What is the importance of Tradition in regard to prayer?

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

The sources of prayer are:
1) The Word of God which gives us "the surpassing knowledge" of Christ (Philippians 3:8); Prayer should accompany the reading of Sacred Scripture,so that a dialogue takes place between God and man. For we speak to him when we pray; we listen to him when we read Sacred Scripture.
2) The Liturgy of the Church that proclaims, makes present and communicates the mystery of salvation which is continued in the heart that prays. Even when it is lived out in secret, prayer is always prayer of the Church; it is a Communion with the Holy Trinity.
3) The theological virtues of faith, hope, and charity by which we seek to know, love and serve God.
4) Everyday situations because in them we can encounter God. ( See CCC 2650-2662)

Why do we have to learn prayers? Why can't we say our spontaneous prayers?

The important things is not to just express words but to speak to God from your heart. If you prefer to express yourself in your own words,you are free to do so.However, you will discover that knowing prayers by heart helps you in moments when you don't have the inclination or ability to say your own prayer.

What is the way of prayer?
Prayer is primarily addressed to the Father. Prayer is directed to God our Father but reaches only when we pray - at least implicitly- in the name of Jesus. Our prayer is efficacious when it is united in faith with the prayer of Jesus. Jesus said, "If you ask anything of me in my name, I will do it" (Jn 14: 14). Jesus is the one and only mediator between God and men. His humanity is in effect the only way by which the Holy Spirit teaches us to pray to our Father. Therefore liturgical prayers conclude with the formula: "Through our Lord Jesus Christ."

Prayer can also be directed toward Jesus, particularly by the invocation of his Holy Name: "Lord Jesus Christ,Son of God,have mercy on us sinners." By this prayer the heart opens up human wretchedness to the Saviour's mercy. Jesus always prays for us.All our petitions were gathered up, once for all,in his cry on the Cross and, in his Resurrection, heard by the Father. This is why he never ceases to intercede for us with the Father. If our prayer is resolutely united with that of Jesus, in trust and boldness as children, we obtain all that we ask in his name, even more than any particular thing: the Holy Spirit himself, who contains all gifts.

"No one can say 'Jesus is Lord' except by the Holy Spirit" (1Cor 12:3). The Church invites us to invoke the Holy Spirit as the interior Teacher of Christian prayer. Since he teaches us to pray by recalling Christ, how could we not pray to the Spirit too? That is why the Church invites us to call the Holy Spirit every day, especially at the beginning and at the end of every action. The simplest and most direct prayer is the traditional,"Come Holy Spirit!" It is in the communion of the Holy Spirit that Christian prayer is prayer to the Church.

Mary,Jesus'mother and ours "shows the way", and is herself "the sign" of the way of prayer. Because of Mary's singular cooperation with the action of the Holy Spirit. the Church loves to entrust her supplications to the Virgin Mary and pray in communion with her. The Church also joins her prayers with those of all the saints who have been pleasing to the Lord because they willed his will alone. [See CCC 2663- 2682]

What is the Origin of the "Hail Mary"?

The first part of the "Hail Mary" is taken entirely from the Gospel. Read  Luke 1:28 and Luke 1:42. The second part is a text formulated by the Church during its history.

Hail Mary [or Rejoice,Mary]:the greeting of the angel Gabriel opens this prayer. It is God himself who, through his angel as an intermediary, greets Mary. Our prayer dares to take up this greeting to Mary with the regard God had  for the        lowliness of his humble servant and to exult in the joy he finds in her.

Full of grace,the Lord is with thee: These two phrases of the angel's greeting shed light on one another. Mary is full of grace because the Lord is with her.
The grace with which she is filled is the presence of him who is the source of all grace. "Rejoice... O Daughter of Jerusalem... the Lord your God is in your midst."Mary in whom the Lord himself has just made his dwelling, is the daughter of Zion in person, the ark of the covenant.The place where the glory of the Lord dwells. She is "the dwelling of God...with men." Full of grace, Mary is wholly given over to him who has come to dwell in her and whom she is about to give to the world.

Blessed art thou among women and blessed is the fruit of thy womb, Jesus: After the angel's greeting, we make Elizabeth's greeting our own. "Filled with the Holy Spirit," Elizabeth is the long succession of generations who have called Mary "blessed." "Blessed is she who believed..." Mary is "blessed among women" because she believed in the fulfillment of the Lord's word. Abraham, because of his faith, became a blessing for all the nations of the earth. Mary, because of her faith became the mother of believers, through whom all nations of the earth receive him who is God 's own blessing: Jesus the "fruit of thy womb."

Holy Mary, mother of God: With Elizabeth we marvel, "And why is this granted me, that the mother of my Lord should come to me?" Because she gives us Jesus, her Son, Mary is Mother of God and our mother, we can entrust all our cares and petitions to her: she prays for us she prayed for herself: "Let it be  to me according to your word." By entrusting ourselves to her prayer, we abandon ourselves to the will of God together with her: "Thy will be done."

Pray for the sinners, now and at the hour of our death: By asking Mary to pray for us, we acknowledge ourselves to be poor sinners and we address ourselves to the "Mother of Mercy," the holy one. We give ourselves over to her now, in the today of our lives. And our trust broadens further, already at the present moment, to surrender "the hour of our death" wholly to her care. May she be there as she was at her son's death on the cross.May she welcome at the hour of our passing to lead us to her son, Jesus, in paradise. [ See CCC 2676- 2677 ]

Where are the prayers and Mysteries of the Rosary mentioned in the Bible?

The Rosary is composed of biblical prayers - and meditates mainly on                   biblical events,with the  exception of the Assumption and the Coronation of Our Lady which is accepted by Catholic - Orthodox and even Anglican creeds and traditions. The prayers are:

- The Our Father (Matthew 6)
- The Glory is a wonderful doxology. One finds often similar formulas at the beginning  of Pauline Letters.
- The Hail Mary - the first part of which is taken from the greetings of the Angel Gabriel and of Elizabeth.  

Is the Rosary simply a repetitive prayer?

The repetition of the Hail Mary is not meant to awaken a sleeping god but rather to express our love and devotion, to God and Mary, for how can we forget that the Lord has done mighty things for her? Like the beloved disciples we welcome Jesus' mother into our homes by praying the Rosary. Repetition of prayer is not wrong. The Lord himself repeated the same prayer thrice at Gethsemane. Psalm 136 (135 according to the Greek) repeats "Because eternal is his love (or mercy)"26 times. When bishop Fulton Sheen was asked by a young fiancee: "Why do we repeat the Hail Mary so often?" The Bishop asked him: "How many times do you tell your fiancee that you love her?" Let us not forget that the Rosary is a popular prayer, but not an official one we find in the Holy Mass or in the Breviary. 

During the season of Lent should we say the Sorrowful Mysteries every day?Or we can say all the mysteries like we normally do?

During Lent we can either recite only the Sorrowful Mysteries or as usual all the Mysteries.The Rosary is a private prayer,so there is no official rule from the Church about it. Personally, I prefer to say all the Mysteries as usual because we have to contemplate on the whole life of Jesus and not only on    one part of it. Even during Lent, we should meditate on his birth and other aspects of his life.The mystery of Jesus has to be concentrated in complete vision, with the help of all the mysteries and at all times of the year.

How are the Saints guide for Prayer?

The saints are our models for prayer by the example of their lives, their writings, and their intense prayer life.Even now in heaven, they contemplate God, praise him and constantly care for those whom they have left on earth. We can and should ask them to intercede for us and for the whole world.Their intercession is their most exalted service to God 's plan. In the communion of saints, throughout the history of the Church, there have developed different types of spiritualities that teach us how to live and to practice the way of prayer.[See CCC 2683-2684]

It is said in the Bible, do not worship or bow before any idols or images,then isn't taking a bow or kissing images going against the Word of God?

As for venerating, not worshipping, of idols and images, the coming of Christ made all the difference in how we worship God. When you read in the Old Testament, the promised people weren't supposed to worship idols because it inspired in them false ideas of what God looked like. For example, they worshipped Baal, an image of a bull and considered it as the god of fertility. The second council of Nicaea defined this matter by stating "Images aren't adored (worshipped in the strict sense), but they are honored, with the honor passing to the One represented. The same is true of images of the Saints, with the lesser honor due to them." This is like the love we express for our near and dear ones when we place photographs

WHO ARE THE SERVANTS (EDUCATORS) OF PRAYER?

All of us who believe , pray and lead others to pray are indeed "servants of prayer". The Christian family is the first place of education in prayer where children learn to pray "as the Church" and  to persevere in prayer. Ordained ministers (Priests and Deacons) are also responsible for the formation in prayer of their brothers and sisters in Christ. They lead the People of God to the living waters of prayer: the Word of God , the liturgy, the theological life (the life of faith, hope, and charity). Many have consecrated their whole lives to prayer. Hermits, monks, and nuns, since the time of the desert fathers, have devoted their time to praising God and interceding for his people.The Catechesis for children, young people, and adults aims at teaching them to meditate on The Word of God in personal prayer, practicing it in liturgical prayer, and internalizing it at all times in order to bear fruit in a new life.
Prayer groups, indeed "schools of prayer." are today one of the signs and one of the driving fources of  renewal of prayer in the Church. Above all, it is the Holy Spirit who guides and animates the believer in prayer.

WHAT IS THE ROLE OF THE HOLY SPIRIT IN PRAYER?

Since the Holy Spirit is the interior Master of Christian prayer and "we do not know how to pray as we ought" (Romans 8:26), the Church exhorts us to invoke him and  implore him on every occasion: "Come, Holy Spirit!" The Holy Spirit gives sweetness in believing (faith) and leads us into a personal communion with God. He guides us and teaches us how to pray. [ See CCC 2690]


Please explain the 'the gifts of knowledge' and if it is okay to allow who has this goft to pray over you and give you the message he receives.

The gifts of knowledge is not a gift for scientific civil studies of mathematics, or languages, or any other subject. It is only "to know" , i.e., to understand better the Word of God and its implication in our present life.It is a gift that is linked with anothr gift, the gift of Wisdom. Anybody can pray over you or over me or over any other person. But, we should be very skiptical about "the message they receive". Many times the Holy Spirit has nothing to do with that the person seems or assumes to receive from  him. Even though the the Holy Spirit can speak to somebody in many ways, even by private inspiration, the Holy Spirit normally conveys his messages through the Church (by Word of God, through the Sacraments, Liturgy, and prayer).When somebody tells you that his message comes from the Holy Spirit, please don't readily believe it.A discernment of the spirit is always necessary in these cases. [ See CCC 2690] 

                How can we discern if one is animated by a good or an evil spirit?

Generally one of the three spirit is Dominant in every soul: in perverse, the devil; in the tepid,the natural (worldly) spirit; and in those who are beginning to give themselves seriously to interior conversion and prayer, the Spirit of God habitually dominates. The great principles of the discerning of spirits was given to us by our Lord himself in the Gospel when he said: "Beware of false prophets, who come to you in the clothing of sheep, but inwardly they are ravening wolves. By their fruits you shall know them..."(see Mt 7:15-18)if we are prone to wicked or worldly ways, we can ask God to restore his Spirit within us. "A clean heart create for me, God; renew in me a steadfast spirit. Do not drive me from your presence, nor take from me your holy spirit. Restore in your salvation; sustain in me a willing spirit"  

What is the "Gift of Healing"?Is it the same as the miracles that Jesus performed?

The signs and miracles that Jesus worked attest that the Father sent him. They invite belief in him. To those who turn to him in faith, he grants what we ask. So miracles strengthen faith in the One who does his Father's works; they bear witness that he is the Son of God. In his name, Jesus' disciples performed miracles, for the Father granted all they asked in this name.

In the Church there are people, including Deacons, Religious and lay people who are actively exercising the charism of healing the sick. Many miraculous healings are being reported by many of these different ministries such as the lame being able to walk, the blind being able to see, the deaf being able to hear, a radical changing of people's hearts and lives towards God, and other types of healings.The Church encourages all the faithful to use the spiritual gifts for the building up of the Church in charity according to the Documents of the Vatican Council II under the Decree on the Apostolate of Lay People.Of course, the Church has the responsibility to pass judgement on the authenticity and good use of these gifts in accordance with 1Thes. 5:12,19, 21, to test everything and to keep what is good. I think it is also worthwhile to mention here that the Doctrinal Commission of the International Catholic Charismatic Renewal Services  (ICCRS) based in the Vatican has recently published a booklet entitled, "Guidelines For Prayer For Healings" to facilitate the exercise of prayer for healings that is in communion with the teachings of the Catholic Church. The Eucharist is the best source of healing. Every time we attend Mass, we attend a Healing Service, where we receive the Living Christ the Healer, his body, blood, soul and divinity. Some sects, like "Christian Services", reject all medicine. To do is "to tempt God", somehow "forcing " him to interfere and to perform miracles.

WHAT IS THE CATHOLIC CHARISMATIC RENEWAL?

The word Charismatic comes from the Greek word Charis' which means 'Gift'. When this outpouring of the Holy Spirit began in the Catholic  Church in the early 1960's shortly after Vatican II, it was called the Catholic Pentecostal Renewal. Due to confusion in the minds of Catholics with Protestant Pentecostalism, the term Pentecostal was dropped in favor of the word Charismatic and it became known as the Catholic Charismatic Renewal. Since its small beginnings in the USA, it has spread rapidly to become one of the fastest growing movements in the Catholic Church with a global membership exceeding 100million today. The "Charismatic"groups - which are not popular among the Middle - Eastern Christians, but are very keen on keeping Catholic faith and moderate manifestation of heavenly gifts, according to  the directives of St. Paul, especially in 1Cor. 14.



 

What places are conducive for prayer?

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

What times are more suitable for prayer?

Anytime is suitable for prayer but the Church proposes to the faithful "special times" for praying which are intended to nourish continual prayer. They are morning and evening prayer, prayer before and after meals. The Divine Office,Sundays centered on the Eucharist, and feast of the Liturgical year.[See CCC 2698]

VOCAL PRAYER

Vocal prayer corresponds to a requirement of our human nature. It associates the external with the interior prayer of the heart, following Christ's example of praying to his Father and teaching the Our Father to his disciples. We must pray with our whole being to give all power possible  to our supplication. Even interior prayer, however, cannot neglect vocal prayer. Prayer is internalized to the extent that we become aware that it is God to whom we are speaking. Thus vocal prayer becomes an initial form of contemplative prayer. Whether or not prayer is heard depends not on the numbers of words, but on the fervor of our souls.bit.ly/trc05

WHAT IS THE CONTEMPLATIVE PRAYER?

St. Teresa the great mystic says: "Contemplative prayer in my opinion is nothing else than a close sharing between friends; it means taking time frequently to be alone with him who know loves us." Contemplative prayer is the poor and humble surrender to the loving will of the Father in ever deeper union with his beloved Son. In this inner prayer we can still meditate, but our attention  is fixed on the Lord himself. "I look at him and he looks at me": this is what St. John Vianney used to say while praying before the tabernacle. Contemplative prayer is is the pre-eminently intense time of prayer. In it the Father strengthens our inner being with power through his Spirit that Christ may dwell in our hearts through faith and we may be rooted in love. In contemplation, the Holy trinity conforms man to his likeness.We come to know God in an ever more living and intimate manner which results in a closer and more fruitful union with him. 

[See CCC 2700-2724 ]

(1) How is Christian meditation practiced? (2) How is it different from other kinds of meditation?

(1) Christian meditation which is integral to spiritual growth consists of a rational examination of God's truths, commands, mysteries or events from Holy Scriptures. Cristian meditation is intent upon God and his Word; not as means to an end, but as an end in itself. Always to be with God in one's thoughts, to be in a state of constant prayer (meditation) is the kind of prayer which the saints were perfect in. "Happy the man who delights in the law of the Lord and meditates on his law day and night" ( Psalm 1:1-2).


(2) Occult meditation is a relaxation of the mind and senses. Its goal is an opened and emptied mind which gazes at nothing and waits for what it doesn't know. It strives towards philosophical enquiry and realization of oneness with the universe and God. The one who actively practices such meditation claims to be above desires or attachments to possessions. The Christians, on the other hand, in his meditation is mentally active and thoughtful, yet, striving towards peace and intimacy with the triune God. The psalmist captures this perfectly: "I will meditate on your precepts, and consider your ways. Make me understand the ways of your precepts, and I will meditate on your wondrous deeds. I have more understanding than all my teachers when your decrees are my meditation" (Psalm 119:15,27,99). The Christian, through prayer and meditation can better handle anxieties, trials and temptation.

Does the church have an approved means of meditation that can we use?

The Spiritual Exercises of St. Ignatius of Loyola which is a program of meditations, prayers, considerations, and contemplative practices can help Catholics become more fully alive in their faith. The Ignatian method of prayer uses visual imagination to draw nearer to God. These Exercises are divided into segments which focus upon a different theme-human sin; Christ's death on the cross; and Christ's risen life. A key theme throughout the Spiritual Exercises is discernment and the need to discern between good desires and evil desires in one's life.

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Should Prayer Follow a Pattern?

Prayer needs silence - not so much an absence of sounds, but an inner silence in which all worries and mental distraction are quelled and the soul finds a sense of peace. Also, if we are to do justice to prayer, it is better to follow a pattern or a discipline for praying, however we must guard against the pattern becoming routine, rigid , monotonous and meaningless.

Normally we should begin our prayer with an Act of Humility, for it is fitting that when about to converse with God,we should recall what we are.

After this Act of Humility, we should read a few lines from the Bible and meditate on them, then make a profound and prolonged act of faith in some fundamental truth or other: God: his perfections, his goodness, or Christ: the mysteries of his life, his passion, his glory, or again our Christian duties, our vocation - the duties of our state to be accomplished with ever greater holiness, our last end; and sin.

This gaze of faith on the truth and the goodness of God gives spontaneous rise to an Act of Hope. The soul desires beatitude,eternal life, the peace promised by the heavenly Father to those who follow Jesus Christ.

The Act of Hope, in its turn, disposes us to an Act of Charity. Our prayer for others is very often efficacious.

The souls in purgatory are waiting for our prayers.
We should also pray for hardened sinners and intercede for all who need our prayers. In this culminating point of prayer  the knowledge of faith, the love of  hope, and that of charity tend, under the influence of the Holy Spirit, to fuse in a gaze of faithful and generous love,which is the beginning of contemplation.

 Gradually it introduces us into the intimacy of Christ, the intimacy of love. Nothing can better correct our defects of character, give us a lively desire to resemble him who said to us: "Learn from Me, because I am meek and humble of heart, and you shall find rest for your souls." Prayer thus made renders our hearts more and more like the Sacred Heart of Jesus, for one imitates, even without being aware of it, those whom one loves truly and deeply.