5
Elegant Variety
Now that we have the feel for prayer as an interpersonal contact/union of slowly developing intimacy between the indwelling Trinity and the human person, we are prepared to appreciate the rich variations in which this relationship occurs. There is no written explanation of this wealth comparable to finding it on the lips of the Lord in his inspired word.
As we have noted, many people think of prayer mainly as asking for help in our sundry problems and needs. Fewer still think of it as being in love with God and expressing that love in many diverse ways, often in touching and tender terms. But such is the scriptural reality. In order to handle clearly this extraordinary abundance of interpersonal beauty, I think it best to sample these biblical prayer themes under several headings. Your own use of the Bible and participation in the eucharistic liturgy will furnish you with many more examples of these themes.
1. Petitionary prayer. We begin with a type of prayer that is familiar to everyone-even to the former atheist in the foxhole. We are to ask and it will be given to us, seek and we shall find, knock and the door will be opened (Mt 7:7-8). We are to call on this God who works wonders for those he loves (see Ps 4:3, JB). Just as infants turn with complete trust to their parents for all of their needs, so we also cast our cares on the Lord, because he cares for us tenderly beyond our imagining (1 Pet 5:7).
2. Adoration, praise, blessing. Filled with joy, we worship our Origin and our final Destiny, purest goodness and beauty (Ps 16:5-11). We join with "everything that lives and breathes" in a hymn of praise (Ps 150:6; 96:1-2; 98:48). We bless and praise this God, not simply once in a while, but at all times (Ps 34:1). We glorify him as the worker of marvels on our behalf (Ps 31:21), as we celebrate his everlasting love in outpourings of tribute and thanksgiving (Ps 136:1-26). All this occurs in an atmosphere of blessing and rejoicing in the tender love of the Creator toward everything he has made (cf. Ps 146:1-2; 150:1-6).
3. Thanksgiving. Closely akin to adoration and praise, and yet with an added dimension, is heartfelt thanksgiving. Repeatedly the psalmist and the Church hearken to our privilege and duty of expressing gratitude to the Father for every good and perfect gift that descends from him (Jas 1:17). All of us are to declare to this God an endless proclamation of thanksgiving (cf. Ps 28:7; Col 3:15).
4. Longing and yearning. In its advancing stages the pursuit of God includes a hungering and thirsting for him as though we were a parched desert in need of a soaking rain, or as a doe longs for the running waters of a stream (Ps 63:1; 42:1-2). At times in life we need quietly and patiently to wait for the Lord, who will fill us in due time (Ps 37:7; 40:1). The psalmist seeks to understand better, to celebrate, to love, and to observe the precepts and plans of the Lord (Ps 119:1-176).
5. Prayerful suffering. Since all of us suffer in one way or another, and in diverse degrees, it is not surprising that the biblical word would teach us how to bear our crosses in life and how to use them to come to a closer communion with the indwelling Trinity. Jesus, of course, leads the way: in the midst of his agony in the garden of olives he shares with the Father his inner pains and expresses his desire that the divine will be done (Mt 26:39). We, too, express our heartaches to this same loving Father and unload our burdens before him (Ps 55:4-5, 16-17, 22; 62:8). We may even cry out in our pains and sufferings (Ps 22; 23:4-6; 27: 7).
6. Sorrowing for sin. There is need in any honest heart to join David and the publican in begging pardon of the all-holy God, for we are sinners (many psalms; Lk 18:13). The first step in obtaining forgiveness is to confess humbly that we have sinned. Then we renounce the sin, express sorrow, and return to the Father, firmly resolved to profit from our experience and to be deeply converted (Ps 32:1-5; 51; Lk 15:11-24). Since serious sin wounds the sinner profoundly and issues in bitter guilt, he wisely returns to the only one who can heal him fully, and he seeks relief from the divine forgiving love (Ps 38:1-10, 17-18, 21-22).
7. Marveling and wondering at the divine works. The psalmist, being vibrantly alive as a person, is alert to and therefore aware of the marvels God works both in creation and in salvation history (Ps 96; 104; 135; 107; 139:1-18). The prayerful person not only notices these astonishing things the Lord has done in his world, he ponders them, fixes them in his memory (Ps 46:8). Furthermore, he celebrates the glories of creation and finds great joy in the divine Artist and his splendors (Ps 104:1-35; 111:2-3). We should notice that to celebrate is to affirm the goodness and beauty of a thing or person or event. On Independence Day we proclaim the blessings of living in a free country. To celebrate a person's birthday is to declare in words and action that this person's existence is a gift. Celebrating is singing to existence, a yes-ing of reality, exulting in the real-either with words or without them. The psalter is full of examples.and so also are they found in the minds and on the lips of the saints.
8. Meditation. It is not accidental that the first two verses of the inspired book of prayer deal with discursive meditation, that is, with thinking over and applying the word of God to one's life, and then in inwardly communing with him about it. Happy is that man who receives this word and then reflects on it in his heart day and night (Ps 1:1-2). Joshua is likewise to ponder the law of the Lord day and night (Josh 1:8). It seems to have been a common practice among the chosen people to meditate on the word in the quiet of the night (Ps 4: 4; 63:6). Twice we read in Luke's Gospel that the Mother of the Lord, the perfect woman, pondered the word in her heart (Lk 2:19, 51).
9. Loving contemplative immersion. As we shall explain farther on, our Christocentric contemplation is a divinely given growth in mental prayer, given when we are ready, not before. It is a superior way of communing with God, a way that goes beyond images, concepts, and words. When it grows normally, it becomes deep, beautiful, intimate, love-filled. It is completely given by God, and so we call it infused contemplation. More details later. For now we will explain how the biblical message charmingly speaks of this kind of communing with the Lord.
We should observe that this inspired account does not mention ideas and words, for this new communing cannot be expressed verbally. Scripture calls it the "one thing," the most important human activity, namely, gazing on the beauty and loveliness of the Lord (Ps 27:4). It is living through love in the divine presence (Ps 21:6; Eph 1:4). At dawn we hold ourselves open to receive from the Lord (Ps 5:3 ; 92:2). We taste how good he is, the biblical way of saying that we experience for ourselves the very goodness of God (Ps 34:8-10), and we drink from the divine river of delight. We do not have to reason and think ideas: we receive his joy in a wordless way. This can also be expressed by our being quiet and experiencing that he is the Lord of all (Ps 46:10). Sts. Paul and Peter explain that we then pray so deeply that words cannot describe the experience (Rom 8:26; 1 Pet 1:8).
Not surprisingly, in this prayer we are transformed from one glory to another (2 Cor 3:18). We rest in God, our sole ultimate fulfillment, a fulfillment that begins here in this life (Ps 62:1-2, 5-7). The psalmist speaks of pining with love for God and finding in him his sole delight, the surpassing joy of being close to his God (Ps 73:25-26, 28). As we grow toward this loving immersion we are more and more sharing in and reliving Jesus's habitual and long periods of solitude, being absorbed in the Father through their common love, the Holy Spirit (Mk 1:35; Lk 6:12; 5:16, and so on).
10. Delighting and rejoicing. The community of both Testaments, Old and New alike, is remarkable in how frequently it expresses the intense joy the faithful are routinely expected to experience in the course of their daily lives. They seem to know nothing of boredom. This delight is mentioned over and over again in the psalter and in the prayer life of the Church. Our hearts and our flesh are to thrill with gladness in the living God as we sing alleluias to him as the very source of the thrilling (Ps 84:2). We exult in this Lord and in his marvels (Ps 9:1-16; 40:5; 75:1), and this we do with endless shouts of exultation and triumph (Ps 5:11; 20:5). With the exception of the Lenten season the Church through the year repeats in her daily liturgies these shouts of alleluia.
11. The sound of music. As though all this were not enough, both the inspired word and the contemporary Church elicit the resources of musical talents and instruments. As one of our recent popes remarked, echoing St. Augustine, they who sing pray twice. All this God's people did with gusto. They sang the wonders the Lord had wrought in salvation history (Ps 105:1-5). Their prayer was expressed with music sounding to their King (Ps 47:1, 56; 57:7-9; 59:16-17). At least on occasion they set aside timidity in their celebrations: they praised the transcendent greatness of God with lyre and harp, strings and reeds, the beating of drums and the clashing of cymbals-and yes, with dancing, too, in praise of his name. For example, David and the community "danced before Yahweh with all their might, singing to the accompaniment...
