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The Roman Catechism on for whom we ought to pray June 7, 2012

Posted by Tantumblogo in Basics, Dallas Diocese, Domestic Church, General Catholic, Interior Life, Tradition, Virtue.

Prayer consists of three parts: the object of the prayer (the person or thing being prayed for), the need for the prayer, and the desired resolution.  The first part of prayer – the object – is addressed in the Roman Catechism, and I thought it interesting and potentially useful for readers.  Below are excerpts from the TAN version, pp. 525-527:

Prayers should be offered for all:  We are to pray for all mankind, without exception of enemies, nation, or religion; for every man, be he enemy, stranger, or infidel, is our neighbor, whom God commands us to love, and for whom, therefore, we should discharge a duty of love, which is prayer. To the discharge of this duty St. Paul writes: “I desire that prayer be made for all men (1 Tim 2:1).”

Pastors and all clergy:  Before all others the pastors of our souls have a right to our prayers, as we learn from teh example of the Apostle in his Epistle to the Colossians, in which he asks them to pray for him, “that God may open unto him a door of speech (Col 4:3), a request that he also makes to the Thessalonians (1 Thes 5:25).  St. Basil said “We must pray for those who are charged with preaching the word of truth.”

Rulers of our country: In the next place, as St. Paul teaches, we should pray for our rulers.  And, I might add, in this country at this time, for their radical conversion in almost everything they believe.

The Just: To offer up our prayers also for the good and pious is a practice taught by the example of holy men. Even the good and the pious need the prayers of others.  Providence has wisely ordained it so, in order that the just may not be inflated by pride.

Enemies and those outside the Church:  The Lord has also commanded us “to pray for those that persecute and calumniate us. (Matt 5:44).”  The practice of praying for those who are not within the palde of the Church, is, as we know on the authority of St. Augustine, of Apostolic origin.  We pray that the Faith may be made known to infidels; that idolaters may be rescued from the error of their impiety; that the Jews, emerging from the darkness with which aer encompassed, may arrive at the Light of Truth; that heretics, returning to soundness of mind, may be instructed in the Catholic Faith; and that schismatics may be united in the bond of true charity and may return to the Communion  of our Holy Mother the Church.

The dead: Prayers for the dead, that they may be liberated form the fire of Purgatory, are derived from Apostolic teaching and Scripture.

Sinners: Those who are said to sin unto death derive little advantage from prayers and supplications. [I have to wonder at this, I believe I was lost in sin unto death but prayers saved me, or, I pray that they will save me, or continue to do so] It is, however, the part of Christian charity to offer up our prayers and tears for them, in order to obtain their reconciliation with God.  With regard to the execrations uttered by holy men against the wicked, it is certain from the teaching of the Fathers, that they are either prophecies of the evils which befall sinners or denunciations of the crimes of which they are guilty, that the sinner may be saved, but sin destroyed.

Prayers of thanksgiving: In the second part of prayer we render most grateful thanks to God for the Divine and immortal blessings which He has bestowed on us, and continues to bestow.  We should thank also the Saints and Our Blessed Mother for their intercessions and all acts on our behalf and the behalf of all miserable sinners.

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