Viewpoint: Prayer of Acceptance is Neglected Mode of Address to God

by M. Francis Mannion

In his most recent book, Nine Essential Things Iโ€™ve Learned About Life, ย Rabbi Harold S. Kushner (widely known for his bestseller, When Bad Things Happen to Good People)ย  devotes a chapter to the propositionย  โ€œGod does not send the problem; he send us the means to deal with the problem.โ€

This brought to mind the kind of prayer we often fail to pay adequate attention to: prayer of acceptance.

Prayer of petition is the type of prayer with which we are most familiar. This sort of prayer takes the form of asking God for something. In times of illness, stress, or loss, for instance, we ask God to intervene and change the situation.

This is, of course, a venerable type of prayer. It is found all through the Bible and the whole Christian tradition. We appeal to God to lend his almighty power to rectify difficult situations that we and those we love experience.

Yet often God does not seem to answer our prayers; and we can be left disappointed, with weakened faith, and with a nagging suspicion that prayers of petition generally donโ€™t work.

(It is a truism that God always answers prayers in one way or another, and that he works in mysterious ways. But that is for another column.)

Traditionally, Christian faith has encouraged people to offer prayers of abandonment when their petitions donโ€™t seem to work. This is a legitimate form of prayer, but it can leave people shrugging their shouldersโ€”spiritually speakingโ€”and expecting less from God.

I suggest that prayer of faithful acceptance, as Rabbi Kushner implies, needs to be recovered, especially in times of need. If, for instance, a family member or friend is dying, what kind of prayer is appropriate? Certainly, one may call out in prayer of petition for the recovery of the dying person.

But one can also have recourse to prayer of acceptance. In this kind of prayer, one accepts that the person may dieโ€”and that God sees the death of the loved one not finally as a tragedy, but full of joy. After all, God brings us through death to the glory of the resurrection.

We are inclined to think, for instance, that the sudden death of a young person is a tragedy. It is, from the human point of view. But from the divine viewpoint, the young person has entered into the joy of Godโ€™s providence. What glory the dead person now experiences!

Understandably, funerals have an air of sadness to them. But homilists and speakers at funerals often resort to sentimentality because that seems the only strategy available. Sometimes people lose faith; others resign themselves to a nagging sense of meaninglessness.

This is where prayer of acceptance comes in. We accept Godโ€™s wisdom; and we recognize that Godโ€™s providence is beyond our purview, but that it is more real than any loss we feel. In the Christian viewpoint, there is no such thing as tragedy (Tragic plots in drama or literature do not, by nature, have a happy ending; the Christian story always does).

God does not always directly answer our prayers of petition; he gives us instead the ability to accept what is happening with the surety that glory lies beyond the most terrible human experiences.

To paraphrase Rabbi Kushner, God does not always intervene to resolve ย terrible experiences; rather he gives the strength to live through them with profound faith in the indestructible glory of the kingdom of heaven.

Msgr. Mannion is pastor emeritus of St. Vincent de Paul Catholic Church in Salt Lake City. Reprinted by permission of Catholic News Agency.

Francis Mannion

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Comments

5 responses to “Viewpoint: Prayer of Acceptance is Neglected Mode of Address to God”

  1. Karl Liam Saur

    I imagine that a sub-species of this kind of prayer involves variations offering to join our wills to God’s for a given situation without much in the way of specific petition. It’s a form of prayer that responds to God’s invitation for each of us to join our God-given agency to the will of Providence. (A little fuller than “thy will be done”: it’s “I join my will to thy will for [X]” with a dimension of gratitude for being able and invited to do so – it’s not merely resigned or even just accepted.)

    There are many petitions where I can be specific with God, but then add “*but* thy will be done”, as it were. But there are situations I sometimes shrink from praying about because I am bereft of such specificity, and I try to remind myself that I am free to simply join my will to God’s by an act of prayer, and give up any pretense to playing God’s administrative officer….

    The older I get, the more I find myself resorting to this type of prayer.

  2. Jordan Zarembo

    The Holy Cross preface has much to teach us about what Catholicism believes about the cross of human existence. In the Tridentine liturgy this is the Passiontide and Holy Week preface, as well the preface for some feasts. In the reformed missal the Holy Cross preface is limited to the votive Mass of the Holy Cross. I have removed the invariable parts.

    […]qui salutem humani generis in ligno Crucis constituisti: ut, unde mors oriebatur, inde vita resurgeret: et, qui in ligno vincebat, in ligno quoque vinceretur: […]

    […] You have established the salvation of the human family on the wood of the Cross. Where death arose, there life arose again: he conquered on the wood of the Cross, and also was conquered by it […]

    At this moment I am struggling to believe. I do not know if as “moderns” some of us truly believe in the supernatural and liturgical. Rather, some perhaps participate in ritual with an implicit notion that all present is but myth. Here myth connotes the negative sense of liturgy as a fanciful narrative contrary to rationalism and empiricism, and not oral/written literature which establishes and girds societies.

    Back to the preface. The adoration of the Cross is not one-sided, but rather omnifaceted. Here only two valences are shown: the salvific act of Christ and the burden of human suffering that he endured. Could not in ligno quoque vinceretur also refer to our crosses, the burdens of our existence? If belief and liturgy can be minimized, then there is no need for vinceretur. But if indeed one is to wholeheartedly embrace that which can never be empirical, this preface instructs the great truth about suffering in our lives.

    I wish that this preface could again be used optionally for Palm Sunday to Good Friday inclusive as in the past.

    1. Jordan Zarembo

      @Jordan Zarembo:

      Jordan: “I wish that this preface could again be used optionally for Palm Sunday to Good Friday inclusive as in the past.

      This should read

      I wish that this preface could again be used optionally for Palm Sunday to Holy Thursday inclusive as in the past.“. Last I checked, the Presanctified Liturgy does not have a preface ๐Ÿ˜‰

      I do hope that readers of the previous post would not get the idea that I wish to disparage the “new” prefaces. Quite the contrary. One of the highlights of the reformed missal is the restoration of a breadth and depth of prefaces. The severe pruning of prefaces at Trent created certain oddities, such as the recitation of the Most Holy Trinity preface (the “green” preface) during Advent, as Advent did not have its own preface! This has been remedied for the better.

      However, the option to recite the Holy Cross preface on Holy Thursday, for example, would underscore that the sacrifice of the Mass is not only a re-presentation of the singular sacrifice of the Cross, but also symbolically a place to offer our own burdens. One might say that the preface for the institution of the Eucharist should focus squarely on the foundation of this liturgy, and so the revised preface does well. However, what is behind this sacrifice of the altar?

      1. John Kohanski

        @Jordan Zarembo:
        What prefaces are used if the Novus Ordo is said Monday – Wednesday in Holy Week?

      2. Jordan Zarembo

        @John Kohanski:

        Monday to Wednesday: Praefatio II de Passione Domini / “Preface II of the Passion of the Lord”

        […]cuius salutiferae passionis et gloriosae ressurectionis dies approprinquare noscuntur, quibus et de antiqui hostis superbia triumphatur, et nostrae redemptionis recolitur sacramentum[…]

        […] “the days are known to approach of salvation granting passion and glorious resurrection, through which the arrogance of the ancient enemy is conquered, and the sacrament of our salvation is recalled” […]

        I will stop here for some time. I’m rushing through the diss. so I can provide a bazillion-volume English translation of Augustinus. At least, through the translation process, I can confront my own mental imprisonment in the antiqui hostis superbia.


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