Distractions at
Prayer
Prayer demands a
certain amount of external quietness
and detachment. A noisy environment is a hindrance to prayer. The internal condition for prayer is
characterised by attention, reverence,
trust, and perseverance.
External attention is secured by the avoidance of disturbing
activities that block the mind’s positive application to the meaning of the text or
formula or to the divine truth or even the divine presence. Such internal
attention should preferably be actual, that is to say, it should aim at
factual, on- the-spot attention to the content of prayer or God’s presence.
However, it is sufficient to have a virtual
attention, i.e. a persistent intention to pray despite momentary, involuntary
distractions. For vocal prayer it is sufficient that attention is directed
towards God in a general way, as it is generally not possible to attend to the
meaning of every word we say. True devotion and the intention to pray are not
destroyed by involuntary distractions.
Besides, the state of external composure and the continued recitation of prayer
formulas are apt to lead the mind back to conversing with God. In themselves,
involuntary distractions are not sinful. Sinful are voluntary or deliberate
distractions or they are at least an imperfection. Being voluntary, they cut
into the intention to pray and thereby imply irreverence to God. A deliberately
induced distraction or fantasy can well be gravely sinful if it leads to a
mistake in confecting a sacrament, since the latter can thereby be exposed to
invalidity. We
are distracted because we are still attached to created things and to
accustomed images, or the mind is preoccupied with even legitimate concerns.
The problem of distractions at
prayer is a perennial one. The radical cure is self-denial and a deeper
attachment to Jesus Christ. One can also transform distractions to the good.
Distractions are irritating and ubiquitous insects that one can apparently do
nothing about. However, we can not only render distractions harmless but also
possibly make them useful matter for prayer!
For example, the thought of hurts suffered from people can make one
recall the sarcasm and venomous remarks of the Pharisees and lead him to noble
and benign motivations. Pleasant distractions would make one think of something
joyful in the life of Jesus and how he wants us to be happy with a joy complete
(cf. 1 Jn 1, 4). Present worries and future anxieties need not weigh down a person
who can refer these to the carrying of the Cross or to Christ weeping for his
people. The agony of Gethsemane, the scourging and the cross can replace the
oppressive memory of past sins. The Gethsemane sadness can be lit up by the hopeful dawn of Easter,
while the spirit-draining weight of discouragement can send one marching to
Emmaus and to the joyous recognition at the breaking of bread. Like insects,
distractions are God’s creatures. “Everything God created is good; nothing is
to be rejected when it is received with thanksgiving, for it is made holy by
God’s word and by prayer” (1 Tim 4, 4). “Welcoming these uninvited visitors and
joining hands with them in prayer, readily including these trifling items of
our life (those especially we view as unimportant) will enable us to integrate
in Christ everything that is genuinely human. His light will fall on hidden
corners of our life, we’ll muster greater strength for our daily struggles;
even humdrum occupations, dispositions of all sorts will become the incarnating
matter of our life of grace. Christ will share in all our feelings, will be
present at our games, will accompany us on picnics; he will be at our side when
working, playing, resting; with us he will be thinking of the friends we fondly
love, and he will share our dread of persons whom we would not meet” (Gasper M.
Koelman, Sparks,Pune 1976 p. 110).
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