Ninth Commandment:

The ninth commandment requires that one overcome carnal concupiscence in thought and in desire. The struggle against such concupiscence entails purifying the heart and practicing the virtue of temperance. The ninth commandment forbids cultivating thoughts and desires connected to actions forbidden by the sixth commandment. (#527-28)

The Catechism Companion Vol III has some good commentary on this:

Commandments nine and ten are recapitulations of the Sixth and Seventh Commandments. We have an attraction to what is not good for us. Lust of the eyes is a type of greed seeking to possess another thing, to be able to use it. Lust of the flesh is wanting to possess another person, wanting to use another person. They come from the same place in the heart, the impulse that says, "I'm willing to take what is not mine." ... Temperance can help us develop self-control, to say no to our impulses. (p. 164)