Last week’s Gospel featured the Lord insisting that prayer was “the one thing necessary.” This week, we see the disciples’ request that the Lord teach them on prayer. In answer, the Lord gives three basic teachings or prescriptions for prayer.

I. Pattern of Prayer  The Gospel opens in this way: Jesus was praying in a certain place, and when he had finished, one of his disciples said to him, “Lord, teach us to pray just as John taught his disciples.” He said to them, “When you pray, say: Father, hallowed be your name, your kingdom come. Give us each day our daily bread and forgive us our sins for we ourselves forgive everyone in debt to us, and do not subject us to the final test.”

We must be careful to understand that in giving us the “Our Father,” the Lord Jesus is not simply providing us with words to say. He is giving us a pattern for prayer; He is “teaching us to pray.” The disciples did not ask to be given words to say but to be taught how to pray.

Thus, while the words of the Our Father are precious, it is also important to look at the underlying structure implicit in the prayerso as to learn “how to pray.” Through these words, Jesus is illustrating what should be going on in our mind and heart as we pray.

There are five basic disciplines taught in the Our Father, and they form a kind of pattern or structure for prayer. I use here the Matthean version of the prayer only because it is more familiar to most people, but all the basic elements are the same.

1. RELATE – Our Father who art in Heaven – Here begins true spirituality. Relate to the Father! Relate to Him with familial intimacy, affection, reverence, and love. We are not merely praying to “the deity” or “the Godhead.” We are praying to our Father, who loves us and provides for us, and who sent His only Son to die for us and save us. When Jesus lives His life in us and His Spirit dwells in us, we begin to experience God as our Abba, our Father.

As developed in other New Testament texts, the deeper Christian word Abba underlies the prayer. Abba is the familiar form of the more formal “Father.” When my own father was alive, I called him “Dad” not “Father.” The word Abba indicates family ties, intimacy, close bonds. Why Abba is not used in the Our Father is uncertain. St. Paul develops the theme: For you did not receive the spirit of slavery to fall back into fear, but you have received the spirit of sonship. When we cry, “Abba! Father!” (Rom 8:15) And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” (Gal 4:6)

Ask God for the gift to experience Him as Abba. At the heart of our worship and prayer is a deep and personal experience of God’s love and fatherly care for us. The first discipline or practice of the spiritual life is to relate to God as to a father who loves us, and to experience Him as Abba.

2. REJOICE  hallowed by thy name  Praise of God is an essential discipline and element of our spiritual life. He is the giver of every good and perfect gift and to Him our praise is due. Praise and thanksgiving make us people of hope and joy. It is for this that we were made. God created us, so that we … might live for his praise and glory (Eph 1:12).

Our prayer life should feature much joyful praise. Take a psalm of praise and pray it joyfully. Take the Gloria of the Mass and pray it with gusto! Rejoice in God; praise His name. Give glory to Him who rides above the clouds.

There may be times when we do not feel like praising God. Praise Him anyway! Scripture says, I will bless the LORD at all times; his praise shall continually be in my mouth (Psalm 34:1). Praise is to be a regular discipline of prayer, rooted even more in the will than in feelings. God is worthy our praise.

Ultimately, praise is a refreshing way to pray because we were made to praise God, and when we do what we were made to do, we experience a kind of satisfaction and a sense of fulfillment.

3. RECEIVE  thy kingdom come, thy will be done on earth as it is in heaven – At the heart of this petition is an openness to God’s will, His instruction, and His plan for us and this world. When Jesus lives in us, we hunger for God’s Word; we strive to know His will and make it operative in our life.

A basic component and discipline of prayer and the spiritual life is receiving the Word and instruction of Godso that His will is manifest to us and we can obey. We ought to pray the Scriptures (lectio divina) and study the faith through the Catechism or other means. These are ways that we become open to God’s will, that His Kingdom might be manifest in our lives.

4. REQUEST  Give us today our daily bread – Intercessory prayer is at the heart of the Christian life. Allow “bread” to be a symbol of all our needs. Our greatest need, of course, is to be fed by God, and thus bread also points to the faithful reception of the Eucharist.

Through intercessory prayer, we ask for God’s help in every need. Take every opportunity to pray for others. When watching or reading the news, pray. Pray for victims of crime, natural disaster, or war. Pray for the unemployed, the homeless, the afflicted. Pray for those locked in sin, bad behavior, corruption, confusion, misplaced priorities. Many are away from the sacraments and no longer seek their Eucharistic bread, who is Christ. Pray, pray, pray.

There are also good things we hear and read about, and we should be grateful, asking that solutions be lasting. Intercessory prayer flows from our love for and solidarity with others. We see the world with the compassion of Christ and pray, for others as well as ourselves.

5. REPENT  and forgive us our trespasses, as we forgive those who trespass against us, and lead us not into temptation but deliver us from evil – Sin is understood on two levels here: (1) sin (lowercase) refers to our personal sins (referred to here as “trespasses”), and (2) Sin (upper case) refers to the whole climate of sin, the structures of sin (referred to here as “evil”) that reinforce and underlie our own personal sins.

An essential element of our spiritual life is recognizing our sins and the deep drives of sin in our life so that we can beg for mercy as well as for deliverance from them.

We live in a sin-soaked world, a world in which the powers and principalities of evil have great influence. We must recognize this and pray that this power will be curbed.

We must also pray for the grace to show mercy to others,for it often happens that sin escalates through resentment and the desire for retribution rooted in an unforgiving attitude. We must pray to be delivered from these in order to break the cycle of violence and revenge that keeps sin multiplying.

We must pray for the Lord’s grace and mercy to end evil in our own life and in the whole world.

This, then, is a structure for our prayer life and our spiritual life, contained in the Our Father. Jesus teaches us to pray and gives us a basic pattern. Some may use it as an actual structure for daily prayer. For example, if praying for twenty-five minutes, one might spend about five minutes on each aspect. Others may use it as an overall pattern for their spiritual life in general, trying to reflect these aspects and disciplines well.

Read more at Archdiocese of Washington 

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