Communio – Page 541 – …bearing with one another in love, making every effort to maintain the unity of the Spirit in the bond of peace.

The Portsmouth Institute announces inaugural conference “The Catholic William F. Buckley Jr.”

On the feast of Saint Scholastica (February 10^th), The Portsmouth Institute was launched.

“The Portsmouth Institute is a summer conference, study, recreation and retreat center for Catholic intellectuals, scholars and all those who are interested in questions pertaining to Catholic leadership, life and service in the 21st century.”

What is labeled as “America‘s Premiere Catholic Boarding School” a center for summer study has been founded to explore the relevant matters pertaining to Catholic life in 21^st century. Akin to what Fr. Richard John Neuhaus, Msgr. Luigi Giussani and Pope Benedict XVI and other like-minded intellectuals would say: faith broadens reason. This Institute envisions a comprehensive look at Catholicism from many vantage points that will appeal to scholars interested in Catholic faith and life. As you would expect, the Institute will engage faith and reason by engaging experts in the fields of spirituality, theology, history, science, the arts, politics, sociology as well as other aspects of contemporary society.

The Institute’s webpage indicates that

Initial funding for The Portsmouth Institute has been established with generous contributions from National Review Institute, the William E. Simon Foundation, the Healey Family Foundation and other generous alumni and friends. Accepting the role of director is Jamie MacGuire, Senior Development Officer of the Portsmouth Abbey School and 1970 graduate of The Portsmouth Abbey School.

The Portsmouth Institute will feature leadership and participation by Portsmouth Abbey’s resident Benedictine monks and faculty of the Portsmouth Abbey School. Institute programs are designed to offer attendees frequent opportunities for informal discussion, as well as access to recreational opportunities on the School’s campus at Carnegie Abbey, and in nearby Newport. In keeping with its mission, the Institute’s yearly sessions will also provide opportunities for attendance at Mass, the Divine Office and “mini-Retreat” sessions centered around the Abbey’s landmark Church of St. Gregory the Great.

The Institute’s inaugural conference will be “The Catholic William F. Buckley Jr.: In Gratitude” June 18-21, 2009 at the Portsmouth Abbey School, Portsmouth, Rhode Island.

Pope on retreat: “The priest encounters Jesus and follows him,” is the theme

From March 1-7 you won’t be seeing too much Vatican activity since many, if not all, of the curial officials (the people who run the various Vatican offices for Pope’s apostolic ministry) are making their annual Lenten retreat. This year the retreat is being preached by Francis Cardinal Arinze, prefect emeritus of the Congregation for Divine Worship and the Discipline of the Sacraments on the theme of “The priest encounters Jesus and follows him.”

Cardinal Arinze was interviewed by the Vatican newspaper L’Osservatore Romano about the retreat. The following comments have been excerpted from that interview, translated by NCRegister correspondent Edward Pentin.

Why did you choose this theme for the retreat of the Pope?

Cardinal Francis Arinze: I thought that in the meeting and following of Jesus, we are able to see a summary of all Christianity. On one side there is Jesus who calls us. On the other, we have with us our response: the encounter, so we follow and this becomes a program for life. It was like that for the first apostles: Jesus saw them and told them to follow him. In the following there includes listening to his teaching, miracles, prayer.

We can say that the apostles have completed three years in seminary and the rector was the Son of God. But the call of Jesus is not only for the priests.

Certainly, the reflections that are offered to the Pope are not only for priests but apply to everyone, because Christianity is about the encounter of Jesus with everyone. Everyone can apply it to himself, according to his vocation and mission. And each can give a different answer.

Among the disciples, there were those who immediately left their nets and became his disciples. But there were also those who remained attached to material things, asked for time, and wanted to first return to their loved ones before leaving.

Since then, two thousand years have passed. Can the man of today still meet Jesus?

If you want to, you can meet him, but always two major obstacles must be overcome. The first is superficiality, distraction. And the second is fear. Pontius Pilate is the paradigm of those who are afraid to face the truth. Jesus speaks to him, but he’s afraid. He says, “I have come to bear witness to the truth.” And Pilate asks, “What is truth?”

But his question is not that of a philosopher who is awaiting the reply. It’s one asked without listening, without waiting, without realizing that the truth is right in front of him. Even today many people are missing an appointment with the truth, because they are afraid of what Jesus is and his message. They do not realize that faith is not an obstacle to existence, but a promise of life and truth that goes beyond what is contingent.

Where can this meeting take place?

One of the key places — not physical but spiritual — is prayer. Prayer is to leave a space of silence for God, not only externally, but especially internally. You listen. The meditations I am giving the Pope will speak particularly of this, and will remember the long hours of prayer that Jesus spent alone, and will emphasize that the question the disciples asked: “Lord, teach us to pray”.

Another meeting place is in scripture: Jesus is the Word of God who became man. Scripture is the written Word of God. When we read the Bible and when we proclaim it during the liturgy, it is God who speaks. The Gospel is not a dusty book of the past. It is the voice of God today.

A third place is the Church, the Mystical Body of Christ. He himself has chosen this as the first pillar, he has given his guarantee that she will always be with you and has promised her the Holy Spirit. In the meditations I will emphasize this dimension: the Church is the Body of Christ, with Christ as the head. This is reflected in the liturgy where we meet Jesus, really and substantially, through Eucharistic communion. It is recognized in charity, especially towards the sick, the elderly, refugees, the poor. Jesus can speak in all these situations. Paul told us that the Church looks at the face of every suffering person and sees Jesus. We do not expect that Jesus will appear, because we are already close to him.

If for the Christian encountering Jesus means to follow Him, what happens when such an attitude of discipleship is missing from the priest?

It is Jesus who gives meaning to the life of the priest. Without him, the priest cannot understand, he no longer makes sense. I would say that his vocation becomes like a farce. For those who, in fact, celebrate, preach, and work?

St. Paul said: “For me, to live is Christ.” The priest is Christ’s ambassador. So if it is necessary for every Christian to follow Jesus, the more so for the priest. His testimony is before the eyes of everyone, especially those who do not believe.

Of course, it is possible that there are deficiencies in priests. Not all priests have been, and are, saints. The Gospel does not hide the weaknesses and falls of the disciples of Christ. There were those who asked Jesus to set fire to a city of Samaria, or who attributed themselves the right to be the first among all.

And then there is Judas Iscariot, who was with Jesus, but didn’t love him. He hardened his heart, closed it to him. This demonstrates that the human heart can fail, that the freedom given by God can be misused. In the history of the Church, unfortunately this has happened other times.

Can the penitential dimension of Lent help a priest renew his experience of his encounter with Christ?

Yes, starting with the act of receiving the ashes, which means to accept being sinners. The Church asks to pray a lot during Lent not only as a sign of adoration to God but also to repent of sins committed. It is not enough to receive forgiveness from God, we must also recognize that we have offended the love of God.

And then there is fasting to which the Pope has dedicated his Lenten message. It is today seen just as a gesture, but it should be understood in the proper meaning. Its true meaning is doing something pleasing for others such as sharing goods with the poor.

Solidarity with the suffering is also a way to show the authenticity of our Eucharistic celebration. At the end of Mass the priest says: Go and live what has been celebrated, heard, meditated and prayed. Helping those who are elderly, alone, imprisoned, disabled, is a way to live the Eucharist.

Benedict XVI clearly says this in Deus Caritas Est: If the Eucharist does not translate into works of charity it is fragmented, incomplete.

But shouldn’t we still recall the sobriety with which the Pope has re-launched his message of this year?

To fast is to accept that we are sinners. You do without something. It is also a means of spiritual ‘training’, similar to what athletes practice in order to succeed in a sport.

Then there is the most dynamic dimension, which is precisely that of helping the poor. Spend less and help our brothers who have not: it is the lifestyle advocated by the Pope in his message for World Day of Peace this year. The Christian spirit must go in the opposite direction with respect to unfettered consumerism.

Having beliefs and cabinets that are full — full of things that often we do not need or use just a few times — is an insult to the poor.

Why do Catholics have to fast? It’s a medicine…

Here’s part II of Mike Aquilina’s “An Introduction to Lent.”

The question came from a non-Catholic Boy Scout in my son’s troop. We had spent a long, soggy weekend in the middle of the woods. And now, Sunday morning, the adults announced that breakfast would be delayed so that the Catholics could keep the Communion fast. He was not a happy camper.

His question comes to mind again as Lent begin, because fasting is the most distinguishing practice of the season. On two days in Lent, Ash Wednesday and Good Friday, Catholics limit their eating to one full, meatless meal. On all the Fridays of Lent we abstain from meat.

Why do Catholics fast? Our reasons find firm grounding in the Bible.

When we fast, we follow holy example. Moses and Elijah fasted forty days before going into God’s presence (Exodus 34:28, 1 Kings 19:8). Anna the Prophetess fasted to prepare herself for the coming of the Messiah (Luke 2:37). They all wanted to see God, and they considered fasting a basic prerequisite. We, too, wish to enter God’s presence, so we fast.

Jesus fasted (Matthew 4:2). And since He needed no purification, He surely did this only to set an example for us. In fact, He assumed that all Christians would follow His example. “When you fast,” he said, “do not look gloomy like the hypocrites. They neglect their appearance, so that they may appear to others to be fasting” (Matthew 6:16). Note that He did not say “IF you fast,” but “when.”

And WHEN is now. In Lent the Church extends the idea of fasting, beyond the minimal skipping of meals, to a more far-reaching program of self-denial. Jesus said: “If any man would come after me, let him deny himself … daily” (Luke 9:23). So we “give up” something that we’d ordinarily enjoy: sweets, soda pop, a favorite TV show, or the snooze alarm.

Fasting has its health benefits, but it’s not the same as dieting. Fasting is something spiritual and far more positive. Fasting is a spiritual feast. It does for the soul what food does for the body.

The Bible spells out specific spiritual benefits of fasting. It produces humility (Psalm 69:10). It shows our sorrow for our sins (1 Samuel 7:6). It clears a path to God (Daniel 9:3). It is a means of discerning God’s will (Ezra 8:21) and a powerful method of prayer (8:23). It’s a mark of true conversion (Joel 2:12).

Fasting helps us to be detached from the things of this world. We fast, not because earthly things are evil, but precisely because they’re good. They’re God’s gifts to us. But they’re so good that we sometimes prefer the gifts to the Giver. We practice self-indulgence rather than self-denial. We tend to eat and drink to the point where we forget God. Such indulgence is really a form of idolatry. It’s what St. Paul meant when he said, “their god is the belly … with minds set on earthly things” (Philippians 3:19).

How can we enjoy God’s gifts without forgetting the Giver? Fasting is a good way to start. The body wants more than it needs, so we should give it less than it wants.

Saint John of the Cross said that we cannot rise up to God if we are bound to the things of this world. So we give up good things, and gradually we grow less dependent on them, less needy.

All of this is part of our preparation for heaven. For we’re destined to lose our earthly goods anyway. Time, age, illness and “doctor’s orders” can take away our taste for chocolate, our ability to enjoy a cold beer, and even the intimate embrace of a loved one. If we have no discipline over our desires, then these losses will leave us bitter and estranged from God. But if we follow Jesus in self-denial, we’ll find a more habitual consolation in the ultimate good — God Himself.

How is it that some people are able to remain serene and cheerful amid extreme suffering and even when facing imminent death? It’s not just a matter of temperament. They’ve prepared themselves for the moment by giving up the things of this world, one small thing at a time. They’ve grown so accustomed to small sacrifice that the big one isn’t such a stretch.

No one says that fasting is easy. In fact, says Benedictine Father Thomas Acklin, author of The Passion of the Lamb: God’s Love Poured Out in Jesus. “Fasting can seem very hard, and it can seem that if I do not eat I will become weak and will not be able to work, or pray, or do anything.

“Yet there is that marvelous moment,” he adds, “when, after some hours have passed, my stomach has stopped growling and I’ve even forgotten what I’ve given up, when there is a lightness, a freedom, a clarity of the senses and a brightness of attitude and feeling, an incomparable closeness to the Lord.”

Lent is a special season, but God wants these forty days to have a lasting effect on our lives. So, in a sense, fasting is for always. Father Rene Schatteman, an Opus Dei chaplain in Pittsburgh, says that he received this lesson directly from a canonized saint. “I learned from St. Josemaria Escriva, whom I had the privilege of knowing personally, that a person should make some small sacrifice at each meal, always, and not just during Lent.”

Fr. Schatteman emphasizes the importance of little things, and the big effect they can have: “We should all feel the need to help Christ redeem the world by practicing self-denial in everyday, ordinary eating and drinking … to take a bit less, or a bit less of what we like most, to avoid eating between meals, to skip a snack or dessert, etc., without making a big deal of it.”

A Pittsburgh businessman (who asked for anonymity) told me of his longtime practice of fasting on Fridays, “a 12-15 hour fast from food, water-only.” He said, however, that this can be difficult to carry out, not because of the hunger, but because it can disrupt family life. “It’s very hard to sit at the family table and not eat. It’s not so much a question of resisting the temptation of the food. I always felt like I was breaking fellowship. My fasting actually felt selfish, like I was taking something away from our time together as a family.”

He has since modified his fast, “to be broken at the family dinner in the evening.”

Why do Catholics fast? Our anonymous businessman put it well: “It’s medicine for my biggest problem — selfishness and lack of self-control. To force myself to curb my appetites, to not satisfy my desires — even for a short period of time — this is a good thing. To offer up the little sacrifice to God, for my family, for people who are hungry through no choice of their own, this I think is also good.”

Saint Casimir

All-powerful God, to serve You is to reign: by the prayers of Saint Casimir, help us to serve You in holiness and justice.

He was the son of King Casimir IV and Queen Elizabeth, monarchs of Poland and Lithuania. In contrast to he other members of the royal court, he was a shining example of faith, piety, humility, and chastity. He had a great love for the Eucharist and for the Virgin Mary. He is the patron saint of Poland and Lithuania.

Looking at the Church by the numbers

According to the recently published Annuario Pontificio, the papal yearbook we see the number of Catholics in the world has increased by 1.4%, with particularly in Oceania and Africa. Vocations to the priesthood grew overall by 0.4%, though they decreased in Europe.

The Press Office of the Holy See stated that the worldwide Catholic Church included 1.147 billion people in 2007, a 16 million increase since 2006, and compared with the map to the right, the current numbers are significant. The numbers of baptized grew significantly in Oceania and Africa by 4.7% and 3%, respectively. Also positive was the growth made in Asia (+1.7%) and Europe (+0.8%). While North and South American Catholics decreased by 0.1%, they still represent half of all Catholics on the planet.

One notices moderate growth in the number of priests which according to those in the know, this trend began in 2000 after more than 20 years of steady losses. The year ending in 2007 saw the presbyterate rise from 405,000 to 408,000. Africa and Asia reported strong numbers, whereas numbers were stable in North and South America. Of course, the continents of Europe and Oceania reported significant declines during the same period. Looking more globally at the situation of vocations to the priesthood, the numbers increased by 0.4%, approaching 116,000. Africa and Asia grew in priestly vocations, while Europe and America registered respective reductions of 2.1% and 1%.

The statistical information is based on gather stats from 2007.

The BBC has an article on the increase of Catholic priests, read about it here.

Jesus overcomes his racism, according to the Anglicans in Canada

The Anglican Church of Canada (ACoC) published their 2009 Lenten reflection that portrays Jesus as a racist who reformed himself after being challenged by the Canaanite woman (see St. Matthew’s Gospel). The ACoC was apparently hijacked by the politically correct establishment who teaches in this “reflection” Jesus is a sinner. Well, this is a basic heresy. Here’s the key point of the reflection:

“… a Canaanite woman from that region came out and started shouting, ‘Have mercy on me, Lord, Son of David; my daughter is tormented by a demon.’ He answered, ‘I was sent only to the lost sheep of the house of Israel.’ But she came and knelt before him, saying, ‘Lord, help me.’ He answered, ‘It is not fair to take the children’s food and throw it to the dogs.’ She said, ‘Yes, Lord, yet even the dogs eat the crumbs that fall from their master’s table.’ ” – Matthew 14:22-27

This not a story for people who need to think that Jesus always had it together, because it looks like we’ve caught him being mean to a lady because of her ethnicity. At first, he ignores her cries. Then he refuses to help her and compares her people to dogs.

But she challenges his prejudice. And he listens to her challenge and grows in response to it. He ends up healing her daughter. What we may have here is an important moment of self-discovery in Jesus’ life, an enlargement of what it will mean to be who he was. Maybe we are seeing Jesus understand his universality for the first time.

Interesting. The authors of this reflection are the same people who would insist that Jesus’ way is true only for us but may be not for everyone. Perhaps the Anglicans of Canada ought to read Dominus Iesus. This reminds me of the Office of Black Catholics in the Chicago archdiocese accusing the white priests of racism because they were white. Here it seems that the round heads want to re-educate their ecclesial community to think of the divine nature of Jesus in a way that corresponds to the liberal North American sensibilities. How typical!

Study Latin in Oxford

An intensive Ecclesiastical Latin Course is now available in Oxford, England. The Tutor, Penny Cookson, has experience of preparing seminarians (and others) for beginning their studies in Roman Universities. What better place to study than Oxford during an English summer!

Information is available at www.stbedeshall.org.

The reassuring presence of angels

Today [March 1st] is the First Sunday of Lent, and the Gospel, with the sober and concise style of St. Mark, introduces us to the climate of this liturgical season: “The Spirit drove Jesus out into the desert, and he remained in the desert for 40 days, tempted by Satan” (Mark 1:12). In the Holy Land, west of the Jordan and the oasis of Jericho, there is the desert of Judah, which ascends to a height of over 1,000 meters through rocky valleys, stretching all the way to Jerusalem.

After having received baptism from John, Jesus enters that empty place, led by the Holy Spirit himself, which had descended upon him, consecrating him and revealing him as the Son of God. In the desert, the place of trial — as the experience of the people of Israel shows — there appears the dramatic reality of the “kenosis,” the emptying of Christ, who is stripped of the form of God (cf. Philippians 2:6-7). He, who did not sin and cannot sin, submits himself to trial and thus can have compassion for our infirmities (cf. Hebrews 4:15). He lets himself be tempted by Satan, the adversary, who had opposed himself to God’s salvific plan for men from the very beginning.

In the brevity of the account, in the face of this obscure and darksome figure who dares to
tempt the Lord, the angels, luminous and mysterious figures, fleetingly appear. The Gospel says that the angels “serve” Jesus (Mark 1:13); they are the counterpoint to Satan. “Angel” means “one who is sent.” We find these figures throughout the Old Testament who help and guide men in the name of God. Just consider the Book of Tobit, in which the figure of the angel Raphael appears to assist the protagonist through many vicissitudes. The reassuring presence of the angel of the Lord accompanies the people of Israel through every event, good and bad. On the threshold of the New Testament, Gabriel is sent to announce to Zachariah and Mary the joyous happenings that are the beginnings of our salvation; and an angel, whose name is not mentioned, warns Joseph, directing him in that moment of uncertainty. A chorus of angels reports the glad tidings of Jesus’ birth to the shepherds, as the glad tidings of his resurrection will also be announced by angels to the women. At the end of time the angels will accompany Jesus in his glorious return (cf. Matthew 25:31).

The angels serve Jesus, who is certainly superior to them, and this dignity of his is proclaimed in a clear though discreet way here in the Gospel. Indeed, even in the situation of extreme poverty and humility, when he is tempted by Satan, he remains the Son of God, the Messiah, the Lord.

Dear brothers and sisters, we would take away a significant part of the Gospel if we left aside these beings sent by God to announce his presence among us and be a sign of that presence. Let us call upon them often, that they sustain us in the task of following Jesus to the point of identifying ourselves with him. Let us ask them, especially today, to watch over me and my co-workers in the Roman Curia as we begin our retreat this week, as we do every year. Mary, Queen of Angels, pray for us!

Pope Benedict XVI

1 March 2009, First Sunday of Lent

St Peter’s Square

PS: You may want to read the booklet, “All About Angels” published by the Catholic Information Service.

Opposing FOCA March 31st–President Obama needs to know not all agree with him

The President of the United States of America needs to realize not everyone supports Planned Parenthood’s goals. Please follow this suggestion if you are against abortion. Please send this message to everyone in your address book that thinks similarly. MAYBE our biased MEDIA would even mention it IF we DO IT. Mark March 31 on your calendar!

What: Get red envelopes or postcards and mail them on March 31st to the White House; You can buy them at Kinkos, or any party supply stores.

When: March 31, 2009

To Whom:

President Barack Obama

The White House

1600 Pennsylvania Ave NW

Washington , D.C. 20500

On the back, write the following message:

This envelope represents one child who died because of an abortion. It is empty because the life that was taken is now unable to be a part of our world.

We will mail the envelopes out March 31, 2009.

Forward this event to every one of your friends who you think would send one too. It would be good if we could send 50 million red envelopes, one for every child who died [in the U.S.] before having a chance to live.

It may seem that those who believe abortion is wrong are in a minority. It may seem like we have no voice and it’s shameful to even bring it up. Let us show our President and the world that the voices of those of us who do not believe abortion is acceptable are not silent and must be heard. Together we can change the heart of The President and save the lives of millions of children.

President Barack Obama spoke at a Planned Parenthood Action Fund event, uttering the now infamous line, “Well, the first thing I’d do as president is, is sign the Freedom of Choice Act. [Applause.] That’s the first thing that I’d do.”

An empty red envelope will send a message to President Barack Obama that there is moral outrage in this country over this issue [The Freedom of Choice Act, which will essentially “undo” every law currently in place to limit abortion in the U.S. (i.e., parental consent laws, parental notification, waiting periods, prohibition of transporting a minor girl across state lines to obtain an abortion, etc.)]. It will be quiet, but clear.

Please read more about The Freedom of Choice Act here:

http://www.lifenews.com/nat4359.html

http://www.jillstanek.com/archives/2008/07/one_year_annive.html

How do you know it’s Lent?

Mike Aquilina’s

2007 “An Introduction to Lent” is a helpful reminder of what we ought to thoughtfully (and prayerfully) consider doing …. Here is part I:

It’s not so much by the ash mark on your forehead or fish marks on the calendar. Tradition tells us that Lent has three distinguishing marks: prayer, fasting and almsgiving.

This three-part series will examine those practices. Prayer is surely the best place to begin, because it’s the one that unites them all. Fasting and almsgiving are themselves just forms of prayer.

There are two classic definitions of prayer. The one in most catechisms comes from St. John of Damascus (eighth century): “Prayer is the raising of the mind and heart to God.” The other comes from St. Clement of Alexandria (third century). He defined prayer as “conversation with God.”

In prayer we talk to God, and He talks to us. As in any relationship, this conversation takes many forms. Think of all the ways a husband and wife communicate: formal marriage vows, casual chat, winks across a crowded room, affectionate caresses, and phrases they never tire of repeating.

Our communication with God includes a similar range of expressions — set phrases, quiet conversation, gestures such as the Sign of the Cross, and the intimate embrace of the sacraments. Just as a man and woman grow in love by repeating “I love you,” so we Christians grow in love by repeating the Church’s prayers.

Prayer comes in many forms and styles. These are usually divided into “vocal” and “mental” prayer. The categories are helpful, but not watertight. All prayer, after all, should involve our mind; so, in a sense, all prayer is mental prayer. Modern writers sometimes speak of the two types as formal prayer and spontaneous prayer.

Again, such distinctions are useful; we should, however, step beyond them for a moment. When we look at all prayer as conversation, it can change the way we go about it. Thinking of prayer as conversation can help us also to overcome obstacles — such as distractions, dryness, inability to focus — because all these things also come up in human conversation.

Prayer is a conversation that never ends. In the Scriptures, St. Paul says: “Pray at all times” (Ephesians 6:18); “Pray without ceasing” (1 Thessalonians 5:1); and “be constant in prayer” (Romans 12:12). He saw prayer as endless conversation.

That seems to be asking a lot, but it’s really the best way to think about it. If we are to pray this way, we have to form the habit of prayer. And, like any good habit or skill, prayer requires a sustained effort, over time, with much repetition.

Many people bristle when they hear about discipline in prayer. They think prayer should always be spontaneous. And sometimes prayer does come spontaneously, as when we experience some great joy or great sorrow. But spontaneity is most often the fruit of discipline. It is usually the best-trained musicians who are able to improvise freely. To do anything well takes time, dedication and patient endurance through sometimes-tedious exercises.

The most effective way to discipline our prayer life is by following a program, a schedule of sorts — what the late Cardinal Joseph Bernardin called “a game plan for the Christian.” The best time to set up such a plan is during Lent.

A “plan of life” is a firm but flexible program that schedules our prayer amid the ordinary duties of work, family life and social activity. A daily plan should include some vocal prayers, such as the Rosary or other devotions; plus reading of the Bible and some spiritual book (the writings of the saints are best); attendance at Mass (at least on Sundays and holy days, but more often if possible); and quiet time for more focused conversation with God in mental prayer. The best place for this prayer is in church, before Jesus in the tabernacle.

“Prayer first means God is speaking to us and not the other way around,” says Father Kenneth Myers, a priest of the Diocese of Pittsburgh. “That requires silence — the art of listening carefully to the Lord. And the best place to do that is in the presence of the Blessed Sacrament. Prayer before the Blessed Sacrament requires real effort and commitment, but even when our hearts are dry and it seems fruitless to keep on praying, being before the Eucharistic Lord is like being in the sunlight — even by doing nothing we still absorb those powerful rays of light.”

Our plan should also include weekly or monthly practices, such as confession, fasting, almsgiving and so on.

It helps to set standard times, or to key each practice to other activities, so that we never forget. We can keep our spiritual book by the coffee pot and read while the java is brewing every morning. We can use the beginning of our lunch hour as a reminder to say the Angelus. We can pray the Rosary while waiting for the bus home in the evening. We can listen to ten minutes of the Bible on tape as we drive.

We should plant prayers throughout the day like vines. Put one here, one there — and pretty soon, like ivy on a wall, our prayer will cover our day.

This is how Jesus modeled prayer for us. His own prayer life was rich and varied. Sometimes He offered formal prayers (Mark 12:29, 15:34). He kept holy days, made pilgrimages and attended the rich liturgy of the Jews (John 7:10-14). He also prayed spontaneously (John 11:41-42). He made time to pray alone in silence (Luke 3:21-22). Yet He also prayed together with His friends (Luke 9:18). He fasted, and He studied the Scriptures.

The first Christians followed their Lord in all these practices, and so do we.

Not that it’s always easy to do. But the formal quality of prayer helps us know what to do when we meet with obstacles. “Never, Never, never, never give up!” says my friend Steve Galvanek. A systems analyst, husband and dad, Steve says his plan sustains him even when he’s tired and preoccupied. “If in my feeble attempts to say a Rosary, I manage just one or two heartfelt Hail Marys, that’s far better than if I hadn’t tried at all”

Even the more unpleasant and difficult things in life can become reminders to pray. The key is to think of them as opportunities rather than obstacles. Another friend of mine, Sarah Scott, admits that it’s hard to find time to pray. She’s a mother of five, owner of a home-based business and volunteer at her children’s Catholic school. “It helps to offer everything up all the little things that you don’t like to do,” she says. “I hate folding laundry. But, instead of getting annoyed about it, I try to offer it up and think about what other people have to deal with. Efforts like this keep me talking with God throughout the day.”

Sounds like a plan.