There have always been wars around the world, most of which are driven by race or religion. There has also always been a significant gap between the super-rich and the poor, many of whom cannot afford healthy food or proper healthcare, or live with very few opportunities. Additionally, sudden health problems or deaths in families often cause catastrophic and lasting trauma for the relatives. Unhappiness, failures, sadness, misery, sorrow, and other forms of suffering affect people regardless of whether they are Christian or not. So, why pray if, for thousands of years, prayer has seemingly changed nothing? Nothing at all. It appears that religion can resemble fanaticism or even perpetuate slavery because, if something isn't working, why would intelligent people continue with it? This is especially relevant when it comes to praying to God.

There is a [question about praying to Jesus](https://christianity.stackexchange.com/questions/62358/what-is-the-biblical-basis-for-praying-to-jesus-as-opposed-to-praying-to-god-in) already, but I noticed there is no question about praying to the Holy Spirit. What is the biblical basis for praying to the third person of the trinity?

GotQuestions.org has an article entitled [*Why did Jesus say that the demon could only come out by prayer and fasting (Mark 9:29)?*](https://www.gotquestions.org/only-come-out-by-prayer-and-fasting.html) , which I’d like to quote to motivate this question: > Later, the disciples privately asked Jesus why they could not cast out the unclean spirit (Mark > 9:28), and Jesus replied that this particular kind could only come out > “by prayer and fasting” (Mark 9:29, KJV). It is only the King James > Version (and NKJV) that records Jesus saying the demon could only come > out by prayer and fasting. Other translations (ASV, NASB, ESV, NIV, et > al.) leave out *and fasting* and only mention prayer. The difference is > due to a textual variant. The two oldest and most reliable Greek > manuscripts omit *and fasting*. > > While there are many variants in the Greek manuscripts of the New > Testament, it is remarkable that none of the variants create any > significant doctrinal challenge—they are usually minor and don’t > impact the message of a passage at all. Mark 9:29 is one of the more > significant variants, as the differing translations make it unclear > whether the demon in Mark 9 could only come out by prayer and fasting, > or whether prayer alone would work. It is worth noting that in the New > Testament fasting was simply prayer so focused and intense that a > person did not give attention to things like eating or drinking—so > either way, Jesus is emphasizing that the demon in Mark 9 could only > come out by intensive prayer. > > As Jesus explains to the crowd, the key was the faith of those > involved (e.g., Mark 9:19, 23). So it is evident that prayer rooted in > faith in Jesus Christ is effective (see James’ assertion that the > prayer of a righteous [believing] person is effective, James 5:16b). > Jesus was challenging the crowd, the boy’s father, and the disciples > on the importance of believing in Him as the One who could accomplish > what would otherwise be impossible. Whether one accepts the *prayer and fasting* variant or the *prayer only* variant, it is clear that, in either case, a special kind or a higher degree of prayer is required before attempting difficult exorcisms. Unfortunately, Jesus’s recorded words are quite vague on this point, as He does not provide a more precise protocol, leaving several questions unanswered, such as: - How can one determine if an exorcism will be particularly difficult? - What factors contribute to the difficulty of an exorcism? - How much time should be devoted to prayer in preparation for a difficult exorcism? - Is fasting ever necessary, at least in extreme cases, and if so, for how long? Or is prayer alone always sufficient? Are there any Christian denominations or traditions that teach a more detailed protocol for preparing for difficult exorcisms?

Having sang [What a friend we have in Jesus](https://hymnary.org/text/what_a_friend_we_have_in_jesus_all_our_s) since childhood, sharing with Jesus my griefs (verse 1), my struggle with temptation (verse 2), and my toiling in life (verse 3) is natural for me. But when I encourage a lapsed Catholic friend (who grew up in pre-Vatican II era) to do the same with Jesus, I received a strong pushback, saying he is extremely uncomfortable seeing Jesus that way, how what he most appreciated about the Tridentine Mass is the **utmost respect** that everyone shows to God and to Christ, which is another reason he doesn't like to go to church anymore. I happened to hear him talking to his old high school friend, who to this day remains a devoted Catholic (and who also is a catechist at his parish), telling my friend that **for him missing daily mass feels like not visiting a "friend"** (he meant Jesus who is present bodily in the Eucharist). He then tried to disabuse my friend of his misconceptions of the *Novus Ordo* mass, how it's essentially unchanged doctrinally from the *Tridentine* mass, and encouraged my friend to resume his sacramental life. I don't plan to convert my friend to Protestantism but I am trying to **share the Gospel in Catholic terms**. I would be happy if my friend is willing to go to church again and to have a good relationship with Jesus, even in Catholic terms, like how his high school friend is doing. My friend is fine praying the Rosary, which is [in the same spirit](https://udayton.edu/imri/mary/h/hail-holy-queen-prayer.php) as *Salve Regina*. The *Salve Regina* text (see [here](https://www.preces-latinae.org/thesaurus/BVM/SalveRegina.html) , along with the history and the liturgical use of the prayer) **contains similar language with *What a friend we have in Jesus* hymn but directed to Mary** > To thee do we cry, poor banished children of Eve To thee do we send up our sighs, mourning and weeping in this valley of tears. followed by a request for Mary to "see" us with compassion and to "show" us Jesus: > Turn then, most gracious Advocate, thine eyes of mercy toward us. And after this our exile show unto us the blessed fruit of thy womb, Jesus. While I personally do not have a problem with praying to Mary as an individual believer's 1. **spiritual mother** who as the second Eve has *compassion* for us, casualties of the original sin of the first Eve, who like an earthly mother *embraces* and *comforts* a crying child 2. **intercessor**, praying for our salvation, along with the angels and the saints 3. **advocate**, who points us to the One who can help us: God the Father who ***only*** through Jesus Christ His Son takes away our pain, sin, and suffering by our participating in the sacraments, I do wonder whether there is some truth in the Protestant's objection of how prayers to Mary **redirect some aspects** of a believer's relationship with Jesus. It seems to me that Catholic spirituality takes a **BOTH-AND** approach with regards to Jesus and Mary, **dividing the affections** that Protestants direct solely to Jesus. This division of affection by a Catholic seems to match the two main Catholic prayers: - **relating to Mary in the Marian prayers (Rosary, *Salve Regina*):** - as someone who understands us in our weakness like a close friend - as someone whom we are not afraid to approach, because she is "one of us" - as someone who loves us and comforts us like our earthly mother and who wants the best for us - **relating to Jesus as celebrated in the Mass:** - who is the awesome standard of holiness, thus reminds us of our sinfulness (*Kyrie Eleison*) - who is sent by the awesome glorious ruler of heaven and earth (*Sanctus*) - who is also the means of grace through His sacrifice (*Agnus Dei*, the Lamb "who takes away the sins of the world") which then explains perfectly my friend's reticence to relate to Jesus like how the hymn suggests (as a friend). This also explains his preferred attitude when going to mass (utmost respect). Given the above analysis, it now makes sense to me how Eleonore Stump labels her new Atonement Theory described in his 2018 book [*Atonement*](https://www.amazon.com/dp/0198813864) **Marian Interpretation** because her theory cannot be easily subsumed under any previous theories in history, though she relies heavily on Thomas Aquinas. In her account Jesus is portrayed as highly compassionate and as having complete solidarity with us in our weaknesses through complete **mind reading** in compassion & solidarity, hence the Marian aspects in *Salve Regina* ("see" and "show"). Believers no longer need to feel distant to God nor afraid of God's justice and holiness, but are instead motivated to lay our burdens to Jesus, receiving his love for us, being united with Him in the Eucharist, and agreeing to be molded to Jesus's image by being yoked with him. I try to understand a theological tradition and a spirituality in their own terms, so I want to understand the Catholic logic of the devotion to both Mary and Jesus **as Catholics understand it**. So, seeing how Catholics seem to relate to Mary as mother and "friend" but to Jesus mostly as Lord, Savior, and Exemplar, although both are united in love toward us (sojourners in exile, striving in the Church Militant), **can you help me understand the role of "friendship with Jesus" in Catholic spirituality**?

I am looking for the oldest witnesses for the prayer towards the East both pagan and Christian. I am trying to understand the reason for the praying towards the east and from the most ancient sources I notice strange things. Especially Clement of Alexandria - does he mean the pagan temples are the reason for us to pray towards East? > In correspondence with the manner of the sun's rising, prayers are > made looking towards the sunrise in the east. **Whence also the most > ancient temples looked towards the west**, (Pagan temples?) that people > might be taught to turn to the east when facing the images. (What > images? The sun?) **I noticed similarity with the pagan writer of De architectura:** > (Pagan - 30–20 BC?) (Marcus Vitruvius Pollio?) - De architectura > CHAPTER V HOW THE TEMPLE SHOULD FACE > > 1. The quarter toward which temples of the immortal gods ought to face is to be determined on the principle that, if there is no reason to > hinder and the choice is free, the temple and the statue placed in the > cella should face the western quarter of the sky. This will enable > those who approach the altar with offerings or sacrifices to face the > direction of the sunrise in facing the statue in the temple, and > thus those who are undertaking vows look toward the quarter from which > the sun comes forth, and likewise the statues themselves appear to be > coming forth out of the east to look upon them as they pray and > sacrifice. The most hold reason today is that Christ will come from the East as John Damascus has interpreted Matthew 24:27. But the most ancient witnesses did not know anything about this, at least I could not find mention of this. John Chrysostom does not mention this when he talks about Matthew 24:27; (Luke 17:24); Origen, Tertullian, Clement, Basil and the rest before John Damascus does not mention such reason I could not find. I also notice that the meaning of the prayer towards east is changing trough the years. Do you know more writings mentioning the prayer towards the East? 1. (c. 593 to 571 BC?) - Ezekiel 8:15-16 - Old Testament 15 Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. 16 And he brought me into the inner court of the LORD's house, and, behold, at the door of the temple of the LORD, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward the east. Ezekiel 8:15-16 2. (50BC - (37–41AD)?) - Book of Wisdom 16:27-29 27 For what was not destroyed by fire was melted when simply warmed by a fleeting ray of the sun, 28 to make it known that one must rise before the sun to give you thanks, and must pray to you at the dawning of the light; (I think - dawning of the light = (East) ἀνατολὴν) 29 for the hope of an ungrateful person will melt like wintry frost, and flow away like waste water.Book of Wisdom 16:27-29 3. (Pagan - 30–20 BC?) (Marcus Vitruvius Pollio?) - De architectura - [Early Christian Prayer and Identity Formation ](https://gnosis.study/library/%D0%93%D0%BD%D0%BE%D0%B7%D0%B8%D1%81/+%20%D0%9D%D0%B5%20%D1%82%D0%BE%D0%BB%D1%8C%D0%BA%D0%BE%20%D0%BE%20%D0%B3%D0%BD%D0%BE%D0%B7%D0%B8%D1%81%D0%B5/ENG/Early%20Christian%20Prayer%20and%20Identity%20Formation.pdf) - [*De architectura*](https://en.wikipedia.org/wiki/De_architectura) - [Vitruvius](https://en.wikipedia.org/wiki/Vitruvius) CHAPTER V HOW THE TEMPLE SHOULD FACE 1. The quarter toward which temples of the immortal gods ought to face is to be determined on the principle that, if there is no reason to hinder and the choice is free, the temple and the statue placed in the cella should face the western quarter of the sky. This will enable those who approach the altar with offerings or sacrifices to face the direction of the sunrise in facing the sta- tue in the temple, and thus those who are undertaking vows look toward the quarter from which the sun comes forth, and likewise the statues themselves appear to be coming forth out of the east to look upon them as they pray and sacrifice. 2. But if the nature of the site is such as to forbid this, then the principle of determining the quarter should be changed, so that the widest possible view of the city may be had from the sanctuaries of the gods. Furthermore, temples that are to be built beside. - [De architectura libri decem 4.5.1](https://www.chenarch.com/images/arch-texts/0000-Vitruvius-50BC-Ten-Books-of-Architecture.pdf) - [Vitruvii De architectura libri decem](https://archive.org/details/vitruviidearchit00vitr/page/202/mode/2up) 4. (c.100-160 AD?) - Apocrypha - Acts of Paul - Tertullian, who deemed the work to be heretical. “- Possibly, the earliest evidence for this convention is found in the Acts of Paul, where Paul is depicted praying just before he is beheaded: “Then Paul stood with his face to the east and lifting up his hands to heaven (Τότε σταθεὶς ὁ Παῦλος κατέναντι πρὸς ἀνατολὰς καὶ ἐπάρας τὰς χεῖρας εἰς τὸν οὐρανόν), prayed at length” (Mart. Paul 5) - [Early Christian Prayer and Identity Formation](https://gnosis.study/library/%D0%93%D0%BD%D0%BE%D0%B7%D0%B8%D1%81/+%20%D0%9D%D0%B5%20%D1%82%D0%BE%D0%BB%D1%8C%D0%BA%D0%BE%20%D0%BE%20%D0%B3%D0%BD%D0%BE%D0%B7%D0%B8%D1%81%D0%B5/ENG/Early%20Christian%20Prayer%20and%20Identity%20Formation.pdf) - [Acts of Paul](https://en.wikipedia.org/wiki/Acts_of_Paul) - [The Apocryphal Acts of Paul, Peter, John Andrew and Thomas](https://dn790007.ca.archive.org/0/items/apocryphalactsof00pickuoft/apocryphalactsof00pickuoft.pdf) 5. (197 AD) Tertullian (c. 155 – c. 220 AD) (Apologeticus…was written in Carthage in the summer or autumn of 197 AD) - [Apology](https://www.newadvent.org/fathers/0301.htm) - [*Apologeticus*](https://en.wikipedia.org/wiki/Apologeticus#:~:text=Apologeticus%2C%20his%20most%20famous%20apologetic,2nd%20centuries%20had%20been%20convicted.) 6. (197 AD)Tertullian (c. 155 – c. 220 AD) (early summer of 197 AD) (Seems that pagans prayed towards the East as seen in Ezekiel 8:15-16 ) The work can be dated to the early summer of 197, following Severus bloody defeat of Albinus in February 197, which is referred to in the work. - [Ad nationes (To the nations)](https://www.tertullian.org/works/ad_nationes.htm) - [Ad Nationes (Book I)](https://www.newadvent.org/fathers/03061.htm) 7. (After 207 AD?)Tertullian (c. 155 – c. 220 AD) "of our dove", as he terms them, are always in "high and open places, facing the light" (Tertullian Adv. Val., c. iii), Of our dove, however, how simple is the very home!— always in high and open places, and facing the light! As the symbol of the Holy Spirit, it loves the (radiant) East, that figure of Christ. Nothing causes truth a blush, except only being hidden, because no man will be ashamed to give ear thereto. (Tertullian Adv. Val., c. iii). - [Against the Valentinians](https://www.newadvent.org/fathers/0314.htm) - [Against the Valentinians](https://ccel.org/ccel/tertullian/against_valentinians/anf03.v.vi.i.html) 8. (198 AD–c. 203 AD) Clement of Alexandria (c.150-215 AD)(Stromata written c. 198 AD–c. 203 AD) - considered gnostic by himself. > And since the dawn is an image of the day of birth, and from that point the light which has shone forth at first from the darkness increases, there has also dawned on those involved in darkness a day of the knowledge of truth. In correspondence with the manner of the sun's rising, prayers are made looking towards the sunrise in the east. Whence also the most ancient temples looked towards the west,(Pagan temples?) that people might be taught to turn to the east when facing the images. (What images? The sun?) "Let my prayer be directed before Thee as incense, the uplifting of my hands as the evening sacrifice," say the Psalms. In the case of wicked men, therefore, prayer is most injurious, not to others alone, but to themselves also. If, then, they should ask and receive what they call pieces of good fortune, these injure them after they receive them, being ignorant how to use them. For they pray to possess what they have not, and they ask things which seem, but are not, good things. But the Gnostic will ask the permanence of the things he possesses, adaptation for what is to take place, and the eternity of those things which he shall receive. And the things which are really good, the things which concern the soul, he prays that they may belong to him, and remain with him. And so he desires not anything that is absent, being content with what is present. For he is not deficient in the good things which are proper to him; being already sufficient for himself, through divine grace and knowledge. But having become sufficient in himself, he stands in no want of other things. But knowing the sovereign will, and possessing as soon as he prays, being brought into close contact with the almighty power, and earnestly desiring to be spiritual, through boundless love, he is united to the Spirit. Clement of Alexandria, Strom. 7.7.43–46; - [The Stromata, or Miscellanies](https://www.earlychristianwritings.com/text/clement-stromata-book7.html) - [The Stromata (Book VII)](https://www.newadvent.org/fathers/02107.htm) - [Clement of Alexandria](https://en.wikipedia.org/wiki/Clement_of_Alexandria) 9. (c. 185 – c. 253 AD) Origen of Alexandria - (Unknown date) (Origen. 32).44 Origen, On Prayer, Part 3 - Origen, Origen: Prayer, Exhortation to Martyrdom, ed. by Johannes Quasten and Joseph C. Plumpe, trans. by John J. O’Meara, Ancient Christian Writers (New York; Mahwah, NJ: Newman Press, 1954), XIX - [Origen On Prayer](https://www.ecatholic2000.com/fathers/origen.shtml) - [Origen, On Prayer (Unknown date). Translation](https://www.tertullian.org/fathers/origen_on_prayer_02_text.htm) - [Origen](https://en.wikipedia.org/wiki/Origen) - [Early Christian Prayer and Identity Formation](https://gnosis.study/library/%D0%93%D0%BD%D0%BE%D0%B7%D0%B8%D1%81/+%20%D0%9D%D0%B5%20%D1%82%D0%BE%D0%BB%D1%8C%D0%BA%D0%BE%20%D0%BE%20%D0%B3%D0%BD%D0%BE%D0%B7%D0%B8%D1%81%D0%B5/ENG/Early%20Christian%20Prayer%20and%20Identity%20Formation.pdf) 10. (Maybe before 238 - 244 AD (Maybe 220 - 230 AD in Alexandria?)) Origen of Alexandria (c. 185 – c. 253 AD) Origen (185-253 AD) Homily on Numbers 2:1-34 - [Homilies On Numbers](https://vdoc.pub/download/homilies-on-numbers-656uqi23omg0) - [Homilies on Numbers](https://books.google.bg/books/about/Homilies_on_Numbers.html?id=P4pPyRXeWkUC&redir_esc=y) - [Origen](https://en.wikipedia.org/wiki/Origen) 11. (c. 185 – c. 253 AD) Origen of Alexandria (Similar to Clement of Alexandria, Strom. 7.7.43–46;) (Origen - Homily on the Third book of Moses) (Origen - Homilies on Leviticus) - [Homilies on Leviticus 1-16 (Fathers of the Church)](https://dokumen.pub/homilies-on-leviticus-1-16-fathers-of-the-church-0813200830-9780813200835.html) - [Няма налична електронна книга](https://books.google.bg/books?id=Eo9Da7xaBuUC&printsec=frontcover&redir_esc=y#v=snippet&q=%20from%20the%20east&f=false) Old Testament: Leviticus 16:14-16 (I think that the priest that sprinkles with the figner is facing West, facing the mercy seat - sprinkles on the mercy seat - the eastern direction - I think the face/the front side of the mercy seat and before the mercy seat - the priest seems to look towards the West, not East? In the Old Testement) 12. (330-379 AD) Basil the great St. Basil the Great, The Holy Spirit, 27,66 Basil, De Spir. Sancto 27.66; - [De Spiritu Sancto](https://www.newadvent.org/fathers/3203.htm) 13. (c.335 – 394 AD) Gregory of Nyssa (Similar to Basil the Great, The Holy Spirit, 27,66) Gregory of Nyssa - Homily 5 on Lord's Prayer (Adam in Us) - [Homily 5 - Forgive Us Our Debts As We Forgive Our Debtors. And Lead Us Not Into Temptation, But Deliver Us From The Evil One.](https://orthodoxprayer.org/Articles_files/GregoryNyssa-Homily5%20Lords%20Prayer.html) - [Why do many old churches face east?](https://christianity.stackexchange.com/questions/62632/why-do-many-old-churches-face-east/80757#80757) 14. (c. 313 - 386 AD) Bishop Cyril of Jerusalem Cyril of Jerusalem, Mystogogic Catecheses XXXIII, 1073 B. as quoted in Jean Danielou, The Bible and the Liturgy, 30. - [Catechetical Lectures 13-23 (incl. Mystagogical Catecheses)](https://www.ewtn.com/catholicism/library/catechetical-lectures-1323-incl-mystagogical-catecheses-9085) - [Early Christian Prayer and Identity Formation](https://gnosis.study/library/%D0%93%D0%BD%D0%BE%D0%B7%D0%B8%D1%81/+%20%D0%9D%D0%B5%20%D1%82%D0%BE%D0%BB%D1%8C%D0%BA%D0%BE%20%D0%BE%20%D0%B3%D0%BD%D0%BE%D0%B7%D0%B8%D1%81%D0%B5/ENG/Early%20Christian%20Prayer%20and%20Identity%20Formation.pdf) 15. (3th. c. - late 4th. c. AD? - Syria?) Didascalia Apostolorum - The Teaching of the Apostles (1) The Holy Apostles have therefore decreed, first, that people should pray towards the East, because, that as the lightning that flashes from the East, and is seen unto the West, thus shall be the coming of the Son of Man. By this let us know and understand when we pray, that He shall be seen from the East, and towards it we expect Him and we worship Him. Commandments from the writing of Addai the Apostle. (Syrian Didascalia Apostolorum/Didascalia Addai, Teaching of the Apostles/Teaching of the Apostle Addai) - [The Teaching of the Apostles](https://www.newadvent.org/fathers/0854.htm) - [The *Didascalia Apostolorum* in English](https://ia600205.us.archive.org/9/items/didascaliaaposto00gibsuoft/didascaliaaposto00gibsuoft.pdf) - [Facing east](https://tradice.net/2016/04/2016-04-14/#gsc.tab=0) Source say - Mentioned by Ephiphanius - (Haer. 70) refers to the Audians’ use of the Didascalia to justify their Quartodeciman practice. The text is called τῶν ἀποστόλων διάταξις; - [The reception history of the Didascalia](https://ancientchurchorders.wordpress.com/tag/epiphanius/) At the end of the 4th century it is quoted in the Pseudo-Chrysostom's *Opus Imperfectum in Matthaeum*. - [*Didascalia Apostolorum*](https://en.wikipedia.org/wiki/Didascalia_Apostolorum) John Damascus may have his interpretations on (Matthew 24:27, Luke 17:24) from the *Didascalia Apostolorum*. 16. (c. 339 – 397 AD) Ambrose of Milan Bishop Ambrose’ De Mysteriis, (Myst. 2.7) - [Early Christian Prayer and Identity Formation](https://gnosis.study/library/%D0%93%D0%BD%D0%BE%D0%B7%D0%B8%D1%81/+%20%D0%9D%D0%B5%20%D1%82%D0%BE%D0%BB%D1%8C%D0%BA%D0%BE%20%D0%BE%20%D0%B3%D0%BD%D0%BE%D0%B7%D0%B8%D1%81%D0%B5/ENG/Early%20Christian%20Prayer%20and%20Identity%20Formation.pdf) 17. (354 - 430 AD) Augustine of Hippo Augustine of Hippo, Augustine, Sermon on the Mount 2.5.18: - [ Our Lord’s Sermon On The Mount, according to Matthew](https://documentacatholicaomnia.eu/03d/0354-0430,_Augustinus,_De_Sermone_Domini_In_Monte_Secundum_Matthaeum_[Schaff],_EN.pdf) - [On the Sermon on the Mount, Book II](https://www.newadvent.org/fathers/16012.htm) 18. (c. 342–347 – 420 AD) Jerome - commentary on Ezekiel 8:1; - [Commentary on the Prophet Ezekiel](https://historicalchristian.faith/by_father.php?file=Jerome%2FCommentary%2520on%2520Ezekiel.html) - [Ефрем Сирин, прп. (†373)](https://azbyka.ru/biblia/in/?Ezek.8:16&r) 19. (c. 450 AD) - Pope Leo I (Leo the great) (c. 391 – 461 AD) - Leo the Great in Sermon XXVII Leo the Great, Sermons, ed. by Thomas P. Halton, trans. by Jane Patricia Freeland and Agnes Josephine Conway, The Fathers of the Church (Washington, DC: The Catholic University of America Press, 1996), XCIII, 113: - [Why do many old churches face east?](https://christianity.stackexchange.com/questions/62632/why-do-many-old-churches-face-east) - [Sermon 27](https://www.newadvent.org/fathers/360327.htm) 20. (c. AD 675/676 - 749 AD) John of Damascus Chapter 12. Concerning Worship towards the East. - [An Exposition of the Orthodox Faith (Book IV)](https://www.newadvent.org/fathers/33044.htm) - [John of Damascus](https://en.wikipedia.org/wiki/John_of_Damascus) St. John of Damascus, John Damascene, Three Treatises on the Divine Images 2.16

Practically, how were prayer requests handled in medieval monasteries? Did only the abbot/prior review them, or did all the monks know about the prayer requests outsiders would submit to the monastery?

What is the **liturgical**[i] **history** of the **Prayer to Saint Michael ** *(Oratio ad Sanctum Michael)* that was composed by **Pope Leo XIII **? ---------- [i] **Liturgical**, i.e., as part of the official public worship of the Church distinguished from private devotion. Cf. [CATHOLIC CULTURE > Catholic Dictionary > **LITURGY** ]

I was reading this question: https://christianity.stackexchange.com/q/14143/117426 . Contemplation is defined by [Wikipedia](https://en.wikipedia.org/wiki/Contemplation) as follows: > In a religious context, the practice of contemplation seeks a direct awareness of the divine which transcends the intellect, often in accordance with religious practices such as meditation or prayer. > > ### Christianity > > In Eastern Christianity, **contemplation (theoria) literally means to see** > **God or to have the Vision of God**. The state of beholding God, > or union with God, is known as theoria. The process of Theosis which > leads to that state of union with God known as theoria is practiced in > the ascetic tradition of Hesychasm. Hesychasm is to reconcile the > heart and the mind into one thing (see nous). > > Contemplation in Eastern Orthodoxy is expressed in degrees as those > covered in St John Climacus' Ladder of Divine Ascent. The process of > changing from the old man of sin into the newborn child of God and > into our true nature as good and divine is called Theosis. > > This is to say that once someone is in the presence of God, deified > with him, then they can begin to properly understand, and there > "contemplate" God. This form of contemplation is to have and pass > through an actual experience rather than a rational or reasoned > understanding of theory (see Gnosis). Whereas with rational thought > one uses logic to understand, one does the opposite with God (see also > Apophatic theology). > > The anonymously authored 14th century English contemplative work The > Cloud of Unknowing makes clear that its form of practice is not an act > of the intellect, but a kind of transcendent 'seeing,' beyond the > usual activities of the mind - "The first time you practice > contemplation, you'll experience a darkness, like a cloud of > unknowing. You won't know what this is... this darkness and this cloud > will always be between you and your God... they will always keep you > from seeing him clearly by the light of understanding in your > intellect and will block you from feeling Him fully in the sweetness > of love in your emotions. So be sure to make your home in this > darkness... We can't think our way to God... that's why I'm willing to > abandon everything I know, to love the one thing I cannot think. He > can be loved, but not thought." > > Within Western Christianity contemplation is often related to > mysticism as expressed in the works of mystical theologians such as > Teresa of Avila and John of the Cross as well as the writings of > Margery Kempe, Augustine Baker and Thomas Merton. > > Dom Cuthbert Butler notes that contemplation was the term used in the > Latin Church to refer to mysticism, and "'mysticism' is a quite modern > word". This [article](https://conversatio.org/being-with-god-the-practice-of-contemplative-prayer/) presents contemplative prayer as the fourth stage of the *Lectio divina*: > *Contemplatio* is prayer as being. In *contemplatio*, we rest in the presence of the One whose word and presence have invited us to transforming embrace. That word, having touched both our minds and our hearts, now leads us into quiet rest in the Beloved. This is a prayer of presence—the gift of consciousness that is transformed by and infused with God’s presence. It is prayer as being—a gift of being in and with God that allows all my doing to flow from this center. It is, as described by Thomas Keating, the movement from conversation to communion. GotQuestions features an [article](https://www.gotquestions.org/contemplative-prayer.html) on contemplative prayer that outright claims it has no biblical support whatsoever: > Contemplative prayer begins with “centering prayer,” a meditative practice where the practitioner focuses on a word and repeats that word over and over for the duration of the exercise. The purpose is to clear one’s mind of outside concerns so that God’s voice may be more easily heard. After the centering prayer, the practitioner is to sit still, listen for direct guidance from God, and feel His presence. > > **Although this might sound like an innocent exercise, this type of prayer has no scriptural support whatsoever. In fact, it is just the opposite of how prayer is defined in the Bible**. “Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God.” (Philippians 4:6). “In that day you will no longer ask me anything. I tell you the truth, my Father will give you whatever you ask in my name. Until now you have not asked for anything in my name. Ask and you will receive, and your joy will be complete” (John 16:23-24). These verses and others clearly portray prayer as being comprehendible communication with God, not an esoteric, mystical meditation. Do Christian practitioners of contemplative prayer believe it is based on the Bible? If so, what is the scriptural support for contemplative prayer?

Building on the previous question regarding scriptural support (https://christianity.stackexchange.com/q/108086/117426) , I'm now seeking historical evidence pertaining to the practice and instruction of contemplative prayer by the apostles or the early Church (i.e., the first two centuries). For a definition of contemplative prayer, please refer to the aforementioned linked question.

Many moons ago, I was surfing through the ocean of Wikipedia and found the page for "[Great Lent](https://en.wikipedia.org/wiki/Great_Lent) ." While reading, I found [this quote](https://en.wikipedia.org/wiki/Great_Lent#:~:text=The%20Church%20Fathers%5Bwhich%3F%5D%20have%20referred%20to%20fasting%20without%20prayer%20as%20%22the%20fast%20of%20the%20demons%22%5Bcitation%20needed%5D%20since%20the%20demons%20do%20not%20eat%20according%20to%20their%20incorporeal%20nature%2C%20but%20neither%20do%20they%20pray.) : > "The Church Fathers have referred to fasting without prayer as "the fast of the demons" since the demons do not eat according to their incorporeal nature, but neither do they pray." I have absolutely fallen in love with this idea but have completely failed to find where it came from. I have a feeling it is hidden somewhere in the depths of the PG or PL and even the most advanced AIs can not find it. Does anyone happen to know where this quote has come from?

Cory Asbury and Jaye Thomas's worship song [Shekinah](https://youtu.be/3zwrnHh0VrM) promotes this sort of prayer in its [lyrics](https://www.musixmatch.com/lyrics/Cory-Asbury-Jaye-Thomas/Shekinah) : > Lyrics of Shekinah by Cory Asbury, Jaye Thomas > > *verse* > We wait for You > We wait for You > We wait for You > To walk in the room > We wait for You > We wait for you > We wait for you > To walk in the room > We wait for you > We wait for you > We wait for you > To walk in the room > Here we are > Here we are > Standing in Your presence > Here we are > Standing in Your presence > **Shekinah glory come down** > **Shekinah glory come down** > Here we are > Standing in Your Presence > Here we are > Standing in Your Presence > **Shekinah Glory come down** > > *chorus* > Release the fullness of your spirit > **Shekinah glory come** > **Shekinah glory come** > Release the fullness of your spirit > **Shekinah glory come** > **Shekinah glory come** > > *verse* > You move and we want more > You speak and we want more > You move and we want more > We want the fullness > You move and we want more > You speak and we want more > You move and we want more > We want the fullness > > *chorus* > Release the fullness of Your Spirit > **Shekinah glory come** > **Shekinah glory come** > Release the fullness of Your Spirit > **Shekinah glory come** > **Shekinah glory come** > > *verse* > No I can′t get enough > Can't get enough > Said I can′t get enough of your Presence, Presence > I can't get enough of your presence, presence > I can't get enough of your presence, presence > Can′t get enough > Can′t get enough > You move and we want more > You speak and we want more > You move and we want more > We want the fullness > > *chorus* > Release the fullness of Your Spirit > **Shekinah glory come** > **Shekinah glory come** > Release the fullness of Your Spirit > **Shekinah glory come** > **Shekinah glory come** > > *verse* > We want more > We want more > We want more > We want more > We want more > We want more > More of your spirit > The Lord has given us freedom > Given us freedom > Given us joy > The Lord has given us freedom > Given us freedom > Given us joy > The Lord has given us freedom > Given us freedom > Given us joy > The Lord has given us freedom > Given us freedom > Given us joy > > *outro* > The Lord has given us freedom > Given us freedom > Given us joy > The Lord has given us freedom > Given us freedom > > Writer(s): Seth Josiah Yates, Jaye Thomas, Laura Hackett, Caleb Culver, Cory Hunter Asbury, James David Whitworth, James Robert Wells What's the biblical basis?

I've seen throughout my life that the accepted symbol of prayer is both hands put together with the fingers pointing upward. I noticed that no one I can recall has ever prayed like that around me. I also noticed it's not in scripture to do that. Where did it originate, and why? ![Drawing of a pair of hands positioned palm-to-palm also known as praying hands ][1]

Can someone apprise me of a website or a book that solely contains novenas formally approved by the Catholic Church and containing some mark or designation as to that effect? There are novenas galore on the Internet, but I have yet to find one that comes with stamps of approval from either the local ordinary or the pope. Hence, this question. Thank you.

The phrase “May God save the Queen” (or “...the King,” depending on the reigning monarch) is famously part of the British national anthem and is regularly used in royal ceremonies and public prayers. It reflects a deep-rooted tradition in the United Kingdom, where the monarch also holds the title of Supreme Governor of the Church of England. According to Anglican theology, what is the basis for invoking God’s saving help on the monarch? How does this relate to Anglican understandings of divine providence, the God-ordained nature of civil authority (e.g., Romans 13:1–7), and the Church’s duty to intercede for rulers (e.g., 1 Timothy 2:1–2)? Does this phrase carry a spiritual significance regarding the monarch’s role, or is it mainly a formal civic expression? I’m looking for answers grounded in Anglican theological thought and liturgical practice, rather than purely historical or political explanations.

What is spiritual warfare ? And how is it different from malefic ("black") magic ? One Evangelical Christian sums it up with, *Prayer should not be spellcasting. God is not your djinni.*

This is perhaps a bit hard to express precisely, but hopefully you know what I mean when I say that in your head, you can think of certain concepts or ideas in quite a bit of detail without phrasing them in terms of actual words, inside your head. For example, if I’ve just woken up, I might think inside my head that I want to brush my teeth and take a shower, without actually thinking inside my head the sentence “I want to brush my teeth and take a shower”. The concept of wanting to go brush teeth and take a shower can almost be expressed in a single “feeling” before being put into words, even inside someone’s head. Suppose that someone is trying to pray to God, but that person is also quite bad with phrasing things. They want to pray to God and ask X, but they struggle to actually phrase what X is, either out loud, or even inside their head. They know for sure what X is as a “feeling”, in the same sense someone can coherently “feel” the desire “I want to brush my teeth and take a shower” without actually putting it into words. Can they pray for X by just asking something like, “God, please help me with this thing, Amen.”? I assume that they can, since as God is omnipotent, He knows what the person’s desire is. I know that this site is for Christians in general and perhaps views differ on this (I don’t know if they do) so if this is a “Catholics think A, Protestants think B” kind of thing, then that would be great to know. Apologies if this could be clearer - you may have guessed that I’m such a person who is bad with words.

The Hail Mary is [very often called a 'prayer'.](https://christianity.stackexchange.com/q/995/6071) Some Catholics like to distinguish between 'praying', which is only said to God, and 'asking' which is acceptable for the deceased saints. So is the Hail Mary a prayer (even though it's offered to Mary) or something else? Answers from any perspective which uses the Hail Mary would be welcome.

The practice of a saying a "Hail Mary" is often referred to in colloquial speech, sometimes as a way to caricaturize Catholics. References to the practice instantly conjure up images of Catholicism, priests, and confessionals. However, beyond these references with my Protestant background I don't actually know much about the practice. I don't even have the vocabulary to properly ask this question. What should a non-Catholic like myself understand about the practice? Where did it originate and what is the purpose? Do other traditions employ such a ritual? Is it fair to call them a ritual? **Edit:** If it's simply a prayer, what is the purpose of repeating it more than once? At least the pop-culture references often involve saying "so-many" Hail Mary's in the sense of more being somehow better.

I have counted over 200 prayers by believers (though not being thorough in Psalms) but find none addressed to anyone else in Heaven but God, or exhortations to do so. While support for this is attempted via appeals such as exhortations to pray for each other, and elders and angels offering incense before the climatic judgments on earth, and to tradition, yet I am looking for prayers in the Bible actually addressed, formally or implicitly, to created beings in Heaven, or instructions to do so like as "our Father who art in Heaven."

While researching for [this answer](https://christianity.stackexchange.com/questions/32544/how-does-the-bible-teach-us-to-direct-our-prayers/32588#32588) , I came across [this quesion](http://www.gotquestions.org/pray-Father-Son-Spirit.html) . In its answer it stated: > Roman Catholics are taught to pray to Mary and various saints. Such > prayers are not scriptural and are, in fact, an insult to our heavenly > Father. The question is, what is the Scriptural basis for Catholics praying to Mary and the various saints? Please note that [What is the basis for the solicitation of prayers from dead saints?](https://christianity.stackexchange.com/questions/767/what-is-the-basis-for-the-solicitation-of-prayers-from-dead-saints) is seeking **'how'** these prayers originated - and categorically states *'it does not intend to get answers why these prayers are acceptable'* - while this question is seeking the scriptural basis of these prayers, i.e. **'why'** are they acceptable from scripture? Please note that the acceptable answer will be one that does not just rattle off scriptural verses, but also demonstrates an understanding of the Catholic practice in light of scripture. The answer should also address: *'Roman Catholics are taught to pray **to** Mary and various saints.'*