With prayer, the heart does have its reasons Article 176 - Catechism of the Catholic Church Series

Paragraphs 2697-2719

(ccc 2701).

God speaks to us through his Word. Through our words, mental or vocal, our prayer takes flesh, enabling our hearts to “be present to him to whom we are speaking in prayer” (ccc 2700). Quoted in the Catechism, the 4th century Early Church Father, Saint John Chrysostom (347-407), teaches: “Whether or not our prayer is heard depends not on the number of words, but on the fervor of our souls” (ccc 2700).

writings of the spiritual fathers, works of spirituality, [and] the great book of creation…” (ccc 2705). Challenging us to be “humble and faithful, we discover in meditation the movements that stir the heart and we are able to discern them” (ccc 2706). The fruit of authentic meditation is going from darkness to light and asking with sincerity: “Lord, what do you want me to do?”

The 17th century French philosopher and mathematician, Blaise Pascal (1623-1662), in his famous book Pensées (Thoughts), wrote: “The heart has its reasons which reason knows nothing of … We know the truth not only by the reason, but by the heart.” This quote succinctly summarizes the three major expressions of the life of prayer.

In this section of the Catechism, these three expressions are described as vocal prayer, meditation, and contemplative prayer. What all three have in common is the recollection of the heart. The Catechism explains: “The Lord leads all persons by paths and in ways pleasing to him, and each believer responds according to his heart’s resolve and the personal expressions of his prayer” (ccc 2699).

The first major expression of the life of prayer, called vocal prayer, founded on the union of body and soul in human nature, associates the body with the interior prayer of the heart. This first expression of prayer follows Christ’s example of praying to his Father and teaching the ‘Our Father’ to his disciples. The Catechism explains: “To his disciples, drawn by their Master’s silent prayer, Jesus teaches a vocal prayer, the Our Father”

The Catechism describes vocal prayer as “the form of prayer most readily accessible to groups” and, likewise to individuals, as it is “an initial form of contemplative prayer” (ccc 2704). Since we are body and spirit, “we experience the need to translate our feelings externally. We must pray with our whole being to give all power possible to our supplication” (ccc 2702). God seeks those who worship in Spirit and in Truth, “and consequently living prayer that rises from the depths of the soul. He also wants the external expression that associates the body with interior prayer, for it renders him that perfect homage which is his due” (ccc 2703).

The second major expression of the life of prayer is meditation, which “is above all a quest” (ccc 2705). The human mind “seeks to understand the why and how of the Christian life, in order to adhere and respond to what the Lord is asking” (ccc 2705). What are the best resources to help us in the quest of “meditation”? The Catechism tells us that “to meditate on what we read helps us to make it our own” (ccc 2706). As such, an array of resources are suggested, including “the Sacred Scriptures, particularly the Gospels, holy icons, liturgical texts…

The Catechism tells us that methods of meditation are “many and varied” (ccc 2707). If we are serious about our spiritual lives, we owe it to ourselves “to develop the desire to meditate regularly” (ccc 2707). However, we need to be aware that “a method is only a guide; the important thing is to advance, with the Holy Spirit, along the one way of prayer: Christ Jesus” (ccc 2707).

The act of meditation “engages thought, imagination, emotion, and desire” (ccc 2708). Saint Augustine calls such desire “holy desire” because, with the other faculties, it “deepen(s) our convictions of faith, prompt(s) the conversion of our heart, and strengthen(s) our will to follow Christ” (ccc 2708). The Catechism further explains: “Christian prayer tries above all to meditate on the mysteries of Christ, as in lectio divina or the rosary. This form of prayerful reflection is of great value, but Christian prayer should go further: to the knowledge of the love of the Lord Jesus, to union with him” (ccc 2708).

The third major expression of the life of prayer is called contemplative prayer. Quoting from the Spanish Carmelite nun Saint Teresa of Avila (1515-1582), the Catechism states: “Contemplative prayer [oracion mental]…is nothing else than a close sharing between friends; it means