Day 359: The Seven Petitions

By the first three petitions, we are strengthened in faith, filled with hope, and set aflame by charity. Being creatures and still sinners, we have to petition for us, for that "us" bound by the world and history, which we offer to the boundless love of God. For through the name of his Christ and the reign of his Holy Spirit, our Father accomplishes his plan of salvation, for us and for the whole world. CCC 2806

Today's reading from the Catechism is quite short, consisting of just four paragraphs on the seven petitions in the Lord's Prayer. It's interesting to see how this central prayer for Christianity is structured and broken down. 

The Catechism Compendium summarizes the structure of the Lord's Prayer:

It contains seven petitions made to God the Father. The first three, more God-centered, draw us toward him for his glory; it is characteristic of love to think first of the beloved. These petitions suggest in particular what we ought to ask of him: the sanctification of his Name, the coming of his Kingdom, and the fulfillment of his will. The last four petitions present to the Father of mercies our wretchedness and our expectations. They ask him to feed us, to forgive us, to sustain us in temptations, and to free us from the Evil One. (#587)

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

The three petitions at the beginning of the Lord's Prayer are focused on loving God first. The initial petitions - "Hallowed be thy name. Thy kingdom come. Thy will be done on earth as it is in heaven" - emphasize that we must reorient our hearts toward God and prioritize his glory. The final four petitions are categorized into two sets: those concerning daily life and those addressing the struggle for eternal salvation. The Lord's Prayer is transformative, enabling us to love God more than we love ourselves. A plea for assistance in daily tasks, forgiveness, and the pursuit of the heavenly goal is expressed through the petitions. In Jesus and by the power of the Holy Spirit. God the Father saves us. (p. 234)

Day 358: Who Art in Heaven

The symbol of the heavens refers us back to the mystery of the covenant we are living when we pray to our Father. He is in heaven, his dwelling place; the Father's house is our homeland. Sin has exiled us from the land of the covenant, but conversion of heart enables us to return to the Father, to heaven. In Christ, then, heaven and earth are reconciled, for the Son alone "descended from heaven" and causes us to ascend there with him, by his Cross, Resurrection, and Ascension. CCC 2795

In today's reading, the Catechism discusses the expression "who art in heaven" from the Lord's Prayer (Mt 6:9-13). God is omnipresent and not limited to the heavens or any other place. This refers to His ineffable holiness and majesty, unique to the Eternal God. As the People of God (1 Pet 2:9), we have been "hidden with Christ in God" (Col 3:3), by grace and faith in Christ as His ambassadors (2 Cor 5:20), for as long as He wills and with our true homeland in heaven (Phil 3:20). The pagan Romans used to remind their leaders memento mori ("Remember you will die"), which is apropos here as well. No one can say when their gift of life will be taken back, "for you are a mist that appears for a little time and then vanishes" (Jas 4:14). While we tarry here on earth, we cooperate with the graces He gives us and work for the Lord, but it is our fervent hope that in Christ we "shall always be with the Lord" (1 Thes 4:17) "who art in heaven" in the life to come.

The Catechism Compendium summarizes what the phrase “Who art in heaven” means:

This biblical expression does not indicate a place but a way of being: God transcends everything. The expression refers to the majesty, the holiness of God, and also to his presence in the hearts of the just. Heaven, or the Father’s house, constitutes our true homeland toward which we are moving in hope while we are still on earth. “Hidden with Christ in God” (Col 3:3), we live already in this homeland. (#586)

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

God does not watch from far away. He is everywhere and especially near to those with humble and repentant souls. Prayer is not merely about information transfer but about becoming people of prayer. We want prayer to transform us. God is present in this moment, in this place. This realization is essential to our prayer journey... Jesus promised to prepare a place for us in the Father's house. God's love for us is personal. As Scripture tells us, Jesus is the Way, the Truth, and the Life. No one comes to the Father except through him, and this is a powerful aspect of prayer. (p. 232) 

Day 357: God, "Our" Father

When we say "our" Father, we recognize first that all his promises of love announced by the prophets are fulfilled in the new and eternal covenant in his Christ: we have become "his" people and he is henceforth "our" God. This new relationship is the purely gratuitous gift of belonging to each other: we are to respond to "grace and truth" given us in Jesus Christ with love and faithfulness. CCC 2787

In today's reading, the Catechism discusses addressing God as "Our" Father in the Lord's Prayer. We do not do so to "express possession" (as if such were even possible with the Ineffable and Eternal God), but because through Christ we have "an entirely new relationship with God" (CCC 2786). We recognize that the promises of the prophets have been fulfilled in Christ, and "we have become 'his' people and he is henceforth 'our' God" (CCC 2787). We pray "Our" Father because "we personally address the Father of our Lord Jesus Christ," who gave us His Son to redeem us (CCC 2789). 

The Catechism Compendium summarizes why we say "our" Father:

“Our” expresses a totally new relationship with God. When we pray to the Father, we adore and glorify him with the Son and the Holy Spirit. In Christ, we are “his” people, and he is “our” God now and for eternity. In fact, we also say “our” Father because the Church of Christ is the communion of a multitude of brothers and sisters who have but “one heart and mind” (Acts 4:32). (#584)

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

We pray as the Church. God is not simply mine; he is ours. Saying "Our Father" signifies our profound connection with him... In praying to God the Father, we acknowledge the Holy Trinity. When we pray the Lord's Prayer, we should be asking God to draw everyone into that love that he poured out on the whole world in sending his Son and giving his Holy Spirit. That is a great thing to long for. The point of prayer is becoming like God and having a humble and trusting heart. (p. 230) 

Day 356: We Dare to Say

When we pray to the Father, we are in communion with him and with his Son, Jesus Christ. Then we know and recognize him with an ever new sense of wonder. the first phrase of the Our Father is a blessing of adoration before it is a supplication. For it is the glory of God that we should recognize him as "Father," the true God. We give him thanks for having revealed his name to us, for the gift of believing in it, and for the indwelling of his Presence in us. CCC 2781

In today's reading, the Catechism discusses the boldness of Christianity in praying to God the Father as adopted sons in Christ. In this, the Faith is unique. Other religions, like Islam, don't conceive of God as "Father," let alone their adherents as adopted children. Yet, it is because of Christ our Redeemer that we can pray the Our Father with love and complete trust that He hears us and will do as He wills for us out of love.

The Catechism Compendium summarizes how it is possible for us to address God as “Father”:

We can invoke the “Father” because the Son of God made man has revealed him to us and because his Spirit makes him known to us. The invocation, Father, lets us enter into his mystery with an ever new sense of wonder and awakens in us the desire to act as his children. When we pray the Lord’s Prayer, we are therefore aware of our being sons of the Father in the Son. (#583)

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

Every person shares in the image of God and is a beloved creature of God. But our adoption as sons and daughters of God occurs only through Baptism. Not every human being is adopted in this manner. We should be grateful for the privilege of being adopted sons and daughters of God. This aspect of our identity is transformative... We have to be humble, acknowledging our limited understanding of the Father. Many of us need freedom from faulty conceptions of God or fatherhood... In all of our prayers we need truth and trust. (p. 228)

Day 355: Summary of the Lord's Prayer

"The Lord's Prayer is truly the summary of the whole gospel," The "most perfect of prayers." It is at the center of the Scriptures. It is called "the Lord's Prayer" because it comes to us from the Lord Jesus, the master and model of our prayer. CCC 2774-75

Today's reading is very short, consisting of just an In Brief on the Lord's Prayer. Since it basically just provides a brief review of what has already been covered, I really don't have much to add myself.

However, the Catechism Companion Vol III does have some good commentary on this:

Essential to our relationship with God is understanding his identity, recognizing him as a loving Father rather than a tyrant or dictator. Those with a poor or nonexistent relationship with their earthly father sometimes struggle to understand the goodness of our heavenly Father. We begin with trust. Trust is crucial in prayer. It goes beyond good thoughts or feelings, involving a deep confidence in God... The Our Father seeks to transform our hearts, our ethos, our inner world to be drawn to what God loves and repelled by what God detests. (p. 226)

Finally, Bishop Robert Barron has a great video on the Lord's Prayer:

It's hard to believe that after starting this journey over a year ago, I'm finally down to the final 10!

Day 354: The Prayer of the Church

This indivisible gift of the Lord's words and of the Holy Spirit who gives life to them in the hearts of believers has been received and lived by the Church from the beginning. the first communities prayed the Lord's Prayer three times a day, in place of the "Eighteen Benedictions" customary in Jewish piety. CCC 2767

In today's reading, the Catechism discusses the Our Father as the prayer of the Church. There is no other prayer that is so central to Christian prayer life, given by Christ and present in three important sacraments: Baptism, Confirmation, and the Eucharist. It is in the Mass that this prayer "reveals its full meaning and efficacy" in the Eucharist (CCC 2770). In this imperfect world, the Our Father sustains hope in us "until he comes" (CCC 2772).

The Catechism Compendium summarizes the place the Our Father has in the prayer of the Church:

The Lord’s Prayer is the prayer of the Church par excellence. It is “handed on” in Baptism to signify the new birth of the children of God into the divine life. The full meaning of the Our Father is revealed in the eucharist since its petitions are based on the mystery of salvation already accomplished, petitions that will be fully heard at the coming of the Lord. The Our Father is an integral part of the Liturgy of the Hours.(#581)

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

Anyone could say the words of the Our Father, but it is only by the power of the Holy Spirit that we can say it truthfully and allow it to transform our lives. It is good to begin prayer by asking the Holy Spirit to teach us to pray, recognizing that we need the Holy Spirit. St. John Chrysostom emphasized the communal aspect of the Lord's Prayer, as Jesus taught us to say "our Father" rather than "my Father." We pray with and for one another. (p. 224) 

Day 353: The Lord's Prayer

The Lord's Prayer "is truly the summary of the whole gospel." "Since the Lord... after handing over the practice of prayer, said elsewhere, 'Ask and you will receive,' and since everyone has petitions which are peculiar to his circumstances, the regular and appropriate prayer [the Lord's Prayer] is said first, as the foundation of further desires." CCC 2761

In today's reading, the Catechism discusses the Lord's Prayer given to us by Jesus Christ. He gave us this prayer after the Apostles requested of Him to teach them how to pray (Lk 11:1-4). St. Matthew in his Gospel presents Christ giving a more complete version during the Sermon on the Mount (Mt. 6:9-13). As a rabbi, it is likely that Jesus would have repeated key teachings in different places and times for different audiences, which is shown in these two Gospels. It is the version recorded by St. Matthew that has become adopted almost universally by Christians, and one we see in the Mass/Divine Liturgy. As Tertullian is quoted as saying above, the Lord's Prayer "is truly the summary of the whole gospel." As noted in CCC 2763, "All the Scriptures - the Law, the Prophets, and the Psalms - are fulfilled in Christ" and the Sermon on the Mount summarized the Gospel or "Good News," with the Lord's Prayer "at the center of this proclamation." It is truly "the most perfect of prayers," as St. Thomas Aquinas said, a model for how we should pray to our Father. Indeed, the very act of praying to God as Abba or "Our Father" is extraordinary in itself, for through Christ we are His adopted children, able to cry out to Him as Father (Gal 4:4-7). You don't see such an intimate relationship with the Eternal Creator in other religions, like Islam for one. 

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

Accepting God as a trustworthy and loving Father is crucial for understanding the essence of prayer... The prayer is designed to reshape our values and our ethos. It guides us to reorder what we want and prioritize spiritual values to align with God's plan. The Sermon on the Mount and the Lord's Prayer are interconnected; both contribute to the formation of a new heart. Our spiritual life will flourish if our prayer flourishes. (p. 222)

Finally, Brant Pitre has a great video on calling on God as Our Father:

Day 352: Summary of the Battle of Prayer

Prayer presupposes an effort, a fight against ourselves and the wiles of the Tempter. the battle of prayer is inseparable from the necessary "spiritual battle" to act habitually according to the Spirit of Christ: we pray as we live, because we live as we pray. CCC 2752

Today's reading from the Catechism is very short, just an In Brief summarizing what was covered over the past few days. I don't have much to add beyond what I've already been saying, other than my own personal struggle is with distractions intruding on nightly prayer. I'll be praying, and then thoughts of what I need to do the next day for work will suddenly come to mind. It can be frustrating, but it's something I continue to deal with.

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

There is hard work and struggle involved in prayer; we need to combat our inclinations and temptations. We have to be actively engaged in prayer, interacting with God's grace... There is an unbreakable relationship between praying and daily living. When we pray, God meets us where we are. We do not have to be perfect to begin or continue. Humility, trust, and perseverance in prayer are critical elements of an effective prayer life... Jesus' prayer in the garden of Gethsemane is a model for our own prayer. In prayer, we should address God as our Father, be honest about our thoughts and feelings, and trust in God's will for our good. (p. 220)

Finally, Fr. Mike Schmitz has a great video on the battle of prayer:

Day 351: The Prayer of the Hour of Jesus

When "his hour" came, Jesus prayed to the Father.43 His prayer, the longest transmitted by the Gospel, embraces the whole economy of creation and salvation, as well as his death and Resurrection. the prayer of the Hour of Jesus always remains his own, just as his Passover "once for all" remains ever present in the liturgy of his Church. CCC 2746

Today's reading from the Catechism is short, but powerful. The focus is on the prayer of the hour of Jesus, that is, at the Last Supper, when He, as our Eternal High Priest, was essentially giving a "mini-Gospel" in this prayer to the Father. For this reason, John 17:1-26 has to be one of the most profound parts of the New Testament, where the truth of who He is and His authority is shown.

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

When the Son is glorified, the Father is glorified. Jesus reveals that everything he does is for the Father's glory. There is a moment in the Bible when Jesus specifically prays for you. It is John 17:20, where he says, "I do not pray for these only" - that is, his Apostles - "but also for those who believe in me through their word." The Church is divided right now, and this is not what Jesus wants. We remember that Jesus prayed at the Last Supper where he gave us the Eucharist that believers "may all be one" (John 17:21). (p. 218)

Day 350: Persevering in Prayer

The revelation of prayer in the economy of salvation teaches us that faith rests on God's action in history. Our filial trust is enkindled by his supreme act: the Passion and Resurrection of his Son. Christian prayer is cooperation with his providence, his plan of love for men. CCC 2738

In today's reading, the Catechism finishes up with filial trust in prayer, as well as the main focus on persevering in prayer. Through prayer, we not only express that filial trust in God, but constant prayer transforms our hearts. Christ is the model who prays with and in us, making "Christian prayer an efficacious petition" (CCC 2740). More than once, St. Paul exhorts us to pray constantly, "giving thanks in the name of our Lord Jesus Christ to God the Father" (Eph 5:20). We need to pray constantly because it is a vital necessity as adopted sons of God, and without it "we fall back into the slavery of sin" (CCC 2744). In fact, "prayer and Christian life are inseparable" because of our need for God, the love we have for Him, and the trust we have in Him through Jesus Christ (CCC 2745).

The Catechism Compendium comments that it is always possible to pray always:

Praying is always possible because the time of the Christian is the time of the risen Christ who remains “with us always” (Matthew 28:20). Prayer and Christian life are therefore inseparable:

“It is possible to offer frequent and fervent prayer even at the marketplace or strolling alone. It is possible also in your place of business, while buying or selling, or even while cooking.” (St. John Chrysostom) (#576)

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

God wants us to pray because, in his goodness, he wants our participation. Time spent in prayer allows us to get to know God's heart and become more like him. The way Jesus prayed is a guide for us, showing the importance of aligning our hearts with God, who bestows what is good... We cannot live a truly Christian life without prayer. (p. 216)

Day 349: Temptation, Trust, and Prayer

The most common yet most hidden temptation is our lack of faith. It expresses itself less by declared incredulity than by our actual preferences. When we begin to pray, a thousand labors or cares thought to be urgent vie for priority; once again, it is the moment of truth for the heart: what is its real love? Sometimes we turn to the Lord as a last resort, but do we really believe he is? Sometimes we enlist the Lord as an ally, but our hearts remain presumptuous. In each case, our lack of faith reveals that we do not yet share in the disposition of a humble heart: "Apart from me, you can do nothing." CCC 2732

Today's reading from the Catechism is short, a few paragraphs on temptations we face and matters of trust in prayer. For the first, temptations can include a lack of faith in our preferences more than anything else. The cares of the world may intrude upon our prayer life, obscuring what the purpose of prayer really is. We can look at God as an ally, or someone to turn to as a last resort, but this can be presumptuous and reveals the lack of humility and true love in our hearts. Acedia, or sloth, can also set in if we are not vigilant, bringing a laxity in our spiritual life. Filial trust is tested during tribulation, with some failing by stopping prayer because they wrongly believe that they are not being heard (CCC 2734).

The Catechism Compendium summarizes how we can strengthen our filial trust in prayer:

Filial trust is tested when we think we are not heard. We must therefore ask ourselves if we think God is truly a Father whose will we seek to fulfill, or simply a means to obtain what we want. If our prayer is united to that of Jesus, we know that he gives us much more than this or that gift. We receive the Holy Spirit, who transforms our hearts. (#575)

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

A failure to believe God can be seen in our choices even if we do not deny the Faith in words. Many of us may be "practical atheists," professing the Faith but not living accordingly. Practical atheists do not live as if God exists and is Lord. Our lack of faith can be revealed by our real loves when other things compete for our attention during prayer. Sometimes we want God's help, but on our terms. Actually. we need the Lord for everything. Humility is the first quality we need in prayer... The second quality necessary in prayer is trusting God. This means that we know God allows us to experience difficulties not in order to have us fail but in order to refine us. (p. 214)

Day 348: The Battle of Prayer

In the battle of prayer, we must face in ourselves and around us erroneous notions of prayer. Some people view prayer as a simple psychological activity, others as an effort of concentration to reach a mental void. Still others reduce prayer to ritual words and postures. Many Christians unconsciously regard prayer as an occupation that is incompatible with all the other things they have to do: they "don't have the time." Those who seek God by prayer are quickly discouraged because they do not know that prayer comes also from the Holy Spirit and not from themselves alone. CCC 2726

In today's reading, the Catechism discusses the battle of prayer. It may seem hyperbolic, but prayer really can be a battle. While we can pray anywhere, our surroundings can be a problem for focusing our attention on God. We also struggle against ourselves, from the concerns of this world which can intrude during prayer time, to various distractions (Did I get that right? Is this really worth God's attention? I don't have time for this! Etc.), to even dryness in how we pray. Finally, we also have the problem of spiritual attacks from the Deceiver (God doesn't hear you! You're nothing but a despicable sinner! There is no God! Etc.). It may lack spiritual profundity, but the old saying of "practice makes perfect," while not a real goal in prayer (as if we are even capable of such), does remind us that the more we pray, the closer we become to God and get better at it, even though our struggles remain. I see this as akin to forgiving "seventy times seven" from Matthew 18:22. Christ didn't mean that we must literally forgive 490 times, and then that's it. You're toast. No, He meant that forgiveness must be limitless and continual, just as His forgiveness of us is. Well, we must pray "seventy times seven" no matter the struggle.

The Catechism Compendium summarizes why prayer is a battle:

Prayer is a gift of grace but it always presupposes a determined response on our part because those who pray “battle” against themselves, their surroundings, and especially the Tempter who does all he can to turn them away from prayer. The battle of prayer is inseparable from progress in the spiritual life. We pray as we live because we live as we pray. (#572)

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

Sometimes we think that prayer is supposed to be easy, but it actually is difficult, and knowing that can be helpful. The ability to pray comes from the Holy Spirit, not solely from our individual efforts. Growth in prayer is God's work, and we cooperate with God's work through grace and effort... The Church teaches that "prayer is a battle," primarily with our own inclinations and with the temptations that divert us from union with God. If we consistently are not in a state of grace, it is impossible for us to have a deep connection with God in prayer. (p. 212)