Quotes about Prayer

By the same token, Christians find that, insofar as the "prayers, works, joys, and sufferings of this day" (the ordinary stuff of life) are taken and offered up to God in union with Jesus Christ's own self-offering, they are transfigured—transubstantiated—and restored to us, not as the inert routines of the day, or as sheer, intractable adversity, or as boredom, which they might otherwise appear to be, but rather as vessels for grace.

We do not want to be beginners [at prayer]. but let us be convinced of the fact that we will never be anything but beginners, all our life!

It is a kind of pride to insist that none of our prayers should ever be petitions for our own needs: for this is only another subtle way of trying to put ourselves on the same plane as God — acting as if we had no needs, as if we were not creatures, not dependent on Him and dependent, by His will, on material things, too.

Prayer and love are learned in the hour when prayer becomes impossible and the heart has turned to stone.

The only thing to seek in contemplative prayer is God; and we seek Him successfully when we realize that we cannot find Him unless He shows Himself to us, and yet at the same time that He would not have inspired us to seek Him unless we had already found Him.

The lights of prayer that make us imagine we are beginning to be angels are sometimes only signs that we are finally beginning to be men. We do not have a high enough opinion of our own nature. We think we are at the gates of heaven and we are only just beginning to come into our own realm as free and intelligent beings.

The ever-changing reality in the midst of which we live should awaken us to the possibility of an uninterrupted dialogue with God. By this I do not mean continuous "talk," or a frivolously conversational form of affective prayer which is sometimes cultivated in convents, but a dialogue of love and of choice. A dialogue of deep wills.

What I wear is pants. What I do is live. How I pray is breathe.

The whole function of the life of prayer is, then, to enlighten and strengthen our conscience so that it not only knows and perceives the outward, written precepts of the moral and divine laws, but above all lives God's law in concrete reality by perfect and continual union with His will.

What is the use of praying if at the very moment of prayer, we have so little confidence in God that we are busy planning our own kind of answer to our prayer?

True contemplation is not a psychological trick but a theological grace. It can come to us ONLY as a gift, and not as a result of our own clever use of spiritual techniques.

The climate of this prayer is, then, one of awareness, gratitude and a totally obedient love which seeks nothing but to please God.