Readings:
• Sir 35:12-14, 16-18
• Psa 34:2-3, 17-18, 19, 23
• 2 Tim 4:6-8, 16-18
• Lk 18:9-14
Prayer is one of those mysterious actions that everyone knows about—how many people can honestly say they’ve never uttered a prayer?—but is strangely elusive when it comes to being defined. There are so many aspects of prayer, both external and internal, that the heart of prayer is often best glimpsed through indirect means, such as parables.
The parable of the Pharisee and the tax collector is about prayer, and it certainly reveals something vital about it. But it is also about place and purpose; in fact, we see that prayer is very much about place and purpose. What do I mean? This parable, St. Luke writes, was addressed by Jesus “to those who were convinced of their own righteousness and despised everyone else.” Put another way, the parable was meant for listeners in a specific place—not externally, but within their souls. Those listeners had placed themselves in a position of equality with God and superiority over other people. They existed, then, in a place called Pride.
A second place is mentioned in the parable, along with an explanation of purpose: “Two people went up to the temple area to pray…” As Joseph Dillersberger notes in his commentary, “when both went up into the Temple, they both went up to meet the decision as to their fate, for one then went down justified, the other not.” Going up to the Temple to pray was ultimately about salvation. And it should not escape our notice that at the end of this same chapter, Jesus tells the Twelve, in private, “Behold, we are going up to Jerusalem and everything written by the prophets about the Son of Man will be fulfilled…” (Lk 18:31). Jesus’ own journey up to Jerusalem and the temple was, of course, all about salvation—the justification of those who would hear and accept the gospel (cf. Lk 19:45, 47; 20:1; 21:5ff, etc.).
The Pharisee approached prayer as a duty, and not even a duty oriented truly toward God, for after he “took up his position” he “spoke this prayer to himself.” To himself! He was not even praying to God and asking for justification, but was talking to himself while justifying himself before God. Sadly, this is a temptation for all of us, for the line between true prayer and pious preening can at times be quite thin.
Part of the shock of this parable is that many of those listening to Jesus were not bothered at all by his depiction of the Pharisee. On the contrary, the Pharisee’s fasting and tithing, which required real and substantial effort, would have been reckoned exemplary in every way. Why, the Pharisee was simply doing what was expected of him, and in a good way! That being the case, Jesus’ criticism was likely startling to many listeners.
Another surprise is the positive depiction of the tax collector, who represented a group of men widely reviled for being corrupt, greedy, and on the side of the hated Roman empire. But the tax collector was in a different place—both externally and inwardly—than was the Pharisee. He “stood off at a distance and would not even raise his eyes to heaven but beat his breast and prayed…” And his prayer had just one solitary purpose: to admit that he was a sinner and to cry out for mercy.
Thus, a third place is mentioned, the place of each man before God. “I tell you,” said Jesus, “the latter went home justified, not the former; for whoever exalts himself will be humbled, and the one who humbles himself will be exalted.” The great danger of pride is that it keeps us from admitting that we are dust and to dust we shall return. Without humility, we cannot admit our desperate need to be saved by Christ, to be in Christ, to live through Christ. The tax collector, however, humbly echoes the Psalmist: “My sacrifice, God, is a broken spirit; God, do not spurn a broken, humbled heart” (Ps 51:19).
(This essay originally appeared, in slightly different form, in the October 16, 2013, edition of Our Sunday Visitor newspaper.)
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This is one of my favorite parables. The other being the Prodigal Son. This was a very nice overview of the subject if prayer and its too bad we almost never hear such clarity and directness from the pulpit.
“the line between true prayer and pious preening can at times be quite thin.” Guilty as charged. Thank you for the painful reminder. God help us.
“After he took up his position he spoke this prayer to himself” (Carl Olson). This highly suggestive declaration by Christ speaks to an issue I’ve often ruminated, self idolatry. Olson accentuates that dynamic in his own following sentence, “To himself!”.
That disparity of true worship is frequent I would say to all of us; in that we tend to find our comfort level with Christ satisfying ourselves, rather than the discomfort. By suggesting omission of satisfaction, I refer to that feature of humility which doesn’t castigate [vilify] others for their manifest want of spiritual comportment, religious views that clash with our vision, let us say here [on the internet] especially relating to true liturgical worship, or our personal interpretations of the faith. Secondly, and most significant, is the discomfort. It’s an irrefutable truth that true worship is always consistent with the charisma of charity towards those in spiritual, physical need.
Some back and forth is clearly expected and necessary in public forums, though it’s best not to end in adamant rejection of the person [there is of course the troll who may give us no choice] rather than the disputed idea. Love of Christ is proved when we regularly, actively tend to those in want, and, or we offer prayer, sacrifice for them.
Now that I’ve offered my sermon [after all I’m a priest, although I initially thought of less committed reflections] I’m obliged to live what I preach.
I would add also, with closeness to Christ in silent prayer our sensitivities regarding salvation increase, as to the immensity of eternal happiness, or eternal affliction. With that we’re motivated by grace to intercede for the salvation of others. At least I can speak that as a priest. Although I’m confident that laity, disposed to consistent prayer and spiritual intimacy with Christ also receive that intercessory charisma.
Thank you.
Our guest-priest said today: The Pharisee obeyed all the commandments and fasted and gave alms, but he presumed he could buy God and heaven. Mercy, grace and heaven is a gift from God. To receive the gift we have to be humble, admit our sinfulness and ask for mercy. How many go to adoration just to ask for favors but are not seeking to meet the real existential presence of God, nor willing to give your own self over to him for intimacy.
Well said.
A silent prayer for the destitute, the ones who don’t know God, the outcasts and whom ever God puts upon our hearts is a blessing. Our prayers for a person may be the first time anyone ever prayed for them. We may not be able to help everyone with money or time, but a silent prayer in passing doesn’t go amiss.
The object of prayer ought to be to meet with God. (Cf. “Tent of Meeting.”) When Christ died on the Cross, the veil of the temple (actually “naos” means “sanctuary”) was rent from top to bottom. As one Study Bible explains, it now had become possible for everyone to stand in the presence of God.
In his book, CROSSING THE THRESHOLD OF HOPE, Saint John Paul II wrote in the chapter “Praying: How and Why,” that “prayer begins with God.” He further adds that, “Man achieves the fullness of prayer not when he expresses himself, but when he lets God be most fully present in prayer. The history of mystical prayer in the East and West attests to this. . . .”
In the following chapter, “How Does the Pope Pray?” John Paul II writes that “Prayer is a search for God, but it is also a revelation of God. . . . Through prayer God reveals Himself above all as Mercy — that is, Love that goes out to those who are suffering. . . .”
In The Acts of the Apostles (cf. verses 22,43) we see that the presence of the Living Spirit of God was revealed by Christ and the Apostles through signs. We ought to imitate those actions, shown forth in the name of the Holy Spirit, in order to bring to the deceived of this world knowledge of the undeniable presence of God.