Day 332: Prayer Converts Our Heart (2025)

family as we journey together toward our heavenly home. This is day three hundred and thirty-two out of three sixty-five, and as always I'm using the Ascension Edition of the Catechism, which includes the Foundations of Baith Approach, but you can follow along with any recent version of the Catechism of the Catholic Church to mix it up a little bit. I'll let you know we're reading paragraphs twenty five eighty one to twenty five eighty nine.

To download your own catechism in a year reading plan, which you would actually already know which paragraphs are reading, you can go to Ascension Press.com slash CIY. You can also click follow or subscribe to Podcast app for daily updates and daily notifications because today.

is day three thirty two and yesterday. You know, we're we're into it. We're into the fourth pillar of the catechism now. And we talked about God's promise to Abraham and how Abraham responded in faith. Abraham's his own prayer of faith talked about Moses.

In his prayer of faith that as he got to know God and know the very heart of God, he became an intercessor and he had this intimacy with God. He was humble and he trusted the Lord. We talked about David a little bit, and David how he has the prayer of the king. He is in twenty five seventy-nine, he is

a king, a person, uh after God's own heart, the shepherd who prays for his people and prays in their name, and he has submission to God. So even this David, this David who has has done many wrong things in his life, so like all of us See, he still was a person after God's own heart because

He submitted to the will of God, he would praise God, he repented when he sinned, and he's a model of prayer for the people. And so we recognize this. Now today we're taking this next step and looking at Elijah. Not only Elijah, but also the prayer of the Psalms.

fourth pillar of the catechism, by highlighting Elijah and how the prophets called for a conversion of heart, how God wants our heart, and he we give him our heart in worship, of course, but also in prayer, in that one to one encounter with God. As well as we're gonna hear about the Psalms, which is known as the prayer of the assembly. And the Psalms are still so very important to the first time.

for us as Catholics. So we're gonna talk about the Psalms today and how they can help us, not just help us in our prayer, how they can be our prayer in so many ways. So let's take a moment and call upon our Heavenly Father as we pray in his name. We pray in the name of Jesus Christ.

We pray in the name of the Father and of the Son and of the Holy Spirit. Father in heaven, you are good, and your your deeds are good. You are to be glorified in every every moment, in every stage, every state in life. We give you praise and we ask that you please Teach us how to pray, because we do not know how to pray as we ought. Help us to pray like the prophets. Help us to give our full heart to you. Help us to live as we pray and to pray as we live.

Help us to allow your word to speak to us and to guide our prayer through the Psalm. And Lord God, in this moment we ask that you receive this time, receive this time of listening to the teaching of your church. Receive it as an act of prayer, receive it as an act of worship, receive it as a sacrifice of thanksgiving and of praise to you.

For your glory and for the salvation of your people. In Jesus' name we pray. Amen. In the name of the Father, and of the Son, and of the Holy Spirit, amen. Into state three thirty-two, we are reading paragraphs twenty-five eighty-one to twenty-five eighty-nine.

Elijah, the prophets and conversion of heart. For the people of God, the temple was to be the place of their education in prayer. Pilgrimages, feasts and sacrifices, the evening offering, the incense, and the bread of the presence, showbread, all these signs of the holiness and glory of God most high and most near, were appeals to and ways of prayer.

But ritualism often encouraged an excessively external worship. The people needed education and faith and conversion of heart. This was the mission of the prophets, both before and after the exile. Elijah is the father of the prophets, the generation of those who seek him, who seek the face of the God of Jacob in the Elijah's name, the Lord is my God, foretells the people's cry in response to his prayer on Mount Carmel.

Saint James refers to Elijah in order to encourage us to pray, saying, The prayer of the righteous is powerful and effective. After Elijah had learned mercy during his retreat at the Wadi Charith, He teaches the widow of Zarephath to believe in the word of God and confirms her faith by his urgent prayer. God brings the widow's child back to life.

The sacrifice on Mount Carmel is a decisive test for the faith of the people of God. In response to Elijah's plea, answer me, O Lord, answer me. The Lord's fire consumes the Holocaust at the time of the evening oblation. The Eastern Liturgies repeat Elijah's plea in the Eucharistic Epiclesis.

Finally, taking the desert road that leads to the place where the living and true God reveals himself to his people, Elijah, like Moses before him, hides in a cleft of the rock until the mysterious presence of God has passed by. But only on the mountain of the Transfiguration will Moses and Elijah behold the unveiled face of him whom they sought. The light of the knowledge of the glory of God shines in the face of Christ, crucified and risen.

In their one to one encounters with God, the prophets draw light and strength for their mission. Their prayer is not flight from this unfaithful world, but rather attentiveness to the word of God. At times their prayer is an argument or a complaint, but it is always an intercession that awaits and prepares for the intervention of the Savior God, the Lord of history.

The Psalms, the Prayer of the Assembly From the time of David to the coming of the Messiah, texts appearing in these sacred books show a deepening in prayer for oneself and in prayer for others. Thus the Psalms were gradually collected into five books of the Psalter or Praises, the masterwork of prayer in the Old Testament. The Psalms both nourished and expressed the prayer of the people of God gathered during the great feasts at Jerusalem and each Sabbath in the synagogues.

Their prayer is inseparably personal and communal. It concerns both those who are praying and all men. The Psalms arose from the communities of the Holy Land and the Diaspora, but embrace all creation. Their prayer recalls the saving events of the past, yet extends into the future, even to the end of history. It commemorates the promises God has already kept, and awaits the Messiah who will fulfill them definitively.

Prayed by Christ and fulfilled in him, the Psalms remain essential to the prayer of the Church. The Psalter is the book in which the Word of God becomes man's prayer. In other books of the Old Testament, the words proclaim God's works and bring to light the mystery they contain.

The words of the Psalmist, sung for God, both express and acclaim the Lord's saving works. The same spirit inspires both God's work and man's response. Christ will unite the two. In him, the Psalms continue to teach us how to pray. The Psalter's many forms of prayer take shape both in the liturgy of the temple and in the human heart.

Whether hymns or prayers of lamentation or thanksgiving, whether individual or communal, whether royal chants, songs of pilgrimage or wisdom meditations, The Psalms are a mirror of God's marvelous deeds in the history of his people, as well as reflections of the human experiences of the Psalmist. Though a given psalm may reflect an event of the past, it still possesses such direct simplicity that it can be prayed in truth by men of all times and conditions.

Certain constant characteristics appear throughout the Psalms, simplicity and spontaneity of prayer, the desire for God Himself through and with all that is good in his creation. The distraught situation of the believer who, in his preferential love for the Lord, is exposed to a host of enemies and temptations, but who waits upon what the faithful God will do, in the certitude of his love and in submission to his will.

The prayer of the Psalms is always sustained by praise. That is why the title of this collection, as handed down to us, is so fitting: the Praises. Collected for the assembly's worship, the Psalter both sounds the call to prayer and sings the response to that call Hallelujah, hallelujah, praise the Lord. As St. Ambrose wrote What is more pleasing than a psalm? David expresses it well. Praise the Lord, for a psalm is good. Let there be praise of our God with gladness and grace.

Yes, a psalm is a blessing on the lips of the people, praise of God, the assembly's homage, a general acclamation, a word that speaks for all, the voice of the church, a confession of faith in song.

There we have it, paragraphs twenty five eighty one to twenty five eighty nine. We first go back to the prophets. This is just remarkable. Well, here's one thing you probably already know, but let's

cover this again. Paragraph twenty five eighty one. It says very, very clearly, the first lines, For the people of God, the temple was to be the place of their education and prayer. So remember that the place of worship is going to be the temple. That's the only place you can offer sacrifice at a certain point in the covenant.

And so that's going to be the place of their education and prayer. That's where they're going to learn how to pray through their pilgrimages, feasts, sacrifices, the evening offering, the incense, the bread of the presence, all those it says here, all these signs of the holiness and glory of God the most high and most near.

were appeals to and ways of prayer. Now, this is so important for us because as Catholics, we recognize that the Mass, right, even the Catholic Church there with the altar, the altar of sacrifice, with our incense, with the not the bread of the presence, but the actual true

truly substantial real presence of Jesus Christ in the Eucharist, the fulfillment of the bread of the presence, we go into our prayer as well. And the God most high is also the God most near for every one of us. This line in paragraph twenty five eighty one is Remarkable. And it just highlights the fact that for the people of God, the temple was that place of their education and prayer. That's where they learned how to pray here for us.

The people of the New Covenant Those churches that we go to every day or every Sunday. That's where we learn how to pray. God most high and God most near. Those are appeals to prayer. But here's the problem. The problem then is the same problem now. It says, but ritualism often encouraged an excessively external worship. How many times have you heard someone say that I just I feel you know, I go to mass, but I feel like I'm just going through the motion?

Yes. And so here is the catechism that says, Yep, but we know that that happens. In fact, the prophets knew that that happened as well. In the old covenant, they would go to the temple and they would say, Yeah, this is the temple of the Lord. But ritualism, those rituals often encourage an excessively external worship. If I can keep God over there, then I don't have to bring him inside my heart. That's why it's always on to say here, the people needed education in faith and conversion of heart.

That was the mission of the prophets, both before and after the exile. And here that's the mission right now, obviously, right? That is the call for every single one of us. That call to, yes, we have to worship God externally because he's commanded us to. Obviously, we have to do this. But it can't remain external. It it's but meant to come from our heart. It's meant to actually change our heart and then come from our heart, right? So we we realize this. There are two ways of looking at One is

That if you have this metanoia, right? Metanoia is conversion of thought, conversion of your mind, and that which is great. We all need that. Or thinking with a new mind. St. Paul invites us to do that, encourages, and commands us to do that. We Christ calls us to repentance, that metanoia, that change of how we think and how we think.

changes how we act a lot of times. And so now that I know, okay, God is good and God is just, God is merciful, I have to strive to be good and just and merciful, just on a on a basic level at the same time. We also realize, you know, a lot of I came across some, I guess, re more recent studies that show, demonstrate. But oftentimes, belief can follow behavior as well.

And so God calls his people to worship. He calls his people to prayer. And if it's external at first, I would say that God is okay with that. If it's an external prayer at first, God's okay with that. Why? Because belief can also follow behavior. that we recognize i mean

Think about in in terms like this. This is what the studies were talking about when it comes to like say exercise. I don't want to exercise, but okay, get out the door and start to exercise. And then you want to. So you have your behavior. You've decided this is the behavior that is good. This is the behavior that's required of me or the behavior that I'm going to choose.

And by doing that and by choosing that again and again, it changes our beliefs. It changes us to into the people kind of people who who now I think, Okay, I'm going to eat healthy, I'm going to run, I'm going to get up on time, I'm going to go to work, those kinds of things. And something similar is true when it comes to prayer. Is that God invites us into prayer, He invites us into worship? And whether we feel like it or not, to go, yeah, you can feel like, I'm just it's on the surface.

Just going through the motions. Well, you could or you could say, I'm gonna actually allow these motions to do what they're supposed to do. Not only they they give God glory, I'm going to allow these motions to actually pierce my heart, allow them to get past the surface. And go to the death. The mistake many people make is we think, Oh, I'm just going through the motions. I don't I don't really feel it. And so we stopped so we stopped the motions.

But that makes no sense. I mean, literally, it it it truly, if these motions are actually powerful, if they're efficacious, right? If prayer means something, if worship is something. Then we do it whether we feel it or not. Amen. Amen, people. Just like, you know, you take your vitamins every day. Why?

Not because when you take your vitamins you f you feel like Popeye all of a sudden and like I mean that's literally how I thought of them as a kid. Like I took my Flintstone vitamins and yaba da doo, here we go. It's like now I'm Or or or Popeye vitam you know shaped vitamins where it's like, yeah, or like I'm gonna eat some spinach and I can just now pick up a truck.

I I can I thought that was how mm well I didn't think that's how it worked because I took a vitamin once and it didn't work that way. So I I I can learn at some point. But I wanted it to work that way, right? I wanted it to work where you take your vitamin and you're automatically healthier. We recognize that it's over the course of time that this actually does change us.

Something similar is true when it comes to prayer. I might not feel it at this moment, but I realize that over time something is changing, even if I'm only going through the motions. Going through the motion of taking a pill, going through the motion of going for a walk, going through the motion of showing up to mass and worshiping, or entering into prayer and praying.

That is meant to touch our hearts. And so the prophets here, as it says in this section, especially Elijah, the father of the prophets, what he's calling people to do is he's calling people back to life. He's calling people to actually Conform their hearts to their outward selves, right? To conform their inner man to their outer man, to conform the depths of them to the surface.

We have these stories here in twenty five eighty three, Elijah learning the mercy of God at the Wadi Charath, and he teaches the widow Azaraph to believe in the word of God. Incredible, brings her son back to life. Remember that sacrifice on Mount Carmel, where ye have the prophets of Baal versus the true and living God? And Elijah has this prayer, answer me, O Lord, answer me. Incredible. And God answers with fire. And that desert road that leads to the place where

Elijah's on the mountain, and he he God passes by. Remember, he passes by in this still small voice. And when Elijah hears that still small voice he hides his face in the cleft of the rock until the mysterious presence of God has passed by.

So he's been in God's presence, but it says here in paragraph twenty five eighty three it says, but only on the mountain of transfiguration, right, in the New Testament, with Jesus, only on the mountain of the transfiguration will Moses and Elijah behold the unveiled face of him who they sought.

It's just incredible to realize that yeah, w during his lifetime on earth, Elijah did not see the face of God, even though he was close to God, you know, God most high and most near. But it wasn't until the transfiguration on Mount Tabor, right? Where there's Moses and Elijah, and here is Jesus completely transfigured, in the glory of God shining.

Through the face of Jesus upon the face of Moses and Elijah. Incredible. Paragraph twenty five eighty four says in their one on one encounters with God, the prophets draw light and strength for their mission. Again, we're called to the same thing. Remember, you're baptized as priest, prophet, king.

So in their one on ones encounters with God, the prophets draw light and strength for their mission. God has given you a mission. He has anointed you a kingdom priest. He has anointed you a member of the kingdom, a royal family, a beloved son or daughter of the Father He has anointed you a prophet. Therefore, in order to live out your mission and my mission, we have to have these one on one encounters with God. We have to have prayer. And I love how it's specified here.

Their prayer is not flight from this unfaithful world, but rather attentiveness to the Word of God. This is so important for all of us. That prayer is not running away from the world. Prayer is not running away from one's responsibilities.

It is instead attentiveness to God's word. I'm listening to God's word so as to receive direction from the Lord or receive strength and support from the Lord to receive insight and wisdom from the Lord. Even just simply to have closeness and intimacy with the Lord. The last lines of paragraph twenty five eighty four highlight says at times their prayer is an argument or a complaint.

And that's true. Remember we talked about this. Our prayer has to be honest. Our prayer has to be honest. The prophets knew they could trust God, and so their prayer was honest. At time it's an argument or complaint, but always an intercession that awaits and prepares for the intervention of the Savior God, the Lord of history. So even if they're complaining to God, they're complaining to God because they believe that He hears.

Even if they're arguing with God, they're arguing with God because they know, they believe that he cares. That he's near the And that is so important for all of us in our prayer. Now, the psalms today is so important. We're gonna talk about the psalms as we continue. Yet tomorrow we have a little nugget day, so we'll talk a little bit more about the psalms. But today, let's suffice it to say. That the Psalms have become the prayer of the church. Psalms are the prayer of the church.

As often as we pray the Psalms, we are praying in God's very word, which is just remarkable. So whenever you hear the psalm sung at Mass or you go to the book of Psalms or maybe pray liturgy of the hours, just so important. Because what we're doing is when we're praying, we're uniting our heart.

And so we'll talk more about that tomorrow on Nugget Day. But today, I want to let you know this. I'm praying for you. Please pray for me. My name is Father Mike. I cannot wait to see you tomorrow. God bless.