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TABLE OF CONTENTS

INTRODUCTION 4

PRAYER WORKSHOP DEVELOPMENT 7

Rationale for the Theological Content 7

Rationale for the Pedagogical Process 12

PRAYER TYPES USED IN THE WORKSHOP 14

Psalms 14

Laments 15

Songs of Thanksgiving 17

The Lord’s Prayer 22

Gospel of Matthew 22

Gospel of Luke 23

Lectio Divina 27

PRAYER WORKSHOP 30

Appendix 1: Lesson Plan 42

Appendix 2: Psalms 43

Appendix 3: Handout on the Lord’s Prayer 44

Appendix 4: Handout on Lectio Divina 45

Appendix 5: Prayer Questionnaire 47

Appendix 6: Prayer Workshop Evaluation Form 48

Works Cited 49

Abstract

Within my parish there exists a need to explore personal prayer in an effort to deepen individual spirituality. The United States Conference of Catholic Bishops have made clear in many of their writings the importance of prayer in the lives of the faithful. Many are unaware that the Psalms and lectio divina represent forms of prayer that are easily incorporated into busy modern lifestyles. Additionally, both versions of the Lord’s Prayer found in the Gospels of Matthew and Luke represent a blueprint for the personal creation of short, individual prayers. It is my contention that parishioners have a deeper, personal prayer life than is believed. It simply needs to be rekindled. Offering a parish workshop in personal prayer which includes these forms will enliven the spirituality of each parishioner, thereby enriching individual faith journeys.

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Introduction

St. Paul instructed the Thessalonians to rejoice at all times, to pray without ceasing, and to give thanks in all circumstances (I Thessalonians 5:16-18). These instructions are just as relevant today for the modern Universal Church as they were for the ancient Church, and they are followed to the letter by many Christians in parishes throughout the world, but not all. As a permanent deacon assigned to a parish on the high plains of eastern New Mexico I have had the good fortune to speak with many parishioners on a variety of topics, prayer included. A significant number have told me that experiencing a personal prayer life is difficult and that they do not know where to begin. Their lives are too hectic and stressful to add one more “chore” to their day. There is not enough time in the day because of work and family responsibilities to be with God as they would like. One parishioner remarked that prayers recited publicly in Mass should be enough to “get me through the week.” Clearly there are misconceptions among some of my fellow parishioners about the essence, ease, diversity, and joy of prayer. It is my belief that these fine folks are already engaged in a deeper personal prayer life than they imagine. To see if my contention was correct I decided to design and facilitate a workshop on the Psalms, St. Matthew’s and St. Luke’s version of the Lord’s Prayer, and lectio divina. Such a class would rekindle the flame of prayer that I knew existed within these parishioners.

My parish in eastern New Mexico is the embodiment of the saying, “Pray as if everything depended on God; act as if everything depended on you.” The danger of

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taking this individualistic, American-spirited attitude to heart is that many will substitute personal initiative and self-reliance for prayer. As a consequence the experienced need for God is diminished. Nothing could or should be farther from the truth. The need for God in the lives of every person cannot be diminished for one very good reason: all the personal initiative and self-reliance in the world will not conquer sin. According to Pope John Paul II in Crossing the Threshold of Hope:

We must look at the immensity of good that has sprung from the mystery of the

incarnation of the Word and, at the same time, not lose sight of the mystery of

sin, which is continually expanding. Saint Paul writes that “where sin increased…

grace overflowed all the more…” This profound truth presents a perennial challenge

for prayer. It shows how necessary prayer is for the world and for the Church,

because in the end it constitutes the easiest way of making God and His redeeming

love present in the world (23-24).

Blessed Josemaria Escriva, founder of Opus Dei, adds to the Holy Father’s call for continued prayer in his book, Christ Is Passing By:

But do not imagine that prayer is an action to be carried out and then forgotten. “The

just man delights in the law of the Lord and meditates on his law day and night.

Through the night, I meditate on you and my prayer comes to you like incense in the

evening.” Our whole day can be a time of prayer – from night to morning and from

morning to night (119).

As a Church tradition it has been passed down from ancient Jewish culture that prayer is to be centered upon our relationship with God: “ It is an emptying of oneself not for its own sake but for the sake of being filled with God and entering into a deeper relationship with Him “(USCCA 477).

According to the American Catholic Bishops, prayer continues to bring the peace of Christ to hectic and active lives. Parish priests continue to emphasize the necessity and support of personal prayer. In the United States Catholic Catechism for Adults

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the Bishops remind us that prayer is the soul of discipleship and will strengthen everyone for a life of mission (477).

The Catechism of the Catholic Church, numbers 2558 and 2565 respectively, define prayer as a vital and personal relationship with God and further state that the activity is a communion with Christ (USCCA 463). For nearly two thousand years the writings of the saints have been replete with their thoughts and feelings on prayer. Perhaps none express the urgent necessity and joy of prayer quite as beautifully as St. John Vianney in text: “My God, if my tongue cannot say in every moment that I love you, I want my heart to repeat it to you as often as I draw breath” (CCC 2658, citing Prayer).

For some however the pressures and tasks of modern life overshadow what the saints have written and what the Church has taught about prayer, particularly prayer outside of Mass. Many parishioners I spoke with complained of their lack of time to do anything other than work, prepare supper, take care of their children’s needs with homework and activities, do household maintenance chores, collapse into bed and begin the process all over again in the morning. The one place all agreed where they could “re-energize their batteries” was the hour spent in Mass. All agreed that the prayers recited in the Eucharistic Celebration are beautiful and uplifting. However, the majority of parishioners who have discussed personal prayer life with me say that they could not recite the Mass prayers from memory as they rely on fellow parishioners’ memories as they followed along. They did not think they could say them properly at home from their own memories. For whatever reason these people believed that having a personal prayer life was synonymous with prayer memorization. However, even if not having to

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memorize prayers was true, these people still maintained that there was not enough time in the day to add one more thing, prayer included. And even if more time could be found they indicated that they would not know where to start. A place to start, perhaps to remember back to what was already known, was but one goal of the prayer workshop.

Prayer Workshop Development

Rationale for the Theological Content

For this thesis I relied heavily on the words of the American Bishops, in particular the Catechism of the Catholic Church and the United States Catholic Catechism for Adults. As an ordained Roman Catholic Permanent Deacon I respect and look to the teaching authority of the Church as embodied in our Bishops. While their writings are universally embraced, this is not to suggest that Bishops, American or otherwise, are infallible or that their body of writings cannot be added to. However, I do believe their theological training and background are sound and that what they profess in these writings supports my work here.

In the United States Catholic Catechism for Adults, these Bishops clearly define prayer as a “vital and personal relationship with the living and true God” and further state it is Christian “insofar as it is communion with Christ” (463). The process of prayer is always begun by God since we are His children. The point at which a person’s response to God’s call intersects our lives is prayer, an occurrence that is always a grace filled gift (USCCA 464).

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The Old Testament is replete with examples of a prayerful life. Early patriarchs such as Abraham and Isaac lived their faith through prayer. Our earliest memories as a people of God revolve around a communal and personal prayer life. One of the best examples of ancient communal and personal prayer is the Psalms. Many authors contributed to their writing. These prayers embraced all ages of Judaism and were sung in the Temple, synagogues, while on journeys, and within people’s homes (USCCA 466). They were central to Jesus’ prayer life inasmuch as they were an important element of Jewish devotion. They are a component of the liturgy today, heard daily as the Responsorial Psalm. I believed the Psalms important enough to include them as a prayer form within my workshop and will expand more on them later. Prayer was an essential and integral part of ancient existence. It is no less true for Christians today.

Prayer was a constant in Jesus’ life. We know from St. Luke’s Gospel that having been instructed in prayer by Joseph and Mary, as a child He prayed in the Temple (Luke 2:49). Jesus prayed publicly and privately and passed on this love of prayer to His disciples and subsequently to us. This is most evident in His statements on prayer found in Matthew 6:9-13 and Luke 1:1-4, more commonly known as the Lord’s Prayer. As this is Jesus’ instruction for “how to pray” I considered both versions important enough to include in the prayer workshop.

According to the Catholic Bishops, the Holy Spirit is directly responsible for teaching the Church the life of prayer and for causing humankind to deepen that knowledge with love into what are called the basic ways of praying: adoration, petition, intercession, thanksgiving, and praise (USCCA 467).

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Adoration is a form of prayer that acknowledges the God who created us. In this form of praiseful verse God is glorified and adored (USCCA 467). Petitioning prayer asks, pleads, and implores. We acknowledge in this form of prayer how much we need God for His forgiveness as well as His bounty (USCCA 467). We offer our petitions for personal intentions and the souls of the departed as well as for an increase to the priesthood and religious life, world peace, sound government, good health, assistance for the poor, etc. We are reminded in Matthew 7:7 to ask if we want to receive, seek in order to find, and knock so that the door may be opened. Petitioning prayers fulfill St. Matthew’s teaching. Intercessions are a prayerful form made for the benefit of others just as Jesus intercedes on humanity’s behalf to God. Our intercessions form our petitions of prayer. Prayers of thanksgiving flow from the Church’s greatest prayer, the celebration and consecration of the Eucharist (USCCA 468). We are taught by our parents to say, “Thank you” when given a gift. God has given humankind tremendous and wondrous gifts: the universe, our very lives, and salvation through His Son, our Lord. Everything we have been given must be termed as a gift from God. Therefore, prayers of thanks should be offered.

The Catechism of the Catholic Church instructs that, “Praise is the form of prayer which recognizes most immediately that God is God. …Praise embraces the other form of prayer and carries them toward He who is its source and goal: the one God, the Father, from whom are all things and for whom we exist” (CCC 2639). However the Catechism does not restrict the way in which that praise occurs, be it spoken or read. Many parishioners I have spoken with tell me they did not know that lectio divina could be a

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form of prayer. One of my goals in offering a prayer workshop is to present different types of prayer, which can lead to the rekindling of a personal prayer life. Lectio divina offers a third avenue of exploration for prayer that I presented in the workshop.

The Church has unceasingly taught the necessity of establishing and maintaining a personal prayer life. As previously noted, St. Paul instructs us: “Rejoice always, pray without ceasing, give thanks in all circumstances; for this is the will of God in Christ Jesus in you” (1 Thessalonians 5:16-18). The Catholic Bishops expand on St. Paul’s instructions: “Faith puts vitality in prayer because it brings us to a personal relationship with Christ. Hope carries our prayer to our final goal of permanent union with God. Love, poured into our heart by the Holy Spirit, is the source and destiny of prayer” (USCCA 469). Clearly the importance of prayer in our daily lives has been established through the traditions of the ancient Jews and the Holy Spirit guiding Holy Mother Church in its formation and growth. Trinitarian prayer brings us closer to God the Father through his Son and the Holy Spirit. It follows that a personal prayer life nurtures and enhances each person’s relationship with the Father, through the Son and the Holy Spirit. The Bishops continue: “Prayer requires time, attention, and effort. We need to discipline ourselves for what spiritual writers call ‘spiritual combat’” They cite problems such as acedia (a form of sloth or laziness) that arises from a lax ascetical behavior, a laxity that needs to be corrected. The Tempter will try to pull us away from prayer. Distraction and dryness will discourage us. The remedy is faith, fidelity to times for prayer, constant conversion of the heart, and watchfulness” (USCCA 476). The Bishops’ statements are furthered by Catholic scholar and textbook writer, Father Richard Gula: “To be obedient

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to God requires that we develop a sense of the presence of God and a loving union with Him. This demands, above all, a disciplined life of prayer” (Gula 262). If these statements from Catholic Bishops and Father Gula have merit, and I believe they do, then establishing and maintaining a personal prayer life is more than a religious luxury. It is an essential component to a life with God through his Son, Jesus Christ, who taught us to pray.

According to Archbishop Anthony Bloom, scholar and writer, prayer is an encounter and a deep relationship between people and God that must develop within an atmosphere of mutual free will, which allows each person the choice to pray or not pray. However when a person prays, it is important to come before God with a sense of gratitude, particularly for the mercy He shows by giving a chance to judge oneself and to understand or fix things before coming into His presence (Bloom 27). All too often the prayerful approach God with all of their love and emotion wrapped around the object of the prayer and not God. This, of course, makes God absent from the prayer (Bloom 30).

Both the General Directory for Catechesis and the National Directory for Catechesis provided me with sound rationale for developing a workshop on prayer. As previously mentioned I do regard the Bishops’ writings as accurate, en toto. I accept the hierarchy and their instructional commentary; however, I find in their writings a lack of pastoral, practical application. The prayer workshop I facilitated provided this practical application in a way not mentioned by the Bishops. It is not enough to provide laity with essential reading materials. Core essentials such as prayer and how to pray need to be taught and discussed in order to help ensure their use.

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Local Churches, in fulfilling the task of adapting, contextualizing and inculturating the Gospel message by means of catechisms, for different ages, situations and cultures must exercise a mature creativity. “From the deposit of faith entrusted to the Church, local Churches select, structure and express, under the guidance of the Holy Spirit, their inner Master, all those elements which transmit the Gospel in its complete authenticity in a given situation” (GDC 129). The living Tradition of the Church, however, contains more than the great treasury of liturgical prayer. Personal prayer is God’s gift to the “humble and contrite heart.” It expresses the covenant relationship that binds God to the person and the person to God. The connection is Christ, the Son of God made flesh. He is the new and eternal covenant whose blood “will be shed on behalf of many for the forgiveness of sins” so that humanity may be redeemed and restored to communion with God. Personal prayer expresses communion with the life of the Blessed Trinity. The Holy Spirit inspires hearts to pray, removes obstacles to living life in Christ, and leads humanity into communion with the Father and the Son. Personal prayer permeates the daily life of the Christian and disposes him or her toward liturgical, communal, or public prayer (NDC 112).

Rationale for the Pedagogical Process

Any instructional training must take into account the goals of the learning activity together with the knowledge that there is more than one type of learning. The goal of my workshop was to provide education and ideas to parishioners in order for them to establish a personal prayer life. In order to accomplish this goal, it was necessary for me

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to consider the learning styles of the parishioners who attended the prayer workshop. People learn in different ways. Therefore, in order to maximize learning at the workshop it was important for me to be sensitive to the ways in which people learn. Some people are visual learners, others learn through hands-on activities, and there are some who learn primarily from a lecture-type format. Educator and scientist Benjamin Bloom recognized this in his work on the learning domains people have. His research led him to identify three areas or domains of learning: cognitive, affective, and psychomotor (Bloom.nwlink.com). The affective (feelings) component and the psychomotor (precise use of motor skills) areas were not as fully utilized in my workshop because I chose to concentrate my efforts primarily through a lecture-discussion (cognitive) type of format.

The cognitive area of learning involves the development of intellectual skills in order to master the six major categories within the domain. These concepts require mastery of the first category in order to advance to the second, and so on. The categories of the cognitive area are as follows:

1. Knowledge, to learn or recall specific data. Example: Recite the Lord’s

Prayer.

2. Comprehension, to understand the meaning of a problem and to state it in

one’s own words. Example: Explain in your own words the steps you would

take to re-write the Lord’s Prayer.

3. Application, to use a learned concept in a new situation. Example: Apply

what you have learned about prayer during Mass to your workplace.

4. Analysis, to separate concepts learned into organizational compartments so as

to distinguish between inferences and facts. Example: Separate the Lord’s

prayer into God-centered and people-centered sections, adding anything you

feel has been left out.

5. Synthesis, to put parts together in order to form a whole. Example: Re-write

the Lord’s Prayer in your own words, being sure to include all of its particular components.

6. Evaluation, to make judgments about values. Example: Explain and justify

your re-written version of the Lord’s Prayer (Bloom.nwlink.com).

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I used Bloom’s Taxonomy in order to maximize the learning experience for each participant. Some people are very good with rote memory learning and prefer a style that requires writing and recitation. Others are adept with changing internal components of things or constructing new writings. Some are quiet while others learn better when things are discussed as a group. The point is that people learn differently. Not knowing which parishioners would be attending the workshop I believed it important to construct one in such a way that would maximize learning for every participant. Therefore it was important to address each component of Bloom’s cognitive domain.

Prayer Types Used in the Workshop

Psalms

The Psalms, sometimes called the Psalter, are a collection of prayers and songs originating at different times throughout Israel’s ancient history. It is said that more people have learned to pray by reciting the Psalms than by any other way (Peterson, 50). The Psalms are arranged into five separate books that establish a canonical context for prayer. This arrangement cannot be overly stressed because it sets the tone for a progression of prayer that cannot be confused with idle dialogue with God. Additionally, this arrangement of the Psalms into five books is thought by some to be an analogy of the Torah. The first occurrence of this arrangement comes from Psalm 1 through Psalm 41. These Psalms are generally of shorter stanza size and end in a double “Amen.” The second book occurs from Psalm 42 through Psalm 72. The opening sentence of book one and book two remain identical, “Blessed be the Lord, the God of Israel.” However there are more lines per stanza. The double amen ending remains the same as the first book.

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Psalms 73 through 89 complete the third book and reduce the liturgical formula to an abbreviated format consisting of “Blessed be the Lord for ever! Amen and Amen.” The fourth book includes Psalms 90 through 106. There are significant changes between book four and previous books. For example the double amen is replaces with, “And let all the people say, Amen!” The final amen is changed to, “Praise the Lord!” Clearly there is a progression here. The fifth and final book of Psalms include numbers 107 to the end, Psalm 150. Most noticeable in the fifth book is a shift from the use of “Amen” to “Hallelujah.” In fact book five discards the liturgical formula of the first four books with five Hallelujahs, one for each of the five Psalm books (Peterson 52).

As mentioned above, there are different types of Psalms that ancient Israelites used. One of the most interesting things about these different types, indeed the entire Psalter, is how all forms of human emotion are characterized in the prayers. While there are four basic types of Psalms there is no lack of emotion in any of them to include anger, fear, and love.

The largest category is laments, prayers asking for help either for a particular individual need or for the community as a whole. This type of prayer was used in situations of extreme distress such as serious ailment, persecution by enemies, feelings of abandonment, and feelings of guilt (Bergant 754). If the lament offered was communal, then the prayer needs would address such things as natural disasters, possible defeat at the hands of an enemy, or exile. The focus of a lament is on the prayer giver’s immediate distress and suffering. It also includes belief in God’s justice, mercy, and ability to remedy the situation.

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Most laments are dramas with three actors; the psalmist, God, and the “wicked.” In the complaint the psalmist dramatizes his plight while protesting his innocence to God. This action is designed to move God to action against the protagonist. After the initial lament there is an expression of trust to assure God that even though there is a problem, ultimate trust remains in the Creator. This is followed by petitions that ask for the community’s rescue while sometimes in the next breath asking for the enemy’s downfall. A word of assurance is then delivered to the psalmist by a priest during the course of the lament and is followed by a statement of praise. This statement of the psalmist is a promise or intention to live the word of assurance (Bergant 755). Psalm 36 is an example of a lament:

1. Transgression speaks to the wicked deep in their hearts; there is no fear of God

before their eyes.

2. For they flatter themselves in their own eyes that their iniquity cannot be found out and hated.

3. The words of their mouths are mischief and deceit; they have ceased to act

wisely and do good.

4. They plot mischief while on their beds; they are set on a way that is not good;

they do not reject evil.

5. Your steadfast love, O Lord, extends to the heavens, your faithfulness to the

clouds.

6. Your righteousness is like the mighty mountains, your judgments are like the

great deep; you save humans and animals alike, O God!

7. How precious is your steadfast love, O God! All people may take refuge in the

shadow of your wings.

8. They feast on the abundance of your house, and you give them drink from the

river of your delights.

9. For with you is the fountain of life; in your light we see light.

10. O continue your steadfast love to those who know you, and your salvation

to the upright of heart!

11. Do not let the foot of the arrogant tread on me, or the hand of the wicked drive

me away.

12. There the evildoers lie prostrate; they are thrust down, unable to rise (Psalm

36).

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Sometimes included in laments are “bargaining agreements” with God. For example, the prayer giver might state that some sort of sacrifice will be offered or that praise to God will be immediately forthcoming once the petition has been granted. Laments show a wide array of emotions and needs that ancient Israelites offered. These same emotions of fear, abandonment, persecution, guilt, anger, hope, and love are still with us. It is important to point this out in the workshop. There are many ways to pray and dialogue with God.

Songs of Thanksgiving are another type of Psalm. The reader would expect these Psalms to offer thanks to God for the answering of a particular prayer. While thanks may very well be offered, it is important to remember that not every instance of giving thanks in the Bible actually result in a “thank you.” There was usually some public proclamation of the distress that God has delivered the prayerful or community from. They were probably set to music and sung in various settings. By recounting the particulars of why the prayer was offered in the first place, ancient Israelites reinforced their immediate need for and belief in God. This reinforced belief would then pass from generation to generation and serve as a model for prayer (Bergant 755). The recounted story of how God helped ancestors also served more immediate needs: “If God helped them with that problem, surely He will help us today.” This was one of the major lessons learned from hearing and singing Songs of Thanksgiving:

1. We give thanks to you, O God; we give thanks; your name is near. People tell

of your wondrous deeds.

2. At the set time that I appoint I will judge with equity.

3. When the earth totters, with all its inhabitants, it is I who keep its pillars steady.

4.

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5. I say to the boastful, “Do not boast,” and to the wicked, “Do not lift up your horn.

6. Do not lift up your horn on high, or speak with insolent neck.”

7. For not from the east or from the west and not from the wilderness comes lifting up;

8. but it is God who executes judgment, putting down one and lifting up another.

9. For in the hand of the Lord there is a cup with foaming wine, well mixed; he will pour a draught from it, and all the wicked of the earth shall drain it down to the dregs.

10. But I will rejoice forever; I will sing praises to the God of Jacob.

11. All the horns of the wicked I will cut off, but the horns of the righteous shall be exalted (Psalm 75).

Other types of Psalms include Hymns, Royal Psalms, Songs of Zion, Songs of Trust, and Psalms influenced by wisdom literature (Bergant 755). While hymns are very close in style to songs of thanksgiving, the rest are known as minor types of Psalms, occurring with less frequency than laments or songs of thanksgiving.

Although people do not call them Psalms in the classic Old Testament sense, many prayers offered today use the same components of imagery, descriptions of emotions, comments on specific behaviors of God, etc. The U.S. Catholic Bishops do not include this thought in their catechisms and directories. It is this very notion that psalms are still being written today, that I put forth in the prayer workshop, bridging the writings of the Bishops with the daily lives of the faithful. This bridge also crosses a river of humor and irony that is expressed in a prayerful way to God. It demonstrates another emotion prevalent in the human experience. The word, “lament” usually brings forth thoughts of sadness for something needed with deep, gut-wrenching emotion. Yet I believe there are modern laments, particularly in the cinema, that have a degree of humor which serves to soften the sharpness of the underlying emotion, without diminishing the petition. Films such as Ladyhawke and Fiddler on the Roof are two examples that not only utilize this

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notion of a humorous lament, they also combine the styles of Psalms previously discussed.

In the film, Ladyhawke, Philippe Gaston is a young thief and pickpocket living in medieval France. Many times throughout the film Gaston dialogues with God, saying things like, “Lord this (situation) is not reflecting well on one of us and I think I’ve done my part to make it better,” or “Lord, I could really use Your help right about now” (Broderick 1985). These dialogues are meant to serve as a bit of comedy in what appears to be a dangerous situation for Gaston. However, I believe they also serve to instruct a great deal about prayer. For example, Gaston shows that prayer is possible at any moment and in any situation. Gaston is a thief by trade. Yet he tries changing his ways, finally succeeding through a series of adventures. He shows that everyone can pray, even thieves. In dialoguing with my parishioners some indicated that sometimes they feel unworthy to pray. The lack of knowledge and the sometimes overwhelming burden of guilt have guided more than one good soul away from prayer. In Ladyhawke, Gaston teaches much about prayer. Prayer can be spontaneous. Prayer can emerge from the depth of any human emotion and can most certainly be used for more purposes and in more situations than we can imagine. While I included these thoughts about Ladyhawke in my workshop, there can be no finer film in my opinion for discussing this creative notion of modern day prayerful Psalms than the musical classic, Fiddler on the Roof.

In this film the main character Reb Tevye is a Russian Jew living in a small village just prior to the Communist Revolution. He is a milkman, earning a meager living to support his wife and seven daughters. In his opening monologue on the traditions of the

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village, Reb Tevye says that the most important tradition they have is the honor given their beloved Rabbi (Topol 1971). The Rabbi is asked if there is a proper prayer for the Tsar. He answers, “A blessing for the Tsar? Of course! May God bless and keep the Tsar – far away from us!” Clearly there is more than humor here. There is instruction in praying that shows every situation in life and that every person can be prayed for. But it is Reb Tevye’s prayers that instruct even more. His prayers are combinations of different forms of Psalms, laments and songs of thanksgiving in particular. The first, like so many of the Psalms in ancient times, is sung. The display of conflicting emotion is also crucial for this prayer because it echoes what is common to everyone. As one emotion is dealt with Reb Tevye points out another to take its place and so on, until finally the cycle repeats itself and ends where it started:

As the Good Book says, “heal us, O Lord and we shall be healed.” In other

words send us the cure. We’ve got the sickness already. Well, I’m not

complaining. After all, with your help, I’m starving to death. Oh, dear Lord!

You made many, many poor people. I realize of course, it’s no shame to be

poor. But it’s no great honor, either. So what would have been so terrible

if I were a rich man? Yubby dibby dibby dibby dibby dibby dibby dum. All

day long I’d biddy biddy bum, if I were a wealthy man! I wouldn’t have to

work hard…I’d build a big, tall house with rooms by the dozen right in the

middle of the town. A fine, tin roof with real wooden floors below. There

would be one long staircase just going up and one even longer coming down!

And one more leading nowhere, just for show! I’d fill my yard with chicks and

turkeys and geese and ducks, for the town to see and hear, squawking just as

noisily as they can and each “agay” and “ago” and “aga” and “acack” will land

like a trumpet in my ear! As if to say, hear lives a wealthy man! If I were a

rich man…I’d see my wife, my Golde looking like a rich man’s wife, with a

proper double chin supervising meals to her heart’s delight. I’d see her putting

on airs, strutting like a peacock! Oh, what a happy mood she’s in, screaming

at the servants day and night. The most important men in town will come to

fawn on me. They will ask me to advise them, like a Solomon the Wise. “If

you please, Reb Tevye,” “Pardon me, Reb Tevye.” Posing problems that would

cross a Rabbi’s eyes! And it won’t make one bit of difference if I answer right

or wrong. When you’re rich, they think you really know! If I were a rich man

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I’d have that time that I lack to sit in the synagogue and pray, and maybe have a

seat by the eastern wall. And I’d discuss the Holy Books with the learned men

seven hours every day. And that would be the sweetest thing of all. Lord, who

made the lion and the lamb, you decreed I should be what I am, would it spoil

some vast, eternal plan if I were a wealthy man (Topol 1971)?

This prayer of Reb Tevye’s contains elements of laments as he bemoans his financial situation. He points out to God with his questioning, common sense, “Would it spoil some vast, eternal plan if I were a wealthy man?” There is also the Psalmist element of thanksgiving, showing praise for God with the long litany of things he would do just as soon as God answers this prayer. He recognizes that it would be God who granted this petition and so Reb Tevye points out the bounty of goodness that would stem from such a gift.

The second prayer from Reb Tevye is much shorter. After leaving a celebration in honor of his oldest daughter’s betrothal, he is warned that a staged disturbance will occur in the village in order to impress government officials. As the official leaves, Reb Tevye dialogues with God:

Dear God, did you have to send me news like that, today of all days? I know, I

know we are the chosen people, but once in a while, can’t you choose someone

else? Anyway, thank you for sending a husband for my Tzeitel. Le’chaim

(Topol 1971).

These prayers were included as examples in the workshop because of their human and emotional content. In the way they are offered, God is real, present, and instrumental in people’s lives. And, although these prayers were written by professional stage and screen writers, they nonetheless underscore familiar feelings for everyone. There are indeed modern day Psalms!

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For the workshop presentation I envisioned using the Psalms in two ways. The first was to demonstrate their fullness and beauty by instructing on what I have presented thus far in this thesis. The Psalms offer a variety of prayer types that include behaviors and attitudes all people exhibit. They therefore lend themselves easily for prayer or meditation. The second thing I wished to point out to workshop participants was the ways in which Psalms are written, for example laments or songs of thanksgiving, tying these to the same emotions modern man and woman demonstrate. From this would come an activity of writing one’s own psalm. This will be expanded upon later within the thesis.

The Lord’s Prayer

I chose the Psalms to represent a prayer type from the Old Testament that would demonstrate a form that works for different moods, attitudes, and needs. Psalms are easily adaptable to modern times and lifestyles. If the Psalms are a good representation of Old Testament prayer for the workshop, then the next segment should balance with prayer representation from the New Testament. There is a wealth of prayer material here. However, after reflection I decided the best example to use in the workshop would be a presentation on the Lord’s Prayer. I also decided that both versions should be used. The Gospel of Matthew’s version is as follows:

7 “When you are praying, do not heap up empty phrases as the Gentiles do; for

they think that they will be heard because of their many words. 8 Do not be like

them, for your Father knows what you need before you ask him. 9 Pray then in

this way: Our Father in heaven, hallowed be your name. 10 Your kingdom come,

Your will be done, on earth as it is in heaven. 11 Give us this day our daily bread.

12 And forgive us our debts, as we also have forgiven our debtors. 13 And do not

bring us to the time of trial, but rescue us from the evil one. 14 For if you forgive

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others their trespasses, your heavenly Father will also forgive you; 15 but if you

do not forgive others, neither will your Father forgive your trespasses” (Matthew

6:7-15).

Luke’s version found in Chapter 11 is older and slightly shorter:

1 He was praying in a certain place, and after He had finished, one of His

disciples said to Him, “Lord, teach us to pray, as John taught his disciples.”

2 He said to them, “When you pray, say: Father, hallowed be Your name.

Your kingdom come. 3 Give us each day our daily bread. 4 And forgive

us our sins, for we ourselves forgive everyone indebted to us. And do not

bring us to the time of trial” (1-4).

Both versions instruct much on prayer. In Matthew’s account the prayer is complete with instructions on precisely what to say. Luke’s version answers the request for instruction on how to pray and as such operates as a most perfect blueprint on prayer. The first thing of note in both versions is that Jesus tells us to address God as “Father.” With this instruction we learn that everyone is included in a close and well known type of relationship, this time with God. This relationship points out that all humanity are children of God, since Jesus did not instruct the disciples in either version that this prayer was the exclusive property of the Jews. Gentiles are implicitly included. Therefore, the experience is to be a deeply close and personal one, just as the ideal biological relationship with a father is to be close and personal (USCCB 484).

According to Fr. Raymond Brown, S.S. in The New Jerome Biblical Commentary, the essential teaching in Matthew’s version is that prayer should be a personal communication with God. Additionally the prayer is short because as is quoted elsewhere by Jesus, the Father already knows individual needs. Further, the mention of the kingdom refers to God’s will on earth (645).

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In his book, Understanding “Our Father,” noted author, professor, and Catholic apologist Scott Hahn takes the descriptor of Father a step further. Calling God such immediately underscores the notion of family (3). God is not to be addressed as “my” Father but rather as “our” Father. This relationship comes about through each person’s acceptance of Jesus’ Sonship with the Creator (5).

The very first word in Matthew’s version is “Our” (and though not present in Luke’s version a case can be made that it is most certainly implied). If the Catholic Bishops and Dr. Hahn are correct, then the implications of “Our” are enormous. God’s love and bounty are not just for a select few but are for everyone in all eras. As our Father, God becomes the spiritual parent making all of humanity brothers and sisters. Jesus understood this perfectly: “Whoever does the will of God is my brother and sister and mother” (Mark 3:35). Calling God, “Our Father” is crucial for people as explained by St. Augustine in his Sermon 6 on the New Testament:

“Do ye therefore say,” says He, “Our Father, which art in heaven.” Where ye see

you have begun to have God for your Father. …Remember then, that you have a

Father in heaven. Remember that you were born of your father Adam unto death,

that you are to be born anew of God the Father unto life” (newadvent.org/fathers).

The second item of note in Matthew’s version (first in Luke’s) is the replacement of the name Yahweh, with the title Father. According to Brown this is a distinctive address that Jesus teaches, embodying a caring, providing, loving parent that everyone could readily associate with (702).

The Catechism of the Catholic Church outlines most succinctly how necessary in our lives the Lord’s Prayer, Matthew or Luke’s version, is: “The Lord’s Prayer is truly

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the summary of the whole Gospel, the most perfect of prayers. It is at the center of the Scriptures” (2774). The Catechism also devotes many canons to explanations of the wisdom found within the prayer, particularly when the prayer is viewed as a presentation of seven petitions (Matthew’s version). St. Thomas Aquinas posed in Article 9 of his Summa Theologica whether these seven petitions were fittingly assigned. He answers with a resounding “yes:”

Now in the Lord’s Prayer not only do we ask for all that we may rightly desire,

but also in the order wherein we ought to desire them, so that this prayer not only

teaches us to ask, but also directs all our affections. Thus it is evident that the

first thing to be the object of our desire is the end, and afterwards whatever is

directed to the end (newadvent.org/summa).

These petitions are a division of the prayer whereby the first three (Our Father, who art in heaven, hallowed be thy name. Thy kingdom come, thy will be done on earth as it is in heaven) are “God-ward,” as Dr. Hahn phrases it (5). That is, the structure of the prayer places reverence for God, His kingdom and His will first and foremost. Canon 2858 of the Catholic Catechism tells us that by asking, “hallowed be thy name” we acknowledge God’s holy plan. Praise of God is first; human needs are second. The last four petitions focus on human needs: give us, forgive us, lead us, deliver us.

“Give us this day our daily bread” puts human needs into a proper perspective. Jesus instructs us to ask for what is truly needed, that which will satisfy and maintain. We are taught to ask for our fair portion and to understand that it is enough. As the Catechism instructs, asking for our daily bread implies a trust we place in God that we will receive our fair share of the food and things we need for subsistence. It also implies we will receive the “other” which we need for subsistence, the “bread of life:” the Word of God

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in Scripture as well as the Body and Blood of Christ in the Eucharist. Brown adds that the use of term, “bread” is not something to be taken individualistically, but as something that is to be shared, as the Eucharist is shared (703).

“Forgive us our debts (or trespasses) as we forgive our debtors (or those who trespass against us)” asks for forgiveness to be given in measure to the forgiveness given by the prayerful. This order of prayer is expressed again by Jesus though somewhat differently: “I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven” (Matthew 16:19). Clearly the intent here is to show mercy just as mercy is asked for. God gives what we give. Forgiveness from God cannot be obtained if the prayerful are unwilling to forgive others. St. Paul puts a similar twist on this: “Do not be deceived; God is not mocked, for you reap what you sow” (Galatians 6:7).

“Lead us not into temptation” asks God to keep us on the path He has prepared for us, the one that leads us to Him, through Christ. It requests God’s continuing grace be poured out on all who ask for it (CCC 2863). “Deliver us from evil” underscores the prayerful petition of God to show the victory already won by Christ over Satan (CCC 2864).

The above reflection on the Lord’s Prayer, the seven petitions, and the explanations given in the Catholic Catechism and elsewhere primarily deal with Matthew’s version. As mentioned previously Luke’s version is shorter and more of a guide for prayer than a prayer proper. This is evident from the parables Jesus offers immediately after the

Instruction on how to pray. Petitioning God is compared to bothering a friend (11:5-10).

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The same theme is offered again in Luke 18:1-8 in the parable of the widow who seeks justice from a corrupt judge (Harris 151). These instructions by Jesus show a method of prayer that is also utilized in Matthew’s version. The prayerful are instructed to be “God-ward” first, give praise to God, and then ask for what is needed for today, for ultimate salvation, for mercy.

The beauty and majesty of Matthew’s Lord’s Prayer and Luke’s blueprint for prayer prompted their inclusion for workshop presentation. There is no way that they could not be included since the core of our prayerful beliefs are contained within them. Using Luke’s version as a template for constructing one’s own prayer would also be a worthwhile exercise during the workshop.

Lectio Divina

Thus far the workshop focus has consisted of a presentation on the Psalms and the Lord’s Prayer. While both of these presentations were crucial to the development and maintenance of a personal prayer life, in my opinion the workshop would be incomplete without a brief discussion on lectio divina. I felt this way because of the enormous power that God-centered reading of Scripture can provide. This, too is prayer.

The United States Conference of Catholic Bishops define lectio divina or “divine reading” as a reflective reading of Scripture leading to a meditation on specific passages (USCCA 474). Reading Scripture in this way is a centuries old practice relying in large part on guidance from the Holy Spirit, assisting the reader to seek out a deeper meaning of the Word. The Catechism of the Catholic Church is also quite clear about lectio divina as a prayer form:

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The hymns and litanies of the Liturgy of the Hours integrates the prayer of the

Psalms into the age of the Church, expressing the symbolism of the time of day,

the liturgical season, or the feast being celebrated. Moreover, the reading from

the Word of God at each Hour (with the subsequent responses or troparia) and

readings from the Fathers and spiritual masters at certain Hours, reveal more

deeply the meaning of the mystery being celebrated, assist in understanding the

Psalms, and prepare for silent prayer. The lectio divina, where the Word of God

is so read and meditated that it becomes prayer, is thus rooted in the liturgical

celebration (1177).

Meditation engages thought, imagination, emotion, and desire. This mobilization

of faculties is necessary in order to deepen our convictions of faith, prompt the

conversion of our heart, and strengthen our will to follow Christ. Christian

prayer tries above all to meditate on the mysteries of Christ, as in lectio divina or

the rosary… (2708).

While lectio divina has existed in some form or another throughout the history of Christianity, its widespread use as a prayer form became more prevalent in the late twentieth century. Latin was the language of the Church for more than sixteen hundred years. Although the Bible has been published in the vernacular around the world for more than four hundred years, its reading by the laity had been frowned upon by the Catholic Church. Not until Vatican Council II did this change come and even though the permission for vernacular usage of Scripture by the laity was lukewarm, the door was nonetheless open, as first mentioned in Chapter III C 36 (2) of the Constitution of the Sacred Liturgy (Sacrosanctum Concilium):

But since the use of the vernacular, whether in the Mass, the administration of the

sacraments, or in other parts of the liturgy, may frequently be of great advantage

to the people, a wider use may be made of it, especially in readings, directives and

in some prayers and chants… (13).

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Prior to Vatican Council II, lectio divina was used primarily by clergy and religious in the performance of their Daily Offices. These offices required daily recitation or reading from the Liturgy of the Hours: Morning Prayer, Evening Prayer, and Night Prayer. In the 12^th century a Carthusian monk named Guigo outlined the stages he regarded as essential to the proper practice of lectio divina. This practice has remained unchanged since then.

The first stage according to Guigo is the lectio or reading of Scripture. This reading is done slowly and reflectively so that the deeper meanings can penetrate. Guigo recommends that although any passage of Scripture can be used, it should not be overly long, so that the second stage may be regarded more fully.

The second stage is meditatio, reflection or meditation. The read passage is now thought about so as to gather what God wants reflected of it to the reader. This reflection allows the reader to absorb key passages and meaning, to ponder deeply with mind and heart on the Scriptural theme.

The third stage, oratio or response, allows the person to stop thinking with the mind and begin speaking or praying to God from the heart. The “words” of the heart are an inspired response from what was received through the second stage.

The fourth and final stage of lectio divina according to the Carthusian monk is contemplatio or rest. In this stage all purposeful thought and meditation ceases so that the prayerful can rest within the Word of God. In this rest the Words of God come, and from them a gradual transformation begins. This transformation will become a beacon of guidance in daily lives, because the Word of God was meant to be lived (ocarm.org).

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Lectio divina is more than the picking up of Scripture and having a pleasant read. Preparation and adherence to the stages of it are what transforms reading solely for pleasure into the divine reading of prayer. “The Christian contemplates Holy Scripture, not insofar as it is man’s word, but as God’s word” (von Balthasar, Prayer, 31). This quote underscores the importance of following the stages for divine reading to be prayer. Von Balthasar continues:

The vistas of God’s Word unfold to the meditating Christian solely through the

Gift of the Divine Spirit. How could we understand what is within God and is

disclosed to us except through the Spirit of God who is communicated to us?

This becomes immediately clear in view of the often-repeated directive to

endeavor to place ourselves as concretely as possible into the scene on which we

are meditating. We are to be in the stable in Bethlehem as one of the shepherds,

go along on the flight into Egypt, place an order with Jesus the Carpenter of

Nazareth, witness a healing in the synagogue in Capernaum, be among the five

thousand who are miraculously fed and so on (Christian Meditation 27).

Clearly lectio divina is a prayer form that can be used by parishioners who feel they do not have a prayer life or even know where to begin to have a prayer life. While adherence to the stages of divine reading is what transforms it from simple reading to prayer, it is nonetheless a form of prayer which even the busiest of people can find time to embrace.

Prayer Workshop

The day set for the workshop was Saturday, November 3, 2007. For the three weekends prior to this date I advertised the prayer workshop through the parish bulletin. The announcement was short and to the point:

Got Prayer? How is your personal prayer life? Join Deacon Bob and Betty on

Saturday, November 3^rd at 9:30 a.m. in the parish hall for a presentation and

discussion on prayer and prayer life. The workshop will conclude around

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12:30 p.m. Snacks will be provided and don’t forget to bring the kids! See

you there!

During the three weeks prior to the workshop I collected and arranged the data I wished to present and constructed a lesson plan. I would do the presentation and lead the discussion. My wife would assist with greeting parishioners and distributing handouts. On the day of the workshop we arrived about an hour early to set up tables to accommodate a small group format. I was anticipating upwards of thirty parishioners so we arranged eight long tables with five chairs each. This would allow for eight groups of five. There would be no assigned seating; parishioners were free to sit where they wished. Two additional tables were set up, one for handouts that would be passed out, snacks, and so forth, and the other as a focus table in front of the presentation area. On this table I placed a large doily in the center with a large, glassed candle depicting Our Lady of Guadalupe (our parish patroness). Behind the candle I propped up a large, framed black and white drawing of Jesus’ face. Near an electrical outlet I set a CD player on top of a folding chair. I wanted music played when people arrived as well as during workshop exercises. The music I chose was “Taize – Bless The Lord.” This particular CD provided excellent background music with some of the songs being sung in English while others are sung in Latin. With everything set up we were ready for parishioners to arrive and begin the workshop.

I allowed an extra five minutes for latecomers to arrive; therefore the workshop began at 9:35 a.m. I was initially disappointed by the turnout as only twenty parishioners attended. When I thought about this later I was not so disappointed. There have been many Bible study groups, diocesan classes, Lenten missions, and other workshops over

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the years that I have been assigned to this parish. All of them have had low parishioner turnouts. I have discussed this with my pastor and both of us have concluded that low turnouts are due to the make-up and culture of our faith community. The majority of parishioners are high school educated, though a significant number have not graduated from high school. Socio-economically most have low to middle incomes, and a significant number are single parent households. This breakdown mirrors the community at large. Education is important but is not regarded as a number one priority in many homes, based on conversations held with parishioners and my own observations over the past eleven years. Parents work hard to maintain a decent level of provision for their families and single parents often have two or more jobs. Mass is regarded as “my time with God.” Any additional commitments such as Church classes or workshops are commonly regarded as “one more thing to do” and as such are shunned. It is not to suggest that these classes or workshops are felt to be without merit. Rather, primary time usage is for work and family, period. Time off is precious. Attending a Church function outside of Mass is unfortunately regarded by many parishioners as either extra work or a luxury they cannot afford. Given this attitude and reflecting on it I came to accept and be quite happy about the twenty parishioners that did attend the prayer workshop.

Those attending were seated at the tables provided. I asked that they move themselves to four tables, allowing for each table to have five persons. With this accomplished I asked my wife to turn off the CD player so that we could begin. Introductions were not required since everyone in attendance knew each other, my wife, and myself. I

Welcomed and thanked everyone for attending and opened with a prayer. At the

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conclusion of the prayer I passed out pencils and the Prayer Questionnaire (Appendix 1).

I had decided that the first order of business should be the completion of the Prayer Questionnaire, particularly before I began with any questions or presentations. Thought was given to providing the questionnaire as a parish bulletin insert. However, I elected to have the instrument completed at the workshop for several reasons. Passing out the questionnaire beforehand would have necessitated several hundred copies being made that in all probability would have been thrown away, a needless waste of paper. Additionally, I did not want those who were going to attend to have a lot of time to ponder over their responses to the questions asked. I preferred to have people answer them cold and unprepared. My years of teaching and counseling have led me to conclude that more accurate responses are given with this method. Allowing a large time period for thinking and reflecting often tends to provide the instructor with the pat or anticipated answer. I allowed ten minutes for the completion of the Prayer Questionnaire and everyone completed it within the allotted time. My wife collected the completed questionnaires. With these picked up I began my presentation.

I explained why I was presenting this workshop from the conversations I had had with fellow parishioners on the lack or absence of a personal prayer life. I also included in this explanation my project and thesis requirements for my current course of study. After this I began a discussion by asking, “What is prayer?” and “Why do we pray?” After receiving a few answers and comments I presented the prayer data as described earlier in

this thesis. This took approximately twenty to thirty minutes and led into my presentation on the Psalms.

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I began this section of the workshop with a discussion on the films Ladyhawke and Fiddler on the Roof. Only two of the parishioners present had seen Ladyhawke however everyone had seen Fiddler on the Roof. I could see by their facial expressions that they remembered Reb Tevye’s style of praying. After this discussion my wife distributed a handout consisting of specific Psalms as examples of the different types, specifically laments, psalms of thanksgiving, hymns, royal psalms, songs of Zion, songs of trust, and psalms influenced by wisdom literature (in order, Psalms 36, 75, 117, 2, 46, 62 and 133). I expanded on the different types of psalms by providing information on them as appears in previous sections of this thesis, although most of the discussion on these centered on laments and songs of thanksgiving. As I talked about each type of psalm I asked for volunteers to read the specific psalm from the handout.

Towards the end of this presentation I elaborated on how the ancients used psalms to dialogue with God from a number of different emotional situations and tied that to how we should be able to do the same thing. With all in agreement I had my wife pass out blank sheets of paper for a psalm exercise. I asked that everyone write their own psalm using their handouts as templates. I suggested that they use a situation in their own lives for reflection and write a lament or song of thanksgiving. I allowed about ten minutes for this exercise and turned on the Taize music for auditory inspiration. When all were finished I asked for volunteers to share their psalm. Three parishioners were anxious to read their creation and a brief discussion on their work followed. All agreed that writing

a psalm and talking with God about their individual lives was easier than they had

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initially thought. In fact, it was discussed how everyone had spontaneously talked with God like this for most of their lives, during times of trial or need. It was one of those “light bulb” moments when they realized they had been creating their own psalms for many years. This moment of revelation seemed like a good time to take a five to ten minute break for refreshments as well as to allow for group discussions. As the break began my wife once again turned on the Taize music.

After the break my wife distributed a handout of Matthew and Luke’s versions of the Lord’s Prayer. I presented the material that has been included in this thesis, highlighting Matthew’s presentation of a “proper prayer” and Luke’s as a “template for prayer.” After this presentation and a brief discussion on the similarities and differences between the two versions, my wife again passed out blank sheets of paper. I instructed the group to write their own short prayer using Luke’s version as a blueprint and following Jesus’ command to, “pray this way,” that is, to praise God first, then to petition for needs and salvation. I allowed about ten minutes for this exercise and turned the Taize music on. When everyone had finished I asked for volunteers to read their prayer. A larger response occurred with this request as virtually everyone wanted to share his or her prayer. Everyone’s prayer was beautiful. The discussion afterward was lively. All agreed that this exercise was also easier than anticipated and provided a good addition to individual prayer lives, to include simple recitation of either version of the Lord’s Prayer. As this section of the workshop had taken close to forty-five minutes I suggested another short break was in order.

After the break I presented material on lectio divina, beginning with a discussion

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opened with the following questions: Can reading Scripture be considered prayer? Can this be accomplished in your home? Is there available time in your day for reading Scripture? Following the discussion on these questions I talked about lectio divina and its stages as mentioned in the previous section of this thesis. Many did not know of divine reading as prayer. All agreed however that this would be a most welcomed addition to their personal prayer lives.

The presentation on the Psalms, Lord’s Prayer, and lectio divina, including the exercises, took approximately two and a half hours. At the conclusion of the presentation and discussion on lectio divina, I began wrapping up the workshop with questions directed to the group on how difficult it would be to incorporate any or all of the presented material into their personal prayer lives. All agree that it would be easy enough and some admitted that they had been doing much of what was presented but did not know it was “real” prayer. This led to a short discussion on living our prayers as we live our baptisms and the Mass. After approximately ten minutes of discussion my wife began distributing Workshop Evaluation Forms (Appendix 2) as I explained the instructions. With Taize music playing once again the participants completed their forms. These were collected when all had finished. To end the workshop I asked for volunteers to read one of the prayers they had written. Two parishioners offered and both of them read their constructed prayers. I did not collect the prayers written during the two exercises as I felt it more important at the time that all take their prayers home, hopefully for continued inspiration.

The questions used on the initial questionnaire and the Workshop Evaluation form

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were either the same of similar to one another. For example, question one on both forms states, “I believe that I have an active prayer life” while question three of the evaluation form states, “From what I have learned in this workshop I feel my prayer life will be richer.” Each item on the questionnaire and evaluation form could be answered from one to ten, one being a definitive “no” and ten, “yes.” I only asked questions directly pertaining to personal prayer life and the workshop presentation, as these were all I was interested in. Demographic data and questions designed to evaluate my presentation skills were not important, given the data I wished to evaluate.

Evaluation of the data was encouraging. Questions and statements on the Evaluation Form were the same as those found on the Questionnaire, allowing for different verb tense. The difference between entry and exit responses on the items are as follows (Appendix 5 and 6):

Item 1: +4.1. This indicates an overall growth in understanding the nature of prayer.

Item 2: Same. No change was noted in responses given when asked about the object or reason for each person’s prayer.

Item 3: +5.1. This score shows a good positive gain in understanding what prayer is. Many parishioners were unaware that many of their prayerful actions, such as reading Scripture, could be considered prayer.

Item 4: -5.4. I was pleased with this score which indicated to me, if this group could be considered representative of the parish as a whole, that many do not confine their prayer lives solely to the Mass.

Item 5: +1.9. Though only a slight gain was noted, this score points out that most in attendance felt they had adequate time in their busy day to have a personal prayer life. Even though this contradicts the statements told to me previously by

Others, I nonetheless was pleased to see that modern life is not so demanding as to preclude something as important as prayer.

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Item 6: -5.9. This score indicated good news in that participants did not feel prayer to be a complicated endeavor.

Item 7: +6.6. The positive difference recorded on this item was the highest gain noted. It tells me that people had little knowledge of lectio divina or that it is a form of prayer.

Item 8: +6.0. This gain notes that people can construct their own prayers, adding richness to their personal prayer lives.

The difference in individual responses between the entry questionnaire and exit evaluation indicate if nothing else that the workshop provided positive insight into prayer and personal prayer lives, and an acceptance of the material presented. I was extremely pleased to note the “light bulbs” going on for participants, particularly during the exercises. I received comments such as, “Hey, I’ve been doing this all along! I didn’t know this was prayer!” This was very gratifying and supported part of my initial claim that people know more about prayer than they think they do. However this is not to suggest that I believe enough instruction on prayer is currently happening within the Roman Catholic family. This seems indicative of the two thousand year old chasm between the ordained and laity. Some of the recorded scores verify this, particularly those indicating people’s lack of knowledge about lectio divina. All who are ordained know of it. I believe it’s time we (ordained) stop allowing information like this to continue to be treated like a guarded secret.

While my forms and presentation were not scientifically based, learning and positive growth occurred. It is hoped that what has been presented in this thesis can serve as a

model for other parishes in order to explore personal prayer lives. I believe the key to

any successful workshop on prayer or any other topic, is to embrace people as Jesus did:

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know your audience. This is not to suggest a workshop could not be given because the presenter did not know anyone. What I am suggesting here is that a fuller success can be achieved if a presenter knows the culture of the area, expectations of the parish, and so forth. It is important to offer workshops that local parishioners can benefit from. Prayer is an important element of everyone’s faith journey. As the poet Kahlil Gibran ended his dialogue on prayer in his timeless classic, The Prophet, God gives us Himself in prayer, and in that he gives us everything we need (67).

Should I be fortunate enough to present a future workshop there are a few things I would do differently. I do not feel the time I allotted for publicizing the event was adequate to either inform parishioners about it or allow them sufficient time to fit it into their schedules. I realize that for the purposes of this thesis I did not have a lot of time to begin with. However, I would publicize all future workshops at least two or three months in advance in order to give parishioners ample time to consider attendance. Additionally, I would broaden my publicity of the workshop beyond the parish bulletin, inviting people individually or making mention of it at the conclusion of Mass during announcements. As important as publicity is, the biggest change I would make would be to somehow make copies of people’s written exercise prayers. I deeply regret not thinking to do this so as to share with others and to include them as a resource for this thesis. The reader will simply have to accept my word that the prayers written by participants were truly inspired. The results of these exercises seemed to surprise everyone. More than once I

Heard, “I didn’t think I had it in me!” Keeping a copy of future workshop prayers could

Also be inspiring to me, particularly when I write a homily.

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I learned many things from my preparation for the workshop as well as from the parishioners who attended. Perhaps the most important thing was the remembrance of a premise learned in the past: learning is not a terminal endeavor. In all occupations there exists a comfort zone of learning whereby a person feels they have either learned everything they need for task completion or at least enough to get by. As a permanent deacon I have learned the prayers of Mass and recite daily the Liturgy of the Hours. My preparation for this workshop underscored the fact that I understood little of prayer. It made me realize that learning and preparation for prayer or any endeavor requires constant attention. Learning is never terminal, and in that I rediscovered the truth that each of us is a teacher and student at the same time. Learning does not require advanced educational degrees but simply the willingness to listen and the openness to accept. Workshops such as the one I presented should always be dual-purposed: preparation to teach others as well as preparation to be taught by others. May it always be so.

Then a priestess said, Speak to us of Prayer. And he answered, saying:

You pray in your distress and in your need; would that you might pray also in the

fullness of your joy and in your days of abundance. For what is prayer but the

expansion of yourself into the living ether? And if it is for your comfort to pour

your darkness into space, it is also for your delight to pour forth the dawning

of your heart. And if you cannot but weep when your soul summons you to

prayer, she should spur you again and yet again, though weeping, until you shall

come laughing. When you pray you rise to meet in the air those who are praying

at that very hour, and whom save in prayer you may not meet. Therefore let

your visit to that temple invisible be for naught but ecstasy and sweet

communion. For if you should enter the temple for no other purpose than asking

you shall not receive: And if you should enter into it to humble yourself you

shall not be lifted: Or even if you should enter into it to beg for the good of

others you shall not be heard. It is enough that you enter the temple invisible.

I cannot teach you how to pray in words. God listens not to your words save

when He Himself utters them through your lips. And I cannot teach you the

prayer of the seas and the forests and the mountains. But you who are born of

the mountains and the forests and the seas can find their prayer in your heart,

and if you but listen to the stillness of the night you shall hear them saying in

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silence, “Our God, who art our winged self, it is thy will in us that willeth. It

is thy desire in us that desireth. It is thy urge in us that would turn our nights,

which are thine, into days which are thine also. We cannot ask thee for aught,

for thou knowest our needs before they are born in us: Thou art our need; and

in giving us more of thyself thou givest us all” (Gibran 67).

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Appendix 1

LESSON PLAN

1. Set up focus table (doily, candles and/or cross or picture of Jesus).
2. Arrange tables into small group format areas if possible.
3. Introductions. Pass out questionnaire.

- ask all to avoid responding with 5 or 6 as much as possible

- collect questionnaires.

4. Explain workshop purpose: thesis, my thoughts on prayer life, etc.
5. What is prayer? Why do we pray? Discuss.
6. Pass out Psalms, present & discuss.

- ancients talked with God, emotions, etc. Discuss movies.

- have all write their own psalm.

7. Pass out Lord’s Prayer handout. Present & discuss.
8. Distribute paper & pencils. Exercise: construct short prayer/psalm; Taize.
9. Volunteers read their prayers, discuss.
10. Pass out handout lectio divina, discuss.
11. Wrap up, additional discussion, answer questions.
12. Distribute Workshop Evaluation Forms, collect.
13. End with volunteer to read own prayer. Thanks for coming!

Pullings 42

Appendix 2

Handout on Psalms

150 Psalms, all expressing Israel’s experience of God, directly and indirectly, with a wide range of feeling. The Psalter is an anthology edited into 5 books, some think in imitation of the five books of the Pentateuch: Psalm 1-41, 42-72, 73-89, 90-106, 107-150. Many Psalms are ascribed to David and find a home in temple prayer life because David was regarded as the typical Israelite; therefore, what happened to him could happen to each of us.

Many forms or genres, the major ones being:

LAMENTS, individual or communal. Example: Psalm 36 (read). Each lament records a drama with 3 actors: the Psalmist, God, and the “wicked.” In the complaint the psalmist dramatizes his plight and protests his innocence so as to move God to action: Will you, just God, allow this innocent person to be vanquished by the wicked? Laments are characterized by a direct cry to Yahweh: a complaint, a vivid description of an affliction to the community such as military or agricultural troubles; or individual such as sickness, an unfair legal process, or the consequences of sin. Sometimes there is a protest to God. The punishment is not deserved. There is an expression of trust: despite the crisis the psalmist maintains hope that God will act. This is followed by the petition: prayers for own people’s rescue and often the enemy’s downfall. After this, words of assurance: a word delivered to the psalmist by a priest in the course of the lament. Finally, a statement of praise: a serene statement at the end, stating the psalmist’s intention to live the word of assurance delivered by the priest, as the Word of the Lord.

THANKSGIVINGS, individual or communal. Example: Psalm 75 (read). These are closely related to laments; they are reports of rescue from the hands of the wicked. The term “thanksgiving” is misleading. In the Bible to give thanks does not necessarily mean to say, “thank you” but rather to tell publicly of the rescue. Those addressed recognized the hand of Yahweh and give praise.

HYMNS, individual or communal. Example: Psalm 117 (read). These are simple in structure, a call to worship often with those who are addressed actually named. The main section gives the basis for praise, which is the activity that displays the Lord’s majesty on earth.

Other, minor types: Royal Psalms (117), Songs of Zion (46), Songs of Trust (62), and Psalms Influenced by the Wisdom Literature (133). Read as examples.

Activity: construct your own psalm.

Pullings 43

Appendix 3

Handout on the Lord’s Prayer

Matthew’s Version: The Perfect Prayer

- Unified, consisting of seven petitions, divisible in two parts:

n 1^st part is God-ward; focus on THY name, THY kingdom, THY will.

n 2^nd part turns attention to our needs; give, forgive, lead, deliver, us

- sequence is significant; reverses instinctive order to begin with our troubles,

woes, and wish lists. Jesus shows us to be less self-centered in prayer and

More God-centered.

n not that God needs our praise, but because He’s God, and we aren’t.

Examine the structure:

- OUR FATHER. We’re the only group (Christians) to call God, Our Father.

Why does Jesus tell us to do this? A: He created us & loves us like a father.

- HALLOWED BY THY NAME. Praise to God!

- THY KINGDOM COME, THY WILL BE DONE. Not our will, God’s will.

- GIVE US THIS DAY OUR DAILY BREAD. What I need to today, not the

lottery or extra stuff, just what I need today. And should extra come, thanks!

- FORGIVE US OUR TRESPASSES AS WE FORGIVE THOSE WHO

TRESPASS AGAINST US. How can I ask God to forgive me if I can’t

forgive others? If you bring your gift to the altar but are cross with your

brother, lay your gift down, go make peace, then return to offer your gift.

- LEAD US NOT INTO TEMPTATION BUT DELIVER US FROM EVIL.

I need help, God. I am a sinner and I make mistakes. Help me on my path.

Luke’s Version:

- Presented as a blueprint. Same format; God-ward then focus shifts to us.

- This version is shorter (and older).

- Teaches us to praise God first, to say “Thank you!” first.

- Ask only for what you need

- Teach me to be merciful as you are merciful to all of us.

Activity: With paper and pencil provided and using the blueprint provided by Luke, construct your own Lord’s Prayer, or short prayer.

Pullings 44

Appendix 4

Handout on Lectio Divina

The Bible is the Word of God, which is always alive and active, always new. Lectio divina is a traditional way of praying the Scriptures so that the Word of God may penetrate our hearts and that we may grow in an intimate relationship with the Lord. It is a very natural way of prayer and was developed and practiced by the early monks and thus came to the first Carmelite hermits.

For some centuries reading the Bible in one’s own language was rather frowned upon and this led to a lessening of the practice of lectio divina. Thankfully in recent years, along with the whole Church, the Carmelite Order has rediscovered the importance of lectio divina as a privileged way of growing in the relationship with Jesus Christ. Through the practice of lectio divina, as individuals and as community, we leave space for God’s Word to transform us so that we may begin to look upon our world as it were with the eyes of God and to love what we see with the heart of God.

Lectio divina, a Latin term meaning “divine reading,” it describes a way of reading the Scriptures whereby we gradually let go of our own agenda and open ourselves to what God wants to say to us. In the 12^th century, a Carthusian monk named Guigo, described the stages, which he saw as essential to the practice of lectio divina. There are various ways of practicing lectio divina, either individually or in groups, but Guigo’s description remains fundamental.

He said the first stage is lectio (reading), where we read the Word of God, slowly and reflectively so that it sinks into us. Any passage of Scripture can be used for this way of prayer but the passage should not be too long.

The second stage is meditatio (reflection), where we leave our thinking about the text we have chosen and ruminate upon it so that we take from it what God wants to give us.

The third stage is oratio (response), where we leave our thinking aside and simply let our hearts speak to God. This response is inspired by our reflection on the Word of God.

The final stage of lectio divina is contemplatio (rest), where we let go not only of our own ideas, plans, and meditations but also of our holy words and thoughts. We simply rest in the Word of God. We listen at the deepest level of our being to God who speaks within us with a still, small voice. As we listen we are gradually transformed from within. Obviously this transformation will have a profound effect on the way we actually live and the way we live is the test of the authenticity of our prayer. We must take what we read in the Word of God into our daily lives.

Pullings 45

These stages of lectio divina are not fixed rules of procedure but simply guidelines as to how the prayer normally develops. Its natural movement is towards greater simplicity, with less and less talking and more listening. Gradually the words of Scripture begin to dissolve and the Word is revealed before the eyes of our heart. How much time should be given to each stage depends very much on whether it is used individually or in a group. If lectio divina is used for group prayer, obviously more structure is needed than for individual use. In group prayer, much will depend on the type of group. Lectio divina may involve discussing the implications of the Word of God for daily life but it cannot be reduced to this. The movement of the prayer is towards silence. If the group is comfortable with silence, more time could be spent resting in the Word.

The practice of lectio divina as a way of praying the Scriptures has been a fruitful source of growing in relationship with Christ for many centuries and in our own day is being rediscovered by many individuals and groups. The Word of God is alive and active and will transform each of us if we open ourselves to receive what God wants to give us.

From the Carmelite Website: http://www.ocarm.org/lectio/lecteng1.htm

Pullings 46

Appendix 5

PRAYER QUESTIONNAIRE

1. I understand what prayer is.

1 2 3 4 5 6 7 8 9 10

NO YES

2. Most of my prayers are for something I want or need.

1 2 3 4 5 6 7 8 9 10

NO YES

3. I believe that I have an active prayer life.

1 2 3 4 5 6 7 8 9 10

NO YES

4. Most of my praying is done at Mass.

1 2 3 4 5 6 7 8 9 10

NO YES

5. I would pray more if I had more time in my day.

1 2 3 4 5 6 7 8 9 10

NO YES

6. I would pray more if it didn’t seem so complicated.

1 2 3 4 5 6 7 8 9 10

NO YES

7. Reading Scripture can be considered prayer.

1 2 3 4 5 6 7 8 9 10

NO YES

8. I make up my own prayers.

1 2 3 4 5 6 7 8 9 10

NO YES

THANK YOU!

Pullings 47

Appendix 6

PRAYER WORKSHOP EVALUATION FORM

1. I understand what prayer is.

1 2 3 4 5 6 7 8 9 10

NO YES

2. Most of my prayers are for something I want or need.

1 2 3 4 5 6 7 8 9 10

NO YES

3. From what I have learned in this workshop I feel my prayer life will be richer.

1 2 3 4 5 6 7 8 9 10

NO YES

4. Although I learned a lot about prayer in the workshop, I still think that most of my praying will be done in Mass.

1 2 3 4 5 6 7 8 9 10

NO YES

5. I now know that I actually do have enough time every day for prayer.

1 2 3 4 5 6 7 8 9 10

NO YES

6. Even after this workshop I still think prayer is pretty complicated.

1 2 3 4 5 6 7 8 9 10

NO YES

7. Reading Scripture can be considered prayer.

1 2 3 4 5 6 7 8 9 10

NO YES

8. After what I’ve learned, I think I will make up some of my own prayers.

1 2 3 4 5 6 7 8 9 10

NO YES

THANK YOU!

Pullings 48

Works Cited

Aquinas, Thomas. “Summa Theologica: Prayer (Secunda Secundae Partis, Q. 83)”

Retrieved September 24, 2007 from website:

http://www.newadvent.org/summa/3083/htm.

Augustine. “Church Fathers: Sermon 6 on the New Testament (Augustine).” Retrieved

September 24, 2007 from website: http://www.newadvent.org/fathers/160306.htm.

Bergant, Dianne, Gen. ed. The Collegeville Bible Commentary: Old Testament.

Collegeville, Minnesota. The Liturgical Press, 1992.

Bloom, Anthony. Beginning to Pray. New York: Paulist Press, 1994.

Bloom, Benjamin. “Learning Domains or Blooms’s Taxonomy.” Retrieved October

5, 2007 from website: http://www.nwlink.com/~donclark/hrd/bloom.html.

---. “Task Oriented Question Construction Wheel Based on Bloom’s Taxonomy.”

Retrieved on October 5, 2007 from St. Edward’s University website:

http://www.stedwards.edu/cte/resources/bwheel.htm.

Broderick, Matthew, perf. Ladyhawke. Dir. Richard Donner. Warner Brothers, 1985.

Brown, Raymond E. S.S., Joseph A. Fitzmyer, S.J., Roland E. Murphy, O. Carm., eds.

The New Jerome Biblical Commentary. Englewood Cliffs: Prentiss Hall, 1990.

Escriva, Josemaria. Christ Is Passing By. Princeton, New Jersey: Scepter Publishers,

1974.

Flannery, Austin O.P., General Editor. Vatican Council II: The Conciliar And Post

Conciliar Documents. Northport: Costello Publishing Company, 1992.

Gibran, Kahlil. The Prophet. New York: Alfred A. Knopf Publisher, 1923.

Gula, Richard M. S.S. Reason Informed By Faith: Foundations of Catholic Morality.

New York: Paulist Press, 1989.

Hahn, Scott. Understanding “Our Father.” Steubenville: Emmaus Road Publishing,

2002.

Harris, Stephen L. The New Testament: A Student’s Introduction, Second Edition.

Mountain View: Mayfield Publishing Company, 1995.

John Paul II. Crossing the Threshold of Hope. New York: Alfred A. Knopf. 1994.

Pullings 49

“Lectio Divina.” The Carmelite Website. Retrieved October 1, 2007 from website:

http://www.ocarm.org/lectio/lecteng1.htm.

Libreria Editrice Vaticana. Catechism of the Catholic Church. 1994 00120 Citta del

Vaticano.

---. General Directory for Catechesis. 1998.

Peterson, Eugene H. Working the Angles: The Shape of Pastoral Ministry. Grand

Rapids: William B. Eerdmans Publishing Company, 1987.

“Fiddler on the Roof.” Script retrieved on October 6, 2007 from the Script-o-rama

website: http://www.script-o-rama.com.

Society of Biblical Literature. The Harper Collins Study Bible, New Revised Standard

Edition. San Francisco: Harper Collins Publishers, 1989.

Topol, perf. Fiddler on the Roof. Dir. Norman Jewison. Metro-Goldwyn-Mayer, 1971.

United States Conference of Catholic Bishops. United States Catechism for Adults.

Washington, D.C.: United States Conference of Catholic Bishops, 2006.

---. National Directory for Catechesis. Washington, D.C.: United States Conference of

Catholic Bishops, 1997.

Von Balthasar, Hans Cardinal Urs. Christian Meditation. San Francisco: Ignatius

Press, 1984.

---. Prayer. San Francisco: Ignatius Press, 1955.

Abstract

Within many parishes there exists a need to explore personal prayer in an effort to deepen individual spirituality. The United States Conference of Catholic Bishops have made clear the importance of prayer in the lives of the faithful. Many are unaware that the Psalms and lectio divina represent forms of prayer that are easily incorporated into busy modern lifestyles. Additionally, both versions of the Lord’s Prayer found in the Gospels of Matthew and Luke represent a blueprint for the personal creation of short, individual prayers. The contention of this thesis is that parishioners already possess a personal prayer life, however at times it needs to be rekindled. Offering a parish workshop on personal prayer will enliven the spirituality of parishioners, thereby enriching individual faith journeys.

A Parish Model for Kindling Personal Prayer Life

by

Harold R. Pullings, Jr.

St. Norbert College

De Pere, WI

A thesis submitted in partial fulfillment

of the requirements for the degree

of

Master of Theological Studies

Approved:

_____________________

Thesis Director

_____________________

Reader

_____________________

Reader

© 2008 Harold R. Pullings, Jr. All rights reserved.

The author hereby grants to St. Norbert College permission to reproduce and distribute

publicly paper and electronic copies of this thesis document in whole or in part.