We need to pray

IT’S amazing that Christ had to excuse himself from his very busy schedule in order to pray. He is God himself. He should have no need to pray. But as the gospel many times say, he had to go somewhere to talk to the Father. 

 As the gospel narrates, “Jesus departed to the mountain to pray, and he spent the night in prayer to God.” (Lk 6,12) Why did he have to pray, we might ask. And the answer, to be blunt about it, is nothing other than that Christ is also man who needs to be always in vital and constant connection with his divinity. 

 He is actually showing us that we as man, created in the image and likeness of God, and meant to share in the life and nature of God, also need to be vitally and constantly connected with God. And this is what prayer is all about. 

 Prayer is the most basic thing we ought to do to be with God who is be-all and end-all of our whole existence. All the other necessities we have can only be attended to properly when this need for prayer is first met. Otherwise, everything else would just be waste of time. 

 We need to pray, and at these times, we need to pray more than ever, given the increasingly deteriorating conditions of humanity. Prayer, of course, is our sublime act of worship, of thanksgiving, of asking for pardon and favors. It is what keeps us spiritually alive, vitally connected with our Lord, and in a very mysterious way what keeps us properly linked to everyone else. 

 What eating, drinking and breathing do to our physical organism, is what prayer does to our spiritual soul which is the more important component of our humanity. It animates us, since it exercises our faith, hope and charity that are the lifeblood of our soul. Without these theological virtues, we would just get lost in life, left kaput spiritually and morally. 

 When we pray, we dispose ourselves to receive the wisdom and power of God, so important as we cruise through our very confusing world and contend with the frailties of our flesh, the wiles and temptations of the devil, the sweet but deadening allurements of the world. 

 The challenges of the times simply urge us to pray even more. A quick look around already gives us very sobering thoughts and compelling appeals for prayer. 

 If understood and done properly, praying actually gives us joy always. It enables us to see and understand things better. More importantly, it helps us to have a glimpse of God's will, where everything starts and is governed and led to its proper end. 

 Praying processes and finds the answers to all our needs. In good times and bad times, when we are healthy or sick, when we enjoy successes or suffer defeats or are tempted, praying comes as our natural way of coping with everything that our spiritual life needs just like breathing does with our bodily needs. 

 To those who are afraid that praying just gets in the way of our human activities and concerns, the contrary is true. If anything at all, praying tremendously helps us in putting our activities and concerns in another level so they acquire a spiritual, moral and supernatural value, which is proper to us, since we are God's image and likeness, and children of his. 

 This truth should be spread out quite widely these days, since many now are the factors and elements that tend to deny the indispensability of prayer in our life.

Rash judgments, detraction, calumny

THEY often go together and we are very much prone to them. Thus, we have to be properly guarded, training ourselves to practice restraint and to be quick to rectify once we fall into them. 

 We are reminded of this phenomenon in that gospel episode where the usual critics of Christ were observing closely whether Christ would cure a man with a withered hand. (cfr. Mk 6,6-11) They really did not know who Christ really was, and thus branded Christ as a violator of their man-made beliefs, laws and traditions. 

 Rash judgment is when one assumes as true without sufficient foundation, the moral fault of another person. Detraction is the unjust violation of the good reputation of another person by revealing something true but confidential about him. While calumny or slander is when what is imputed about a person is not true. 

 These moral anomalies usually come about when people indulge in what may be considered as a popular pastime, which is gossiping. To gossip is at least bad manners. If ever we have to talk about somebody with some of our friends, only nice, edifying things should be said. 

 We actually have no right to say negative things about others for the simple reason that the ones concerned would have no chance to explain and defend themselves and those talked to usually do not have any way to do anything about those negative things, since they have nothing to do with the persons gossiped about. 

 We have to be most careful when in a conversation the topic would touch about a certain person who is not there. If the tone is not positive, the most likely thing to happen is that the conversation will turn into backbiting and mudslinging. The temptation is usually strong, and many find it irresistible. 

 Even if the negative things said of a person are true, it is still wrong to gossip because that would be a form of detraction. It would still go against the commandment of charity which has as its finer points the demands of magnanimity, compassion, mercy, understanding, etc. 

 But what usually happens in that hush-hush tone of gossips is that the negative things said are not true or are already compromised, what with all the exaggerations and distortions and the voicing of biases and prejudices that are typical of gossips. In this case, one would commit calumny or slander which is a more serious offense against a person. 

 Gossips encourage rash judgments, silly loquacity and reckless considerations of persons. They actually dehumanize gossipers. They spoil the tongue by letting it have its way without the proper guidance of right reason, let alone, charity. 

 Especially nowadays when we are into rapid communication, we have to be most careful with the words we are using. Words, which are a staple in our exchanges with one another and have great power of influence, need to be handled properly. 

 Their quality both reflects and builds up the kind of person and society we are. We just have to make sure then that they do us what is truly good, that they contribute to the common good. We have to develop a keener sense of responsibility over them even as we grow in our sense of freedom in using them. 

 Sad to say, many now are the indications we are abusing the use of words. Gossips and idle talks are now going viral. All forms of defamation, whether of the detraction type or that of calumny, are spreading like wildfire. 

 Loquacity seems to be the rule of the road nowadays, dumping us with all kinds of exaggerations, reckless words and stray insinuations.

Treating everyone equally in different ways

WE are reminded of this duty in the second reading of the Mass of the 23rd Sunday in Ordinary Time, Year B. It’s from the Letter of St. James (2,1-5) There, St. James talks about the discrimination one practices when he treats a rich man with a lot of favor and privilege while asking the poor man to sit by the footstool. 

 Of course, to fulfill this duty is not easy, given our wounded human condition. But we can always do something about it. And the first thing to remember is that irrespective of our differences and conflicts, we are all brothers and sisters, all children of God. We are meant to love and care for one another. 

 This does not mean that we have to treat everybody in the same way. That we are all equal in the eyes of God does not mean that we have to treat everyone in the same way. What is meant is that we should love everyone, but according to how one is. 

 Like, the way you deal with an elderly person would be different from the way we deal with a youngster, or a child, or a baby. But it is the same love that we should give them. 

 In this regard, it is important that as much as possible we learn to really know each one we deal with. Our dealings should always be personalized, not mechanical or generic. This will require of us a certain open-mindedness that would enable us to be adaptive to how others are and to be versatile in our dealings with them. 

 For this, we should be ready to deal with the unavoidable differences and conflicts that we can have with others. In fact, we should be welcoming to them for they can occasion further development of virtues and deepen our capacity to live charity as expected of us. 

 Our differences and conflicts can give rise to the development of patience and compassion, and the pursuit for the truth and justice is guaranteed to be more authentic even if it is also arduous. 

 They can actually expand our world of knowledge and understanding, and trigger the dynamics of a more meaningful unity among ourselves, not in spite of but rather because of our differences and conflicts. The unity we are speaking of here is not uniformity, but one that is richly nuanced and capable of accommodating everyone. 

 Most importantly, they can give a tremendous growth in our spiritual life, freeing us from being at the mercy of our personal, earthly and temporal conditions. They contribute greatly in our effort to make ourselves more and more like Christ who is the pattern of our humanity and the savior of our damaged humanity. 

 Our differences and conflicts are a fact of life. They can spring from all kinds of sources—temperament, culture, socio-economic and political status. There are racial and religious differences, etc. 

 These differences and conflicts must be part of our human condition and are an integral element in the providence of God over all of us. We just have to learn to live with them and try our best to use them according to God’s providence. The general pattern of how to live and make use of them is given to us by Christ himself who had to go through the most extreme kind of difficulty and conflict. 

 We may sort them out to simplify things a bit, but we should never think that there will come a time when there will be no differences and conflicts among ourselves. Instead, what we have to do is to refer them to Christ to have an idea of how to handle them.