+Jn 16: 20-23
Amen, amen, I say to you, you will weep and mourn, while the world rejoices; you will grieve, but your grief will become joy.
When a woman is in labor, she is in anguish because her hour has arrived; but when she has given birth to a child, she no longer remembers the pain because of her joy that a child has been born into the world.
So you also are now in anguish. But I will see you again, and your hearts will rejoice, and no one will take your joy away from you.
On that day you will not question me about anything. Amen, amen, I say to you, whatever you ask the Father in my name he will give you.
The New American Bible
The Catechism of the Catholic Church
2607 When Jesus prays he is already teaching us how to pray. His prayer to his Father is the theological path (the path of faith, hope, and charity) of our prayer to God. But the Gospel also gives us Jesus’ explicit teaching on prayer. Like a wise teacher he takes hold of us where we are and leads us progressively toward the Father. Addressing the crowds following him, Jesus builds on what they already know of prayer from the Old Covenant and opens to them the newness of the coming Kingdom. Then he reveals this newness to them in parables. Finally, he will speak openly of the Father and the Holy Spirit to his disciples who will be the teachers of prayer in his Church.
2608 From the Sermon on the Mount onwards, Jesus insists on conversion of heart: reconciliation with one’s brother before presenting an offering on the altar, love of enemies, and prayer for persecutors, prayer to the Father in secret, not heaping up empty phrases, prayerful forgiveness from the depths of the heart, purity of heart, and seeking the Kingdom before all else. This filial conversion is entirely directed to the Father.
2609 Once committed to conversion, the heart learns to pray in faith. Faith is a filial adherence to God beyond what we feel and understand. It is possible because the beloved Son gives us access to the Father. He can ask us to “seek” and to “knock,” since he himself is the door and the way.
2610 Just as Jesus prays to the Father and gives thanks before receiving his gifts, so he teaches us filial boldness: “Whatever you ask in prayer, believe that you receive it, and you will.” Such is the power of prayer and of faith that does not doubt: “all things are possible to him who believes.” Jesus is as saddened by the “lack of faith” of his own neighbors and the “little faith” of his own disciples as he is struck with admiration at the great faith of the Roman centurion and the Canaanite woman.
2611 The prayer of faith consists not only in saying “Lord, Lord,” but in disposing the heart to do the will of the Father. Jesus calls his disciples to bring into their prayer this concern for cooperating with the divine plan.
2612 In Jesus “the Kingdom of God is at hand.” He calls his hearers to conversion and faith, but also to watchfulness. In prayer the disciple keeps watch, attentive to Him Who Is and Him Who Comes, in memory of his first coming in the lowliness of the flesh, and in the hope of his second coming in glory. In communion with their Master, the disciples’ prayer is a battle; only by keeping watch in prayer can one avoid falling into temptation.
St Philip Neri
Philip Romolo Neri (Italian: Filippo Romolo Neri; 21 July 1515 – 25 May 1595), known as the Third Apostle of Rome, after Saints Peter and Paul, was an Italian priest noted for founding a society of secular clergy called the Congregation of the Oratory (often abbreviated “Cong. Orat.”).
After arriving in Rome, Neri became a tutor in the house of a Florentine aristocrat named Galeotto Caccia. After two years he began to pursue his own studies (for a period of three years) under the guidance of the Augustinians. Following this, he began those labours amongst the sick and poor which, in later life, gained him the title of “Apostle of Rome”. He also ministered to the prostitutes of the city. In 1538 he entered into the home mission work for which he became famous; traveling throughout the city, seeking opportunities of entering into conversation with people, and of leading them to consider the topics he set before them. For seventeen years Philip lived as a layman in Rome, probably without thinking of becoming a priest. Around 1544, he made the acquaintance of Ignatius of Loyola. Many of Neri’s disciples found their vocations in the infant Society of Jesus.
Confraternity of the Holy Trinity
In 1548, together with his confessor, Persiano Rossa, Neri founded the Confraternity of the Most Holy Trinity of Pilgrims and Convalescents (Italian: Santissima Trinita de’ Pellegrini e de’ Convalescenti), whose primary object was to minister to the needs of the thousands of poor pilgrims who flocked to Rome, especially in jubilee years, and also to relieve the patients discharged from hospitals but who were still too weak for labour. Members met for prayer at the church of San Salvatore in Campo where the devotion of the Forty Hours of Exposition of the Blessed Sacrament was first introduced into Rome.
Congregation of the Oratory
In 1551 Neri received all the minor orders, and was ordained deacon, and finally priest (on 23 May). He thought of going to India as a missionary, but was dissuaded by his friends who saw that there was abundant work to be done in Rome. Accordingly, he settled down, with some companions, at the Hospital of San Girolamo della Carità, and while there tentatively began, in 1556, the institute with which his name is more especially connected, that of the Oratory. The scheme at first was no more than a series of evening meetings in a hall (the Oratory), at which there were prayers, hymns, and readings from Scripture, the church fathers, and the Martyrology, followed by a lecture, or by discussion of some religious question proposed for consideration. The musical selections (settings of scenes from sacred history) were called oratorios. Giovanni Palestrina was one of Philip’s followers, and composed music for the services. The scheme was developed, and the members of the society undertook various kinds of mission work throughout Rome, notably the preaching of sermons in different churches every evening, a completely new idea at that time. He also spent much of his time hearing confessions, and effected many conversions in this way. Neri sometimes led “excursions” to other churches, often with music and a picnic on the way.
In 1564 the Florentines requested that Neri leave San Girolamo to oversee their newly built church in Rome, San Giovanni dei Fiorentini.He was at first reluctant, but by consent of Pope Pius IV he accepted, while remaining in charge of San Girolamo, where the exercises of the Oratory were kept up. At this time the new society included among its members Caesar Baronius, the ecclesiastical historian, Francesco Maria Tarugi, afterwards Archbishop of Avignon, and Ottavio Paravicini, all three of whom were subsequently cardinals, and also Gallonius (Antonio Gallonio), author of a well-known work on the Sufferings of the Martyrs, Ancina, Bordoni, and other men of ability and distinction. In 1574, the Florentines built a large oratory or mission-room for the society, next to San Giovanni, in order to save them the fatigue of the daily journey to and from San Girolamo, and to provide a more convenient place of assembly, and the headquarters were transferred there.
As the community grew, and its mission work extended, the need for a church entirely its own made itself felt, and the offer of the small parish church of Santa Maria in Vallicella, conveniently situated in the middle of Rome, was made and accepted. The building, however, not large enough for their purpose, was pulled down, and a splendid church erected on the site. It was immediately after taking possession of their new quarters that Neri formally organized, under permission of a papal bull dated 15 July 1575, a community of secular priests, called the Congregation of the Oratory. The new church was consecrated early in 1577, and the clergy of the new society at once resigned the charge of San Giovanni dei Fiorentini; Neri himself did not leave San Girolamo until 1583, and then only by virtue of an injunction of the pope that he, as the superior, should reside at the chief house of his congregation. He was at first elected for a term of three years (as is usual in modern societies), but in 1587 was nominated superior for life. He was, however, entirely free from personal ambition, and had no desire to be superior general over a number of dependent houses, so he desired that all congregations formed on his model outside Rome should be autonomous, governing themselves, and without endeavouring for Neri to retain control over any new colonies they might themselves send out—a regulation afterwards formally confirmed by a brief of Gregory XV in 1622.
Although Neri refrained from becoming involved in political matters, he broke this rule in 1593 when he persuaded Pope Clement VIII to withdraw the excommunication and anathema laid on Henry IV of France, and the refusal to receive his ambassador, even though the king had formally renounced Calvinism. Neri saw that the pope’s attitude was more than likely to drive Henry to a relapse, and probably to rekindle the civil war in France, and directed Cardinal Caesar Baronius, a member of the Oratory who was then the pope’s confessor, to refuse the pope absolution, and to resign his office of confessor, unless the pope would withdraw the anathema. Clement yielded at once, though the whole college of cardinals had supported his policy; and Henry, who did not learn the facts until several years afterwards, testified lively gratitude for the timely and politic intervention. Neri continued in the government of the Oratory until his death. He was succeeded by Baronius.