Knock at the Door of Contemplation
The rich Christian tradition provides that there are three expressions of prayer: vocal, meditative, and contemplative. Among the spiritual masters, it is clear that the last of these is the very highest form of prayer that a person can attain. Yet, too few people attain the heights of contemplation. It is natural to wonder why so many miss out, if contemplative prayer is so great; and it is appropriate to venture a solution for the dilemma.
When conversations turn to the subject of prayer, common reactions include, "I don't really like to pray because I don't know how" or "I get distracted too easily." Both objections pose real problems, but neither is sufficient for neglecting to develop a prayer life. In fact, once a person understands the way that God intends contemplative prayer to proceed, those two objections that were previously obstacles become sources of deeper prayer.
The first obstacle, lack of knowing how to pray, is easily surmounted. Of course, we ought to turn first to the Lord and listen to His answer when He was asked for direction on prayer (see Luke 11:1-4). He revealed the perfect prayer at that moment, and we should never think that a sincere Our Father is insufficient. Notice the modifying adjective in that last sentence: sincere. That prayer is perfect for us to recite to the Father when we understand the meaning of each word, and when our hearts are turned toward Him in a desire to commune with Him.
Sometimes, however, we wish to pray in words that are different from the Our Father. Sometimes, we have much more that we want to say to the Lord. Sometimes, we don't even know exactly the words we want to say, but we only know a deep desire for intimacy, mercy, and grace. This, too, is an indicator of how we can and ought to pray. The Catholic Church uses a quote from St. Therese of Lisieux to provide a definition of prayer: "For me, prayer is a surge of the heart; it is a simple look turned toward heaven, it is a cry of recognition and of love, embracing both trial and joy" (Catechism of the Catholic Church, #2558). Prayer can arise from any moment, whether difficult or joyful, at which our hearts turn and surge toward God.
The description of contemplative prayer carries this idea one step further. St. Teresa of Avila remarks that this highest expression of prayer is "nothing else than a close sharing between friends"; it is "to be alone with him who we know loves us" (CCC 2709). The ability to share openly, without fear of tripping over words or things left unsaid, is a hallmark of a great friendship. This hallmark can be present in a relationship with the Divine as well as with human friends.
This last point leads directly to the antidote to the second obstacle or objection mentioned above. If our Lord is an intimate friend, it is reasonable to conclude that He is willing to be with us even during our distractions. Friendship consists in thinking of shopping lists, home improvement projects, and vacation wishes. Then, that same friendship can discuss weightier topics such as family health, moral predicaments, and even religious beliefs. Certainly, a friendship with God could include both. Some of the best, most fruitful prayer in life can happen when we talk to the Lord about those "distractions." In fact, He just might decide to provide us with some important lessons and directions.
The lesson of friendship has one more aspect. Friendship thrives with frequent contact, and it dies if the friends cease to communicate. This is no more true with our human relationships than with God. Because contemplative prayer is that "sharing between friends," it must remain a priority. Holy Mother Church teaches us, "The choice of the time and duration of the prayer arises from a determined will, revealing the secrets of the heart. One does not undertake contemplative prayer only when one has the time: one makes time for the Lord...no matter what trials and dryness one may encounter" (CCC 2710). Friends seem to know when something else has become a higher priority than the friendship, and God certainly does, too. Communion with the Lord occurs when we are faithful to carving out time to talk with the Lord.
Yes, friends, the single most important factor in rising to the contemplative heights is consistent prayer time! If we make the commitment to knock frequently at the door of contemplation, this Beloved Friend of ours cannot refuse for long to come and meet us. We can knock when we are joyful or sad; when we have much spare time or when we have a litany of chores; while we're at work or at play. After all, didn't He say, "Knock, and it will be opened to you" (Luke 11:9)? Keep knocking, because the prayer life that we all desire will happen when we least expect it.
When conversations turn to the subject of prayer, common reactions include, "I don't really like to pray because I don't know how" or "I get distracted too easily." Both objections pose real problems, but neither is sufficient for neglecting to develop a prayer life. In fact, once a person understands the way that God intends contemplative prayer to proceed, those two objections that were previously obstacles become sources of deeper prayer.
The first obstacle, lack of knowing how to pray, is easily surmounted. Of course, we ought to turn first to the Lord and listen to His answer when He was asked for direction on prayer (see Luke 11:1-4). He revealed the perfect prayer at that moment, and we should never think that a sincere Our Father is insufficient. Notice the modifying adjective in that last sentence: sincere. That prayer is perfect for us to recite to the Father when we understand the meaning of each word, and when our hearts are turned toward Him in a desire to commune with Him.
Sometimes, however, we wish to pray in words that are different from the Our Father. Sometimes, we have much more that we want to say to the Lord. Sometimes, we don't even know exactly the words we want to say, but we only know a deep desire for intimacy, mercy, and grace. This, too, is an indicator of how we can and ought to pray. The Catholic Church uses a quote from St. Therese of Lisieux to provide a definition of prayer: "For me, prayer is a surge of the heart; it is a simple look turned toward heaven, it is a cry of recognition and of love, embracing both trial and joy" (Catechism of the Catholic Church, #2558). Prayer can arise from any moment, whether difficult or joyful, at which our hearts turn and surge toward God.
The description of contemplative prayer carries this idea one step further. St. Teresa of Avila remarks that this highest expression of prayer is "nothing else than a close sharing between friends"; it is "to be alone with him who we know loves us" (CCC 2709). The ability to share openly, without fear of tripping over words or things left unsaid, is a hallmark of a great friendship. This hallmark can be present in a relationship with the Divine as well as with human friends.
This last point leads directly to the antidote to the second obstacle or objection mentioned above. If our Lord is an intimate friend, it is reasonable to conclude that He is willing to be with us even during our distractions. Friendship consists in thinking of shopping lists, home improvement projects, and vacation wishes. Then, that same friendship can discuss weightier topics such as family health, moral predicaments, and even religious beliefs. Certainly, a friendship with God could include both. Some of the best, most fruitful prayer in life can happen when we talk to the Lord about those "distractions." In fact, He just might decide to provide us with some important lessons and directions.
The lesson of friendship has one more aspect. Friendship thrives with frequent contact, and it dies if the friends cease to communicate. This is no more true with our human relationships than with God. Because contemplative prayer is that "sharing between friends," it must remain a priority. Holy Mother Church teaches us, "The choice of the time and duration of the prayer arises from a determined will, revealing the secrets of the heart. One does not undertake contemplative prayer only when one has the time: one makes time for the Lord...no matter what trials and dryness one may encounter" (CCC 2710). Friends seem to know when something else has become a higher priority than the friendship, and God certainly does, too. Communion with the Lord occurs when we are faithful to carving out time to talk with the Lord.
Yes, friends, the single most important factor in rising to the contemplative heights is consistent prayer time! If we make the commitment to knock frequently at the door of contemplation, this Beloved Friend of ours cannot refuse for long to come and meet us. We can knock when we are joyful or sad; when we have much spare time or when we have a litany of chores; while we're at work or at play. After all, didn't He say, "Knock, and it will be opened to you" (Luke 11:9)? Keep knocking, because the prayer life that we all desire will happen when we least expect it.
