Mental prayer is the blessed furnace in which souls are inflamed with the love of God. All the saints have become saints by mental prayer. It is morally impossible for him who neglects meditation to live without sin.
This is the chief fruit of mental prayer, to ask God for the graces which we need for perseverance and for eternal salvation; and chiefly for this reason it is that mental prayer is morally necessary for the soul, to enable it to preserve itself in the grace of God.
For if a person does not remember in the time of meditation to ask for the help necessary for perseverance, he will not do so at any other time; for without meditation he will not think of asking for it, and will not even think of the necessity for asking it.
On the other hand, he who makes his meditation every day will easily see the needs of his soul, its dangers, and the necessity of his prayer; and so he, will pray, and will obtain the graces which will enable him to persevere and save his soul.
(St Alphonsus of Liguori, Necessity and Power of Prayer, The Great Means of Salvation and Perfection)
When a flower pot is too full, if one inclines it to the left or to the right, its contents fall, but if kept vertical, heavenwards, it remains full. (Locution to Gabriela Bossis, God's Spiritual Direction (Messages from Heaven). Transl. Fr Adolf Faroni, SDB. Manila: Don Bosco Press, 2000, p 23)
Spending time in God's presence in prayer is a real pastoral priority; it is not an addition to pastoral work: being before the Lord is a pastoral priority and in the final analysis, the most important. (Pope Benedict XVI, To the Clergy of Rome, with Response to Questions by Roman Clergy, 13 May 2005)
Anyone who wishes to give love must also receive love as a gift...One can become a source from which rivers of living water flow. Yet to become such a source, one must constantly drink anew from the original source, which is Jesus Christ, from whose pierced heart flows the love of God. (Benedict XVI, Deus caritas est)
To spend much time in prayer is to knock with a persistent and holy fervour at the door of the one whom we beseech. This task is generally accomplished more through sighs than words, more through weeping than speech. He places "our tears in his sight, and our sighs are not hidden from him," for he has established all things through his Word and does not seek human words. (St Augustine, A letter to Proba)
"He speaks by means of the events in our life, in which we are able to discern God's touch; he speaks also through nature, creation, and he speaks, naturally and above all, through his Word, in Sacred Scripture, read in the communion of the Church and read personally in conversation with God.
"It is important to read Sacred Scripture in a very personal way, and really, as St Paul says, not as a human word or a document from the past as we read Homer or Virgil, but as God's Word which is ever timely and speaks to me. It is important to learn to understand in a historical text, a text from the past, the living Word of God, that is, to enter into prayer and thus read Sacred Scripture as a conversation with God."
"Well, here at the seminary you do have a very good routine. I would say as the first point that it is also important in the life of pastors of the Church, in the daily life of the priest, to preserve as far as possible a certain order. You should never skip Mass - a day without the Eucharist is incomplete - and thus already at the seminary we grow up with this daily liturgy. It seems to me very important that we feel the need to be with the Lord in the Eucharist, not as a professional obligation but truly as an interiorly-felt duty, so that the Eucharist should never be missed.
"Another important point is to make time for the Liturgy of the Hours and therefore, for this inner freedom: with all the burdens that exist, it frees us and helps us to be more open, to be deeply in touch with the Lord.
"Of course, we must do all that is required by pastoral life, by the life of a parochial vicar or of a parish priest or by another priestly office. However, I would say, never forget these fixed points, the Eucharist and the Liturgy of the Hours, so that you have a certain order in the daily routine. As I said at the outset, we learned not to have to plan the timetable ever anew; 'Serva ordinem et ordo servabit te'. These are true words.
"Next, it is important not to neglect communion with other priests, with one's companions on the way, and not to lose one's personal contact with the Word of God, meditation. How should this be done? I have a fairly simple recipe for it: combine the preparation of the Sunday homily with personal meditation to ensure that these words are not only spoken to others but are really words said by the Lord to me myself, and developed in a personal conversation with the Lord.
"For this to be possible, my advice is to begin early on Monday, for if one begins on Saturday it is too late, the preparation is hurried and perhaps inspiration is lacking, for one has other things on one's mind. Therefore, I would say, already on Monday, simply read the Readings for the coming Sunday which perhaps seem very difficult: a little like those rocks at Massah and Meribah, where Moses said: 'But how can water come from these rocks?'.
"Then stop thinking about these Readings and allow the heart to digest them. Words are processed in the unconscious, and return a little more every day. Obviously, books should also be consulted, as far as possible. And with this interior process, day by day, one sees that a response gradually develops. These words gradually unfold, they become words for me. And since I am a contemporary, they also become words for others. I can then begin to express what I perhaps see in my own theological language in the language of others; the fundamental thought, however, remains the same for others and for myself.
"Thus, it is possible to have a lasting and silent encounter with the Word that does not demand a lot of time, which perhaps we do not have. But save a little time: only in this way does a Sunday homily mature for others, but my own heart is also touched by the Lord's Word. I am also in touch with a situation when perhaps I have little time available.
"I would not dare now to offer too much advice, because life in the large city of Rome is a little different to what I experienced 55 years ago in our Bavaria. But I think these things are essential: the Eucharist, the Office of Readings, prayer and a conversation every day, even a brief one, with the Lord on his words which I must proclaim. And never lose either your friendship with priests, listening to the voice of the living Church, or naturally, availability to the people entrusted to me, because from these very people, with their suffering, their faith experiences, their doubts and difficulties, we too can learn, seek and find God, find our Lord Jesus Christ."
(Benedict XVI, Dialogue With Seminarians of the Roman Major Seminary, 17 February 2007)
Fundamentally, prayer is to place oneself in God's presence and to allow him to love us. (Jacques Philippe, Time for God)
What matters in prayer is not what we do but what God does in us during those moments. The essential act in prayer is, at bottom, to place one's self in God's presence and to remain there...This presence, which is that of the living God, is active, vivifying. It heals and sanctifies us. We cannot sit before a fire without getting warm. (Jacques Philippe, Time for God)
Come now, insignificant man, fly for a moment from your affairs, escape for a little while from the tumult of your thoughts. Put aside now your weighty cares and leave your wearisome toils. Abandon yourself for a little to God and rest for a little in him.
Enter into the inner chamber of your soul, shut out everything save God and what can be of help in your quest for him and having locked the door seek him out. Speak now, my whole heart, speak now to God: 'I seek your countenance, O Lord, your countenance I seek.'
Come then, Lord my God, teach my heart where and how to seek you, where and how to find you.
Lord, if you are not present here, where, since you are absent, shall I look for you ? On the other hand, if you are everywhere why then, since you are present, do I not see you ? But surely you dwell in light inaccessible. And where is this inaccessible light, or how can I approach the inaccessible light ? Or who shall lead me and take me into it that I may see you in it ? Again, by what signs, under what aspect, shall I seek you ? Never have I seen you, Lord my God, I do not know your face.
What shall he do, most high Lord, what shall this exile do, far away from you as he is ? What shall your servant do, tormented by love of you and yet cast off far from your face ? He yearns to see you and your countenance is too far away from him. He desires to come close to you, and your dwelling place is inaccessible; he longs to find you and does not know where you are; he is eager to seek you out and he does not know your countenance.
Lord, you are my God and my Lord, and never have I seen you. You have created me and recreated me and you have given me all the good things I possess, and still I do not know you. In fine, I was made in order to see you, and I have not yet accomplished what I was made for.
And you, O Lord, how long ? How long, Lord, will you be unmindful of us ? How long will you turn your countenance from us ? When will you look upon us and hear us? When will you enlighten our eyes and show your countenance to us ? When will you give yourself again to us?
Look upon us, Lord; hear us, enlighten us, show yourself to us. Give yourself to us that it may be well with us, for without you it goes so ill for us. Have pity upon our efforts and our strivings towards you, for we can avail nothing without you.
Teach me to seek you, and reveal yourself to me as I seek, because I can neither seek you if you do not teach me how, nor find you unless you reveal yourself. Let me seek you in desiring you; let me desire you in seeking you; let me find you in loving you; let me love you in finding you.
(St. Anselm of Canterbury, bishop. Proslogion, 1)