Suchergebnisse

Abundance, cleanliness and widespread distri bution are great incentives for the application of solar energy to man's energy requirements. Recent and impend ing fuel shortages, cost increases of energy and environ mental degradation have provided strong incentives for the development of solar energy for wide practical use. However, its low intensity and high variability impose severe econo mic problems in converting it to useful forms. Conversion of solar radiation to thermal, electrical and mechanical energy has been well demonstrated in numerous experi mental systems. Of these methods, those of greatest current interest are the production of heat for the heating and cooling of buildings and the direct, or indirect, conversion to elec tricity. In favorable locations, the costs of solar heating and cooling equipment under development appear to be nearly competitive with fuels; hence, this application is ex pected to be widespread within a very few years. Electric power from solar energy is not now competitive with conventional supply and is, therefore, a longer term possibility.

A serious energy situation awaited the incom ing Nixon administration in 1968. It stemmed from the fact that the nation was, and continues to be, in a period of transi tion from a long era of cheap and abundant indigenous energy and neglect of environmental consequences to one of scarcity of acceptable clean fuels, growing dependence on foreign energy imports, inadequate development of alternate clean energy sources and a growing interest in maintaining, or enhancing, environmental values. Reacting to the chal lenge, the Nixon administration adopted an energy policy designed to ensure an adequate and dependable supply of energy to meet the country's essential requirements and to assure its prosperity and security in ways which are con sistent with the nation's environmental and social goals. The administration has moved to stimulate increased utiliza tion of all energy sources found within the United States, including those of the outer continental shelf, and to remove artificial price and bureaucratic barriers which restrict the flow of gas and oil to markets. Suggestions have been made for the extensive reorganization of the execu tive branch which would enhance the government's ability to perceive and respond to energy problems and opportuni ties. The administration has taken steps to conserve energy in its operations both as a substantive measure and as an example to others. Actions have been taken—and others proposed—to use more fully private and public funds and expertise to solve the problems of finding new clean energy sources and to make currently used sources less environ mentally degrading. Steps have been taken to reduce the regulatory and administrative impediments which slowed, or prevented, construction of needed energy producing facili ties. Finally, the Nixon administration has moved in concert with other nations both to conduct research in the energy area and to discover means of preventing future energy shortages.

Nuclear energy offers important benefits in helping to meet the nation's future energy needs: it helps con serve other fuels for purposes for which they are uniquely suited; it provides a competitive source of energy with costs which do not vary appreciably with location; it significantly reduces the problem of air pollution and has other important environmental advantages; it is a positive element in our foreign trade; and it provides freedom from overreliance on foreign energy sources. While coal, oil and gas are projected to continue sharing in the growth of the energy market, nuclear energy can, and must, make a vital contribution towards meeting our future energy requirements in a safe and environmentally acceptable manner. Although the emerging nuclear industry is going through a difficult period of growing pains, it is basically healthy; the future of nuclear energy is bright. Throughout our nation, there is a basic ap preciation of the fact that our social and economic system requires the continuing availability and proper utilization of clean energy supplies. There is also a growing awareness of the need for decisive actions to assure that our future energy requirements are met while the quality of our environment is simultaneously protected and enhanced. In the years ahead, while we should continue to explore the potential of new energy sources, we will need to rely on energy supplies which can be efficiently produced from every practical source. Each of these sources must be used in the most optimum fashion, consistent with environmental considerations.

This country is not yet involved in an energy crisis of paralyzing proportions; nor is such a crisis inevitable. Yet, we have been drifting into "crisis country," and shortages will worsen if the nation does not face the fact that its energy budget is very much out of balance. Our national energy policies—inherited from an era of carefree abundance—call for promotion, growth and lavish use of energy. These policies are outmoded. In simple terms, our predicament today is that we are making less, but using more, energy. In order to avoid an energy breakdown, we must face disagreeable facts, abandon old habits and make the difficult choices in volved in shaping new policies. To make overall sense, energy decisions should be measured against some basic social goals upon which most of us can agree: (1) adequate supplies; (2) protecting the environment; (3) keeping prices reasonable; and (4) avoiding foreign policy problems. While imported oil can serve as a stopgap solution for our immediate energy problems, we cannot expect to continue raising the scale of our imports to match spendthrift demands indefi nitely. In the long run, the course which will best serve the important goals of energy policy is one that will attack the waste in our energy consumption and slow down growth. At the same time, it is essential that we mount the urgently needed effort for research and development of new, cleaner and more abundant energy sources.

The electric industry is the largest single in dustry in the United States in terms of plant and equipment. Use of electric energy by residential, commercial and indus trial consumers has been increasing steadily over the years, and the industry has met this demand in an economic and reliable manner. Recently, the nation's concern for environ mental quality has affected adversely the ability of the electric industry to provide an abundant, low cost supply of elec tricity. Clean-burning fossil fuels for existing electric generat ing stations are becoming increasingly difficult, and more costly, to obtain. Construction of new facilities, particularly nuclear plants, is being blocked and delayed. Power com panies, now, are prudently urging the conservation of elec tricity, as well as developing emergency procedures to contain possible power shortages. In the meantime, a clearly defined national energy policy must be developed to guide and correlate the actions and objectives of single-interest groups and agencies toward a common goal of meeting the dual demands for environmental quality and an adequate, reliable supply of electricity. Short term and long term goals must be distinguished: (1) to head-off the pending elec trical shortage which appears imminent in some parts of the country during the latter part of the '70s; and (2) to insure the nation's ability to supply environmentally acceptable energy needs for the future.

Issue 33.4 of the Review for Religious, 1974. ; Review ]or Religious is edited by faculty members of the School of Divinity of St. Louis University, the editorial offices being located at 612 Humboldt Building; 539 North Grand Boulevard; St. Louis, Missouri 63103. It is owned by the Missouri Province Educational Institute; St. Louis, Missouri. Published bimonthly and copy-right © 1974 by Review ]or Religious. Composed, printed, and manufactured in U.S.A. Second class postage paid at St. Louis, Missouri. Single copies: $1.75. Sub-scription U.S.A. and Canada: $6.00 a year; $11.00 for two years; other countries, $7.00 a year, $13.00 for two years. Orders should indicate whether they are for new or renewal subscriptions and should be accompanied by check or money order payable to Review ]or Religious in U.S.A. currency only. Pay no money to persons claiming to represent Review ]or Religious. Change of address requests should include former address. R. F. Smith, S.J. Everett A. Diederich, S.J. Joseph F. Gallen, S.J. Editor Associate Editor Questions and .Answers Editor July 1974 Volume 33 Number 4 Renewals, new subscriptions, and changes of address should be sent to Review for Religious; P.O. Box 6070; Duluth, Minnesota 55802. Correspondence with the editor and the associate editor together with manuscripts, books for review, and materials for "Subject Bibliography for Religious" should be sent to Review for Religious; 612 Humboldt Building; 539 North Grand Boulevard; St. Louis, Missouri 63103. Questions for answering should be sent to Joseph F. Gallen, SJ.; St. Joseph's Church; 321 Willings Alley; Philadelphia, Pennsylvania 19106. Assisting Those Who Leave Religious Institutes Sacred Congregati'on for Religious Under the date of January 30, 1974, the Cardinal Prefect of the Sacred Congregation for Religious sent the following letter to Father Pedro Arrupe, S.J., chairman of the Union of Superiors General of Men, in order that the contents of the letter might be communicated to religious superiors. The problem of the assistance to be given to religious who leave their institute has more than once been investigated by this Sacred .Congrega-tion together with the members of both Unions" of Superiors General. As a result of these investigations, the Sacred Congregation has prepared the enclosed document which I am happy to present to you in order that it may be made available to all superiors general. Both Directives and Principles In bringing to the attention of the superiors general directives concern-ing the help that should be extended to those who leave their religious community, the Sacred Congregation wishes to indicate at the same time the considerations and principles on which the directives are based. The Sacred Congregation is aware of the situation, in which institutes find themselves both on account of the considerable increase of the numbers of those who leave and on account of the criteria by which those leaving would justify their claims. General Principle Every religious family has the obligation to provide for the spiritual, moral, social, and temporal well-being of its members while they are mem-bers. This principle ought to be extended in some manner, though for dif- 769 770 / Review ]or Religious, Volume 33, 1974/4 ferent reasons and with definite limits, to those who leave their institutes and who find themselves faced with the necessity of inserting themselves into society as secular persons after having spent perhaps many years in religious life. Provisions of Canon 643, § 1 The Code of Canon Law prescribes that those who leave their religious community, whether dispensed from their vows or dismissed from the in-stitute, cannot claim any remuneration for the work they did as members of the institute. This principle, as stated incanon 643, § 1, is intrinsic to religious profesgion: Those who freely and voluntarily enter religious life place LhemseJves in :an entirely special situation. Religious profession is a reality'o,~f a spirituhl~nature and implies the total surrender to God of all. that one can achieve" during one's religious life, even if this implies uncer-tainty regarding the future. Accordingly, it is contrary to the very nature of a religious community to consider it as an organization having the rela-tionship with its members of employer to employees. No Release from Assisting Those Who Leave The above considerations, however, do not release the institute from the duty, based on the principles of charity, equity, justice, and social re-sponsibility, of assisting, those who leave the institute. Above all, the ne-cessity for empathy at the moment of departure from the religious life as well as the difficulty inherent in the transfer which involves theentire being of the person involved require that the person who leaves should depart feeling that he or she is being treated with. all the respect due a person. For the same reasons those in whose care the institute rests should be. con-scious of.,having acted justly and in .accord with the principles indicated. Provisions of Canon 643, § 2 The Church has made its stipulations for those departing from religious life in terms of canon 643, § 2, which was originally formulated for the benefit of exzreligious women and subsequently.applied to ex-religious men. But the prescriptions of this canon appear inadequate in view of the de-mands fldwing from, today's heightened social conscience. On the other hand,, considering the actual state of affairs and the fluid character of this problem; it is neither possible nor advisable to formulate general norms applicable to all cases. Further Criteria for Assistance It is above all necessary to give genuine assistance to the one l~aving religious life in order to enable him to find the place in the lay state which is best suited to his capabilities. As is evident, the measure of such as-sistance, the financial help provided, should be determined in each in- Assisting Those~ Who Leave Religious Institutes / 771 dividual case since no two are the same. The situation of those who have good qualifications and experience and whose placement in the world is assured in advance is far different from that of those religious who by reason of age or other circumstances are physically or morally unsuited for a remunerative position. Moreover, the measure of the assistance depends on what is possible for the institute itself as well as on the institute's obligations of charity, equity, and justice not to burden the members who persevere in the insti-tute with obligations caused by an ill-proportioned generosity toward those who leave the community. Religious institutes can undertake provision for the temporal needs of its members in ways that would assist even those members who leave re-ligious life. This would involve using means that are more consonant with the spirit of our times in the context of justice and-social security while at the same time respecting the nature of religious life. Among such means there might be considered, according to circumstances, the establishment of programs of social security at the community level or with the interven-tion of the National Conferences, as well as enrollment of members in ¯ already existing organizations of social security and insurance. It is commendable that religious institutes set up or support offices for the moral and economic assistance of those who leave in order to give them advice and to help them, according to their qualifications, to find as soon as possible a position and to earn a salary to maintain themselves decently and properly. Summary onclusion The plenary assembly of this Sacred Congregation in its session of October 23 to 25, 1972, after examining all the theoretical and practical aspects of the problem, formulated the following directives: 1. As a matter of principle, the norm laid down in § 1 of canon 643 remains in force. 2. Every religious 'family is urged to provide properly for" the spiritual, moral, social, and economic well-being of those who leave the institute. 3. Religious institutes should study and adopt suitable measures to provide for the future of their religious and consequently of those who return to the secular state. In communicating these directives to the superiors general, this Sacred Congregation urges them to bear in mind, in their interpretations, the prin-ciples and criteria set forth above. Where Have All the Sisters Gone? Alan Rogers Alan Rogers is the pen name of a priest of the Diocese of Gallup in New Mexico. For further information about the needs of the Diocese of Gallup, write The Chancery; Diocese of Gallup; P.O. Box 1338; Gallup, New Mexico 87301. Where have all the sisters gone?--to the Southwest. The Gallup Diocese had I20 sisters four years ago, now it boasts 180. The Beginnings In the days when Cardinal Suenens appeared as a liberator of women, and a Daniel Berrigan preached beautifully in motherhouses about com-mitment to the poor, encouraging sisters to leave their classrooms and to sit down and have a cup of coffee in the kitchen of a shack on the other side of the tracks and urged them to read their constitution and find out whether they were committed to the task they were founded for, many of them decided then and there to respond to the challenge. What Cardinal Suenens failed t~o realize was that he was talking about so.me of the small European convents where sisters prayed, and perhaps made vestments, but seldom had contact with people. He was not talking about the nuns of the 50's in the United States who were attending conventions, teaching in our schools, operating hospitals, running colleges, no--he was talking about the medieval nun in the European convent. Father Daniel Berrigan rightly quoted the Vatican decree on religious, but he did not quote all of it. Vatican II suggested that religious communities review the goals of their founders to see if these original ideas had a valid place in the world of today, but it also said that the value of a religious community consisted in this, that religious by being a group, could undertake projects that would be impossible for individuals. Many sisters left their commitment to a faith 772 Where Have All the Sisters Gone? / 773 apostolate for a social one. They impoverished people spiritually that they might experience physical poverty and try to alleviate it. Coming to the Southwest In any event, the new look in religious communities that was so up-setting caused schools to be closing in the Midwest and East and West Coast, while the nuns who formerly staffed them looked for poor areas in which to serve. When they heard that Gallup was the poorest diocese in the country--the most depressed rural area in the United States--they came looking for the kind of apostolate that had been suggested to them. Here in the United States they were able to use their own language and yet enter into an apostolate for the poor. Here they found some 170,000 Indians, many of them not yet related to Christ. They found them living in one-room mud and log hogans, or in adobe pueblos with earthen floors; here they shared their mutton stew and fried bread and chile. The change in thinking in religious life that caused such a spiritual impoverishment of our large Catholic parishes by the lack of religious teachers was a boon to the Indians and the Spanish speaking in poor areas of the Southwest. Work for the Pioneer and the Venturesome Here there is still work for the pioneer, for the adventuresome woman. Here at the end of the Santa Fe Trail, sister still finds an entr6 among the Indians and Chicanos, with her habit. She loves to hear the terms of endearment of "Madrecita"--"Hermanita." She enjoys sitting in the shadow of a hogan teaching little beady eyed, black-haired youngsters, with an oriental look, about the great good God who made the sun and sky and moon and loved them from all eternity. Sisters are needed to come to live in trailer convents in some thirty Chapters in "Checkerboard ~ountry." This is largely Indian land, but has a .few Anglo or Spanish ranchers among its population. The Diocese of Gallup is inviting sisters who, for some reason or other, wish to leave their community as a group, or find their community is no longer dedicated to the kind of apostolate they had hoped for, to found Motherhouses or "Small Central Houses" where sisters could return perhaps once every week or two, while they live out among the Indians in a trailer with a little chapel, and priest and brother close by. The Bishop of Gallup welcomes those communities who are looking for an authentic interpretation of Vatican II. Needs and Opportunities The bishop describes his priests as "going along with all the changes in the Church, but not running ahead of them." In this area wh~re missionaries are engaged in preevangelization, there is so much to be done in teaching the fundamentals, that there is little time for experiment and unorthodox 774 / Review [or Religious, Volume 33, 1974/4 interpretation of Scriptures or the Church's teaching. The call of Christ to come with Him into the desert still sounds loudly in the ears of sisters of today. Here are some of the opportunities the Diocese of Gallup offers: Aragon, New MexicowSanto Nifio Parish and its missions of Reserve, Horse Springs, and Glenwood. Carton County has only one priest, and until two years ago had sisters for cat~chetical work. Several years before that, the small Catholic school was closed. Two years ago two sisters, going to a catechetical meeting, .went over the cliff with their car in Salt River Canyon. They were killed outright. Since then the convent has been closed, because of no sisters to replace them. For the present, sisters are needed for catechetical work. Here one sister should be able to drive, in order to cover the various missions. There is a possibility of opening a school, which, is still used for an O.E.O. Program. These people are almost all Basques from northern Spain, but speak both English and Spanish. Gallup, New Mexico~Catholic Charities. Semi-retired sisters are needed to listen to the problems and difficulties of people who come into the Casa de San Martin in Gallup, and give non-profesional counseling to unwed mothers, teenagers, fallen away Catholics. A pleasant building in the center of Gallup. Gallup, New Mexico-~Cathedral Hall. Sisters are needed to supervise girls' dormitory after school hours, and to cook for about fifty boys and girls. Whiteriv~r, Arizona--St. Francis Mission needs sisters for catechetical work among the Apache Indians. Here, attached to a new hall, is a room and bath for two sisters. The Franciscan Father in charge would use this temporarily until' larger quarters could be found, if sisters were permanently located there. At present, sisters come for just a short period during the summer. There is a boarding school at some distance, where they might assist with the teaching, as well as several other schools. One of the sisters would have to know how to drive a car. Cibecue, Arizona--St. Catherine Mission. This is also an Apache Indian Mission, with very few Catholics. Here sisters would be doing home visiting and catechetical work, as well as in the Mission of Cedar Creek. Springerville, ArizonawSt. Peter Parish has a pleasant apartment above the kitchen of the hall, which has been outfitted for two sisters who would supervise a rather well organized catechetical program, and if able to drive, would go to St. Helena Mission at Alpine, Arizona, and assist in working with the State School for Delinquent Boys. These youngsters need counseling and religious instruction. Page, Arizona--Two sisters or three are needed to occupy an apart-ment waiting for them. In this boom town there are many people who have moved in from elsewhere, with religious and moral problems. Sisters are needed to visit homes, to teach in Indian school at Kaibito, and in released time classes. Where Have All the Sisters Gone? / 775 Coordinator of Education--A Sister "Supervisor" or "Coordinator" of Education is needed for the nine grade schools and two high schools in the diocese, to replace the sister who retired. Checkerboard Area--Groups of two or three sisters are needed in some thirty Chapters of Navajo Indians in the Checkerboard Area. In each Chapter, a parish is to be founded, sisters to be part of team, visiting hogans, and conducting religion classes. Retreat House--A group of sisters is needed to found and staff a House of Prayer, retreats, marriage encounters, cursillos, and searches for Chris-tian maturity. A group of semi-contemplative sisters could do a good job. Much of the time they would be free to pray, with perhaps twenty weekends a year managing the house for groups of twenty to thirty persons. Milan, New Mexico~St. Vivian Parish. In a parish of some one hundred and twenty families, a released time catechetical program is possible, since the church is immediately across from the ~ublic school. Two or three sisters could do a fine job here, and assist with work in the Mission of San Mateo. ~ Holbrook, Arizona~atechetical center, with released time, is planned for the Junior and Senior High School. Two sisters could staff this center, and live with one Victory Noll Sister in the convent near Our Lady of Guadalupe Church. Roving Catechetical Teams--one for Arizona and one for New Mexico (two sisters to each team), to work with the Director of Religious Educa-tion in organizing and instructing teachers of religion. But the greatest challenge of the area is perhaps the Navajo reservation --the fastest growing Indian nation in the world. Ten years ago some 70,000 Indians lived in this 25,000 square mile area--now there are 130,000. This is an area as .large as the State of West Virginia. In West Virginia there are 25,000 miles of hard surface roads; on the Navajo Reservation there are 1000 miles. It is beautiful country--big red rocks, deep canyons, but the Indians cannot eat the red rocks or find something to drink in waterless rivers. Sixty-four percent of the Navajo men have no work. There are no cities on the Navajo Reservation. Some Navajos are still nomads wandering with their sheep, some trying to eke out an existence on. the sparse grass that grows in the desert. The educational level is still only Fifth Grade. Sisters are needed to teach religion in the Federal Board-ing Schools, to continue the education of young adults and young married couples, traveling from one little group of three to ten hogans, to another. Sisters are needed to staff Catechetical Centers across from Arizona State Schools on a released time program. There are orphans .to be cared for, but there is no orphanage in the area. Plans are on the board for a Chil-dren's Ranch near Milan, New Mexico. According to traditional Navajo custom, people who are dying ought to be placed outside the house be-cause if they die in the house, the house must be burnt~estroyed. Where 776 / Review [or Religious, Volume 33, 1974/4 can the elderly go? There is no Christian Home to receive the old and the dying, with the charity of Christ, in the entire area. T-he Franciscan Fathers who came to the area with Coronado in the early 16th century tried their best to amalgamate the Indian religion with the Catholic religion. They built beautiful Mission Churches, still standing today--at Acoma going back to 1630; at Lagune and Zuni going back to 1690. These churches are evidence of the Catholic attitude toward the Red Man. A real effort was made to blend the Spanish and the Indian culture. It was from the Spaniards they learnt to make their "Navajo" rugs, their beautiful indian jewelry. When America took over, the reserva-tion system was inaugurated, and for the most part the Indian has remained segregated from the rest of the United States. The Indian has been treated as a child, money has been doled out to him, and he has reacted as a child. The responsibility for his condition lies largely with the unchristian treat-ment of the Indian in the past. At no time in history has he been so con-ditioned for the reception of Christianity. Medicine men are dying out. Not many young men are willing to learn the long "Sing" of the Medicine Man. Many young people today growing up in distant Boarding Schools know little about the secrets of the tribe that used to be given them in the "kiva," the tribal religious chamber. The great conflict that used to exist between Indian ideals and those of the white man is gradually disappearing. The Indian today wants to keep his identity~ wants to know about his background and be proud of his ancestry. At the same time he wants all that he has a right to in a civilized modern country such as the United States. Teenagers especially need help to avoid the conflicting and seem-ingly contradictory goals of two civilizations. The suicide rate in some areas is ten times that of the country as a whole among teenage boys and girls. The3, have lived in Federal Boarding Schools for twelve years, and have seen on colored T.V. what they could be in the world outside. They have the same ambitions that other teenagers have, to follow careers of various kinds, and then their parents and grandparents tell them to live as their forefathers did--to haul water from great distances, to live in one room without any privacy. They need help to resolve this dilemma. They need to be shown that there can be a beautiful blending of the white man's and the Indian's values; they must be made proud of what they have to contribute to the world of today. It is the job of the sisters to give hope and'pride of life to puzzled Indian teenagers. There is one frontier left in the United States. It presents the greatest challenge of the century to the sisters of today. Now is the time when Christianity will be accepted or rejected by the Indians. They cannot ac-cept what they do not know.l 1For more details on the needs and opportunities of the Diocese of Gallup, write or call The Chancery; Diocese of Gallup; Box 1338; Gallup, New Mexico 87301. Prayer, Pastoral Presence, and Group Solidarity Sister Elizabeth V. Roach Sister Elizabeth V. Roach is a Maryknoll sister who is presently engaged in pastoral ministry in South America. Her address is: Madres de Maryknoll; Apartado 145, /ca, Peru. In 1965 the Vatican II document on religious life gave religious women a clear mandate "to return to the sources of Christian Life and to adjust to the changed conditions of the times.TM It was as if the Church saw herself as a home in, need of spring cleaning. Indeed it was Pope John himself who invited us to open some windows. And so efforts at renewal began. It seemed like those in authority and those in the ranks began to ransack the house in search of cobwebs. All the rooms got pulled apart simul-taneously. Then, as the workers saw what a job was ahead, some panicked, some thought it better to burn down the house, and others wanted to get on with the job, but didn't know where to begin. Somehow, little by little, the results have begun to show. The following report describes a personal experience of current efforts of religious, ". to correlate their life and words, their attitudes and actions with the demands of the Gospel.''-~ Phase I--Group Reflection Calls Forth~ Individual Initiative In July 1970 thirty-nine Marykno]l Sisters in Peru gathered in Arequipa to reflect on our role in a changing Church. The outcome was enunciated in what we later referred to as "The Arequipa Paper." We were deeply concerned with identifying with the poor, with being a real sign of Christ's 1Vatican II, Appropriate Adaptation o] Religious Li]e, no. 2. ~Medelffn documents, "Poverty," no. 8. 777 77~1 / Review ]or Religious, Volume 33, 1974/4 love. The Medellin documents were a clear call from the L~tin American hierarchy to reexamine our pastoral presence.:~ One of our conclusions was: "Our life style has to be such that it may lead us to a true living together with the people in such a manner that it will facilitate a more objective knowledge of their real problems. We feel an urgency to search for a real identification with the exploited and to express our solidarity with the marginated., we should live in small communities or work groups which readily appear more dependent, less secure and more vulnerable.''4 The group saw that this would necessarily modify our presence and our work in the existing reality. We set up the general lines, but left it to each individual to see how and where and when she could put them into prac-tice. At that time I was employed as a public school biology teacher and was living in our convent in Az~ingaro. Like many convents in Peru it was a far cry from a U.S. convent, but it was much more comfortable than the homes of the people. We had electricity from six to eleven every other night. There was neither refrigerator nor central heating although we had high altitude cold at night (12,500 feet above sea level) and tropical sun by day. The diet was adequate, but limited in variety. The nearest city, Juliaca, was two hours away over a washboard road. Transportation was ir-regular and a trip to the city usually meant an overnight stay. My job in the public school with dirt floors, a thatched roof, and 23- year-old Quechua Indians, who spoke Spanish as a second language, was a real challenge. The young men were shepherds and farmers anxious to move to the city in search of a more human life. Looking for a New Ministry After the Arequipa Meeting I asked myself what my part would be in putting Our conclusions into practice. I felt that, compared with the extreme poverty of most of our people, my life style in Az~ngaro was far removed from theirs. Although I searched my soul I really did not°see what I could do about it. I did a lot of praying and consulted with many people, but I did not see what to do. My companions seemed to be in the same state. There was nothing to do but follow the example of the Apostles after the Ascension and "return to Jerusalem''~ and wait. I waited and watched for an opportunity. "~While I believed ~hat I was making a valid contribu-tion in the school I know that what had been a hardship post was now to become a preferred job because of administrative changes due to the new Educational Reform Law. I would now be easily replaceable. Meanwhile, 3Ibid., "Religious," no. 7. 4Arequipa Paper, Maryknoll Sisters in Peru, 1970. ~Acts 1:12-4. Prayer, Pastoral Presence, and Gioup Solidarity / 779 social and political changes in the country emphasized the need, ,for work with women who were outside, the formal school structures. This was a painful realization for a confirmed classroom teacher, but the Medellin documents were a constant reminder that the gospel mandate to evangelize the poor required a redistribution of religious personnel in Latin America. The Freedom of Abraham At a group meeting a sister presented a request from a Peruvian priest for two sisters to work in a deprived area. Another sister and myself of-fered to look into it. This was November 1971. The offer seemed to fulfill all the specifications of the Arequipa Paper. The parish was truly poor. The pastor was able to provide two rooms to live in, two cots without mattresses, and one meal a day. We would have to find some means of self-support. The housing would be much simpler than what we were accustomed to, but it was much closer to the reality of the people. It seemed like the opportunity we were waiting for. The group and the coordinators readily approved. Then our troubles began. The bishop of the area became very ambiguous in his response to our request for permission to accept the invitation that had been offered. He approved .and then suddenly withdrew the approbation. For a while we didn't know what was going on, but eventually it became clear that the bishop did not want the new work initiated. In the interim the other sister was asked .to fill a position that was ur-gent. I had given up my job in Az~ngaro and was enjoying more insecurity and vulnerability' than I had bargained for. I began to .appreciate what it means to belong to a praying, reflecting group. The value of our 1970 Meetiiag became really apparent because the group knew what our norms were and I was supported and encouraged by knowing that the group was agreed on general goals. We were not a homogeneous group, but the principle of respecting each one's individuality was and is sacred. So I was free to listen to the Lord and see where He would lead me. The experience of not knowing where or how or what the Lord was asking of me at that moment was the source of some new insights. I was fearful. I was not accustomed to being unemployed. My efforts came to nothing. Then I realized that the Abraham story calls for faith that leads us on an unknown path, one we have never been over before, Years of meditating on the meaning of poverty anff how it frees Yaweh's people began to make sense. I was freer. I wasfree to wait on the Lord, because I truly did not know what was to happen. In the midst of painful insecurity I experienced in a special way real freedom. And then the search became a true journey and a real pilgrimage! After a while our coordinator had a casual meeting with a sister of another congregation who seemed to be interested in the same kind of a 780 / Review [or Religious, Volume 33, 1974/4 pastoral presence that we were seeking. There was a place in Ica~' where she could attempt it if she had another sister to accompany her. After some visiting and studying of the situation we found that the bishop there approved and welcomed this kind of effort. Again the group considered the project and approved. Phase llmGroup Supports Individual Initiative On May 29 1972 I came to lea and lived temporarily in the convent of the other sister, Ines. On July 13th we moved to a little house in a government housing project called San Joaquin. There we had a chance to synthesize theory and practice. The ideal of complete availability was now not only possible but unavoidable. We learned firsthand that the poor do not enjoy the luxury of privacy. Many times when I awakened in the morning the neighborhood children were already on the roof looking in through the sky light. The parish priest lived next door and formed part of our praying, re-flecting, and working community. He also shared meals with us. Our house was an all purpose unit which served as parish office, meeting room, and youth center. The two back yards had a cement floor and a straw mat roof. This arrangement meant that sleeping hours were often limited to what could be had between midnight and 6 AM. Creating a Parish It was agreed from the beginning that our purpose was to create a parish situation where the worker class would be called to reflection on the mean-ing of being Christian. The three who formed the core team believed this required serious efforts at prayer and reflection on our part. We tried to meet sometime each day for prayer and Mass. Here we learned that our very closeness to the problems and sufferings of the people became an ever deepening source of inspiration for prayer. The result was that many new insights came to us about the saving action of Christ in today's world. The Eucharist was celebrated around a table and was made especially meaningful by the spontaneous petitions and gospel commentaries provided by the simple working people who attended. During this time away from my own congregation I was made aware of the many ways a praying, reflecting group can support a member who is temporarily separated from it. I had never been much of a correspondent, but suddenly I was receiving letters inquiring about the work, the people, my health, and promising prayers and visits. Many sisters devoted part ot~ 6Ica is a city of 200,000 inhabitants, four hours by car from Lima. It is situated in a'desert valley an hour from the coast and is the wine-making center of Peru. Prayer, PastJral Presence, and Group Solidarity / 781 their annual vacation to visiting me. Unknown to them this spoke to the people who remarked on these obvious signs of solidarity. After almost a year Sister lines, due to community needs, was asked to return to her local house. Because it would not have been appropriate for one sister to remain alone I received an invitation to live with the other congregation. The two of us hoped to continue with the same work. Phase Ill--Group Response and Consequent Development Group response was immedi~ate. Another sister offered to join me in Ica. Within a few weeks we received clearance from the bishop not only to continue but to extend our presence to other areas and to work on a city-wide level with women and marginated groups. The experience in the housing project after evaluation led us to make three decisions. 1. We would choose a location that was more central so we could serve more p6ople. 2. Since we. were beg~nmng a new house we would try to make it known as a center for prayerl and reflection and would avoid using it as a recreation center. The prlevious experience taught us that a choice had to be made, and we consciously gave priority to the prayer and re-flection atmosphere. We felt this more consonant with our.objective of being a Christian presence for!adult women and marginated groups. 3. There was a need for a team of Maryknoll Sisters. We hoped for a group with varied talents whose creativity could be made available to the church in Ica. At the same ttme we needed a dynamic faith community that would be a sign that ". the Church desires to serve the world radi-ating over it a light and life w. hich heals and elevates the dignity of the human person., and gives a more profound reason to all human ac-tivity.''~ And it seemed important that we share the life of the poor and have close contact with the peolSle. And so we were two! After'a foot weary search of almost a month we found suitable housing. It was '~a second floor apartment in a three family house.On June 2 the bishop ca ,fiae to bless the new apartment and expressed his delight at seeing that our friends were the poor. At first he had had some misgivings about the loca~tton, but after visiting with the people he remarked that this is where religious should be, ". in a house where no one feels they have to clean their shoes to come in.''s Shortly afterwards we put in writing our objectives and the means we would use to accomplish them: rMedellin documents, "Justice," no. 5. sSermon given by the Most Reverend Alberto Maria Dettmann y Arag6n, O.P., in the Maryknoll Sisters Convent June 2 1973 in Ica, Peru. At the time he was Bishop of lca. 782 / Review 1or Religious, Volume 33, 1974/4 1. To participate in a spirit of service and availability in the pastoral work of the diocese, collaborating with the bishop and other pastoral workers. 2. To live in such a manner that our life in community would be a sign of hope and encouragement for the poor. 3. To collaborate with the services and institutions that are devoted to the service of the poor with special emphasis on activities that deepen the Christian life of w6men. ~ Initially we chose the following means: 1. A life style that will permit us to experience something of the poverty of our people. 2. An atmosphere within the house of reflection and prayer that is nourished by the problematic of the People of God. 3. Personal relationships with the poor and the institutions that serve them. 4. Study of the problems of women here. Sister Vivian, a doctor, serves the poor in three government dispensaries in the sur~rounding farming areas. She also gives medical attention in a dioc-esan outpatient clinic located in the center of the city. I work with groups of shoeshine boys, domestics, and mothers. The work is mainly gospel reflection and orientation in social problems. My commitment to the San Joaquin Pastoral Team continues. Together we invite neighborhood women to reflect with us on the gospel. A year has passed and now we are awaiting the arrival of a third sister. The group has continued to express in many ways the solidarity that exists among us. And with our people we are becoming more conscious of the saving action of Christ in our lives. Some Changes That Have Occurred in Our Lives Today, almost four years after the Arequipa Meeting, some changes are evident in our lives. Three areas are especially noteworthy. 1. Poverty. Many people here are called "eventuales." This means they earn their living by odd jobs, street vending, and migrant work. In order to share their lives we have chosen to conform to a very limited budget. My income depends on occasional English classes, Sister ~ivian's on what the poor can offer for her services. The congregation will always be willing to help when things get too difficult, but dependence on a meager and sporadic income has helped us to appreciate the tensions,that the poor'face constantly. At the same time this makes us conscious of the Lord's loving care and our ultimate dependence on Him. 2. Relations with the Clergy and the Laity. Another difference is in the place we are given in pastoral work. Pre-1970 sisters were usually re-quired to fit into the plans of the clergy. Today we are invited and en- Prayer, Pastor~ Presence, and Group Solidarity / 783 couraged to participate in the.decision-making process and frequently ex-pected to take on the responsibilities formerly thought to be the private domain of the clergy. Prior to 1970, for example, I worked with domestics, but always as assistant to the clergy. Today I am designated by the bishop to set up and implement a program for domestics, with only occasional help from a priest. Because of this new relationship the laity too feel called to take more initiative in the proclamation of the gospel message. Last year in San Joaquin I was able to convince five women to pre-pare their own children for First, Communion. Though four of the women were unlettered they did teach their own children and later trained other mothers. The Parish First Communion was due to their efforts. At first they insisted that they couldn't do it, but later they confessed their delight at the deeper faith relationship that was created between them and their chil-dren. During the year the women have demonstrated their feeling of re-sponsibility for the faith life of the community by an increased participa-tion in reflection encounters. The shoeshine boys, encouraged by the priest who organized them, buy supplies cooperatively. They hay? taken on many adult responsibilities and are learning the value of working together. Agreement on prices has led to an official price and the support of the City .Council on collecting it. This way of working calls fbrth the laity's gifts. I believe that as we sisters exercise new initiatives, ~lwe become more sensitive to the latent talents in the Christian commun, lty." Thus the relationship to both clergy and laity changes. Our former t~isks in pastoral work were supplementary. Today we have a complementary role in the midst of the People of God where the kingdom is being built I~y many brothers. . 3. Integral Prayer. Each day between d~nner and dishes we devote a period to common prayer and ~'eflection. The form varies, but often we recount some experience, relate ~t to a Bible event, and are led to prayer. For example, one day I visited a very poor settlement. A woman noticed I was looking for an address. Inlthat neighborhood ~t ~s dangerous to leave a house unguarded. It was almost dinner time. The woman seeing my need, left her home, her belongings, ahd her cooking, and saw me to the house I was looking for. I thought gbraham's going forth was related to her willingness to help a stranger. This led us to pray that we might imitate her openness and care for others. It was easy to praise God's constant care of us. ~ Another day, as Sister Vivian trudged home hot and weary, a little child ran up to her with a merry greeting and a delightful smile. We re-membered what a free gift is God's Love. Thus, prayer is informed and nourished by the opportunity to share more intimately in the life of[ the poor. We are more conscious of the anguish and sorrow of modern man. As we become more aware of the Review ]or Religious, l"olume 33, 1974/4 Paschal Mystery, redemption is not only a doctrine to which we assent but an urgent need. Humility used to be a virtiae to be practiced and prayed for. When one encounters a shoeshine boy of seven who works till 11 P.M., it becomes an unavoidable conclusion. And the suffering of an innocent Christ becomes a now event! Apostolic Prayer Leonard Doohan Leonardfield, Cheshire;D°°hanEngland.Writes from Ingersliy Hall;. Ingersley Road; Bollington; Maccles- St. Paul's first advice in writing ~t0 Timothy was that "there should be p(Irxay Temrs 2o:f1fe )r.e Idn foourr e dvaeyrsy,o pnrea-y-epre~lsti tbifo.n rse,. .iqnuteersct,e psseitoitniosn, ,a nindt etrhcaensksisogniv, sinegem" to have fallen from favor. I would like to consider for a short while pray-ers of request and especially one type of petitionary prayer, namely, apostolic prayer. Prayer of Intercession : Philosophical knowledge of GJd is a wonderful background for prayer, ¯ but the knowledge of man is also, essentml. Emphasis on the former can lead to an imbalanced view especia!ly of prayer of intercession. Undoubted-ly, there is a great difference betwe'en God and us, but any necessary adap-tation as a prelude to encounter mu~st come from God, and this He has done in the Incarnation. ! Prayer of intercession is a ver~, valid form of prayer particularly when linked to personal commitment forI the attaining of the request made. Here the celebration of prayer is linked to the celebration of life--there is no escapism from reality into prayer, ~aor is there a seeking of a magical solu-tion in prayer for our own probler~s. Prayer when genuine leads to an in-ability to do otherwise than lead a life of total commitment for the realiza-tion of the requests made. St. Thomas More used to say: "The things that I pray for, Lord give me the grace to labor for." When approached in this way, our prayer leads to growth, ~nd has guaranteed efficacy. Notice how in St. Luke's gospel the three rfiainstages of Jesus' ministry-~baptism, 785 7116 / Review [or Religious, Volume 33, 1974/4 transfiguration, and Gethsemane--are closely connected. Each is linked to prayer, to a wholeheated accePtance of the Father's will, to 6ommitment to the mission given--and then they are rounded off with a heavenly rev-elation which is depicted as an answer to prayer. This idea of the close connection between prayer of intercession and commitment to the attaining of the request made, is well seen in a study of the Lord's Prayer. The disciples come to Jesus and ask: "Lord, teach us how to pray." Jesus' reply can be naturally understood as a recommended formula-prayer. When you wish to pray, say this prayer: "Our Father . " However, it is also possible to see in the words of Jesus a group of prayer-ful life-attitudes--seven, in fact, the typical Jewish number for fullness. If you want to dedicate yourself to a completely prayerful life=style then: recognize the Fatherhood of God ~anctify His name spread His kingdom do His will := ° acknowledge daily dependence on Him for what you ne,,ed forgive debts and flee from evil. Within these few lines we have interpenetration of an intercessory formula-prayer and attitudes of commitment for the attaining of the request made. In our intercessory prayer the interplay of these two points--formula-prayer and attitudes of commitment--manifest, I feel, its genuineness. Spirit, Kingdom, and Prayer In St. Luke prayer of intercession is given more emphasis than at first glance one would think. The word "to offer petition" (proseukomai) ap-pears 86 times in the New Testament, 35 times in Luke and Acts (19 in Luke). If cognates are included the word appears 57 times in Lucan ma-terial. Moreover, it is important to note that prayer of'intercession is closely connected with the Holy Spirit and with the kingdom. S. Smalley from Man-chester University says that Spirit, kingdom, and prayer, are closely con-nected at all important moments in the progress of salvation history. He gives the following examples: Annunciation, Zecharias, birth of Christ, baptism, confession at Caesarea Phillippi, transfiguration, the sending of the seventy, Gethsemane, the cross, Pentecost, election of Matthias, life of early church, election of the seven deacons, visit to Samaria, farewell at Miletus. The general thrust of Luke seems to be that in petitionary prayer the believer channels the activity of the Holy Spirit f~r the spreading of the kingdom. Smalley, quoting another author, says: "Lampe describes as 'one of the most characteristic features of St. Luke's teaching' his insistence on prayer as 'the means by which the dynamic energy of the Spirit is ap-prehended.' In other words, prayer is 'complementary to the Spirit's activity Apostolic Prayer / 787 since it is the point at which the communication of divine influence becomes effective for'its recepients' " (S. ~malley, "Spirit, Kingdom and Prayer in Luke and Acts," Novurn Testame,ntum, January 1973, 61, quoting Lampe, The Holy Spii'it in the Writings o[ S.t.Luke). ~ Petitionary prayer then is p.i'esented as closely connected with the setting up of the kingdom. It is n:atural, therefore, that once the kingdom had been established, Luke's vie,~, of prayer should change. Sure enough, once we arrive at Chapter 13 in the Acts (and there are 28 chapters in Acts), the element of prayer in t.he previous sense disappears because the kingdom is here. Any form of prayer is now directed to the preachers of its arrival~-Peter, Paul, and Barnabas, for the success of their work. Here we have in Luke a p.resentaUon of prayer of intercession as apostolic prayer--it is directed to the establishing and spreading of the king-dora--- the life and message of Christ. Intercession in Our Own Lives L6t us have a look at this in relation to our own life now. The gift of new life made to individuals in Christ is made only by the Father. No matter how much we try, we cannot achieve the conception of new life in others nor can we do much to help in its growth¯ "No one comes to me," said Jesus, "un'less my Father dra,ws h~m. And although Apollo may help in the planting and Paul water, it is God ,alone who gives increase and growth. I While human effort is essen.tIial not only for the development of the new life in us, but also for its presence and development in others, never-theless we must have our pnontle~s right. In this context even great activity on our part may of itself be of little value. In fact, there is an important d~fference between ~nstr0mentaht3~ 'and let us call it "apostolic persuasion." The instrumentality could be done by anyone, but it is the prayer of. "apostolic persuasion" that leads the Father to draw someone to Christ. The initiative is always the Father's, but He has placed the possible "apostolic persuasion" in the hands~ of men. The Council seemed quite concerned to revive our appreciation of the importance of apostolic prayer, anal moves freely from apostolate to prayer: "In order to be faithful to the ~livine command, 'Mike disciples of all nations' (Mt .28:14), the CatholiCI Church must work' with all urgency and concern . Hence, the Church earnestly begs of her children that, first of all 'supphcat~ons, prayers and in.tercessions, and thanksgtvlngs be made for all men . . . For this is good[ and agreeable in the sight of God our Savior, who wishes all men to be '.saved and to come to the 'knowledge of the truth' (1 Tm 2:1-4)" (DH !4). In the Decree on the. Missions the Council says explicitly that "it will be the bishop's task to raise up from among h~s own people . . . souls ,~ho will offer prayer . . . with a generous heart for the evangelization of the~ world" (AG 38). Yet again elsewhere Review [or Religious, l/olume 33, 1974,/4 the fathers of the Council say that by prayer a community can exercise a true motherhood towards souls who are led to Christ (see PO 6). Apostolic prayer is something in which all Christians can share, but is something which in a special way must be an intimate part of the life of a religious. Moreover, as apostolic activity decreases with the passing of years, the apostolic persuasion of prayer ought to increase. There are two main types of apostolic prayer. The simple prayer of request and then contemplation. Simple Prayer of Request Let us consider the first. I would like us to look at this in.a person whom we normally associate not with prayer but with tremendous activity, namely, Paul. For Paul, prayer is not only the source of his apostolic work, but feeds his apostolic spirit, prepares him for his apostolic work, accompanies him during it, and even takes the place of his work at times. In his early writingswe see the younger zealous Paul encouraging prayer to the Thessal0nians; but as time passes and PauI becomes immersed in his apostolic work he never moves away from his conviction of the value of apostolic prayer. Later on, his prayer does not decrease; rather it becomes more forceful. He ends his letter to the Romans with these words (Jerusalem Bible translation): "But I beg of you, brothers, by our Lord Jesus Christ and the love of the Spirit to help me through my dangers by praying to God for me (15:30). The word Paul uses here, sunagonisas-thai, is translated by the RSV version as "strive together with me in your prayers," and the New English Bible translates it as "be my allies in the fight; pray to God for me . . ." When speaking of prayer Paul often uses with the word prayer, the word to fight or wrestle: I am fighting or wrestling with God for you in prayer. He begins his second ch~apter of the letter to the Colossians with: "What a battle I put up for you and for those in Laodiciea," and towards the end of the letter he says that "Epaphras too is fighting for you all the time" (4: 12). Father Lyonnet assures us that in both cases we are in the context of prayer (Dieci meditazioni su san Paolo, Paideia, 1967, 28-9). This idea of fighting or insisting in prayer was not new in Paul; already Christ had told us of his esteem for the friend who insisted on having bread (Lk 11:5-8), and the widow who insisted on having justice (Lk 18:lf). Moreover, the, fathers saw Jacob's fight with the angel in a similar light. Clement of Rome in his letter to the Corinthians said: "Day and night you should wrestle on behalf of the brotherhood, and in His mercy and compas-sion the whole number of His elect might be saved." Intercession in God's Plan Christ and Paul leave us with the impression that God wants us to Apostolic Prayer / 789 pray and pray in such a way that it seems we are almost wrenching our requests from Him. Naturally, in God's plan we know that it is not sb much what we do as who we are or how we develop ourselves that is important. In this prayer we do not change God, but rather change ourselves and make ourselves and the Mystical Body of Christ more worthy apostol-ically. However, rather than examine how the apostolic prayer works, let us just concentrate in imitating Paul in his apostolic fight of prayer: "Paul is everywhere conscious of being but an instrument . . . but his prayer illustrates the depth to which that instrumentality reaches. He expresses in an incomparably living way the fact that, in the apostolate, God uses not just the external characteristics of the human person . . . but also his will. It is the whole man that is consecrated to the apostolate" (L. Swain, "Prayer and the Apostolate in Paul," Clergy Review, 1966, 464). Contemplation The second type of apostolic prayer is comtemplation when we abandon ourselves to be with God knowing that after all it is He alone who achieves all true conversion and gives new ilife. It is the sort of attitude that (~hrist showed at the Last Supper: "Father, I have glorified you; Father, it is for these that I sanctify myself." Apostolic prayer is powerfully efficacious: "Let each one remember that he can have an impact on all men and contribute to the salvation of the whole world . . . by prayer" (A~. 16,7). Pius XII said that prayer is the most powerful apostolate because it goes straight to God and speaks on behalf of men. ~I feel convinced that we uno" etr"e ts lma e our worth as partners with God in the dialogue of prayer. T. Me~rton said:~ "Man's real power lies hidden in the agony which makes him cr~ out to God; and there he is at the same time helpless and omnipotent" (Thle New Man, 8). Conclusion / In conclusion, apostolate and prayer are complementary. The apostle is contemplative in his apOstolate and apostolic in his contemplation. Prayer of intercession.is a typ~ical attitude of limited man. Some forms do become escapes and are Unreal. However, man who needs, is insuf-ficient in himself, loves and longs for life for self and others, finds in intercession a definitely valid f~rm. of prayer especially when that is directed to the growth and development of the kingdom. Let us pray with confidence, and determination and make our own the awareness and Conviction that Jes'.us showed in prayer: "Father, everything is possible for you" (Mk 14:36). I A Method of Contemplative Prayer ]. Borst, M.H.M. The following article is a reprinting of a booklet with the same title published by Asian Trading Corporation; P.O. Box No. 11029; Bombay - 400 020; India. The booklet is available from the Asian Trading Corporation at a cost of 50 cents plus postage and handling. The text of the booklet has been slightly adapted for the purposes of this reprinting; and the booklet's foreword by Abhishiktananda has not been included. There is only one way to become a contemplative; and that is by setting aside each day, or regularly, some time and place for prayer that is real, personal, and contemplative. Without the practice of contemplative prayer, no individual and no community can be called contemplative. No amount of other prayers and occupations can make up for this need. If, then, you wish to become a contemplative, get down to making yourself available for contemplative prayer every day. But how to go about it? In this article you will find some practical su~ggestions that have been found useful. But keep in mind that in this prayer you will be involved in a most personal x~ay; that you will learn to involve your deepest and truest self; that the Spirit of God breathes as and when He wills; that this prayer will make you a pilgrim of the Spirit, always on the~move, always more eager to reach the presence of the Lord. Then you will realize that these suggestions are indeed only suggestions. THE PRAYER ITSELF AND WHAT TO DO It is suggested that there are several "phases" which one can go through or "dwell in" in the course of prayer time. Depending on actual circum-stances or personal needs, one can dwell in or stay in one phase rather than another. Or one can restrict oneself to just one phase. For a start, it may be good to spend the hour for some days quietly 79O A Method of Contemplative Prayer / 791 seeking and remaining in an awareness of the Lord's presence and then, by way of exercise, go through the phases, taking one a day. After this, one should be guided each day by one's needs. From the start, .keep in mind what is said in the last paragraphs of this paper under the heading, It Matters liow You Live (p. 801 ). It should be noticed that earlier phases mentioned below prepare the way for the actual "contemplative" phase which, due to circumstances, we may not be able to reach every time. Phase of Relaxation and Silence Just sit down and relax. Slowly and deliberately let all tension flow away and gently seek an awareness of the immediate and personal presence of God. There is no violence in this movement: no suppression of moods, feelings, frustrations. Suppression implies violence and increases tension. No, just relax and let go of everything as you enter into the awareness of God's presence. You can relax and let go of everything precisely because He is present: In His presence nothing really matters; all things are in His hands. Tension, anxiety, worry, frustrations all melt away before Him as snow before the sun. Seek peace and inner silence. Let your mind, heart, will, and feelings become tranquil and serene. Let inner storms subside: obsessional thoughts, passionate drives of will and of emotions. Seek peace and pursue it (Ps 33; 14). Be ready, if necessary, to spend all your prayer time like this without any thought of result or effect or reward. Be ready thus to "waste" your time and make it a naked, selfless offering of time and attention for God alone. This movement towards peace and silence opens us to an inflow of grace; it creates conditions for a genuine, true, and personal love for God to be awakened in our spirit. Note that this movement is not just a neutral, psychological event; it is a movement of surrender and acceptance of God's will. We make it possible for our heart, will, and emotions to become impregnated with God's gift of peace and with His will to nonviolent love. Some may feel that relaxation coupled wi~h quiet breathing tends to make them fall asleep; it is as if one is tired and abandons oneself to quiet sleep. Here, however, we seek to become relaxed in order to be awake and alert to the presence of God rather like a sentry who makes himself quiet in order to listen for the presence of others. The mind, nerves, and emotions are stilled so that the heart may be ready: My heart is ready, O God, my heart is ready. I will sing, I will sing your praise. Awake, my soul! I will awake the dawn (Ps. 57; 108). Phase of Awareness of His Presence Sit down quietly and open yourself entirely to an awareness of His 792 / Review ]or Religious, Volume 33, 1974/4 presence. He is present to my spirit, attentive to my awareness. He dwells at the center of my true self, at the core of my being. Now I seek an awareness of this, but one day He will give me this awareness, freely. He is closer to my true self than I am myself? He knows me better than I know myself. He loves me better than I love myself. He is "Abba," Father, to me. I am because HE IS. In the mirror of created existence, I am His living image and likeness: when I know, I reflect His knowledge; when I love, I reflect His love; when I call out to Him, He hears; when I seek His awareness, He awakens me to His presence. In and through and with Jesus, He speaks His word of love: "You are my son, you are my daughter, beloved of Me, in whom I am well pleased." In and through and. with Jesus He pours out His Spirit, making me call out "Abba" Father! He fills me with thanks and praise for His wonderful presence. Phase of Surrender Before His face, aware of His presence, I surrender every aspect of my being; I return myself to Him; I seek to withdraw my possessiveness; I beg him to possess me, to live in and through me so that '.'I live, no, not I but He lives in me (Gal 2:20): my hands and wrists and arms; my head and ears and senses and brain; my feet and legs; each and every nerve and muscle and blood vessel and organ. May He accept all as an instrument of peace and render ;.t a clean oblation. I surrender my cares and worries; I grow in an awareness that if my faith and hope in Him are true there is no ground for anxiety and tension: He takes care and looks after His sons and daughters. So I let go of every-thing that preoccupies me, in a movement of faith and surrender. From now on I let Him lead me, step by step. I surrender my heart, my feelings, my love. My heart does not love with its own love: "Everyone who loves is begotten by God and knows him!" (1 Jn 4:7). It is Jesus who through His Spirit loves His Father in "my" breath of love. It is not I who love but He loves in me, through me. And His love is quiet, serene, ineffable, and enduring. I surrender my whole personality; and, beyond feelings, I grope forwards toward a gentle love, one beyond my thinking, "towards where One waited near, whose presence well I knew, there where no other might appear.'"-' And all my prayer is that in this silence He may pour out His Spirit and begin to live and reign in me. I surrender myself to Jesus my Savior and accept Him as my Lord. He has prayed and suffered to free me and to claim me as His own: "Take me and all I have and do with me whatever You will. Send me where You will. Use me as you will. I surrender myself 1The "intimior intimio meo" of St. Augustine. '-'St. John of the Cross, Poems, trs. by Roy Campbell (London: Penguin, 1960), p. 27. A Method of Contemplative Prayer / 793 and all I possess absolutely and entirely, unconditionally and forever, to Your control." This phase can grow into an ardent and insistent supplication for the Holy Spirit, for His outpouring, for His gifts, for an overwhelming sense of His presence and peace. And the supplication always ends in faith that He has already heard my prayer (Mk 11:24). Phase of Acceptance Many of our "natural" reactions are expressions and gestures of nonac-ceptance, of rebellion, of running away from reality, of suppression: it is our anger flaring up, our impatience possessing us like an evil spirit, our dislikes and grudges hardening our hearts, our resentment at interference and interruption. Without always realizing it, we often refuse to accept persons, events, situations, conditions, even ourselves, as God wills them for us and as He accepts them for us. This nonacceptance of His will in concrete circumstances is e~per.ienced in prayer as a barrier, a roadblock on our way to Him. It is His will that we accept people, circumstances, events as they actually are and occur, that we never endeavor to influence people or events by means of violence of the heart, that we bring to bear on them only the power of love and forgiveness, of suffering, acceptance, and thanksgiving. In daily life, this attitude includes: never judge, never argue, never criticize, never be violent, and try to mind your own business. And so in prayer I become aware of actual barriers of nonacceptance. I look at each barrier and deliberately accept God's will in this regard. I withdraw my self-oriented and condemnatory judgment; I withdraw my criticism. I regret my violence in thought, word, and deed. I risk the leap of faith and love that when I turn my heart toward Him, He makes each and every thing contribute to my true welfare (Rm 8:28). Acceptance of His will is in fact identical with acceptance of His guid-ance, His Lordship, as He leads me, step by step, through the concrete circumstances of my daily life. Through His will for me, He guides and leads me into His kingdom. His kingdom comes and advances where and to the extent His will is accepted and done. And so I lay down my own will and try to discern His will. My own thoughts and plans lose their com-pulsion as I seek to see His plan as it unfolds and as I endeavor to follow His pattern. Phase of Repentance and Forgiveness When we enter this prayer, we may be oppressed by a sense of sin and failing. It may be a general sense of sin and unworthiness, or it may be due to a sorry state we got into only iust now. We must face this barrier in a spirit of genuine repentance and true humility. We confess our sin, our failing, and we beg His forgiveness, and we thank Him most humbly for hearing our prayer. Then we face God as we are: sinful, spiritually 794 / Review for Religious, l/'olume 33, 1974/4 handicapped, and disabled in many ways--chronic patients. And we accept lhese handicaps and disabilities because He accepts us as we are and because He loves us as we are. We are not permitted to nurse a sense of guilt; we must fully and completely accept and embrace His forgiveness and love. Guilt feeling and inferiority feeling before God are expressions of selfishness, of self-centered-ness. We give greater importance to our little sinful self than to His immense and never-ending love. We must surrender our guilt and our inferiority to Him; His goodness is greater than our badness. We must accept His joy in loving and forgiving us. It is an outrageous thing not to surrender our sinfulness to His mercy. We may want to spend quite some time in letting all this sink into our consciousness. When we are unable to pray for no precise reason except a sense of unease and unworthiness, The Cloud of Unknowing may help us: Since all evil is summed up in sin, considered causally or essentially, when we pray with the intention for the removing of evil, we should neither say, think, or mean any more than this little word "sin" . . . . You should fill your spirit with the inner meaning of the single word '!sin,". without analyzing what kind it is, venial or mortal, or pride, anger, envy, avarice, sloth, gluttony, or lust. What does it matter to contemplatives what sort of sin it is, or how great? For when they are engaged in contemplation, they think all sins alike are great in themselves, since the smallest sin separates them from God and prevents spiritual peace. Feel sin in its totality--as a lump without specifying any particular part, and that all of it is you. And then cry ceaselessly in your spirit this one thing: "Sin! Sin! Sin! Help! Help! Help!" This spiritual cry is better learned from God by experience than from any man by word. It is best When it is entirely spiritual, unpremeditated, and unuttered. On occasion perhaps the overfull heart will burst out into words because body and soul alike are filled with sorrow and the burden of sin.3 One may also repeatedly cry out "Lord, have mercy!" or "Jesus, forgive me my sins!" until He gives the grace of compunction and melts the lump of sin within us. Phase of Contemplation By now I have put away all obstacles in my heart, all thinking in my mind, all wavering in my will. Now: Him I covet, Him I seek and nothing but Him (Chapter 7). It is enough that I should feel moved lovingly by I know not what, and that in this inward urge I have no real thought for anything less than God and that my desire is steadily and simply turned towards Him (Chapter 34). I lift up my heart to God with humble love. And really mean God Him- 3The Cloud o[ Unknowing, a book on contem'plation written about 1350 by an un-known author. It has been translated into modern English by Clifton Wolters (London: Penguin, 1961), Chapter 39 and 40. A Method of Contemplative Prayer / 795 sell who created me and bought me and graciously calls me--and not what I get out of Him. Indeed, I hate to think of anything but God Himself, so that nothing occupies my mind or will but only God . I think no other thought of Him, apart from my awareness of Him darkly but gloriously present. It all depends on my desire: a naked intention directed to God and Himself alone (Chapters 3 and 7).4 I turn myself entirely, to His presence. I steadily look at Him. His presence becomes more real to me. He holds my inward sight. My glance simply and lovingly rests on Him. My prayer is nothing but a loving awareness of Him: "I look because I love; I look in order to love, and my love is fed and influenced by looking.''5 "With nobody in sight, when all my house wa~ hushed, concealed from other eyes, when all my house at length in silence slept,''G I reach out to God in love. While I am quiet and exist in a calm and simple awareness of His pre.sence, my heart gropes towards Him and opens to receive His love. It is a prayer which is wordless, fed by a quiet ardor: "By love He can be caught and held, but by thinking never.''r There is a darkness which thought and clear knowledge cannot bridge, but only"longing love: "Beat away at this cloud of unknowing between you and God with that sharp dart of longing love.''8 As St. John of the Cross expresses it: Upon that lucky night in secrecy, inscrutable to sight I went without discerning and with no other light except for that which in my heart was burning. It lit and let me through more certain than the light of noonday clear to where One waited near whose presence well I knew there where no other presence might appearP This phase may well be sustained by a repetition prayer, carried on a quiet rhythm of breathing. Phase of Receiving God always responds. He cannot refuse a seeking in faith and love: "Seek and you will always find" becomes "Seek and you will always be 4Ibid. ~Dom Vitalis Lehode~,, O.C.R., The Ways o] Mental Prayer (Dublin: Gill, 1960), Part II, Chapter IX, Par. 2. 6John of the Cross, Poems, p. 27. 7The Cloud ol Unknowing, Chapter 6. 8Ibid., Chapter 12. ~John of the Cross, Poems, p. 27. 796 / Review [or Religious, Volume 33, 1974/4 found." He seeks us before we seek Him, while we seek Him, and after we have sought Him: "I have loved you with an everlasting love so I am constant in my affection for you"--It is the Lord who speaks (Jer 31:3). He responds, He turns to me, He seeks me, He is anxious to invade my spirit. He desires that His Spirit possess me. I bask in the warmth of His love. I feel His gaze upon me. Jesus, my. Lord, is eager to possess my heart with which to love His Father and with which to radiate His love: "Anybody who loves me will be loved by my Father, and I shall love him and show myself to him . . . and we shall come and make our home with him"--It is the Lord who speaks (Jn 14:21, 23). "We ourselves have known and put our faith in God's love towards ourselves. God is love. And anyone who lives in love, lives in God, and God lives in him (1 Jn 4:16). He fills us with His presence, with His Spirit. We may discern Him only in faith or, through His grace, in experience. His presence brings a deep spiritual peace, a share in His "sabbath" rest, a greater serenity, ability to accept and to suffer, a lifting of despair, a welling up of joy and love, a floodlight, a compulsion to praise and thank Him. Or if such be His will, it brings power to serve Him and to proclaim Him, to bear witness to His kingdom, to bring healing in His name, to bring peace and unity to men of good will. Phase of Intercession There is need for intercession. Jesus continues to save us through His uninterrupted intercession (Hb 7:25; see Rm 8:34 and 1 Jn 2:1 ). In some way, He also needs to use our hearts for this intercession. True, we seek the Giver rather than the gift, but the Giver seeks to save His People. Through His Spirit in us He is concerned for all those who should be His People; in us He wants to intercede and suffer. We must plead and never lose heart (Lk 18:1), with simple and expectant faith. His promise is there: Ask and you will always receive (Lk 11:10). We must learn to pray with faith that He has already given what we ask for, as the Lord has urged us to pray: "Everything you ask and pray for, believe that you have it already and it will be yours" (Mk 11:24; see also 1 John 5:14-5 and Jas 1:5-6). We pray acco~rding to His will (1 Jn 5:14-5) for His kingdom in ourselves and in others. Lord, teach me how to pray; glorify Your name; Your kingdom come; Your will be done in my life and the life of others; Lord, grant Your peace to. ; Help. in his need; Lord, make your love known to . Often one may wish to "intercede" for a while at the end of prayer. Phase of Praise and Thanksgiving Jesus invariably thanked and praised His Father and taught His. disciples to do the same. The Eucharistic Prayer is such a prayer of praise, thanks- A Method of Contemplative Prayer / 797 giving, and intercession. When He has made known His presence or touched us with His Spirit and filled us with His grace and peace, we should spontaneously thank and praise Him. Perhaps the time will come when we shall thank Him too when we share in Jesus's loneliness and suffering, simply because His will is being done in us. Distractions during Prayer Wandering thoughts (distractions) are often a ,problem. We may be unable to ,relax, to let tensions go and surrender. Or we may be just very tired physically and mentally. The first thing to do is to accept fully this weakness and to remember that this prayer is for Him and for no advantage of our own; be ready to waste this part of your time as an "immolation" poured out for Him. In one way, a sense of failure belongs to the essence of prayer because through it it we learn to become truly disinterested; we seek His presence and love Him even when His face is hidden, when His presence is not discerned. This is true of a more general sense of failure: Imperfection and even sins are such a help to that humilityowhich is the condition of prayer that they seem almost a help rather ~than a hindrance. To feel utterly crushed and annihilated, incapable of any good, wholly de-pendent on God's undeserved and infinite mercy, is the best and only prepara-tion for prayer. It means an entire confidence and exultation in being nothing because God is all, which brings the only peace which is tru~ peace.1° Here are two specific ways of minimizing distractions and of keeping our awareness focused on His presence to the greatest possible extent,al Rhythm, ic Breathing Tension, worry, excitement all lead to short and shallow breathing. On the other hand, if we make our breathing more deliberate, more slow, and more regular (rhythmic), tension ebbs away and we become more relaxed and have a greater sense of peace and serenity. 10Dom John Chapman, Spiritual Letters (London: Sheed and Ward), p. 293. a~Distractions are of two kinds: (a) the ordinary distractions such as one has in meditation which take one right away; and (b) the harmless wandering of the imagination alone, while the intellect is (to all appearance) idle and empty, and the will is fixed on God. These are quite harmless. When these latter distractions remain all the time, the prayer is just as good and often much better. The will re-mains united; yet we feel utterly dissatisfied and humbled (see Chapman, Spiritual Letters, p. 290). Here we are especially concerned with the "harmless" wandering imagination while our heart and will reach out to God and are fixed on Him. The imagination here is like one's pet dog in a room; we like it to sit down quietly for a while, but it keeps on wandering a little. The two aids (rhythmic breathing and repetition prayers) are like two dog chains which keep the imagination from wandering too much and too far. 790 / Review for Religious, Volume 33, 1974/4 During this prayer, therefore, we should try to breathe in and out slowly, deeply, and deliberately, to the rhythm of our pulse or heartbeat. More precisely, breathe in through the nose, counting mentally 1, 2~ 3, 4, 5, up to about 6, to about the speed of your heartbeat, hold the breath a little (or some counts), and then breathe, out in the same way in a controlled and slow manner. At the end of the exhalation pause a while (for some counts). You can practice this rhythmic breaihing some other time also, for example, when walking er sitting quietly or lying down. At first, it :ne~ds conscious attention and control, but gradually it will become habitual and you .will do it without thinking. The following note by Father Hoffmznmay also be helpful: Although we cannot bring about contemplative prayer by our own volition, there are ways to dispose ourselves for it. These ways each individual will discover for himself. St. John of the Cross mentions the fact that some places are conducive to prayer rather than others. Likewise, there is a tech-nique borrowed from the East, but not unsuited to the West. This is the practice of slow, deep breathing during prayer, tending to hold the breath at the point of exhalation,az This has the effect not only of quieting the psyche but also of giving something to the inner senses and the reasoning intellect to keep them occupied. Then they will not interfere by vain introspection of what they cannot touch within. This, of course, is to be used only if helpful. If not needed, it would be a distraction. It may be feared that such breathing or the comfortable position mentioned above will induce sleep. But at this point of ihe spiritual life, generally speaking, the victory over sleep during prayer has been won.13 Repetition Prayers It is very helpful when a suitable repetition prayer (.or .','ejaculatory" pr~ayer) is carried on our quiet and rhythmic breathing. One can speak the words (with the lips or, better, mentally) either while breathing in or breathing out, or both. In view of the rhythmic breathing, the prayer should have a cert,/in cadence or rhythm to let it be carried on the rhythm of the breathing. The best known example is the Jesus Prayer; the text consists either in a repetition of the holy name of Jesus: "Jesus . . . Jesus . . . Jesus," or in the words, "Jesus, son of the living God, have mercy on me, a sinner." It a2j. N. Dechanet, O.S.B., Christian Yoga (New York: Harper and. Row) cited by Dominic N. Hoffman, O.P., in The Li]e Within: The PraYer.o] Union (New York: Sheed and Ward, 1966), p. 217; the citation is the following: "To these three [phases of breathing: inhalation, holding the breath, and exhalation] already mentioned, you automatically add a fourth where the breath is held with the l.ungs empty. This promotes contemplation except ,when it is contemplation itself that~ has called for or caused this holding of the breath--that silent gaze of admiration that is poised on a thing." laHoffman, Lile Within, p. 217. ' A Method of Contemplative Prayer / 799 is carried rhythmically on one's quiet breathing, again and again and again, while one's awareness remains on the Savior.14 One may use other texts for repetition, for example, "Let thy love play upon my voice and rest on my silence" or "I with you on the cross no longer live, You live in me." In fact, .one could formulate such prayer.s specifically to express the phase of prayer one is in, provided that the prayer really expresses what one wants to say, and that its language is rhythmic, even if it be in a loose sort of maner. The Grail Psalms are fine examples of such rhythmic prayer. Thus one can formulate a prayer of surrender, acceptance, love, praise, thanksgiving, and so on. One may also like to repeat part of the Lord's Prayer in the same manner--either a very short prayer like "Abba,, Father!" or adding one petition, "Abba, Father glorify ybur name"; or make a longer prayer of the whole first part carried on a long, quiet outgoing breath: "Our Father in heaven, holy be your name, your kingdom come, your will be done on earth as in heaven." Such prayer may be a powerful intercession for His kingdom in ourselves and others "for the glory of His name." Finally, when one is physcially or mentally too weary to pray otherwise, one can use the Rosary prayer, quietly telling the beads, carrying the Hail Marys gently and rhythmically on one's breathing and dwelling with love on. some mystery of faith. One could say ten. to fifteen such decades in an hour. It has been found helpful to use the Rosary beads also for the other repetition prayers,during this hour of quiet prayer. Where to Pray I would say, in a place where one is completely private and alone, where one is unlikely to be disturbed, where there is not too much noise. Jesus says: "When .you pray, go to your private room and when you have shut the door pray to your Father who is in that secret place! (Mt. 6:6 [Jeru-salem Bible]). And He Himself "would always go off to some place where He could be alone and pray (l_;k 5:16 [Jerusalem Bible]). There is comfort in the fact that He did not always succeed (Mk 6:30ff.). Being together with others in the same place or room does not seem advisable, as the very awareness of other persons' presence often is a powerful psychological distraction and a hindrance to complete relaxation. 14The Jesus Prayer is described in detail in The Way o! the Pilgrim, trs. by R. M. French (New York: Seabury, 1970). Jean Gouillard also describes it in an appendix to Father Dechanet's Christian Yoga under the title, "A Note on the Prayer of the Heart." Swami Abhishiktananda in his book, Prayer (New York: Harper and Row, 1973), discusses the Jesus Prayer .in the chapter on "The.Prayer of the Name," and goes on to suggest our Lord's own prayer of "Abba, Father" as possibly the best way of entering into the life of the most holy Trinity. It may be noted that the Jesus Prayer has a scope and application which is far beyond our present concern (an hour of contemplative prayer a day) and looks forward towards a never ceasing prayer of union with God. 800 / Review [or Religious, Volume 33, 1974/4 Ideally, the best place is before the Blessed Sacrament, the sacrament of His presence among us, and this is what Father Voillaume advocates for the followers of Charles de Foucauld. But it is a fact of experience that in many churches and chapels there is too much distraction as well as too much noise. Cardinal Lercaro sums it up: If possible, in church or in one's room; preferably the latter if in church one is likely to be called upon to perform the duties of one's ministry or disturbed for some other reason. Somewhere out of doors would do--but in general the place to be chosen is that where is least likelihood of meeting with dis-tractions or interruptions.1~ How Long to Pray One thinks of one full hour daily. This is the traditional time fixed for "mental" prayer in most religious rules. St. Peter of Alcantara says: When the time is too short, it is "passed in unloading the imagination and in bringing the heart under control; just at the moment when we are ready and ought to be beginning the exercise, we stop it.16 It is a sobering thought that one full hour a day represents just about 4% of all the time we live. It would seem that-the more active and distracting our daily life is, the more need there is of a full hour of "relaxing, coming to rest in God," We need the steadying impact of this daily "exercise" on our nerves and emotions. We also need the daily "healing of soul" and "opening to the' Spirit" in quiet and silence if we lead a busy life. In this way, through daily, silent prayer, God 6hanges us and renews us more thoroughly than throhgh other beneficial activities. In view of all this, one would not advocate the practice of having two separate periods of thirty minutes each, instead, of one full hour at one time. At first, one full hour see~ms dreadfully long, ~and the first weeks' or months' perseverance may be an agonizing effort. But gradually we get used to this length and attuned to its spirit of quiet leisure spent with and for God. But we must make the effort: Work hard at it, therefore, and with all speed; hammer away at this cloud of unknowing--and take your rest later! It is hard work and no mistake, for the would-be contemplative; very hard work, indeed, unless it is made easier by special grace of God or by the fact that one has got used to it over a long period.17 When to Pray The actual time m.ust to some extent depend on what is possible within the framework of one's work and commitments. Some like the early 15Cardinal Lercaro, Methods oJ Mental Prayer (London: Burns Oates, 1957), 'p. 207. 16Ibid., p. 206. ~TThe Cloud o] Unknowing, Chapter 34. A Method of Contemplative Prayer morning: "In the early morning, while it was still dark, Jesus arose and went out and departed to a lonely place and was praying there" (Mk 1:35). The morning quiet may be rewarding if one has succeeded in being physically and mentally fully awake (bath, fresh air!). Other prefer the quiet evening before sleep; at this time it is easier to relax and ofie joins in "an hour of watch and vigil" with Christ. Many people have no choice and have to take any opportunity of a whole hour free. It may mean giving up certain things we like to do. It has been found possible to have one's quiet prayer even in a long distance bus, in a railway station. Those living in community and bound to mental prayer by religious rule should perhaps discuss the time problem together or with the superior and see from time to time when each can best engage in this prayer. It seems worth noting that this prayer fulfills the obligation of mental prayer or meditation which religious and others have. Does this mean that one no longer meditates? As a special exercise, meditation may be dropped but as such it never disappears. The one who seeks. God in contemplative~ prayer tends to read and hear the reading from Scripture with greater interest; the liturgy and other spiritual reading makes one reflect; one continues to ponder the mysteries and the ways of God. Posture during Prayer This is an important point as bodily posture has a definite influence on our ability to relax and remain undistracted. The body should be relaxed but attentive; one's posture should be comfortable but not a source of strain or tension. It is said that there is least strain when one's back is straight. In a vertical position, one holds back and head straight when there is a balance like someone balancing a load on the head. Traditionally, there is a preference for kneeling (straight). Sitting may be more relaxing (again straight); a low stool (about 10 inches high) without back may be useful. Those who are accustomed to squatting on the floor will find this position more restful, again if the back is held straight. Many who begin this prayer find it best to keep the eyes open but fixed on some point or object straight ahead. When one's eyes wander, the mind follows and one's attentiveness is interrupted. It Matters How You Live The hour of silent prayer must be important to you in relation to your whole life as a Christian, as a religious, or as a priest. Most religious experienced their original call as a call to a life of surrender to God and of dedication to His service but with the addition that God seemed to promise a life in which they would experience in a personal way knowledge of Him and of His love. This hour of contemplative prayer is meant to lead you to 802 / Review for Religious, Volume 33, 1974/4 a fulfillment of this promise. But your life must be ready for this grace in a twofold way: (1) First, you must endeavor to express your continued surrender by moving away from violence to nonviolent and peaceful ways, from any kind of falsehood to utter truthfulness and inner harmony, from self-asser-tion to great sensitivity to the needs, rights, and feelings of others, from self-indulgence to an instinct for purity of heart and mind, from possessive-ness and greed to giving and sharing and to a preference for soberness. In other words, you must resolutely set your face against the vicious tendencies which grieve the Spirit and kill the soul: pride and prestige, jealousy and dislike, anger and violence, self-indulgence and uncleanness, laziness and greed. You must welcome with all your heart the fruits of the holy Spirit: true love, joy in the Spirit, peace in your heart, patience in your manner, kindness towards all, goodness in your intentions, trustfulness in your dealings, gentleness in inward and outward bearing, and self-control of heart and mind. All this becomes possible to the extent that you open your heart and life to the Spirit of Jesus. And human nature being what it is, it also involves a continual return to repentance. (2) Secondly, you must nourish within yourself continually a desire for God, for the fulfillment of the promise He held out from the beginning. You may not have the same intensity of feeling, but you should at least sympathize with the person who wrote as follows about this attraction to God: If it happens that this attraction that you feel in reading or hearing about this matter [contemplative love of God] is of itself so overwhelming that it goes to bed with you, gets up with you in the morning, accompanies you all day in all you do, separates you from normal daily exercises by inserting itself between your prayers and you; if it is associated with and follows your desire to the extent that it seems to be just the one desire, or you scarcely know what it is that alters your outlook and brings a cheerful smile to your lips; if, while it lasts, everything is a consolation and nothing can upset you; if you would run a thousand miles to have speech with someone whom you know has truly felt as you do; if, when you get there, you have nothing to say, no matter who speaks to you, since you do not wish to speak except about one thing; if your words are few, but full of unction and fire; if one brief word of yours holds a world full of wisdom but seems mere foolishness to those who have not passed beyond reason; if your silence is peaceful, your speech edifying, your prayer secret, your pride proper, your behavior modest, your laughter very soft: if your delight is that of a child at play; if you love to be alone and sit apart because you feel that others would hinder you unless they did what you are doing; if you do not wish to read or listen to reading unless it be about this one thing--then, indeed, there is evidence that you are drawn to true contemplative prayer which is beyond words and thought.~s usa Letter o] Private Direction by the author of The Cloud o] Unknowing (London: Burns Oates), pp. 67-8. A Method oJ Contemplative Prayer / 803 We discern a similar intense desire for God in the words of the hymn, "Jesu, dulcis memoria": Jesus, just to think of you fills my heart with joy but there is no happiness to compare with the joy of your sweet presence. More attractive than any melody, more exciting than any news, more pleasant ¯ than any thought are you, Jesus, Son of God. Jesus, you are the hope of the repentant sinner, you are kind to those who ask your help, you are good to those who seek you but who shall say what you are to those who find you! No words can describe, no book can explain, and if you know from experience you can only believe what it means to love Jesus. When you visit my heart, it is bathed in the light of truth, the world loses all its attraction, and an inner love is burning. Those who have tasted you hunger for more; those who have drunk are '-thirsty for more; but only those who love you, Jesus, are able to long for you. Jesus, be my joy now as you will. be my reward; may your glory dwell in me for ever and always. Amen. Two 'Ways ot Strengthening Desire for God There are two ways in which we can feed and strengthen this attraction and desire for God. One way is "lectio divina"; this is a kind of meditative spiritual reading, the rea~ling of texts which we feel draw us to God and to prayer, the kind of texts which at times you want to read only in small parts because even in small sections they fill your mind and heart with love of and desire for God. Such reading tends to keep your mind in devout meditation, leading to contemplation: "Therefore if you burn with desire for contemplation apply yourself to devout and continual meditations; it is the infallible way to succeed.''19 And another author has written: A work impregnat~d with the divine quality is the only kind a soul should consider. Needless to say, ,holy Scripture is the first and purest source of all. And a truly recollected reading is both pleasing to God and often instrumental in bringing Him back. Now in the state of quietude the soul receives,many lights enabling it to discover new shadings and meanings that were hidden before; these seem to appear effortlessly and as a kind'of enlightenment that is sweet yet substantial enough to be experienced~ The sot{l then realizes that this enlightening presence is tile Holy Ghost. God's gift is a higher, loving knowledge of Himself and an increase ~of faith in His Sacred Scriptures.2° The other way is to pray for the gift of pi'@er: "Lord, teach me how to pray, how to know and love You in silent prayer; Lord, pour Your Spirit in me in all His fullness; Lord, let me be possessed by Your Spirit so that you may reign in me and through me." It is clear frolh the gospel that a'~Lercaro, Methods, p. 252, quoting Father Thomas of Jesus on acquired contempla-tion. 20Dom G. Belorgey, O.C.S.O., The Practice o/Mental Prayer (Cork: Mercier, 1951), pp. 144-5. a04 / Review ]or Religious, Volume 33, 1974/4 (a) we must ask for the gift of the Spirit with expectant faith and (b) this prayer will be heard (Lk 11:13). In conclusion, let us sum up this part of the article in the following phrases: A song of devotion should not be lightly sung. Your word should not be lightly given, but once given, kept. This prayer should not be lightly started. Start only when you are ready and then never look back. The Lord loves you and needs you. He is waiting for an opportunity to enter your life. Once you have begun praying, you will never be the same. He will make use of you. It will be the greatest thing in your life. May He be praised, alleluia! MEANING AND RELEVANCE OF CONTEMPLATIVE PRAYER Here in India one is frequently asked by non-Christians, "How do you pray?" People see our lifelong dedication to the service of mankind; they recognize in our. celibacy a discipline disposing us to pray; they surmise the secret of our strength to be a prayerful union with God, the full realiza-tions of His presence within us and they are eager to know how we have arrived at this. Yet the ordinary good priest or religious finds the question hard to deal with. We are not accustomed to reflect on the ways, means, and objectives of prayer and on its demands on the one who prays. Most of us have learned the practice of prayer (a) by reciting certain prescibed prayers such as the Divine Office, the Mass prayers, the rosary; (b) by making half an hour's meditation; and (c) by occasionaldirect "private" prayer to God. It has been held that provided we are faithful to our prayer routine, we have done our duty. In fact, the main obiective of teaching prayer in the seminaries and novitiates seems to have. been to initiate persons into the prayer program expected of priests and religious and to inculcate a sense of faithful observance of this program. The program included a simple form o[ meditation or mental prayer. This was practiced as part of the daily horarium, and such daily practice was intended to help a person along the path of prayer through life. Prayer beyond meditation; beyond prayerful reflection and exercises of the imagina-tion and will, that is, contemplative prayer, was hardly ever pointed out as a natural development of one's prayer life; the impression most often conveyed was that it was beyond the reach and proper ambition of ordinary good priests and religious. Father Sergius Wroblewski, O.F.M., has recently pointed out'-'1 certain 2aSergius Wroblewski, O.F.M., Bonaventurian Theology o] Prayer (Pulaski, Wiscon-sin: Franciscan Publications, 1967), Chapter 1. A Method ol Contemplative Prayer / 805 historical reasons for this shying away from real contemplative prayer in the Church during the last few centuries: the lack of appreciation and actual suspicion of such prayer by most Protestant Christians; the excesses of late Medieval extremists such as the Illuminists of Spain;°--" the deporable controversy between Bossuet and the saintly F6nelon in 17th century France ("Bossuet's victory made contemplative prayer something to be shunned. An irrational horror of Quietism-03 prevailed . No one dared even breathe the name of contemplation").'-'4 There was a consequent lack of true perspective in the religious life and in the lives of many priests committed to celibacy.''5 At the same time Father Wroblewski points to the flourishing of genuine contemplative prayer in the Church, especially in the Middle Ages, in the lives of the saints at all times, and to the rediscovery of this prayer as central to the religious life and to all Christian life in the present century. Restoration of Contemplation to All the People of God In one way or other, this form of true prayer remained alive in the lives of saints and devoted Christians. But it seems that in our own day and age, the Lord wants to restore this precious gilt to the whole ol God's People. Father Ren6 Voiilaume, in the tradition of the saintly Charles de Foucauld, encourages the practice of contemplative prayer, in silence and solitude, preferably before the Lord in the Blessed Sacrament, as the most meaningful part of the life of priests and religious. An experience of con-templative prayer has been recommended as a necessary preparation for those wishing to be ordained to the secular priesthood. Father John Dal- '-'2The Illuminists held that through contemplation they could in this life attain the beatific vision. Their view derived from a misinterpretation of infused contemplation in which God gives a direct experience of His presence. Against their view, spiritual writers stress that such an experience, while being a wonderful grace, is not by itself even a sign of~ true holiness. True holiness, which through grace leads to the beatific vision in the light of God's glory, is measured more by the fruits of the Spirit (Gal 5:22) and the living out of the commandments (Jn 15:19) in'daily life. On this see Hoffman, LiJe Within, p. 181; Stephen B. Clark, Baptisedin the Spirit (Dove Publi-cations, 1970), pp. 33-4; and 1 Jn-3:2; I Cor 13:12. '-"~Quietism: While in contemplative prayer the emotions and the mind and the imagination are quietened, the heart and will are actively focused on the Lord. This is the "longing love" of which the author of The Cloud o] Unknowing speaks. '-'4See Wroblewski, Bonaventurian Theology, p. 30. '-'.qn the religious life the vows express a dedication to the Lord and His kingdom which predisposes and leads towards a knowledge-in-love of God experienced in faith. When the cornerstone of contemplative prayer is no longer explicitly present in the fabric of the religious life, there is a lack of orientation and a distortion of perspec-tive: Love of God, the first commandment, must ever have the first place. In a similar way, celibacy makes sense, at a personal level, only if it includes a sharing in His knowledge and love of His Father. Review [or Religious, Volume 33, 1974/4 rymple, for a decade the spiritual director of Drygrange Seminary in Scot-land, in making this recommendation quotes Father Henri Godin as saying, "Let all missionaries who consecrate themselves to christianizing the work-ing world be first of all contemplatives"; and Father Godin, working among the working class of Paris was no starry-eyed visionary.-°~ Also the Second Vatican Council has urged all religious to combine the apostolate with con-templation: " . . . as they seek God before all things and only him, the members of each community should combine contemplation with apostolic love."z7 But is seems that there is more to come; the Spirit of God seems to breathe over our modern, spiritually starved and secularized society and to bring it to new life, especially through an awakening of young people. Cardinal Alfrink, addressing the Synod of Bishops at Rome in November 1971, remarked: We are yet preoccupied with the harmful effects of the process of seculariza-tion, but already in many countries our young people again find the way to God and to Christ, commit themselves to the betterment of the world, and also discover the way to contemplation. All this happens quite outside the official structures of the Church. Should this not bring us to a serious examination of conscience? We may also point to the close connection between contemplation and the charismatic renewal movement (or Catholic Pentecostal movement): in silent prayer as in a charismatic prayer group there is a movement toward complete surrender to the Spirit of God in love, peace, joy, and thanksgiv-ing. In both forms of contemplative prayer there is also the opening of heart and life to the gifts and fruits of the Spirit of Jesus who leads us to the Father.2s In any case, just as in the 1960s secularization, with the reform and loosening of structures, made a deep impact on the life of the Church, so it appears likely that in the 1970s we may see a new outpouring of the Spirit among God's People and a reintegration of true contemplative prayer into the life of the Church as the heart of a lasting renewal. This may well be the answer to the prayer of good Pope John who wrote in Humanae salutis: Holy Spirit, renew your wonders in our time, as though for a new Pentecost, and grant that the holy Church, preserving unanimous and continuous prayer together with Mary the Mother of Jesus and also under the guidance of St. Peter, may increase the reign of the divine Savior, the reign of truth and justice, the reign of love and peace. Amen. 26Father John.Dalrymple, "The Seminary and Prayer," Clergy Review, April, 1964. zrPer]ectae caritatis, no. 5. zsSee Father Simon Tugwell's several articles in New Black[riars in 1969-1971: these articles have been published in book form under the title, Did You Receive the Spirit? (1972). A Method of Contemplative Prayer / 807 What Is Contemplative Prayer? To grasp the meaning of contemplative prayer needs some careful thought. Let us first look at the three classical stages of prayer. First, there is vocal prayer, a prayer of the lips, with stress on words, recited or sung. The text is often prefabricated "or readymade and is often beautiful and inspiring.There is also spontaneous vocal prayer. Then there is meditative prayer or meditation, a prayer centered in the mind which pictures, ponders, reflects, and thinks of God and His wonderful dealings. The mind seeks understanding and insight. In meditation the lips are quiet and the mind is active. Finally, there is contemplative prayer or contemplation, a prayer of heart and will which reach out to God's presence. The lips and mind both come to rest; there is a simple gazing (looking) at the Lord while the heart reaches out in wordless prayer and the will seeks to be one with Him. Contemplation is "the awareness of God, known and loved at the core of one's being.''~9 When we seek his awareness and find it in faith, we speak of acquired contemplation; when He gives us this awareness in real experi-ence, we speak of infused contemplation. Mature and adult Christians are meant to reach the stage of contempla-tive prayer. The three stages could be compared to stages of schooling. One begins in the primary school with reading and writing (vocal prayer); the middle school of prayer is meditation where reflection on life and revela-tion is the main subject, although vocal prayer is not neglected. The high school of prayer is the beginning of the contemplative prayer which we are recommending. One does not forget or neglect what one has learned at the primary and middle school, but the growing point of our prayer life is an awakening to God's presence and an opening to His Spirit. Further Understanding of Contemplative Prayer To come back to contemplative prayer, if you compare it to vocal prayer, you could say that in contemplative prayer you seek an awareness that what is contained in the words is really and truly present to you: "Our Father in heaven!" We go beyond ~he words to an awareness of His presence to Us, deep within us, and we dwell in that presence. The actual words used serve as the ringing of a bell, wakening us from sleep to consciousness of His presence within.3° If you compare it to meditative prayer, you could say that instead of running over the Truth reflectively, you come to a halt and gaze at it, awakening to His presence within. Meditation could be compared to the activity that goes into making and painting a picture. Contemplative prayer '-;gClifton Wolters in his introduction to his translation of The Cloud o] Unknowing mentioned in footnote 3. aosee Abhishiktananda, Prayer. Review for Religious, Volume 33, 1974/4 is, then, the quiet looking at the completed picture, seeing it as a whole, becoming aware of the reality of the artist's vision which it portrays.'al Beyond symbols (words, thoughts, concepts) one seeks to enter a re-ality which is spiritual and true, enduring, overpowering: God Himself, our Father, Jesus His Beloved Son, and Their Spirit. As this reality is beyond the compass of clear concepts, beyond description, our mind cannot see or grasp it, but love can discern it and the Spirit awakens this love and °surrender. The ,author of The Cloud of Unknowing, therefore, says: "He may well be loved, but not thought; by love may He be gotten and holden, but by thought never.'''~-~ The Lord may graciously return this love, and so St. John of the Cross can say: "Contemplation is nothing else but a secret, peaceful infusion of God, which, if admitted, will set the soul on fire with the Spirit of love." Real, Spiritual, Pentecostal Prayer Contemplative prayer is the only real prayer in the sense that it leads beyond words (vocal prayer) and thoughts (meditative prayer) to the reality toward which words and thought point. In this sense, all prayer must have a real or contemplative quality because vocal prayer may never be just a recitation of words, and meditative prayer never just an exercise in thinking. Now, the reality we seek is spiritual reality, a reality" of our own spirit, but preeminently the reality of the Spirit of God. Contemplative prayer may be called "real" prayer and "spiritual" prayer in the sense of opening us to the Holy Spirit, to His action, to His gifts, or "opening ourselves un- .reservedly to the cleansing and healing of our spirit by the Holy Spirit, in an awareness of His presence." It is at this point that we see the reason why contemplative prayer may also be called pentecostal prayer (and vice versa) in the sense that through this prayer we seek an awareness of the indwelling Spirit given by Jesus as our Comforter who will be with us forever (Jn 14: 16) and who will supply us with all the spiritual gifts we need. In all this, we can only point to the Mountain of the Lord. Each must begin his pilgrimage on his own two feet. There are maps and guides. Do not fail to ask people you meet on the way. But it is the breath of the Spirit that carries you forward and upwards; it. is the Glory of the Lord dimly seen or guessed at the end that draws you onwards. 31Father Ren6 Voillaume describes this prayer as "looking at God while loving Him." See also Dom Vitalis Lehodey (Ways o] Mental Prayer, Part II, Chapter IX, par. 2: "We look because we love, we look in order to love, and our love is fed and inflamed by looking" as also Cardinal Lercaro (Methods, Chapter 14) when he attempts a definition of contemplative prayer: "Contemplative prayer is an elevation of the soul to God through a simple and highly affective intuition." 3"-The Cloud o] Unknowing, Chapter 6. A Method of Contemplative Prayer / 809 In the Carmelite tradition the first stage of this prayer is referred to as "acquired contemplation," that is, contemplative prayer accessible, with the grace of God, to any good man who strives. St. Teresa of Avila calls it the "prayer of .recollection.'':~'~ Bossuet seems to have popularized the name "prayer of simplicity" which has been adopted by A. Tanquerey.34 And there are other names, equally expressive, such as "prayer o[ silence," "prayer of repose," "prayer of the simple presence of God," "prayer of lov-ing attention," and "prayer of the heart.''~ At the Heart of the Gospel and of Christian Life At times the impression is given that contemplative prayer does not belong to the gospel of Christ and is at best a discipline taken by the Church from nonChristian religions and adapted to the Christian life. Un-doubtedly, there have been many people outside the Christian tradition who have eagerly sought and found God in prayer. But a careful study of the Gospels and of the Christian tradition reveals that contemplative prayer is at the heart of the gospel and of the Christian life. It was the prayer of the prophets and of the humble of the Old Testament, of those who sought the face of the Lord, endeavoring to love the Lord their God with all their heart, with all their soul, with all their strength (Dt 6:5) and to worship Him in the contemplative peace and rest of the Sabbath. It is also the prayer of Jesus, ofMary, and of the saints. A study of the lives of almost all holy people will bring this prayer to light as the heart ot~ their disciple-ship and of their Christian lives. It Is the Prayer of Jesus Jesus experienced His oneness with God also in and through His hu-man nature which is in every way like our own: He took to himself descent from Abraham. It was essential that He should in this way become completely like his brothers so that he could be a com-passionate and trustworthy high priest of God's religion, able to atone for human sins. That is, because he has himself been through temptation, he is able to help others who are tempted (Hb 2:17-8). We see how He sought to live in conditions (o[ solitude, privacy, si-lence, fasting, watching in prayer) which render human nature more open to the Spirit, better intruments of prayer, better instruments of an experi-ence of union in knowledge and love with the Father. It was in such silent prayer that He learned to know His Father's will and that He experienced complete surrender in love. In prayer He heard the Word His Father speaks a.~The Way o] Perlection, Chapter 28. ~4A. Tanquerey, The Spiritual Life, par. 1363ff. 3~Lercaro, Methods, Chapter 14. 810 / Review [or Religious, Volume 33, 1974/4 (Jn 17:8, 14), and in prayer He knew His Father in love (Jn 10:15; see also Mt 11:25-7). By sharing His Spirit of love and surrender with His disciples, He gave them a share in His union with His Father (Jn 17:21). In this way we have become adopted sons and daughters, sharing by grace what Jesus our Brother is in Hi~ very being: "And if we are sons, we are heirs as well: heirs of God and co-heirs with Christ, sharing his sufferings so as to share his glory" (Rm 8: 17). Jesus, then, wants us to share in His own experience (in His human nature) of kinship to the Father in the love of the Spirit (Rm 8:28-30). In contemplative prayer we are led to re-create the prayer experience of our Lord, though in a very imperfect and faltering manner, to be made com-plete in the light of His glory ( 1 Cor 13 : 12; 1 Jn 3 : 2). It Is the Prayer of Mary There is a very significant clue to the understanding of Mary's spiritual life. It is her strange decision, a decision made before the Annunciation (Lk 1:31-4) in the face of Jewish tradition and of public opinion against the unmarried state.'~G This decision points to the unique grace that filled her from the beginning. From very young, she must have opened herself to an awareness of God and she must have experienced the joy of living before His face, the joy of being blessed with His smile (Nm 6:25). In-stinctively, she shied away from sin and evil, as casting a shadow over that relation, as tending to close her person to the Lord. In her heart lived the grace of the Anawim, the humble of heart, the poor of the Lord who singlemindedly seek His face and praise His name, and whose spirituality is so admirably expressed in Psalm 53 : Glorify the Lord with me: together let us praise his name! I sought the Lord and he answered me: look towards him and be radiant! Taste and see that the Lord is good; Seek and strive after peace! Those who hide in him shall not be condemned. Instinctively she was drawn to a way of life that would keep her free for the Lord, not merely in outward service but in inward service of praise a6In the history of Islam, which is so strongly opposed to the unmarried state, there is a telling example of virginity for God, against all opposition. It is the case of Rabi'a of Basra who died in Jerusalem in A.D. 801. She had a sense of utter be-longing to God, and in an ascetical life reached great sanctity and love of God. She profoundly influenced the contemplative movement within Islam (Sufism). Faridu'd- Din Attar wrote of her: "Rabi'a, the secluded one, was clothed with the clothing of purity and was on fire with love and longing, and was enamoured of the desire to approach her Lord and be consumed in His glory. She was a second Mary and a spotless woman" (John Subhan, Sufism, Its Saints and Shrines [Lukhnow: 1960], p. 14). A Method of Contemplative Prayer / Ill 1 and thanksgiving. She saw herself as the Lord's handmaid, singlemindedly attentive to His presence. If the Lord was going to bring salvation to His people through a poor and humble Servant of the Lord (Is 42; 49; 50; 52), "my chosen one in whom my soul delights" (Is 42:1), then she would be a poor and humble servant of the Lord, His handmaid, expressing in her whole life a bridal love and faithfulness which Israel as a people conspicu-ously lacked.3~ Thus, she felt drawn to a decision, if not a vow, not to marry, a decision which involved complete surrender in faith to His guid-ance; and He led her to a young man Joseph, gifted with a similar grace. She was a thoughtful person (Lk 2:19), treasuring the traditional poetic prayer songs (the Psalms) and the Lord's message through the prophets. She had the contemplative's feeling for language and, when in-spired, would express her own prayer in traditional song (Lk 1:46-55). She must have initiated Jesus into the Jewish ways of prayer. She--the Mother of Jesus, the teacher of prayer, and an aunt of the hermit-like prophet John the Baptist--she must have spent much time quietly in prayer and contemplation. The last time we find her mentioned in Scripture, we find her in continuous prayer, with the disciples, pleading for the out-pouring of the Spirit which her Son had promised (Acts 1:14). Relaxation in His Presence Contemplative prayer involves a search for peace, tranquillity, and serenity. We seek to meet the Lord of the Sabbath in His place of rest, deep within us; during an hour of rest and relaxation in His presence we give Him the worship of our lives. A major task, therefore, during this hour is to let tensions relax, to calm down, to surrender to Him in faith so that at His word the storm may cease, to accept His will. "Seek peace and pursue it" (Ps 34: 15), not with a violent effort but in a gentle letting go of all tension, excitement, anxiety, worries, the heat of desire, the venom of hatred, the weighing down of self-pity. One often meets the idea of "concentration" in connection with this prayer. Concentration yes (or should we call it "attention"?) but not as a result of a mighty and tense effort; only as a gentle letting go of things, a relaxing of our nervous grip on people and situations and the release from worry and anxiety. While all these gently flow out of us, there remains only one thing: attention to the Lord, awareness of the presence of Him who is the author and giver of all peace and strength. Nonviolence of Heart and Mind We must also be firmly committed to living a peaceful life. This is both a condition for and a fruit of this prayer. Our peace may be disturbed by all seven capital sins, those vicious tendencies that can hold us in their ¯ ~rA theme of all the great prophets. 812 / Review [or Religious, Volume 33, 1974/4 grip: pride, jealously, anger, gluttony, lust, laziness, and greed. Yet the main disturber of our peace seems to be the passion of anger. This, at least, has been suggested by Evagrius of Pontus (345-399).3s Any yielding to anger (which includes rancor, suspicions, antipathies, bitterness, peevish-ness, touchiness) is bound to be paid for at the time of prayer. Prayer is a useful barometer, indicating unabashedly our calms and storms: "Prayer is the offshoot of gentleness and the absence of anger" (Evagrius). At the root of anger lies a desire for and attachment to worldly things and values: "What in fact would a man have to get angry about if he cared nothing for food, wealth, human prestige, and so on" (Evagrius). It is clear that we must be wholeheartedly committed to the mind of Jesus as witnessed to by His indwelling Spirit, as revealed in the Gospels, and as proclaimed in the Sermon on the Mount: no violence, no hatred, no evil desire, no revenge, no judging, but gentleness, compassion, willing-ness to forgive and to share, an outgoing love and forgiveness for those who harm us. Transformation of Personality Slowly but surely, contemplative prayer will lead to a wonderful trans-formation of the human person. It is clear that our spirituality and our prayer must be "effective" in changing us, else it will be irrelevant and a scandal. You cannot "pray" day after day, month after month, and remain the same. If you do, your seeking and praying is not genuine but a subtle way of hiding yourself from the living God, a subtle way of keeping the Spirit from intruding into your life. But real, contemplative prayer involves an opening to the Spirit. His gifts and His fruits (Gal 5:22) will be more and more in evidence. Through this prayer we more and more experience Jesus' personal gift to each of us: His peace (Jn 14:27). We are "healed" daily in the living water of His Spirit and grow towards the full stature of the manhood of our Savior. The author of The Cloud of Unknowing, a Medieval treatise on con-templation, described this transformation in a delightful manner: All those who engage in this work of contemplation find that it has a good effect on the body as well as on the soul, for it makes them attractive in the eyes of all who see them. So much so that the ugliest person alive who be-comes, by grace, a contemplative finds that he suddenly (and again by grace) is different, and that every good man he sees is glad and happy to have his friendship and is spiritually refreshed and helped nearer to God by his com-pany. Therefore, seek to get this gift by grace; for whoever really has it will be well able to control both himself and his possessions by virtue of it. It gives him discernment when he needs it to read people's needs and characters. It gives him a knack of being at home with everyone he talks to, habitual zsSursum Corda, February 1971, pp. 329ff. A Method of Contemplative Prayer / 813 sinner or not, without sinning himself . to the astonishment of the on-looker and with a magnetic effect on others, drawing them by grace to the same spiritual work that he practices. His face and his words are full of spiritual wisdom, fervent and fruitful, assured and free from falsehood, far from feigned and affected hypocrites. For there are those who concentrate all their energies on learning how to speak w~ightily and to avoid making fools of themselves, with many humble bleats and displays of devotion . ao Then the same author goes on to paint a painfully true picture of the person who pretendg to this transformation but who does not pray. The point surel3~ is that a man who has learned to be relaxed, outgoing, and at ease with God is the same with other people; and that whereas nervous and irritable ("angry") people are most unpleasant company, we love to see and meet a person who radiates peace and strength, whose sympathy is positive and outgoing, and who, moreover, is aware of my "needs and character." St. Teresa of Avila contributes her own testimony to the "effectiveness" of contemplative prayer: "If you will try and live in the presence of God for one year, you will see yourself at the end of it at the height of perfection without your even knowing it." The following witness of our times is more modest, yet equally positive: After less than two years' serious effort in contemplative prayer, I recognize the following changes that have taken place within me: Joy, peace, calm where before there was fear, tension, unrest of all kinds. Even in difficult situations and decisions, peace remains and solutions are brought about in most unexpected ways--not my own wisdom, for I just don't see, but they happen. Growing convictions of the reality~ that is God and of His Spirit. Glimpses of the Fatherhood of God, the sense of personal dignity and worth because of His personal love for me--replace former self-hatred and negativism. Acceptance of my work, its unpleasant duties, of criticism in peace and a more loving surrender. More tolerance and acceptance of others with less irritability. Given my proud temperament and nature, 1 see through His mercy that I have been prevented from many tragedies. There is a gradual discovery of the false self-idol, a desire for truth. Many psychological ills come to light, making me more free. There is a greater appreciation of the gift of vocation--more stability and genuineness in striving to live it. Other prayers and devotions are more meaningful. Desire for God,has grown. This gives me more courage in the striving--formerly 1 was much given to despondency and self-pity. I think it is true that faith, hope, and love have been deepened. I long to share this treasure. Becoming More True to Yourself Another wholesome "effect" or fruit of this prayer is that through the 39The Cloud o] Unknowing, Chapter 54. St. John of the Cross also taught that "a deep life of prayer in the Spirit comes more quickly to those who are given to solitary prayer." 814 / Review [or Religious, Volume 33, 1974/4 action of the Holy Spirit, we become more fully and more truly human. Be-fore God, in His presence, we learn the necessity of being absolutely true to ourselves. We learn to see ourselves as we truly are, behind the mask of conventions, our poses and pretensions, our small and big deceptions. Gradually outgrowing artificiality in thought, word, and deed, false attitudes, our false self, we grow in truthfulness and genuineness. We become more truly ourselves, the more we are and live in God's presence. As we become more true to ourselves, because more t~ue to God, we shall also be more true to our surroundings (for example, more objective in our search for k~nowledge and in our evaluation of information) and more true to the people we live with. Our capacity for genuine interpersonal relationship, will increase. True charity (in the sense of ability to enter sympathetically into other people's feelings, situations, needs) goes to-gether with true prayer: the ability to be open and true to God and our-selves. How true the words of St. John: "He who says that he knows God and hates his brother is a liar." Sebastian Temple'° expresses something similar in his song ot~ the Happy Man: Happy the man who wanders with the Lord; happy the man who knows how to live. Happy the man who never seeks reward, giving because he loves to give. He seeks no gold, he wants no gain; he knows these things are all in vain. He needs no praise, nor honour too; his only. motto: To your own self be true. Happy the man who learned how to pray. Happy the man who has a burning goal. Happy the man whose service needs no pay: This man has found his own soul. Happy the man, happy the man of the Lord! Etfect on our Prayer Life The main effect on other prayers is to bring new meariing and a sense of unity to other prayers. One moves away from a routine saying of prayers according to a prescribed program. One feels the need, and one gradually olstains the ability, of giving all prayers a "contemplative" quality, that is, one makes them into real prayer and does not just recite or sing them. Initially, it may well be that one feels the need for a reduction of vocal prayers, an avoidance of repetition; one feels an inability to accept as normal prayer that is hurried or said slovenly, without due reverence or regard to its sense. But later on, gradually one may well be moved to return to more vocal prayer, especially of the repetitive kind (for example, the private 40"A tall, blonde, happy Catholic, eager to share his love of God. In his own search for truth he practiced Yoga for 17 years and was a Hindu monk in India for two years. Not satisfied, he considered embracing Judaism but instead found in the Catholic Church what he has been searching for. His newly released albums are And the Waters Keep on Running and God Is a Fire oJ Love" (The Examiner [Bom-bay], June 19 1971, p. 400). A Method o] Contemplative Prayer rosary, ejaculatory prayers, the Jesus prayer, and so on) because it helps us dwell in the presence of God and to "wander with Him." The Second Vatican Council also pointed to the benefit to be derived for the Mass and for Breviary prayers from a practice of mental prayer: In order that religious may share more intimately and with greater profit in the holy mystery of the Eucharist, and in the public prayer of the Church, "and that their interior life be more abundantly nourished, priority should be given to mental prayer over a multiplicity of other prayers. However, those community exercises which are traditional in the Church should be preserved and care taken that religious be rightly instructed in the ways of the religious life (Ecclesiae sanctae, no. 21 ). Surely, Holy Mother Church, in shortening and simplifying the prayers of the Office and of the Mass, wishes us to achieve two objectives, namely, (a) to make them into real and meaningful prayer; and (b) to give a little! more time for personal contemplative prayer. The Relevance o| Contemplative Prayer In conclusion, we may list some practical reasons that indicate the need and value of a daily hour of contemplative prayer: (a) We find that we have a number of irritating habitual faults and weaknesses which in spite of good intentions we cannot overcome (for example, criticizing, impatience and loss of temper, hard words, grudges, giving in to depression). These faults disrupt our peace with others, with ourselves, and with God. It will be seen that a sincere effort to seek God in silence and surrender, through this pra