[79]VIII. 9 and X. 29.
[79]VIII. 9 and X. 29.
[80]xxxv. 20-21.
[80]xxxv. 20-21.
[81]2 Paral. xxix. 31.
[81]2 Paral. xxix. 31.
[82]Ethics, V. i. 3.
[82]Ethics, V. i. 3.
[83]Of the Divine Names, chap. iv., part i., lect. 10.
[83]Of the Divine Names, chap. iv., part i., lect. 10.
[84]Sermon VIII.: On the Passion of Our Lord.
[84]Sermon VIII.: On the Passion of Our Lord.
[85]S. John xix. 15.
[85]S. John xix. 15.
[86]Commentary on S. Lukeix. 55.
[86]Commentary on S. Lukeix. 55.
[87]De Trinitate, ix. 12; xv. 23.
[87]De Trinitate, ix. 12; xv. 23.
[88]Ps. lxxii. 28.
[88]Ps. lxxii. 28.
[89]Ps. cxx. 1, 2.
[89]Ps. cxx. 1, 2.
[90]S. Luke xv. 13, 16.
[90]S. Luke xv. 13, 16.
[91]Ps. lxxvi. 4.
[91]Ps. lxxvi. 4.
[92]Ps. xli. 3.
[92]Ps. xli. 3.
[93]Lam. iii. 19.
[93]Lam. iii. 19.
[94]Ps. i. 19.
[94]Ps. i. 19.
[95]De Homine, xii.
[95]De Homine, xii.
[96]De Vera et Falsa Poenitentia, xiii.
[96]De Vera et Falsa Poenitentia, xiii.
[97]Phil. iii. 20.
[97]Phil. iii. 20.
I. Is Prayer an Act of the Appetitive Powers?Cardinal Cajetan, On Prayer based on Friendship
II. Is it Fitting to Pray?Cardinal Cajetan, On Prayer as a True CauseS. Augustine,On the Sermon on the Mount, II. iii. 14On the Gift of Perseverance, vii. 15
III. Is Prayer an Act of the Virtue of Religion?Cardinal Cajetan, On the Humility of PrayerS. Augustine,On Psalmcii. 10Of the Gift of Perseverance, xvi. 39
IV. Ought We to Pray to God Alone?S. Augustine,Sermon, cxxvii. 2
V. Should We in our Prayers ask for anything Definite from God?S. Augustine,De Catechizandis Rudibus, xxv. 47Confessions, X. xxix.Confessions, XI. ii. 2
VI. Ought We in our Prayers to ask for Temporal Things from God?S. Augustine,On Psalmxxxvii. 10Confessions, I. xx. 2Confessions, IX. iv. 12S. Thomas is miraculously relieved from ToothacheS. Augustine,Sermon, lxxx. 7Sermon, cccliv. 8
VII. Ought We to Pray for Others?
VIII. Ought We to Pray for our Enemies?S. Augustine,Sermon, xv., onPsalmxxv. 8
IX. On the Seven Petitions of the Lord's PrayerCardinal Cajetan, On the Grouping of these PetitionsS. Augustine,Confessions, VII. x. 2Sermon, lvii.,on S. Matt.vi. 7Sermon, lvi. 9,on S. Matt.vi.Sermon, lvi. 8,on S. Matt.vi.Of the City of God, xix. 27S. Thomas's Rhythm,Adoro Te Devote
X. Is Prayer Peculiar to Rational Creatures?
XI. Do the Saints in Heaven Pray for Us?Cardinal Cajetan, On the Saints in Limbo
XII. Should Prayer be Vocal?Cardinal Cajetan, On the Conditions of Vocal PrayerS. Augustine,Confessions, IX. iv. 8Confessions, X. xxxiii. 50On Psalmcxviii.,Sermonxxix. 1
XIII. Must Prayer necessarily be Attentive?Cardinal Cajetan, On the Varieties of Attention at PrayerS. Augustine,On Psalmlxxxv. 7On Psalmcxlv. 1S. Thomas,On Distractions, Com. on 1 Cor.xiv. 14
XIV. Should our Prayers be Long?
XV. Is Prayer Meritorious?S. Augustine,On Psalmxxvi.Ep.cxxx.ad Probam.
XVI. Do Sinners gain Anything from God by their Prayers?
XVII. Can We rightly term "Supplications," "Prayers," "Intercessions," and "Thanksgivings," parts of Prayer?Cardinal Cajetan, On the Prayer of the ConsecrationS. Augustine,Of Divers Questions, iv.
S. Isidore says[98]: "To pray is the same thing as to speak." Speaking, however, belongs to the intellect. Hence prayer is not an act of the appetitive, but of the intellectual faculties.
According to Cassiodorus, on those words of the Psalmist:Hear my prayer, O Lord, and my supplication, give ear to my tears,[99]prayer means "the lips' reasoning." Now there is this difference between the speculative and the practical reason, that the speculative reason merely apprehends things, while the practical reason not only apprehends things, but actually causes them. But one thing is the cause of another in two ways: in one way, perfectly—namely, as inducing a necessity—as happens when the effect comes entirely under the power of a cause; in another way, imperfectly—namely, by merely disposing to it—as happens when an effect is not entirely under the power of a cause.
And so, too, reason is in two ways the cause of certain things: in one way as imposing a necessity; and in this way it belongs to the reason to command not merely the lower faculties and the bodily members, but even men who are subject to us, and this is done by giving commands. In another way as inducing, and in some sort disposing to, an effect; and in this way the reason asks for something to be done by those who are subject to it, whether they be equals or superiors.
But both of these—namely, to command something, or to ask or beg for something to be done—imply a certain arrangement—as when a man arranges for something to be done by somebody else. And in this respect both of these acts come under the reason whose office it is to arrange. Hence the Philosopher says[100]: "Reason asks for the best things."
Here, then, we speak of prayer as implying a certain asking or petition, for, as S. Augustine says[101]: "Prayer is a certain kind of petition"; so, too, S. John Damascene says[102]: "Prayer is the asking of fitting things from God."
Hence it is clear that the prayer of which we are here speaking is an act of the reason.
Some, however, think that prayer is an act of the appetitive powers, thus:
1. The whole object of prayer is to be heard, and the Psalmist says that it is our desires which are heard:The Lord hath heard the desire of the poor.[103]Prayer, then, is desire; but desire is an act of the appetitive powers.
But the Lord is said to hear the desires of the poor either because their desire is the reason why they ask—since our petitions are in a certain sense the outward expression of our desires; or this may be said in order to show the swiftness with which He hears them—even while things are only existing in the poor man's desire; God hears them even before they are expressed in prayer. And this accords with the words of Isaias:And it shall come to pass that before they shall call I will hear, as they are yet speaking I will hear.[104]
But the Lord is said to hear the desires of the poor either because their desire is the reason why they ask—since our petitions are in a certain sense the outward expression of our desires; or this may be said in order to show the swiftness with which He hears them—even while things are only existing in the poor man's desire; God hears them even before they are expressed in prayer. And this accords with the words of Isaias:And it shall come to pass that before they shall call I will hear, as they are yet speaking I will hear.[104]
2. Again, Denis the Areopagite says: "But before all things it is good to begin with prayer, as thereby giving ourselves up to and uniting ourselves with God."[105]But union with God comes through love, and love belongs to the appetitive powers; therefore prayer, too, would seem to belong to the appetitive powers.
But the will moves the reason to its end or object. Hence there is nothing to prevent the reason, under the direction of the will, from tending to the goal of charity, which is union with God. Prayer, however, tends towards God—moved, that is, by the will, which itself is motived by charity—in two ways: in one way by reason of that which is asked for, since in prayer we have particularly to ask that we may be united with God, according to those words:One thing I have asked of the Lord, this will I seek after, that I may dwell in the house of the Lord all the days of my life.[106]And in another way prayer tends towards God—by reason, namely, of the petitioner himself; for such a one must approach him from whom he asks something, and this either bodily, as when he draws nigh to a man, or mentally, as when he draws nigh to God.
But the will moves the reason to its end or object. Hence there is nothing to prevent the reason, under the direction of the will, from tending to the goal of charity, which is union with God. Prayer, however, tends towards God—moved, that is, by the will, which itself is motived by charity—in two ways: in one way by reason of that which is asked for, since in prayer we have particularly to ask that we may be united with God, according to those words:One thing I have asked of the Lord, this will I seek after, that I may dwell in the house of the Lord all the days of my life.[106]And in another way prayer tends towards God—by reason, namely, of the petitioner himself; for such a one must approach him from whom he asks something, and this either bodily, as when he draws nigh to a man, or mentally, as when he draws nigh to God.
Hence the same Denis says: "When we invoke God in prayer we are before Him with our minds laid bare." In the same sense S. John Damascene says: "Prayer is the ascent of the mind towards God."
Hence the same Denis says: "When we invoke God in prayer we are before Him with our minds laid bare." In the same sense S. John Damascene says: "Prayer is the ascent of the mind towards God."
Cajetan:Prayer demands of the petitioner a twofold union with God: the one is general—the union, that is, of friendship—and is produced by charity, so that further on[107]we shall find the friendship arising from charity enumerated among the conditions for infallibly efficacious prayer. The second kind of union may be termed substantial union; it is the effect of prayer itself. It is that union of application by which the mind offers itself and all it has to God in service—viz., by devout affections, by meditations, and by external acts. By such union as this a man who prays is inseparable from God in his worship and service, just as when one man serves another he is inseparable from him in his service (on2. 2. 83. 1).
"And now, O Lord, Thou art our Father, and we are clay: and Thou art our Maker, and we are all the works of Thy hands. Be not very angry, O Lord, and remember no longer our iniquity: behold, see we are all Thy people."[108]
"And now, O Lord, Thou art our Father, and we are clay: and Thou art our Maker, and we are all the works of Thy hands. Be not very angry, O Lord, and remember no longer our iniquity: behold, see we are all Thy people."[108]
In S. Luke's Gospel we read:We ought always to pray and not to faint.[109]
A threefold error regarding prayer existed amongst the ancients; for some maintained thathuman affairs were not directed by Divine Providence; whence it followed that it was altogether vain to pray or to worship God; of such we read:You have said, he laboureth in vain that serveth God.[110]A second opinion was that all things, even human affairs, happened of necessity—whether from the immutability of Divine Providence, or from a necessity imposed by the stars, or from the connection of causes; and this opinion, of course, excluded all utility from prayer. A third opinion was that human affairs were indeed directed by Divine Providence, and that human affairs did not happen of necessity, but that Divine Providence was changeable, and that consequently its dispositions were changed by our prayers and by other acts of religious worship. These views, however, have elsewhere been shown to be wrong.
Consequently we have so to set forth the utility of prayer as neither to make things happen of necessity because subject to Divine Providence, nor to suggest that the arrangements of Divine Providence are subject to change.
To bring this out clearly we must consider that Divine Providence not merely arranges what effects shall take place, but also from what causes they shall proceed, and in what order.
But amongst other causes human acts are causes of certain effects. Hence men must do certain things, not so that their acts may change the Divine arrangement, but that by their acts they may bring about certain effects according to the order arranged by God; and it is the same withnatural causes. It is the same, too, in the case of prayer. For we do not pray in order to change the Divine arrangements, but in order to win that which God arranged should be fulfilled by means of prayers; or, in S. Gregory's words: "Men by petitioning may merit to receive what Almighty God arranged before the ages to give them."[111]
Some, however, maintain that prayer is futile, thus:
1. Prayer seems to be necessary in order that we may bring our wants to the notice of Him to Whom we make the petition. But our Lord says:Your Father knoweth that ye have need of all these things.[112]
But it is not necessary for us to set forth our petitions before God in order to make known to Him our needs or desires, but rather that we ourselves may realize that in these things it is needful to have recourse to the Divine assistance.
But it is not necessary for us to set forth our petitions before God in order to make known to Him our needs or desires, but rather that we ourselves may realize that in these things it is needful to have recourse to the Divine assistance.
2. Again, by prayer the mind of him to whom it is made is prevailed upon to grant what is asked of him; but the mind of God is unchangeable and inflexible:The Triumpher in Israel will not spare, and will not be moved to repentance; for He is not a man that He should repent.[113]Consequently it is unavailing to pray to God.
But our prayers do not aim at changing the Divine arrangements, but at obtaining by our prayers what God has arranged to give us.
But our prayers do not aim at changing the Divine arrangements, but at obtaining by our prayers what God has arranged to give us.
3. Lastly, it is more generous to give to one who does not ask than to one who asks, for, as Seneca remarks: "Nothing is bought at a dearer price than what is bought with prayers."[114]Whereas God is most generous.
God, indeed, bestows on us many things out of His generosity, even things for which we do not ask; but He wishes to grant us some things on the supposition that we ask for them. And this is for our advantage, for it is intended to beget in us a certain confidence in having recourse to God, as well as to make us recognize that He is the Author of all good to us. Hence S. Chrysostom says: "Reflect what great happiness is bestowed upon you, what glory is given you, namely, to converse in your prayers with God, to join in colloquy with Christ, and to beg for what you wish or desire."[115]
God, indeed, bestows on us many things out of His generosity, even things for which we do not ask; but He wishes to grant us some things on the supposition that we ask for them. And this is for our advantage, for it is intended to beget in us a certain confidence in having recourse to God, as well as to make us recognize that He is the Author of all good to us. Hence S. Chrysostom says: "Reflect what great happiness is bestowed upon you, what glory is given you, namely, to converse in your prayers with God, to join in colloquy with Christ, and to beg for what you wish or desire."[115]
Cajetan:Notice how foolish are some Christians who, when desirous of reaching certain ends attainable by nature or art, are most careful to apply such means, and would rightly regard their hopes as vain unless they applied them; and yet at the same time they have quite false notions of the fruits to be derived from prayer: as though prayer were no cause at all, or at least but a remote one! Whence it comes to pass that, having false ideas about the causes, they fail to reap any fruit (on2. 2. 83. 2).
S. Augustine:But some may say: It is not so much a question whether we are to pray by words or deeds as whether we are to pray at all if God already knows what is needful for us. Yet the very giving ourselves to prayer has the effect of soothing our minds and purifying them; it makes us more fit to receive the Divine gifts which are spiritually poured out upon us. For God does not hear us because of a display of prayer on our part; He is always ready, indeed, to give us His light, not, indeed, His visible light, but the light of the intellect and the spirit. It is we who are not always prepared to receive it, and this because we are preoccupied with other things and swallowed up in the darkness resulting from desire of the things of earth. When we pray, then, our hearts must turn to God, Who is ever ready to give if only we will take what He gives. And in so turning to Him we must purify the eye of our mind by shutting out all thought for the things of time, that so—with single-minded gaze—we may be able to bear that simple light that shines divinely, and neither sets nor changes. And not merely to bear it, but even to abide in it; and this not simply without strain, but with a certain unspeakable joy. In this joy the life of the Blessed is truly and really perfected (On the Sermon on the Mount, II. iii. 14).
S. Augustine:He could have bestowed these things on us even without our prayers; but He wished that by our prayers we should be taught from Whom these benefits come. For from whom do we receive them if not from Him from Whom we are bidden to ask them? Assuredly in this matterthe Church does not demand laborious disputations; but note Her daily prayers: She prays that unbelievers may believe: God then brings them to the Faith. She prays that the faithful may persevere: God gives them perseverance to the end. And God foreknew that He would do these things. For this is the predestination of the Saints whomHe chose in Christ before the foundation of the world[116](Of the Gift of Perseverance, vii. 15).
"Thou hast taught me, O God, from my youth; and till now I will declare Thy wonderful works. And unto old age and grey hairs, O God, forsake me not, until I shew forth Thy arm to all the generation that is to come."[117]
"Thou hast taught me, O God, from my youth; and till now I will declare Thy wonderful works. And unto old age and grey hairs, O God, forsake me not, until I shew forth Thy arm to all the generation that is to come."[117]
In Ps. cxl. 2 we read:Let my prayer be directed as incense in Thy sight, and on these words the Gloss remarks: "According to this figure, in the Old Law incense was said to be offered as an odour of sweetness to the Lord." And this comes under the virtue of religion. Therefore prayer is an act of religion.
It properly belongs to the virtue of religion to give due reverence and honour to God, and hence all those things by which such reverence is shown to God come under religion. By prayer, however, a man shows reverence to God inasmuch as he submits himself to Him and, by praying, acknowledges that he needs God as the Author of all his good. Whence it is clear that prayer is properly an act of religion.
Some, however, maintain that prayer is not an act of the virtue of religion, thus:
1. Prayer is rather the exercise of the Gift of Understanding than of the virtue of religion. For the virtue of religion comes under Justice; it is therefore resident in the will. But prayer belongs to the intellectual faculties, as we have shown above.
But we must remember that the will moves the other faculties of the soul to their objects or ends, and that consequently the virtue of religion, which is in the will, directs the acts of the other faculties in the reverence they show towards God. Now amongst these other faculties of the soul the intellect is the noblest and the most nigh to the will; consequently, next to devotion, which belongs to the will itself, prayer, which belongs to the intellective part, is the chief act of religion, for by it religion moves a man's understanding towards God.
But we must remember that the will moves the other faculties of the soul to their objects or ends, and that consequently the virtue of religion, which is in the will, directs the acts of the other faculties in the reverence they show towards God. Now amongst these other faculties of the soul the intellect is the noblest and the most nigh to the will; consequently, next to devotion, which belongs to the will itself, prayer, which belongs to the intellective part, is the chief act of religion, for by it religion moves a man's understanding towards God.
2. Again, acts of worship fall under precept, whereas prayer seems to fall under no precept, but to proceed simply from the mere wish to pray; for prayer is merely asking for what we want; consequently prayer is not an act of the virtue of religion.
Yet not only to ask for what we desire, but to desire rightly, falls under precept; to desire, indeed, falls under the precept of charity, but to ask falls under the precept of religion—the precept which is laid down in the words:Ask and ye shall receive.[118]
Yet not only to ask for what we desire, but to desire rightly, falls under precept; to desire, indeed, falls under the precept of charity, but to ask falls under the precept of religion—the precept which is laid down in the words:Ask and ye shall receive.[118]
3. Lastly, the virtue of religion embraces due worship and ceremonial offered to the Divinity; prayer, however, offers God nothing, but only seeks to obtain things from Him.
In prayer a man offers to God his mind, which he subjects to Him in reverence, and which he, in some sort, lays bare before Him—as we have just seen in S. Denis's words. Hence, since the human mind is superior to all the other exterior or bodily members, and also to all exterior things which have place in the Divine worship, it follows that prayer, too, is pre-eminent among the acts of the virtue of religion.
In prayer a man offers to God his mind, which he subjects to Him in reverence, and which he, in some sort, lays bare before Him—as we have just seen in S. Denis's words. Hence, since the human mind is superior to all the other exterior or bodily members, and also to all exterior things which have place in the Divine worship, it follows that prayer, too, is pre-eminent among the acts of the virtue of religion.
Cajetan:In prayer or petition there are three things to be considered: the thing petitioned for, the actual petition, and the petitioner. As far, then, as the thing petitioned for is concerned, we give nothing to God when we pray; rather we ask Him to give us something. But if we consider the actual petition, then we do offer something to God when we pray. For the very act of petitioning is an act of subjection; it is an acknowledgment of God's power. And the proof of this is that proud men would prefer to submit to want rather than humble themselves by asking anything of others. Further, the petitioner, by the very fact that he petitions, acknowledges that he whom he petitionshas the power to assist him, and is merciful, or just, or provident; it is for this reason that he hopes to be heard. Hence petition or prayer is regarded as an act of the virtue of religion, the object of which is to give honour to God. For we honour God by asking things of Him, and this by so much the more as—whether from our manner of asking or from the nature of what we ask for—we acknowledge Him to be above all things, to be our Creator, our Provider, our Redeemer, etc. And this is what S. Thomas points out in the body of the Article. But if we consider the petitioner: then, since man petitions with his mind—for petition is an act of the mind—and since the mind is the noblest thing in man, it follows that by petitioning we submit to God that which is noblest in us, since we use it to ask things of Him, and thereby do Him honour. Thus by prayer we offer our minds in sacrifice to God; so, too, by bending the knee to Him we offer to Him and sacrifice to Him our knees, by using them to His honour (on2. 2. 83. 3).
S. Augustine:I stand as a beggar at the gate, He sleepeth not on Whom I call! Oh, may He give me those three loaves! For you remember the Gospel? Ah! see how good a thing it is to know God's word; those of you who have read it are stirred within yourselves! For you remember how a needy man came to his friend's house and asked for three loaves. And He says that he sleepily replied to him: "I am resting, and my children are with me asleep." But he persevered in his request, and wrung from him by his importunity what his deserts could not get. But Godwishes to give; yet only to those who ask—lest He should give to those who understand not. He does not wish to be stirred up by your weariness! For when you pray you are not being troublesome to one who sleeps;He slumbereth not nor sleeps that keepeth Israel.[119]... He, then, sleeps not; see you that your faith sleeps not! (Enarr. in Ps.cii. 10).
S. Augustine:Some there are who either do not pray at all, or pray but tepidly; and this because, forsooth, they have learnt from the Lord Himself[120]that God knows, even before we ask Him, what is necessary for us. But because of such folk are we to say that these words are not true and therefore to be blotted out of the Gospel? Nay, rather, since it is clear that God gives some things even to those who do not ask—as, for instance, the beginnings of faith—and has prepared other things for those only who pray for them—as, for instance, final perseverance—it is evident that he who fancies he has this latter of himself does not pray to have it (Of the Gift of Perseverance, xvi. 39).
"I will sing to the Lord as long as I live; I will sing praise to my God while I have my being. Let my speech be acceptable to Him; but I will take delight in the Lord."[121]
"I will sing to the Lord as long as I live; I will sing praise to my God while I have my being. Let my speech be acceptable to Him; but I will take delight in the Lord."[121]
In Job v. 1 we read:Call, now, if there be any that will answer thee, and turn to some of the Saints.
Prayer is addressed to a person in two ways: in one way as a petition to be granted by him;in another way as a petition to be forwarded by him. In the former way we only pray to God, for all our prayers ought to be directed to the attaining of grace and glory, and these God alone gives:The Lord will give grace and glory.[122]But in the latter way we set forth our prayers both to the holy Angels and to men; and this, not that through their intervention God may know our petitions, but rather that by their prayers and merits our petitions may gain their end. Hence it is said in the Apocalypse:And the smoke of the incense of the prayers of the Saints ascended up before God from the hand of the Angel.[123]And this is clearly shown, too, from the style adopted by the Church in her prayers: for of the Holy Trinity we pray that mercy may be shown us; but of all the Saints, whomsoever they may be, we pray that they may intercede for us.
Some, however, maintain that we ought to pray to God alone, thus:
1. Prayer is an act of the virtue of religion. But only God is to be worshipped by the virtue of religion. Consequently it is to Him alone that we should pray.
But in our prayers we only show religious worship to Him from Whom we hope to obtain what we ask, for by so doing we confess Him to be the Author of all our goods; but we do not show religious worship to those whom we seek to have as intercessors with us before God.
But in our prayers we only show religious worship to Him from Whom we hope to obtain what we ask, for by so doing we confess Him to be the Author of all our goods; but we do not show religious worship to those whom we seek to have as intercessors with us before God.
2. Again, prayer to those who cannot know whatwe pray for is idle. But God alone can know our prayers, and this because prayer is frequently a purely interior act of which God alone is cognizant, as the Apostle says:I will pray with the spirit. I will pray also with the understanding;[124]and also because, as S. Augustine says[125]: The dead know not, not even the Saints, what the living—not even excepting their own children—are doing.
It is true that the dead, if we consider only their natural condition, do not know what is done on earth, and especially do they not know the interior movements of the heart. But to the Blessed, as S. Gregory says,[126]manifestation is made in the Divine Word of those things which it is fitting that they should know as taking place in our regard, even the interior movements of the heart. And, indeed, it is most befitting their state of excellence that they should be cognizant of petitions addressed to them, whether vocally or mentally. Hence through God's revelation they are cognizant of the petitions which we address them.
It is true that the dead, if we consider only their natural condition, do not know what is done on earth, and especially do they not know the interior movements of the heart. But to the Blessed, as S. Gregory says,[126]manifestation is made in the Divine Word of those things which it is fitting that they should know as taking place in our regard, even the interior movements of the heart. And, indeed, it is most befitting their state of excellence that they should be cognizant of petitions addressed to them, whether vocally or mentally. Hence through God's revelation they are cognizant of the petitions which we address them.
3. Lastly, some say: if we do address prayers to any of the Saints, the sole reason for doing so lies in the fact that they are closely united to God. But we do not address prayers to people who, while still living in this world, are closely knit to God, nor to those who are in Purgatory and are united to Him. There seems, then, to be no reason why we should address prayers to the Saints in Paradise.
But they who are still in the world or in Purgatory do not as yet enjoy the vision of the Divine Word so as to be able to know what we think or say, hence we do not implore their help when we pray; though when talking with living people we do ask them to help us.
But they who are still in the world or in Purgatory do not as yet enjoy the vision of the Divine Word so as to be able to know what we think or say, hence we do not implore their help when we pray; though when talking with living people we do ask them to help us.
S. Augustine:It is no great thing to live long, nor even to live for ever; but it is indeed a great thing to live well. Oh, let us love eternal life! And we realize how earnestly we ought to strive for that eternal life when we note how men who love this present temporal life so work for it—though it is to pass away—that, when the fear of death comes, they strive all they can, not, indeed, to do away with death, but to put death off! How men labour when death approaches! They flee from it; they hide from it; they give all they have; they try to buy themselves off; they work and strive; they put up with tortures and inconveniences; they call in physicians; they do everything that lies within their power! Yet even if they spend all their toil and their substance, they can only secure that they may live a little longer, not that they may live for ever! If, then, men spend such toil, such endeavour, so much money, so much anxiety, watchfulness, and care, in order to live only a little longer, what ought we not to do that we may live for ever? And if we call them prudent who take every possible precaution to stave off death, to live but a few days more, to save just a few days, then how foolish are they who so pass their days as to lose the Day of Eternity! (Sermon, cxxvii. 2).
"May God have mercy on us, and bless us: may He cause the light of His countenance to shine upon us, and may He have mercy on us. That we may know Thy way upon earth: Thy salvation in all nations. Let people confess to Thee, O God: let all people give praise to Thee. Let the nations be glad and rejoice: for Thou judgest the people with justice, and directest the nations upon earth. Let the people, O God, confess to Thee: let all the people give praise to Thee: the earth hath yielded her fruit. May God, our God bless us, may God bless us: and all the ends of the earth fear Him."[127]
"May God have mercy on us, and bless us: may He cause the light of His countenance to shine upon us, and may He have mercy on us. That we may know Thy way upon earth: Thy salvation in all nations. Let people confess to Thee, O God: let all people give praise to Thee. Let the nations be glad and rejoice: for Thou judgest the people with justice, and directest the nations upon earth. Let the people, O God, confess to Thee: let all the people give praise to Thee: the earth hath yielded her fruit. May God, our God bless us, may God bless us: and all the ends of the earth fear Him."[127]
Our Lord taught the disciples to ask definitely for the things which are contained in the petitions of the Lord's Prayer:Thus shalt thou pray.[128]
Maximus Valerius tells of Socrates[129]that he "maintained that nothing further should be asked of the immortal gods save that they should give us good things; and this on the ground that they knew well what was best for each individual, whereas we often ask in our prayers for things which it would be better not to have asked for." And this opinion has some truth in it as regards those things which can turn out ill, or which a man can use well or ill, as, for example, riches which, as the same Socrates says, "have been to the destruction of many; or honours which have ruined many; orthe possession of kingdoms, the issues of which are so often ill-fated; or splendid matrimonial alliances, which have sometimes proved the ruin of families." But there are certain good things of which a man cannot make a bad use—those, namely, which cannot have a bad issue. And these are the things by which we are rendered blessed and by which we merit beatitude; these are the things for which the Saints pray unconditionally:Show us Thy Face and we shall be saved;[130]and again:Lead me along the path of Thy commandments.[131]
Some, however, say that we ought not in our prayers to ask for definite things from God, thus:
1. S. John Damascene defines prayer as "asking from God things that are fitting";[132]consequently prayer for things which are not expedient is of no efficacy, as S. James says:You ask and receive not, because you ask amiss.[133]Moreover, S. Paul says:We know not what we should pray for as we ought.[134]
But it is also true that though a man cannot of himself know what he ought to pray for, yet, as the Apostle says in the same place:In this the Spirit helpeth our infirmity—namely, in that, by inspiring us with holy desires, He makes us ask aright. Hence Our Lord says that the true adorersmust adore in spirit and in truth.[135]
But it is also true that though a man cannot of himself know what he ought to pray for, yet, as the Apostle says in the same place:In this the Spirit helpeth our infirmity—namely, in that, by inspiring us with holy desires, He makes us ask aright. Hence Our Lord says that the true adorersmust adore in spirit and in truth.[135]
2. Further, he who asks from another some definite thing strives to bend that other's will to do what the petitioner wants. But we ought not to direct our prayers towards making God will what we will, but rather we should will what He wills—as the Gloss says on the words of Ps. xxxii. 1:Rejoice in the Lord, O ye just!It would seem, therefore, that we ought not to ask for definite things from God when we pray.
Yet when in our prayers we ask for things which appertain to our salvation, we are conforming our will to the will of God, for of His will it is said:He will have all men to be saved.[136]
Yet when in our prayers we ask for things which appertain to our salvation, we are conforming our will to the will of God, for of His will it is said:He will have all men to be saved.[136]
3. Lastly, evil things cannot be asked from God; and He Himself invites us to receive good things. But it is idle for a person to ask for what he is invited to receive.
God, it is true, invites us to receive good things; but He wishes us to come to them—not, indeed, by the footsteps of the body—but by pious desires and devout prayers.
God, it is true, invites us to receive good things; but He wishes us to come to them—not, indeed, by the footsteps of the body—but by pious desires and devout prayers.
S. Augustine:Fly, then, by unwavering faith and holy habits, fly, brethren, from those torments where the torturers never desist, and where the tortured never die; whose death is unending, and where in their anguish they cannot die. But burn with love for and desire of the eternal life of the Saints where there is no longer the life of toil nor yet wearisome repose. For the praises of God will beget no disgust, neither will they evercease. There will there be no weariness of the soul, no bodily fatigue; there will there be no wants: neither wants of your own which will call for succour, nor wants of your neighbour demanding your speedy help. God will be all your delight; there will ye find the abundance of that Holy City that from Him draws life and happily and wisely lives in Him. For there, according to that promise of His for which we hope and wait, we shall be made equal to the Angels of God; and equally with them shall we then enjoy that vision of the Holy Trinity in which we now but walk by faith. For we now believe what we do not see, that so by the merits of that same faith we then may merit to see what we believe, and may so hold fast to it that the Equality of Father, Son, and Holy Ghost, and the Unity of the Trinity, may no longer come to us under the garb of faith, nor be the subject of contentious talk, but may rather be what we may drink in in purest and deepest contemplation amid the silence of Eternity (De Catechizandis Rudibus, xxv. 47).
S. Augustine:O Lord, my God, give me what Thou biddest and then bid what Thou wilt! Thou biddest us be continent.And I knew, as a certain one says,that I could not otherwise be continent save God gave it, and this also was a point of wisdom to know Whose gift it was. Now by continence we are knit together and brought back into union with that One from Whom we have wandered away after many things. For he loves Thee but little who loves other things with Thee, and loves them not for Thee! O Love that ever burnestand wilt never be extinguished! O Charity! O Lord, my God, set me on fire! Thou dost bid continence? Then give me what Thou biddest and bid what Thou wilt! (Confessions, X. xxix.).
S. Augustine:O Lord, my God, listen to my prayer and mercifully hear my desire! For my desire burns not for myself alone, but fraternal charity bids it be of use. And Thou seest in my heart that it is so; for I would offer to Thee in sacrifice the service of my thoughts and of my tongue. Grant me then what I may offer to Thee. For I am needy and poor, and Thou art rich towards all that call upon Thee; for in peace and tranquillity hast Thou care for us. Circumcise, then, my lips, within and without, from all rashness and all untruthfulness. May Thy Scriptures be my chaste delight; may I never be deceived in them nor deceive others out of them. Attend, O Lord, and have mercy upon me, O Lord, my God. Thou art the Light of the blind, the Strength of the weak, and so, too, art Thou the Light of them that see and the Strength of them that are strong. Look, then, on my soul, and hear me when I cry from out the depths! (Confessions, XI. ii. 2).