The liturgy and formal private prayer will be considered in
other papers, but here we can look at several things. First of all
the silence and stillness in which we must operate is the necessary
atmosphere for a life of prayer. Sometimes silence is easier to
achieve than stillness. Here we are talking about not only
stillness when we sit down to do Lectio or Centering prayer, but a
certain quietness and almost leisurely pace in all we do. If we are
whisking through our work or dashing around at 90 miles and hour it
does not foster the spirit of prayer - in ourselves or in those
around us. The word quietness is a good description of silence of
action combined with a certain calmness and leisurely,
contemplative living.
Seeking the face of the Lord is a longing, yearning, desire for union with Him. This is an Advent mentality which is accentuated in the weeks just before Christmas, but which should permeate our entire year. It is a looking for His will in our life, for His grace, for His inspiration, His comfort, His courage, His love.
We are professional pray-ers. We have dedicated our lives to God for His glory and for the salvation of souls, so we are constantly interceding for those who need our help. And one of our chief duties is that of thanksgiving. Our lives must become one big Deo Gratias. This theme of gratitude permeates all of our prayers whether in liturgy or in private prayer. It is one of the glorious responsibilities that is ours in virtue of our calling. We have so much to be thankful for, beginning with our own call from darkness into light, and continuing with the graces given to the Church, the Order, the monastery, our families, the country, the world.
Origen, one of the earliest of the Fathers of the Church, in his commentary on the Our Father, says that the most marvelous thing about this prayer is not any particular phrase included in it, but the very fact that we can say it at all. The extraordinary grace lies in our God-given ability to bridge the infinite gap between God and man and to converse with him face to face, in a word, to pray. In our prayer, we try to realize that we are speaking to God as the Almighty One, that is, He who controls the entire destiny of the universe and of each being in the universe. It is helpful to become conscious of the fact that in prayer the almighty power of God is, as it were, put at our disposal, with its universal power and its effect on the intimate life of each man and woman. At certain moments, it seems as if God was leaving everything to us. But that's OK because the Holy Spirit prays in us and we have only to abandon ourselves to Him and let Him use us as His instrument of prayer.
Preparation for prayer is a major factor in how well the prayer will go whether it is our private time with the Lord or our communal prayer in the liturgy. St. Albert the Great, OP gives detailed attention to this readiness for prayer. He mentions both remote and immediate preparation. Remote preparation consists of purification of conscience, humility, and forgiveness of injuries. Immediate preparation is described as recollection, focus of attention, and stirring up our devotion.
At prayer, attention means we are conscious that we are addressing God, that we are attempting to stand in his presence. What a privilege this: to converse with the Lord God Almighty! Finite creatures dare to assume a relationship with the infinite, totally other Being! These preparatory reflections bring us to a prayer of adoration, the most fundamental of all kinds of prayer. This adoration is not just an optional form of prayer but it is one of obligation, both in public and private. Even the history of religions illustrates this, for all contain an element of worship.
Besides addressing God as Creator and Lord, the Master of the Universe, we also converse with him as Father. Jesus himself taught us to pray: Our Father. As His loving children we can become more familiar with God in prayer, more freely address him. As His children we are even like Him, being made in the image and likeness of God. We place ourselves in the presence of Jesus as brothers and sisters, but as sinful ones. We must be humble enough to admit that we need the help of our Brother, Jesus, and need it desperately, individually and collectively. No man or woman stands isolated as a Christian. We are members of the Mystical Body of Christ. When we pray, we pray with Christ and His body.
Another form of attention is being alert to the meaning of the words of prayer. To do this while attending Mass or Office will introduce us into the great wealth of liturgical worship and enrich our private prayer life. The hymns are a rich source of contemplative prayer. And the psalms are universally acknowledged as a school of prayer for they offer the whole gamut of intentions and human emotions and also stress the prayer of divine praise and adoration. St. Augustine recommends in our Rule, When you pray to God in psalms and hymns, think over in your hearts the words that come from you lips.
As designated by the Church for this duty of constant prayer we must constantly strive to enter deeper into the loving union with God that will make us better instruments of the Holy Spirit.