Jesus left Gennesaret and withdrew to the region of Tyre and Sidon. Then out came a Canaanite woman from that district and started shouting, ‘Sir, Son of David, take pity on me. My daughter is tormented by a devil.’ But he answered her not a word. And his disciples went and pleaded with him. ‘Give her what she wants,’ they said ‘because she is shouting after us.’ He said in reply, ‘I was sent only to the lost sheep of the House of Israel.’ But the woman had come up and was kneeling at his feet. ‘Lord,’ she said ‘help me.’ He replied, ‘It is not fair to take the children’s food and throw it to the house-dogs.’ She retorted, ‘Ah yes, sir; but even house-dogs can eat the scraps that fall from their master’s table.’ Then Jesus answered her, ‘Woman, you have great faith. Let your wish be granted.’ And from that moment her daughter was well again.
Source: Jerusalem Bible
Catechism of the Catholic Church
Jesus teaches us how to pray
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.
2613 Three principal parables on prayer are transmitted to us by St. Luke:
– The first, “the importunate friend,” invites us to urgent prayer: “Knock, and it will be opened to you.” To the one who prays like this, the heavenly Father will “give whatever he needs,” and above all the Holy Spirit who contains all gifts.
– The second, “the importunate widow,” is centered on one of the qualities of prayer: it is necessary to pray always without ceasing and with the patience of faith. “And yet, when the Son of Man comes, will he find faith on earth?”
– The third parable, “the Pharisee and the tax collector,” concerns the humility of the heart that prays. “God, be merciful to me a sinner!” The Church continues to make this prayer its own: Kyrie eleison!
2614 When Jesus openly entrusts to his disciples the mystery of prayer to the Father, he reveals to them what their prayer and ours must be, once he has returned to the Father in his glorified humanity. What is new is to “ask in his name.” Faith in the Son introduces the disciples into the knowledge of the Father, because Jesus is “the way, and the truth, and the life.” Faith bears its fruit in love: it means keeping the word and the commandments of Jesus, it means abiding with him in the Father who, in him, so loves us that he abides with us. In this new covenant the certitude that our petitions will be heard is founded on the prayer of Jesus.
2615 Even more, what the Father gives us when our prayer is united with that of Jesus is “another Counselor, to be with you for ever, even the Spirit of truth.” This new dimension of prayer and of its circumstances is displayed throughout the farewell discourse. In the Holy Spirit, Christian prayer is a communion of love with the Father, not only through Christ but also in him: “Hitherto you have asked nothing in my name; ask, and you will receive, that your joy may be full.”
Edith Stein, religious name Teresia Benedicta a Cruce OCD, also known as St. Teresia Benedicta of the Cross,; 12 October 1891 – 9 August 1942), was a German Jewish philosopher who converted to Roman Catholicism and became a Discalced Carmelite nun. She is canonized as a martyr and saint of the Catholic Church.
She was born into an observant Jewish family, but was an atheist by her teenage years. Moved by the tragedies of World War I, in 1915 she took lessons to become a nursing assistant and worked in a hospital for the prevention of disease outbreaks. After completing her doctoral thesis from the University of Göttingen in 1916, she obtained an assistantship at the University of Freiburg.
From reading the works of the reformer of the Carmelite Order, Teresa of Ávila, she was drawn to the Catholic faith. She was baptized on 1 January 1922 into the Roman Catholic Church. At that point, she wanted to become a Discalced Carmelite nun, but was dissuaded by her spiritual mentors. She then taught at a Catholic school of education in Speyer. As a result of the requirement of an “Aryan certificate” for civil servants promulgated by the Nazi government in April 1933 as part of its Law for the Restoration of the Professional Civil Service, she had to quit her teaching position.
She was admitted to the Discalced Carmelite monastery in Cologne the following October. She received the religious habit of the Order as a novice in April 1934, taking the religious name Teresia Benedicta of the Cross. In 1938, she and her sister Rosa, by then also a convert and an extern sister (tertiaries of the Order, who would handle the community′s needs outside the monastery), were sent to the Carmelite monastery in Echt, Netherlands for their safety. Despite the Nazi invasion of that state in 1940, they remained undisturbed until they were arrested by the Nazis on 2 August 1942 and sent to the Auschwitz concentration camp, where they died in the gas chamber on 9 August 1942.