Lent:Why the Christian Must Deny Himself [Part 2]

Lent: Why the Christian Must Deny Himself [cont'd]
Brother Austin G. Murphy, O.S.B.

The full article may be found on the website of Ignatius Insight http://www.ignatiusinsight.com/features2005/murphy_denyhimself1_feb05.asp

Obstacles To Grace

So, it is not wrong, in itself, to seek tasty, enjoyable food: but still a person should not do so. For when a person seeks the enjoyment of eating, his action is tainted with inclinations to sloth, complacency, and self-love. That is, his motives are mixed. For when he seeks the joys of food, selfish inclinations are at work in his heart along with whatever good motives there might be. Now, if a person only looks at the external act of eating or the objective value of enjoying food, he will not see this. But, if he honestly looks into the heart, he will see that sloth, complacency, and self-love are present in the desire for the joys of eating. Having such mixed motives is simply part of our imperfect condition in this world.

These selfish inclinations in a person's heart, which are present when he seeks the enjoyment of eating, are the sort of things that hinder a person's growth in holiness and virtue. To grow in holiness and virtue every person needs God's help–we know that a person cannot do it on his own. As Christ says, "Apart from me you can do nothing." Hence, the help of God's grace is needed to grow in virtue and to live a life of continual conversion. Yet the presence of these inclinations to sloth, complacency, and self-love get in the way of a person's reception of God's grace. They are obstacles to receiving more grace.

Therefore, the Christian, who is dedicated to conversion, must remove these obstacles from his heart, so that he may receive more grace and become a better follower of Christ. A person should not expect God to force his grace on him without his consent. As we know, God chooses to work with a person's cooperation. And, so, he is obliged to work with God to remove these inclinations from his heart as much as possible.

This is done by fasting. For fasting, by checking a person's desires for what is not necessary, teaches him to seek what is sufficient when he eats. When he fasts, he does not seek the enjoyment of food, but is simply seeking what he needs to eat and drink. And since he is no longer pursuing the joys of food, the self-centered inclinations that accompany this pursuit are not allowed a chance to spring up in his heart. A person gives up things he enjoys because in so doing he denies inclinations such as sloth, complacency, and self-love a chance to be active in his heart.

Purifying The Heart

This is why it is better to fast. Fasting removes these obstacles so that being more receptive to God's grace, a person will grow in holiness and virtue. The self-centered inclinations that accompany pleasure-seeking are not directed towards God–therefore, they do not lead the heart to God but away from him. Their presence in the heart creates a divided heart–a heart, which does not completely look to God for its needs. As St. Augustine teaches, a divided heart is an impure heart.

Purifying the heart, then, will involve denying oneself the pursuits of pleasures in things like food and drink. For thus a person protects his heart from the self-centered inclinations that are bound to coexist with these pursuits.

This provides one answer to the question, "Why must we fast?" (and, by extension, to the question, "Why should one practice self-denial?"). Since, by fasting, a person no longer seeks after the joys of food and drink, the heart is set free to focus more completely on God. By turning away from his concerns for the pleasures of eating, he can turn more wholeheartedly to God. And this, we know is what continual conversion is all about.

By fasting, then, a person turns to God more intently. This is reflected in God's words spoken through the Prophet Joel: "Return to me with all your heart, with fasting, with weeping, and with mourning." Naturally, a person is reluctant to give up through fasting things he enjoys–but by doing so he turns his attention to God and waits for him. He places his trust in him that he will give him the joy he needs–joys "greater than when grain and wine abound." But he has to trust and be willing to persevere through the dry times that will accompany fasting. If he puts his hope in God, however, the Scriptures assure him that he will not be disappointed.

For the sake of his ongoing conversion, then, the Christian must fast. But we might add another, better reason for fasting. Not only does fasting benefit a person's own individual spiritual progress, it also benefits his neighbor.

It is commonly pointed out that fasting can help others by allowing those who fast to increase their almsgiving with the money saved from eating less. But the benefit referred to here is of a different sort. It is due to our being connected with each other through prayer, so that a person's offering of prayer can help others. Now, prayers for others are more effective the more united the person praying is to Christ, since Christ is the source of the benefits gained through prayer. So the more converted a person becomes to the Lord, the more effective his prayers for others: "The prayer of a righteous man has great power in its effects." And since fasting aids a person's continual conversion, it strengthens his prayers so that they benefit others more. In this way, he can help his neighbor through fasting.

Moreover, this service to his neighbor through fasting is an imitation of Christ. He offered himself on the Cross for others. A person too, in union with Christ, offers himself through the sacrifice of fasting. In fasting, he has the opportunity to join Christ in offering himself for the sake of others. Thus, even if a person's heart were pure and always free from selfish inclinations–as was Christ's–he should still fast–as did Christ. Through Christ he has the chance of helping others through voluntary acts of self-denial. Christian love is, indeed, eager for such chances to serve others.

So, in a very real way that is clearly visible to the eyes of faith, the Christian must fast out of love of neighbor. He is commanded by Jesus to live in his love. This love is the love that compels a person "to lay down his life for his friends." That is, it is the love that compels him to sacrifice his own preferences and desires on behalf of others. And this is what each person is invited to do through fasting– to give up things he enjoys for the benefit of others. And, as we are told, "there is no greater love than this."

There are good reasons then, why a person must practice fasting and develop disciplined eating habits. Fasting and, by extension, self-denial are important for a person's continual conversion as well as for others who need our prayers. So, the Christian should regularly ask himself, "What do I really need? What can I do without?" and consider the advantages of denying himself even things that are not necessarily bad.

A better understanding of the virtue of denying oneself would undoubtedly benefit our society, where one is taught only how to say, "yes" to what one wants and desires. The practice of self-denial provides a humble yet profound way of giving oneself to God and others out of love, thus breaking the tendency to self-absorption. For, as we have said, self-denial is necessary for helping bring about ongoing conversion, which is sought out of love of God: and one restrains oneself and sacrifices one's desires out of love of neighbor. Love, then–real liberating, sacrificial love–is behind voluntary self-denial.

For part one, go to: http://heraldsgospelsinengland.blogspot.com/2011/03/lent-why-christian-must-deny-himself.html

Brother Austin G. Murphy, O.S.B., is a member of St. Procopius Abbey in Lisle, Ill. He was born in Huntington, L.I., and grew up in Suffern, N.Y. In December of 1995 he received his B.A. in Economics from the University of Chicago. While in formation and preparation to take solemn vows at St. Procopius Abbey, he teaches high school mathematics at the abbey’s high school, Benet Academy.

Lent: Why the Christian Must Deny Himself [Part 1]

Lent: Why the Christian Must Deny Himself
Brother Austin G. Murphy, O.S.B.

This article may be found on the website of Ignatius Insight http://www.ignatiusinsight.com/features2005/murphy_denyhimself1_feb05.asp

We still ask ourselves as Ash Wednesday approaches, "What am I doing for Lent? What am I giving up for Lent?" We can be grateful that the customs of giving up something for Lent and abstaining from meat on Fridays during Lent have survived in our secular society. But, unfortunately, it is doubtful that many practice them with understanding. Many perform them in good faith and with a vague sense of their value, and this is commendable. But if these acts of self-denial were better understood, they could be practiced with greater profit. Otherwise, they run the risk of falling out of use.

A greater understanding of the practice of self-denial would naturally benefit those who customarily exercise it during Lent. Better comprehension of self-denial would also positively affect the way Christians live throughout the year. The importance of self-denial can be seen if we look specifically at fasting and use it as an example of self-denial in general. Indeed, fasting, for those who can practice it, is a crucial part of voluntary self-denial.

But since we live in a consumerist society, where self-indulgence rather than self-denial is the rule, any suggestion to fast will sound strange to many ears. It is bound to arouse the questions: Why is fasting important? Why must a Christian practice it? Using these questions as a framework, we can construct one explanation, among many possible ones, of the importance of self-denial.

To answer the question "Why must the Christian fast?" we should first note that fasting, in itself, is neither good nor bad, but is morally neutral. But fasting is good insofar as it achieves a good end. Its value lies in it being an effective means for attaining greater virtue. And because it is a means for gaining virtue– and every Christian ought to be striving to grow in virtue–there is good reason to fast.

Some people point out that fasting is not the most important thing and, therefore, they do not need to worry about it. Such reasoning displays a misunderstanding of our situation. But, since the excuse is common enough, some comments to refute it are worthwhile.

Doing Small Things Well

First, while it is true that fasting is not the most important thing in the world, this does not make fasting irrelevant or unimportant. There are, certainly, more urgent things to abstain from than food or drink, such as maliciousness, backbiting, grumbling, etc. But a person is mistaken to conclude that he therefore does not need to fast. He should not believe that he can ignore fasting and instead abstain in more important matters. Rather, fasting and avoiding those other vices go hand in hand. Fasting must accompany efforts to abstain in greater matters. For one thing, fasting teaches a person how to abstain in the first place.

Moreover, it is presumptuous for a person to try to practice the greater virtues without first paying attention to the smaller ones. As Our Lord says, "He who is faithful in a very little is faithful also in much" and so can be trusted with greater things. Therefore, if a person wants to be able to abstain in greater matters he must not neglect to abstain in smaller matters, such as through fasting.

Finally, there is a subtle form of pride present in the person who says that because something is not very important, he does not need to do it. Whoever makes such a claim implies that he does only important things. But the average person is rarely called to do very important things. Accordingly, each person is more likely to be judged on how he did the little, everyday things. Even when, rarely, a person is called to do a great work, how often does he fall short? All the more reason, then, for a person to make sure that he at least does the small things well. Furthermore, if he truly loves the Lord, he will gladly do anything–big or small–for him. So, in the end, saying that fasting is not the most important thing is not a good excuse for avoiding it.

What, then, is the reason for fasting? To answer this let us first clarify what fasting entails. It involves more than the occasional fast, such as on Good Friday. To be effective, fasting requires disciplined eating habits all the time. There are certainly days when a person should make a greater effort at abstaining from food and drink. These are what we usually consider days of fasting and they must be practiced regularly. But, still, there are never days when a person is allowed to abandon all restraint. A person must always practice some restraint over his appetites or those periodic days of fasting arc valueless. Always keeping a check on his desires, a person develops good habits, which foster constancy in his interior life. So, in addition to practicing days of fasting on a regular basis, a person should continuously restrain his desires, such as those that incline him to eat too much, to be too concerned with what he eats, or to eat too often.

We might, then speak of the discipline of fasting in order to avoid the impression that fasting is sporadic. The operative principle behind the discipline of fasting is simple: to limit yourself to only what is necessary for your physical and psychological health–no more, no less. St. Augustine puts it concisely when he teaches: "As far as your health allows, keep your bodily appetites in check by fasting and abstinence from food and drink." So, fasting is meant only to keep a person's unnecessary wants in check. A person is not– nor is he permitted–to deny himself what is necessary for his health. The discipline of fasting instead asks a person to check his desires for what is superfluous and not necessary.

Realizing True Well-being

Consequently, fasting should not threaten a person's health. And there is no foundation for believing that fasting is somehow motivated by anti-body sentiments. Fasting actually does good for the body by helping it realize its well-being. The body needs to be in conformity with the spirit and this requires such disciplines as fasting. In this way, the body is like a child. Children would never realize their true well-being if their parents never told them "no," but gave in to every one of their desires. In the same way, if a person never says "no" to his bodily desires, his body will never realize its true well-being. That is, the body needs such discipline to be brought into conformity with the spirit. For otherwise, it cannot share in the spiritual blessings of Christ.

This makes perfect sense when we consider that the human person is not just a soul, but is matter as well. A person’s body, too, is to be renewed in Christ. Fasting is one way that a person brings about a harmony between body and soul, so that being made whole he can be one with Christ.

The Christian belief that the body is intimately united to the soul should also make a person suspicious of the opinion that fasting is merely external. External acts stem from the desires of the heart within, as Our Lord says in the Gospel. So, a person's external acts are linked to his interior desires. The external act of abstaining from food and drink, therefore, clearly affects a person internally. It does not permit his desires within to reach fulfillment. Thus fasting has the ability to keep interior desires in check, which is important for improving a person's interior life.

It is true, of course, that a person should be more vigilant over his interior life than over his external actions. He must be attentive to interior motives, desires, intentions, to make sure that his fasting is affecting his interior life as it ought–and not giving rise to pride, anger, or impatience.

In fact, only by considering the interior self, and how fasting can affect it, does one see the high value of fasting. If someone looks only at the external act of eating, and does not consider the underlying internal desires of the heart, then the value of fasting cannot be seen. For, clearly, there is nothing wrong with the very act of eating. Nor do the enjoyments of food and the pleasures of eating, as such, harm a person. The joys and comforts of eating are good. Like all created goods, they testify to the goodness of God, who made them. Therefore, the enjoyment of eating and drinking manifests the goodness of God. A person ought to see God's goodness in the joys of these things, and give God thanks for them. The enjoyment of food can then actually help lift the mind and heart to God.

But by lifting a person's gaze to God, created goods point beyond themselves, to greater joys. Consequently, he who truly enjoys God's goodness in created things, such as food and drink, will not remain attached to them. Rather, he will go beyond them, readily giving them up, in order to enjoy the higher things, which St. Paul says we must seek.

Seek What Is Better

This might lead some to ask: If the enjoyment of eating does me no harm, and can in fact manifest God's goodness, why sacrifice this joy by fasting? That is, why check my unnecessary desires for what is enjoyable? After all, there is nothing wrong with enjoying food. Why, then, if I enjoy having a snack, or eating fine foods, sacrifice these things? Again, they are not bad or sinful.

The answer is: Because it is better. Having a tasty meal prepared just to my liking is good, but it is better to sacrifice such things. Showing why it is better to fast than to neglect fasting will provide the reason why a Christian is expected to fast.

A Christian must be seeking what is better, and not merely trying to avoid what is bad. This is the only way to live a life of continual conversion, to which we are committed by baptism. The Christian must face decisions with the question: "What is the better thing for me to do?" He must not, when he has a decision to make, approach what he is inclined to do with the justification: "Well, there is nothing wrong with doing it." If that is his approach, then he is not genuinely seeking improvement in his life. Spiritual progress becomes impossible.

Ongoing conversion, to which, again, the Christian must be dedicated, involves going from good to better. This conversion is unreachable for him who in his life refuses to give up the lesser goods in order to attain greater goods. Due to fallen human nature, every person is prone to be complacent. Each of us is reluctant to change his ways. But clearly, if a person has not yet reached perfection, there are certainly greater goods for him to realize. Fasting, in many ways, is simply the choice to give up lesser goods for greater ones, to abstain from the joys of food and drink in order to attain greater joys from God. It seeks for more. If a person ever stops seeking for more, then he has stopped seeking God.

Why is it better to fast than not to fast? Again, we said that the enjoyment of food and drink is good. Enjoying food is not the problem. Fasting does not tell a person not to enjoy eating–I think this is impossible–as much as it says not to seek the enjoyment of eating. A person may take the joys of food as they come, and be grateful for them: but he should not pursue such joys.

True, there are legitimate occasions, such as when entertaining guests, where especially enjoyable foods are procured. But this is done for the sake of hospitality and for lifting up the heart and mind to God in thanksgiving. The joys of food and drink are not sought, consequently, for their own sake but for God's glory. Thus, the person is not really seeking the joys of eating and drinking, as such: he uses them only to pass beyond them to God. Hence, he who uses the joys of eating and drinking rightly will readily give them up. Because fasting is better than not fasting, he will deny himself these joys regularly. "Looking to the reward," moreover, he will not often make the excuse that hospitality, or the "need" to celebrate, requires that he allow himself enjoyable foods. In truth, it is more often the case that self-denial and restraint are called for.

See Part 2:
http://heraldsgospelsinengland.blogspot.com/2011/03/lent-why-christian-must-deny-himself_09.html

Brother Austin G. Murphy, O.S.B., is a member of St. Procopius Abbey in Lisle, Ill. He was born in Huntington, L.I., and grew up in Suffern, N.Y. In December of 1995 he received his B.A. in Economics from the University of Chicago. While in formation and preparation to take solemn vows at St. Procopius Abbey, he teaches high school mathematics at the abbey’s high school, Benet Academy.

CONTINUING OUR LENTEN JOURNEY: THOUGHTS OF OUR HOLY FATHER

1. Fasting is a great help to avoid sin and all that leads to it. (2009)
   
2. True fasting, as the divine Master repeats elsewhere, is rather to do the will of the Heavenly Father, who "sees in secret, and will reward you" (Mt 6,18). (2009)
3. If, therefore, Adam disobeyed the Lord’s command, "of the tree of the knowledge of good and evil you shall not eat," the believer, through fasting, intends to submit himself humbly to God, trusting in His goodness and mercy. (2009)
4. Fasting certainly bring benefits to physical well-being, but for believers, it is, in the first place, a "therapy" to heal all that prevents them from conformity to the will of God. (2009)
5. May the authentic and perennial significance of this long held practice be rediscovered, and thus assist us to mortify our egoism and open our heart to love of God and neighbor, the first and greatest Commandment of the new Law and compendium of the entire Gospel (cf. Mt 22, 34-40). (2009)
6. The faithful practice of fasting contributes, moreover, to conferring unity to the whole person, body and soul, helping to avoid sin and grow in intimacy with the Lord. (2009)
7. Denying material food, which nourishes our body, nurtures an interior disposition to listen to Christ and be fed by His saving word. Through fasting and praying, we allow Him to come and satisfy the deepest hunger that we experience in the depths of our being: the hunger and thirst for God. (2009)
8. Fasting is an aid to open our eyes to the situation in which so many of our brothers and sisters live…Voluntary fasting enables us to grow in the spirit of the Good Samaritan, who bends low and goes to the help of his suffering brother. (2009)
9. Freely chosen detachment from the pleasure of food and other material goods helps the disciple of Christ to control the appetites of nature, weakened by original sin, whose negative effects impact the entire human person. (2009)
10. Saint Peter Chrysologus writes: "Fasting is the soul of prayer, mercy is the lifeblood of fasting. So if you pray, fast; if you fast, show mercy; if you want your petition to be heard, hear the petition of others. If you do not close your ear to others, you open God’s ear to yourself" (Sermo 43: PL 52, 320. 322). (2009)
11. "You cannot serve God and mammon" (Lk 16,13). Almsgiving helps us to overcome this constant temptation, teaching us to respond to our neighbour’s needs and to share with others whatever we possess through divine goodness. (2008)
12. We are not owners but rather administrators of the goods we possess: these, then, are not to be considered as our exclusive possession, but means through which the Lord calls each one of us to act as a steward of His providence for our neighbour. (2008)
13. There is little use in giving one’s personal goods to others if it leads to a heart puffed up in vainglory: for this reason, the one who knows that God "sees in secret" and in secret will reward, does not seek human recognition for works of mercy. (2008)
14. Following Christ’s example, we can learn to make of our lives a total gift…not so much in giving a part of what we possess, but our very selves. (2008)
15. May Mary, Mother and faithful Servant of the Lord, help believers to enter the "spiritual battle" of Lent, armed with prayer, fasting and the practice of almsgiving, so as to arrive at the celebration of the Easter Feasts, renewed in spirit. (2008)
16. Lent is a favourable time to learn to stay with Mary and John, the beloved disciple, close to him who on the Cross, consummated for all mankind the sacrifice of his life (cf. Jn 19: 25). (2007)
    
17. It is in the mystery of the Cross that the overwhelming power of the Heavenly Father’s mercy is revealed in all of its fullness. (2007)
18. Let us look at Christ pierced on the Cross! He is the unsurpassing revelation of God’s love…On the Cross, it is God himself who begs the love of His creature: He is thirsty for the love of every one of us. (2007)
19. The Almighty awaits the "yes" of His creatures just as a young husband awaits that of his wife. (2007)
20. Let us live Lent, then, as a Eucharistic time in which, welcoming the love of Jesus, we learn to spread it around us with every word and deed. (2007)
21. May Lent be for every Christian a renewed experience of God’s love given to us in Christ, a love that each day we, in turn, must "re-give" to our neighbour, especially to the one who suffers most and is in need. (2007)
22. On the Cross, it is God himself who begs the love of His creature: He is thirsty for the love of every one of us. (2007)
23. Lent is a privileged time of interior pilgrimage towards Him Who is the fount of mercy. It is a pilgrimage in which He Himself accompanies us through the desert of our poverty, sustaining us on our way towards the intense joy of Easter. (2006)
24. Throughout history, even when hate seems to prevail, the luminous testimony of His love is never lacking. To Mary, "the living fount of hope" (Dante Alighieri, Paradiso, XXXIII, 12), we entrust our Lenten journey, so that she may lead us to her Son. (2006)

Attende, Domine, et miserere, quia pecavimus tibi!

Photos of the mural of Christ in Majesty, in the Catholic Church of St Dunstan, in Keynsham, near Bristol, England.

Hear us, almighty Lord, show us your mercy,

sinners, we stand here before you.

Ash Wednesday is over. Will we now relax and forget all our good Lenten intentions until we are forced to face them again on Good Friday when it is too late? Will this Lent be once again another wasted penitential season?
Let us try to commit ourselves to do at least one thing every day this Lent to discipline our hearts, minds and spirits, and to accompany Our Lord on the long journey of his Passion. May we reach Easter with some little gift in our hands to joyfully offer the risen Lord! May we have truly fasted from ourselves, and for Jesus, this Lent!

Fasting is a very important ascetical practice, a spiritual weapon to do battle against every possible disordered attachment to ourselves. Freely chosen detachment from the pleasure of food and other material goods helps us to control the appetites of nature, weakened by original sin, whose negative effects impact upon our whole personality.

An ancient hymn of the Lenten liturgy exhorts: – Let us use sparingly words, food and drink, sleep and amusements. May we be more alert in the custody of our senses.”

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Hear us, almighty Lord,

show us your mercy,

sinners we stand here before you.

Word of the Father, keystone of God's building,

source of our gladness,
gateway to the Kingdom, free us in mercy,

from the sins that bind us.
God of compassion, Lord of might and splendor,
graciously listen, hear our cries of anguish,

touch us and heal us where our sins have wounded.
Humbly confessing that we have offended,

stripped of illusions, naked in our sorrow,

pardon, Lord Jesus, those your blood has ransomed.
Innocent captive, you were led to slaughter,

sentenced by sinners when they brought false witness.

Keep from damnation those your death has rescued.
Latin (10th C.), tr Ralph Wright, OSB
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Something Beautiful for Lent: Missa Orbis Factor

Missa " ORBIS FACTOR", Gregoriano, Giovanni Vianini, Schola Gregoriana Mediolanensis, Milano, Italia

What practical things could we do during Lent?

Lenten Symbols in Our Home

Let our homes be a place full of things that help raise our minds and hearts to God. We see so many images that distract us from all that is good and noble and holy. Perhaps, during Lent we could have in our homes simple symbols to help us focus on what is important as we take the 40 day journey to Easter?

A Crucifix
We probably all have a crucifix in our home. If not, Lent might be a wonderful time to place a crucifix in a central place, as a stirring reminder of God’s love. Every time we look at it we could offer a simple short prayer:
Lord Jesus Christ, have mercy on us.
May the Most Precious Blood of Christ, all His Blood, Wounds, and Agony save us, through the Sorrowful and Immaculate Heart of Mary.
Lord Jesus, I am sorry for my sins, I renounce all evil and I give you my life

Water
A simple bowl of Holy Water, can remind us of our journey to the font of baptism for the renewal of commitment and life in Christ. Each day we can bless ourselves and say, “Lord, may this water remind us of our baptism and be a blessing for our home. Bless us, as we sign ourselves with it each day.”

A Candle
Place a candle in a central place in our home and pray over it together as we begin Lent. “Lord thank you for the gift of your Light in the midst of all darkness. Let this candle be a symbol of our faith in your presence among us.”
Light this candle whenever we feel tempted, when we are experiencing tensions in our home, whenever we need special graces. What a wonderful preparation for the lighting of the Pascal Fire at the Easter Vigil if, during Lent, we have meditated on the meaning of the symbolism of Fire and Light.
If we have Baptismal candles given to us or our children at Baptism, place them near our central candle. Each day repeat the words that were spoken when we received this candle: "Receive the Light of Christ. ... Keep this flame burning brightly."

If we have the white baptismal garments that have been used in our family for baptism, they could be taken out and placed somewhere near the other symbols. (Or any beautiful white cloth could be used.) Repeat the words, "See in the white garments you wear, the outward sign of your Christian dignity. Bring this garment unstained to the joys of everlasting life."

A Bible
What about giving the Bible a prominent place in our home to show our desire for God’s Word in our lives. Daily we could pick up that Bible and simply, reverently kiss it.

Sand
Perhaps a bowl of sand can help us remember our journey. The Lenten candle could be placed in it. God led the people in their journey in the desert. Jesus himself re-enacted that journey to face his own temptations. The desert can be a place of retreat, where there is a freedom from distractions. It can be a good place to be led and to face our temptations.

Ideas from: http://www.catholic.org/prayers/prayer.php?p=1527

Try this for Lent: You might even continue this long after Lent is over!

1. Your thumb is nearest you. So begin your prayers by praying for those closest to you.

2. The first finger is the pointing finger. Pray for those who teach, instruct and heal. This includes teachers, doctors, and priests.

3. The next finger is the tallest finger. It reminds us of our leaders. Pray for all leaders in politics, industry, education, health and finance, as well as leaders of our own communities.. These people shape our nation and guide public opinion. They need God's guidance. Pray especially for Catholics who give the appearance of having compromised.

4. The ring finger is next. Surprising to many is the fact that this is our weakest finger. Pray for those who are weak, in trouble or in pain. They need your prayers day and night. You cannot pray too much for them. Remember the Holy Souls in Purgatory who cannot pray for themselves.

5. And lastly comes our little finger --- the smallest finger of all which is where we should place ourselves in relation to God and others. As the Bible says, "The least shall be the greatest among you." Pray for your own salvation as well as that of others - that you will never lose the precious gift of faith. By the time you have prayed for the other four groups, your own needs will be put into proper perspective.

But remember, as in all prayer, your first thought should be Almighty God, His goodness and providence. Render Him thanksgiving, praise and adoration.