Dear soul, it is a joy to write to you again.

Before returning next month to the counsels of Evagrius of Pontus, I thought it opportune to hear a quick instruction regarding the Lord's Prayer. 

Our Lord Himself teaches us to pray with these words, and in them we find a sure guide and instruction for all prayer. 

Let us, dear soul, now hear the words of Saint Cyril of Jerusalem as he briefly considers the Lord's Prayer, and let us so prepare our hearts that they might be good ground upon which the word of the Lord may fall. And let us pray for each other!

From Catechetical Lecture 23, Saint Cyril of Jerusalem (+386 AD)

1. By the loving-kindness of God you have heard sufficiently at our former meetings concerning Baptism, and Chrism, and partaking of the Body and Blood of Christ; and now it is necessary to pass on to what is next in order, meaning today to set the crown on the spiritual building of your edification.

2. You have seen then the Deacon who gives to the Priest water to wash , and to the Presbyters who stand round God's altar. He gave it not at all because of bodily defilement; it is not that; for we did not enter the Church at first with defiled bodies. But the washing of hands is a symbol that you ought to be pure from all sinful and unlawful deeds; for since the hands are a symbol of action, by washing them, it is evident, we represent the purity and blamelessness of our conduct. Did you not hear the blessed David opening this very mystery, and saying, I will wash my hands in innocency, and so will compass Your Altar, O Lord ? The washing therefore of hands is a symbol of immunity from sin.

3. Then the Deacon cries aloud, Receive ye one another; and let us kiss one another. Think not that this kiss is of the same character with those given in public by common friends. It is not such: but this kiss blends souls one with another, and courts entire forgiveness for them. The kiss therefore is the sign that our souls are mingled together, and banish all remembrance of wrongs. For this cause Christ said, If you are offering your gift at the altar, and there rememberest that your brother has anything against time, leave there your gift upon the altar, and go your way; first be reconciled to your brother, and then come and offer your gift. The kiss therefore is reconciliation, and for this reason holy: as the blessed Paul somewhere cried, saying, Greet ye one another with a holy kiss 1 Corinthians 16:20; and Peter, with a kiss of charity 1 Peter 5:14 .

4. After this the Priest cries aloud, Lift up your hearts. For truly ought we in that most awful hour to have our heart on high with God, and not below, thinking of earth and earthly things. In effect therefore the Priest bids all in that hour to dismiss all cares of this life, or household anxieties, and to have their heart in heaven with the merciful God. Then ye answer, We lift them up unto the Lord: assenting to it, by your avowal. But let no one come here, who could say with his mouth, We lift up our hearts unto the Lord, but in his thoughts have his mind concerned with the cares of this life. At all times, rather, God should be in our memory but if this is impossible by reason of human infirmity, in that hour above all this should be our earnest endeavour.

5. Then the Priest says, Let us give thanks unto the Lord. For verily we are bound to give thanks, that He called us, unworthy as we were, to so great grace; that He reconciled us when we were His foes; that He vouchsafed to us the Spirit of adoption. Then ye say, It is meet and right: for in giving thanks we do a meet thing and a right; but He did not right, but more than right, in doing us good, and counting us meet for such great benefits.

6. After this, we make mention of heaven, and earth, and sea ; of sun and moon; of stars and all the creation, rational and irrational, visible and invisible; of Angels, Archangels, Virtues, Dominions, Principalities, Powers, Thrones; of the Cherubim with many faces: in effect repeating that call of David's Magnify the Lord with me. We make mention also of the Seraphim, whom Esaias in the Holy Spirit saw standing around the throne of God, and with two of their wings veiling their face, and with two their feet, while with two they did fly, crying Holy, Holy, Holy, is the Lord of Sabaoth. Isaiah 6:2-3 For the reason of our reciting this confession of God , delivered down to us from the Seraphim, is this, that so we may be partakers with the hosts of the world above in their Hymn of praise.

7. Then having sanctified ourselves by these spiritual Hymns, we beseech the merciful God to send forth His Holy Spirit upon the gifts lying before Him; that He may make the Bread the Body of Christ, and the Wine the Blood of Christ ; for whatsoever the Holy Ghost has touched, is surely sanctified and changed.

8. Then, after the spiritual sacrifice, the bloodless service, is completed, over that sacrifice of propitiation we entreat God for the common peace of the Churches, for the welfare of the world ; for kings; for soldiers and allies; for the sick; for the afflicted; and, in a word, for all who stand in need of succour we all pray and offer this sacrifice.

9. Then we commemorate also those who have fallen asleep before us, first Patriarchs, Prophets, Apostles, Martyrs, that at their prayers and intercessions God would receive our petition. Then on behalf also of the Holy Fathers and Bishops who have fallen asleep before us, and in a word of all who in past years have fallen asleep among us, believing that it will be a very great benefit to the souls , for whom the supplication is put up, while that holy and most awful sacrifice is set forth.

10. And I wish to persuade you by an illustration. For I know that many say, what is a soul profited, which departs from this world either with sins, or without sins, if it be commemorated in the prayer? For if a king were to banish certain who had given him offense, and then those who belong to them should weave a crown and offer it to him on behalf of those under punishment, would he not grant a remission of their penalties? In the same way we, when we offer to Him our supplications for those who have fallen asleep, though they be sinners, weave no crown, but offer up Christ sacrificed for our sins , propitiating our merciful God for them as well as for ourselves.

11. Then, after these things, we say that Prayer which the Saviour delivered to His own disciples, with a pure conscience entitling God our Father, and saying, Our Father, which art in heaven. O most surpassing loving-kindness of God! On them who revolted from Him and were in the very extreme of misery has He bestowed such a complete forgiveness of evil deeds, and so great participation of grace, as that they should even call Him Father. Our Father, which art in heaven; and they also are a heaven who bear the image of the heavenly 1 Corinthians 15:49, in whom is God, dwelling and walking in them 2 Corinthians 6:16 .

12. Hallowed be Your Name. The Name of God is in its nature holy, whether we say so or not; but since it is sometimes profaned among sinners, according to the words, Through you My Name is continually blasphemed among the Gentiles , we pray that in us God's Name may be hallowed; not that it comes to be holy from not being holy, but because it becomes holy in us, when we are made holy, and do things worthy of holiness.

13. Your kingdom come. A pure soul can say with boldness, Your kingdom come; for he who has heard Paul saying, Let not therefore sin reign in your mortal body Romans 6:12, and has cleansed himself in deed, and thought, and word, will say to God, Your kingdom come.

14. Your will be done as in heaven so on earth. God's divine and blessed Angels do the will of God, as David said in the Psalm, Bless the Lord, all you Angels of His, mighty in strength, that do His pleasure. So then in effect you mean this by your prayer, as in the Angels Your will is done, so likewise be it done on earth in me, O Lord.

15. Give us this day our substantial bread. This common bread is not substantial bread, but this Holy Bread is substantial, that is, appointed for the substance of the soul. For this Bread goes not into the belly and is cast out into the draught Matthew 15:17, but is distributed into your whole system for the benefit of body and soul. But by this day, he means, each day, as also Paul said, While it is called today Hebrews 3:15 .

16. And forgive us our debts as we also forgive our debtors. For we have many sins. For we offend both in word and in thought, and very many things we do worthy of condemnation; and if we say that we have no sin, we lie, as John says. And we make a covenant with God, entreating Him to forgive us our sins, as we also forgive our neighbours their debts. Considering then what we receive and in return for what, let us not put off nor delay to forgive one another. The offenses committed against us are slight and trivial, and easily settled; but those which we have committed against God are great, and need such mercy as His only is. Take heed therefore, lest for the slight and trivial sins against you, you shut out for yourself forgiveness from God for your very grievous sins.

17. And lead us not into temptation, O Lord. Is this then what the Lord teaches us to pray, that we may not be tempted at all? How then is it said elsewhere, a man untempted, is a man unproved ; and again, My brethren, count it all joy when you fall into various temptations James 1:2? But does perchance the entering into temptation mean the being overwhelmed by the temptation? For temptation is, as it were, like a winter torrent difficult to cross. Those therefore who are not overwhelmed in temptations, pass through, showing themselves excellent swimmers, and not being swept away by them at all; while those who are not such, enter into them and are overwhelmed. As for example, Judas having entered into the temptation of the love of money, swam not through it, but was overwhelmed and was strangled both in body and spirit. Peter entered into the temptation of the denial; but having entered, he was not overwhelmed by it, but manfully swam through it, and was delivered from the temptation. Listen again, in another place, to a company of unscathed saints, giving thanks for deliverance from temptation, You, O God hast proved us; You have tried us by fire like as silver is tried. You brought us into the net; You layed afflictions upon our loins. You have caused men to ride over our heads; we went through fire and water; and you brought us out into a place of rest. You see them speaking boldly in regard to their having passed through and not been pierced. But You brought us out into a place of rest; now their coming into a place of rest is their being delivered from temptation.

18. But deliver us from the evil. If Lead us not into temptation implied the not being tempted at all, He would not have said, But deliver us from the evil. Now evil is our adversary the devil, from whom we pray to be delivered. Then after completing the prayer you say Amen ; by this Amen, which means So be it, setting your seal to the petitions of the divinely-taught prayer.

19. After this the Priest says, Holy things to holy men. Holy are the gifts presented, having received the visitation of the Holy Ghost; holy are you also, having been deemed worthy of the Holy Ghost; the holy things therefore correspond to the holy persons. Then ye say, One is Holy, One is the Lord, Jesus Christ. For One is truly holy, by nature holy; we too are holy, but not by nature, only by participation, and discipline, and prayer.

20. After this ye hear the chanter inviting you with a sacred melody to the communion of the Holy Mysteries, and saying, O taste and see that the Lord is good. Trust not the judgment to your bodily palate no, but to faith unfaltering; for they who taste are bidden to taste, not bread and wine, but the anti-typical Body and Blood of Christ.

21. In approaching therefore, come not with your wrists extended, or your fingers spread; but make your left hand a throne for the right, as for that which is to receive a King. And having hollowed your palm, receive the Body of Christ, saying over it, Amen. So then after having carefully hallowed your eyes by the touch of the Holy Body, partake of it; giving heed lest you lose any portion thereof ; for whatever you lose, is evidently a loss to you as it were from one of your own members. For tell me, if any one gave you grains of gold, would you not hold them with all carefulness, being on your guard against losing any of them, and suffering loss? Will you not then much more carefully keep watch, that not a crumb fall from you of what is more precious than gold and precious stones?

22. Then after you have partaken of the Body of Christ, draw near also to the Cup of His Blood; not stretching forth your hands, but bending , and saying with an air of worship and reverence, Amen , hallow yourself by partaking also of the Blood of Christ. And while the moisture is still upon your lips, touch it with your hands, and hallow your eyes and brow and the other organs of sense. Then wait for the prayer, and give thanks unto God, who has accounted you worthy of so great mysteries.

23. Hold fast these traditions undefiled and, keep yourselves free from offense. Sever not yourselves from the Communion; deprive not yourselves, through the pollution of sins, of these Holy and Spiritual Mysteries. And the God of peace sanctify you wholly; and may your spirit, and soul, and body be preserved entire without blame at the coming of our Lord Jesus Christ 1 Thessalonians 5:23:— To whom be glory and honour and might, with the Father and the Holy Spirit, now and ever, and world without end. Amen.

Such is the efficacy [effectiveness] of this Sacrifice (of the Mass), that its benefits extend not only to the celebrant and communicant, but to all the faithful, whether living with us on earth, or already numbered with those who are dead in the Lord, but whose sins have not yet been fully expiated [atoned for]. It is not less available when offered for them, than when offered for the sins of the living, their punishments, satisfactions, calamities and difficulties of every sort. (see Council of Trent session 22 cap. 2 and Can. 3)

We should pray for the dead, that they may be liberated from the fire of Purgatory, are derived from Apostolic teaching. Summa Theology, Suppl. lxxiii (73)

In II Maccabees 12:39-46, we discover Judas Maccabeus and members of his Jewish military forces collecting the bodies of some fallen comrades who had been killed in battle. When they discovered what these men were carrying “And they found under the coats of the slain some of the donaries of the idols of Jamnia, which the law forbiddeth to the Jews: so that all plainly saw, that for this cause they were slain." (vs. 40), Judas and his companions discerned they had died as a punishment for sin. Therefore, Judas and his men “And so betaking themselves to prayers, they besought him, that the sin which had been committed might be forgotten.… And making a gathering, he sent twelve thousand drachms of silver to Jerusalem for sacrifice ... to be offered for the sins of the dead, thinking well and religiously concerning the resurrection," In doing this "he acted very well and honorably… that they may be loosed from sins."

Judas hoped that these men who died fighting for the cause of God and religion, might find mercy: either because they might be excused from mortal sin by ignorance; or might have repented of their sin, at least at their death. Here is an evident and undeniable proof of the practice of praying for the dead under the old law, which was then strictly observed by the Jews, and consequently could not be introduced at that time by Judas, their chief and high priest, if it had not been always their custom. (1)

Jews believe in a purification (a purgation) which takes place after death.

When a Jewish person's loved one dies, it is customary to pray on his behalf for eleven months using a prayer known as the mourner's Qaddish (derived from the Hebrew word meaning "holy"). This prayer is used to ask God to hasten the purification of the loved one's soul. The Qaddish is prayed for only eleven months because it is thought to be an insult to imply that the loved one's sins were so severe that he would require a full year of purification.

The practice of praying for the dead has been part of the Jewish faith since before Christ. Remember that 2 Maccabees 12:39-46, on which Catholics base their observance of this practice, shows that, a century and a half before Christ, prayer for the dead was taken for granted. Unlike Protestantism, Catholicism has preserved this authentic element of Judeo-Christian faith. (2)

In the Trent Catechism it says that some of the faithful who are not living on earth but have died, their sins have not yet been fully expiated [atoned for].

Now your average Protestant Would have a big problem with that:

Jesus bore our sins in His body, paid the penalty for them, and died. He said, "It is finished." In Greek, the phrase, 'It is finished' is one word, tetelestai. In ancient Greek papyri texts that were receipts for taxes, when a debt was paid in full, the word tetelestai was written on the document. This meant that the debt had been paid in full. In other words, Jesus had finished the work of atonement. But not only atonement (to make amends, to make right), but also of propitiation (turning away God's wrath). He had fully paid the debt invoked by the sinner. There was nothing more to be done... It was finished. They would go on to say... "When Jesus said, 'It is finished,' all that was necessary in the atonement was concluded and all in Christ were justified." (3) https://carm.org/does-purgatory-deny-sufficiency-christs-sa…

Even though Jesus Christ paid the penalty for sin, even though the debt was paid in full, there is still the principle of sowing and reaping.

Be not deceived, God is not mocked. For what things a man shall sow, those also shall he reap. (Galatians 6:7)

This principle is irrevocable; there is no escape, either for the believer or for the unbeliever. It is a law of life.

We reap what we sow.

The fact that we reap what we sow is good news for those who sow good, but a frightening thought for those currently involved in ungodly activities such as promiscuity, drug and alcohol abuse, neglect of family, or mistreatment of others. We cannot sow crabgrass and expect to reap pineapples. We cannot sow disobedience to God and expect to reap His blessing. What we sow, we reap. Let us not deceive ourselves: We will reap the harvest of our lives.

We reap more than we sow.

Why do farmers plant their seed? Because they expect to harvest a great deal more than they sow. A single seed that sprouts can yield dozens, scores, even hundreds of seeds. It is the same way with both sin and righteousness—a small decision to do either good or bad reaps a much bigger crop, for either joy or sorrow.

We reap later than we sow.

Some are deceived because their present seed does not appear to be producing an immediate crop. So they continue down their course, mistakenly believing that there will never be a harvest. But unlike the crops of the field, which get harvested at approximately the same time each year, there is no regular timetable for the harvest of life. Some crops we reap quickly; others take a long time. But do not be deceived—their season will come. (4)

This is where Purgatory comes in. As it was said, "Some crops we reap quickly; others take a long time." and if we have not fully harvested the consequences of our sowing we have purgatory to go through to help fulfill the law of Sowing and Reaping to its end.
If you commit a crime of murder and realized you were wrong and except the atonement that Christ did on the cross. You still have to reap what you have sown. You are going to jail!

If you commit Adultery and ask God for forgiveness and through his atonement He forgives you. There is still a reaping and sowing law that must happen. You are right with God now. You have peace in your heart that you never had before but because of your sins you loose your children, your wife, your family. They are wounded by your sins. Your children will more then likely grow up not having an example of what a father should be. Your wife is now having to take on responsibilities that God never intended for her to have on her own. Your sins, have consequence that go far beyond you. When you sowed that sin of Adultery you affected several generations. Your children can grow up not knowing how to be a father to their children because you were not there for them. The children's children grow up in rebellion because of it. etc etc. Do you see the picture?

Scripture calls it "The sins of the Father visited on the their sons:"

The Lord is patient and full of mercy, taking away iniquity and wickedness, and leaving no man clear, who visitest the sins of the fathers upon the children unto the third and fourth generation. (Numbers 14:18)

Here is a more modern way of saying it:

The LORD is slow to anger and filled with unfailing love, forgiving every kind of sin and rebellion. But he does not excuse the guilty. He lays the sins of the parents upon their children; the entire family is affected--even children in the third and fourth generations.

Once you die, even though you die in the Grace of God, your sins that you committed in this life are still going to have an affect on others long after you are dead. And all those affects will not be revealed until the last Judgment of God when time ceases to exist.

That thought should make us tremble. We should fear sin instead of playing with it. Oh how much damage we do when we sin!

St. Paul gives us an example of what Purgatory will be like:

I have planted, Apollo watered, but God gave the increase. Therefore, neither he that planteth is any thing, nor he that watereth; but God that giveth the increase. Now he that planteth, and he that watereth, are one. And every man shall receive his own reward, according to his own labour. For we are God's coadjutors [ones who works together with God]: you are God's husbandry; you are God's building. According to the grace of God that is given to me, as a wise architect, I have laid the foundation; and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation no man can lay, but that which is laid; which is Christ Jesus. Now if any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble: Every man's work shall be manifest; for the day of the Lord shall declare it, because it shall be revealed in fire; and the fire shall try every man' s work, of what sort it is. If any man's work abide, which he hath built thereupon, he shall receive a reward. If any man's work burn, he shall suffer loss; but he himself shall be saved, yet so as by fire. (I Corinthians 3:6-15)

The Church of Corinth has been bickering and saying, I am of Paul and I am of Apollo. When in reality both Apollo and St. Paul were working together for the good of the parishioners in the Parish. The difference, between him and Apollo was that they had ministered in different ways. "I [St. Paul] planted, Apollo watered" but they were "God's coadjutors". In other words they were working together with God.

As an examples of this he use the ideal of farming:
Paul- planted
Apollo- watered

The people that they ministered to -the husbandry: husbandry means the cultivation or production of plants. In other words, the people were like a field of plants that St. Paul and Apollo was responsible to take care of. They had a large responsibility for helping to form Christ in to the lives of these people in the Corinth Church.

"My little children, of whom I am in labour again, until Christ be formed in you." (Galatians 4:19)

Not only does he use farming as an illustration, but then he move on to a building, a structure.

The People - were the building in this illustration. (vs. 9)

Jesus Christ- is the foundation on which St. Paul and Apollo built on. That is the teachings of Jesus Christ. (vs. 11)

The individuals lives- were the material of the building. (gold, silver, precious stones, wood, hay, stubble)

St. Paul says that if "any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble: Every man's work shall be manifest; for the day of the Lord shall declare it." (vs 13)

Now this is where purgatory comes in to play.

What is the day of the Lord?

There are two judgements that we as Catholic will appear before.

1. A "particular" judgment at the time of death.

The Catholic doctrine of the particular judgment is this: that immediately after death the eternal destiny of each separated soul is decided by the just judgment of God. Although there has been no formal definition on this point, the dogma is clearly implied in the Union Decree of Eugene IV (1439), which declares that souls leaving their bodies in a state of grace, but in need of purification are cleansed in Purgatory, whereas souls that are perfectly pure are at once admitted to the beatific vision of the Godhead (ipsum Deum unum et trinum) and those who depart in actual mortal sin, or merely with original sin, are at once consigned to eternal punishment, the quality of which corresponds to their sin (paenis tamen disparibus). The doctrine is also in the profession of faith of Michael Palaeologus in 1274, in the Bull "Benedictus Deus" of Benedict XII, in 1336, and in the professions of faith of Gregory XIII and Benedict XIV. (5) http://www.newadvent.org/cathen/08550a.htm

2. A "general judgment" at the end of the ages when the deeds of all will be known by all and nothing will be hidden.

And I saw a great white throne, and one sitting upon it, from whose face the earth and heaven fled away, and there was no place found for them. And I saw the dead, great and small, standing in the presence of the throne, and the books were opened; and another book was opened, which is the book of life; and the dead were judged by those things which were written in the books, according to their works. And the sea gave up the dead that were in it, and death and hell gave up their dead that were in them; and they were judged every one according to their works. And hell and death were cast into the pool of fire. This is the second death. And whosoever was not found written in the book of life, was cast into the pool of fire.(Apocalypse / Revelation 20:11-15)

The "day" that St. Paul is referring to is the particular judgement, the day at the time of our death when we will stand before God and the eternal destiny of each separated soul will be decided by His just judgment.

The Works (or the kind of lives the clergy built on Christ the Foundation) Shall Be Manifested and Revealed.

The word manifested means: to Make plain, to open, clearly visible to the eye or obvious to the understanding; apparent; not obscure or difficult to be seen or understood.

The word revealed means: To disclose; to discover; to show; to make known something before unknown or concealed; as, to reveal secrets.

God Uses Fire to Manifest, to Make Clearly Visible, the Works We as Clergy Did in the Lives of People and to Reveal and Disclose and to Show What Kind of Works They Were.

Fire can do two things, Fire can refine- It removes the impurities which would make the precious metal LESS than it should be. But then also fire burns away things like wood, hay and stubble.

Although St. Paul's illustration is concerning the Religious. All of us who have been converted to Christ and have been baptized will be judged for our influence on people who God has brought into our lives. Will your life be a testimony to Christ and His Church? Will people begin to live there life more like Silver and Gold because of their knowing you or will there lives become more like wood hay and stubble?

The way we live out our life effects those around you, either for good or for bad. And it is in the fires of purgatory that it will be revealed and manifested and then purification will be accomplished through that same fire.

How long is purgatory for each individual?

The simple answer is, the fire refines and or burns away anything that should not be there. And it could be a small period of time to all the way to Christ's Return. The time is based on two things. 
One, how far did our lives affect others? First generations? Second generations? etc. etc. Two,The time in purgatory is based on the prayers of the Militant Saints.

Remember our last catechism lesson (Lesson 16)? ...

All Prayer

"The last of the armaments was really an attitude. Any general knows that victory almost always depends on which army has the element of surprise. In the story of Gideon, the soldiers were chosen based upon their watchfulness, and they caught the enemy sleeping and won through surprise. (See Judges 7) Even the best of armor is almost useless if the soldiers are found dozing. We are commanded to be "watching with all instance (all perseverance)”

The prayer mentioned here is not just any prayer. No, it is more specific then that. St.Paul says, "watching with all instance and supplication for all the saints" We are to be praying for our fellow Christians, our fellow Saints.

St. Paul lived what he preached!

"Therefore we also, from the day that we heard it, cease not to pray for you" (Colossians 1:9)

"Wherefore I also, hearing of your faith that is in the Lord Jesus, and of your love towards all the saints, Cease not to give thanks for you, making commemoration of you [remembering you] in my prayers." (Ephesians 1:15-16)

Listen to this:

'Your battle Buddies are always together and that allows them to never feel like they're alone,' 'The idea is to let Soldiers feel like someone's always got their back.'- Sgt. 1st Class Casey Vanzant, A Company, 1st Battalion, 13th Aviation Regiment platoon sergeant.

That's how we as the Militant Saints should be. We should always have each others back in prayer. But not only should we be praying for each other but also for the Suffering Saints in Purgatory. For they are just as much as part of the "for all saints" as the Militant are. (see II Maccabees 12:39-46)"

When we pray for those in purgatory or for that souls Son here on earth, or that Souls grandson here on earth etc. We are asking God to purge the things that were sown in that Souls life that affected the Son or the Grandson in some negative way.

May we always realize how our lives makes a difference in others.

May we always remember that there is a natural law of sowing and reaping.

May we always be praying for the suffering souls in purgatory. Having always on our lips and heart the prayer...."May the souls of the faithful departed through the Mercy's of God rest in peace."

(1) (Douay Rheims Chandlor notes)
(2) http://www.catholic.com/…/do-devout-jews-believe-in-purgato…
(3) https://carm.org/does-purgatory-deny-sufficiency-christs-sa…
(4) https://www.intouch.org/…/life-principle-6-the-principle-of… [adapted for Catholic Teaching}
(5) http://www.newadvent.org/cathen/08550a.htm

Tailor Devotional Routines to Meet Your Family’s Needs.

Many parents wonder what they should do during family devotional times. There are no simple answers, since endless options allow each family to customize their time together.

Consider the ages of your children, how much time you have together, when you can meet, and the areas in which your family needs to grow. With these factors in mind, come up with a plan that meets the current needs of your family. Periodically consider making adjustments to accommodate your schedule or needs.
Below you’ll find ideas you can incorporate into your family worship times. Be sure to pray with your spouse as you decide what to do. Seek to be creative and to discern God’s direction for this season in your family’s life.

Read the Bible and the Catechism

Deciding to read the Bible and the Catechism as a family is an excellent choice. Some families choose to read through both of them entirely, while others focus on smaller sections to gain specific insights:

The Catechism provides essentially, a summary of the official teachings of Catholic beliefs including creeds, sacraments, commandments, and prayer. It is a very needed tool in keeping our faith in line with catholic teaching.

The Gospels provide eye-witness accounts of the life of Jesus Christ.

The New Testament epistles discuss God’s work of redemption and give instructions for walking worthy of God’s calling on our lives.

The law, histories, and prophecies of the Old Testament offer valuable lessons that we can apply today.

The Books of Psalms and Proverbs (which can be read on a monthly schedule) will help you deepen your prayer life and gain wisdom.

Work on making this time interactive for each member of the family. Take turns reading aloud, encouraging the children to participate. Address any questions that arise, and allow time for discussion. (Small children may color or play quietly during family devotions.) Your appreciation for God’s Written Word will deepen as you discover insights that apply to situations you are currently facing.

Read-aloud options are as varied as the special interests of your family! If there is a main area in which you all would like to mature, such as prayer or evangelism, consider reading a book on the topic. Christian classics and biographies are also excellent selections that families can enjoy together. If you have older children, ask them for book suggestions. If you have younger children, look for Bible story and devotional books that may be helpful in your family worship times.

Become the “Answer Man”

Parents with young children have enjoyed using this technique, because it builds a fun, trusting bond with the father. Dads can set a time when they become the “answer man.” During that time the children ask any questions they have, and the father will do his best to answer them. If he doesn’t know the answer, he’ll find the answer.
Be creative in how you plan for this time. You might incorporate it into family devotions, or you could designate a separate time for it, such as after dinner or just before the children lie down for the night. Have the children take turns asking questions so that each child has a chance to get in on the discussion.

This is a great way to encourage curiosity and to find out what your little ones are thinking about. If a question requires extra time for research, let your children know that you’ll work on it and share the answer later on. Follow through on these questions and enjoy the time with your children.

Sing Worship Songs

One of the special things you can do together is to sing songs of praise and worship. Sing hymns, psalms, and spiritual songs. Many families enjoy learning to harmonize with one another. If any of your family members play musical instruments, encourage them to learn to accompany you as you worship together.

Do Topical Studies

Think about the current needs of your family. Do you want to learn about a particular issue? What problems are you facing in this season of life? Are you struggling with conflicts in the family, church, workplace, or community?
Your devotional time may provide the perfect opportunity for doing a topical study that will address these needs. You can incorporate Scripture passages, research, books, and activities to design a study that will increase your family’s understanding in specific areas.

Pray Together

When you gather for devotions, be sure to pray together. Praying the rosary together every night or morning as a family.
Ask for prayer intentions each one has, are there intentions for friends friends, church, or your community? Pray about national and international concerns. Pray for the Church around the world, remembering the work of missionaries and the needs of the persecuted Church. Be alert to needs you can pray about, and keep a journal of your prayer requests and praise reports (answers to specific prayer requests).

Be Creative With Feast Days and Vacations

Make the most of each feast days spiritual and historical significance as your family develops and enjoys meaningful, Christ-centered and Catholic centered traditions.

During family vacations, blend your recreational activities with time for spiritual discussion and reflection. Spend time in worship around the campfire or at a midway point on a hike. While traveling in the car, talk over Catholic and Biblical topics or sing together. After tours or special activities, share what you learned and discuss how it helps you see God and His work from a fresh perspective. Pray about any needs that arise and for the people you meet along the way. Watch to see how God answers your prayers and blesses your trip, and then record the results in your prayer journal.

Enjoy Your Time Together

Parents are familiar with the adage that “more is caught than taught,” because they experience its truth each day. Your children will closely observe your attitudes toward family devotions, and by your actions, they will know whether or not these times are a priority in your life.

God entrusts parents with the primary responsibility for training their children in His ways—what more sacred and exciting calling can you imagine? You are able to lay the foundations for future generations and to share with your children the most precious realities of God and His love for His children.