VI

"Look down from Heaven, and behold from Thy holy habitation and the place of Thy glory: where is Thy zeal, and Thy strength, the multitude of Thy bowels, and of Thy mercies? they have held back themselves from me. For Thou art our Father, and Abraham hath not known us, and Israel hath been ignorant of us: Thou, O Lord, art our Father, our Redeemer, from everlasting is Thy Name."[137]

We have the authority of the Book of Proverbs for answering in the affirmative, for there we read[138]:Give me only the necessaries of life.

S. Augustine says to Proba[139]: "It is lawful to pray for what it is lawful to desire." But it is lawful to desire temporal things, not indeed as our principal aim or as something which we make our end, but rather as props and stays which may be of assistance to us in our striving for the possession of God; for by such things our bodily life is sustained, and such things, as the Philosopher says, co-operate organically to the production of virtuous acts.[140]Consequently it is lawful to pray for temporal things. And this is what S. Augustine means when he says to Proba: "Not unfittingly does a person desire sufficiency for this life when he desires it and nothing more; for such sufficiency is not sought for its own sake but for the body's health, and for a mode of life suitable to a man's position so that he may not be a source of inconvenience to those with whom he lives. When, then, we have these things we must pray that we may retain them, and when we have not got them we must pray that we may have them."[141]

Some, however, argue that we ought not to pray for temporal things, thus:

1. What we pray for we seek. But we are forbiddento seek for temporal things, for it is said:Seek ye therefore first the kingdom of God, and His justice, and all these things shall be added unto you,[142]those temporal things, namely, which He says are not to be sought but which are to be added to the things which we seek.

But temporal things are to be sought secondarily not primarily. Hence S. Augustine[143]: "When He says the former isto be sought first(namely the kingdom of God), He means that the latter (namely temporal good things) are to be sought afterwards; notafterwardsin point of time, butafterwardsin point of importance; the former as our good, the latter as our need."

2. Again, we only ask for things about which we are solicitous. But we are not allowed to be solicitous about temporal concerns:Be not solicitous for your life, what ye shall eat[144]....

But not all solicitude about temporal affairs is forbidden, only such as is superfluous and out of due order.

3. Further, we ought in prayer to uplift our minds to God. But by asking for temporal things in prayer our mind descends to things beneath it, and this is contrary to the teaching of the Apostle:While we look not at the things which are seen, but at the things which are not seen. For the things which are seen are temporal: but the things which are not seen are eternal.[145]

When our mind is occupied with temporal affairs so as to set up its rest in them then it remains in them, and is depressed by them; but when the mind turns to them as a means of attaining to eternal life it is not depressed by them, but rather uplifted by them.

4. Lastly, men ought not to pray except for things useful and good. But temporal possessions are at times hurtful, and this not merely spiritually but even temporally; hence a man ought not to ask them of God.

But it is clear that since we do not seek temporal things primarily or for their own sake, but with reference to something else, we consequently only ask them of God according as they may be expedient for our salvation.

S. Augustine: Lord, all my desire is before Thee, and my groaning is not hid from Thee![146]It is not before men who cannot see the heart, butbefore Thee is all my desire! And let your desires, too, be before Him, and your Father Who seeth in secret will repay thee. For your very desire is a prayer, and if your desire is continual your prayer, too, is continual. Not without reason did the Apostle say:Pray without ceasing.[147]Yet can we genuflect without ceasing? Can we prostrate without ceasing? Can we lift up our hands without ceasing? How, then, does he say:Pray without ceasing? If byprayerhe meant such things as these then I think we could not pray without ceasing. But there is another prayer, an interior prayer,which is without ceasing—desire. Whatever else you do, if only you desire thatrest[148]you cease not to pray. If you wish to pray without ceasing then desire without ceasing. Your continual desire is your continual voice; but you will be silent if you cease to love (Enarr. in Ps.xxxvii. 10).

S. Augustine:But all these things are the gifts of my God; I did not give them to myself; they are good, and all these things am I. He then is good Who made me; nay, He Himself is my Good, and in Him do I rejoice for all the good things which I had even as a boy! But in this did I sin that, not in Him but in His creatures did I seek myself and other pleasures, high thoughts and truths. Thus it was that I fell into sorrow, confusion, and error. Thanks be to Thee, my Sweetness, my Honour and my Trust, O my God! Thanks be to Thee for Thy gifts! But do Thou keep them for me! For so doing Thou wilt be keeping me, and those things which Thou hast given me will be increased and perfected, and I myself shall be with Thee, for even that I should be at all is Thy gift to me! (Confessions, I. xx. 2).

S. Augustine:But I forget not, neither will I keep silence regarding the severity of Thy scourge and the wondrous swiftness of Thy mercy. Thou didst torture me with toothache; and when the pain had become so great that I could not even speak, it came into my mind to tell all my friends who were there to pray to Thee for me, to Thee the God of all manner of succour. And I wrote my request on a wax tablet and I gave it them to read.And hardly had we bent the knee in humble prayer than the pain fled! But what a pain it was! And how did it disappear? I was terrified, I confess it, O Lord my God! Never in all my life had I felt anything like it! (Confessions, IX. iv. 12).

It is narrated of S. Thomas that when at Paris it happened that having to lecture at the University on a subject which he had commenced the day before, he rose at night to pray as was his wont, but discovered that a tooth had suddenly pushed its way through his gums in such a way that he could not speak. His companion suggested that since it was an inopportune time for procuring assistance a message should be sent to the University stating what had happened and pointing out that the lecture could not be given till the tooth had been removed by a surgeon. But S. Thomas, reflecting upon the difficulty in which the University would be placed, considering also the danger which might arise from the removal of the tooth in the way suggested, said to his companion: I see no remedy save to trust to God's Providence. He then betook himself to his accustomed place of prayer, and for a long space besought God with tears to grant him this favour, leaving himself entirely in His hands. And when he had thus prayed he took the tooth between his fingers, and it came out at once without the slightest pain or wrench, and he found himself freed from the impediment to his speech which it had caused. This tooth he carried about with him for a long time as a reminder of an act of Divine loving-kindness such as he was anxious not to forget, forforgetfulness is the mother of ingratitude; he wished it, too, to move him to still greater confidence in the power of prayer which had on that occasion been so quickly heard (seeVita S. Thomæ, Bollandists, March 7, vol. i., 1865, pp. 673, 704, 712).

S. Augustine:But temporal things are sometimes for our profit, sometimes for our hurt. For many poverty was good, wealth did them harm. For many a hidden life was best, high station did them harm. And on the other hand money was good for some, and dignities, too, were good for them—good, that is, for those who used them well; but such things did harm when not taken away from those who used them ill. Consequently, brethren, let us ask for these temporal things with moderation, being sure that if we do receive them, He gives them Who knoweth what is best suited to us. You have asked for something, then, and what you asked for has not been given you? Believe in your Father Who would give it you if it were expedient for you (Sermon, lxxx. 7).

S. Augustine:Sometimes God in His wrath grants what you ask; at other times in His mercy He refuses what you ask. When, then, you ask of Him things which He praises, which He commands, things which He has promised us in the next world, then ask in confidence and be instant in prayer as far as in you lies, that so you may receive what you ask. For such things as these are granted by the God of mercy; they flow not from His wrath but from His compassion. But when you ask for temporal things, then ask withmoderation, ask with fear; leave all to Him so that if they be for your profit He may give them you, if they be to your hurt He may refuse them. For what is for our good and what is to our hurt the Physician knoweth, not the patient (Sermon, cccliv. 8).

"Cast thy care upon the Lord, and He shall sustain thee; He shall not suffer the just to waver for ever."[149]

S. James, in his Epistle, says[150]:Pray for one another that ye may be saved.

As we said above, we ought in prayer to ask for those things which we ought to desire. But we ought to desire good things not for ourselves only but also for others, for this belongs to that charity which we ought to exercise towards our neighbour. Hence charity demands that we pray for others. In accordance with this S. Chrysostom says[151]: "Necessity compels us to pray for ourselves, fraternal charity urges us to pray for others. But that prayer is more pleasing before God which arises not so much from our needs as from the demands of fraternal charity."

Some, however, urge that we ought not to pray for others, thus:

1. We are bound in our prayer to follow the norm which our Lord delivered to us; but in theLord's Prayerwe pray for ourselves and not for others, for we say:Give us this day our daily bread, etc.

But S. Cyprian says:[152]"We do not saymyFather, butourFather, neither do we say Giveme, but giveus; and this because the Teacher of Unity did not wish prayer to be made privately, viz., that each should pray for himself alone; for He wished one to pray for all since He in His single Person had borne all."

2. Again, we pray in order to be heard; but one of the conditions for our prayer to be heard is that a man should pray for himself. Thus on the words:If ye ask the Father anything in My Name He will give it you,[153]S. Augustine says:[154]"All are heard for themselves, but not for all in general, hence He does not say simply:He will give it, butHe will give it you."

But to pray for oneself is a condition attaching to prayer; not indeed a condition affecting its merit, but a condition which is necessary if we would ensure the attainment of what we ask. For it sometimes happens that prayer made for another does not avail even though it be devout and persevering and for things pertaining to a man's salvation; and this is because of the existence of some hindrance on the part of him for whom we pray, as we read in Jeremias[155]:If Moses and Samuel shall stand before Me, My soul is not towards this people. None the less, such prayer will be meritorious on the part of him who prays, for he prays out of charity; thus on the words,And my prayer shall be turned into my bosom,[156]the Interlinear Gloss has: "That is, and even though it avail not for them, yet shall I not be without my reward."

3. Lastly, we are forbidden to pray for others if they are wicked, according to the words:Do not thou pray for this people ... and do not withstand Me, for I will not hear thee.[157]And, on the other hand, we ought not to pray for them if they are good, for in that case they will be heard when they pray for themselves.

But we have to pray even for sinners, that they may be converted, and for the good, that they may persevere and make progress. Our prayers for sinners, however, are not heard for all, but for some. For they are heard for those who are predestined, not for those who are foreknown as reprobate; just in the same way as when we correct our brethren, such corrections avail among the predestinate but not among the reprobate, according to the words:No man can correct whom He hath despised.[158]Wherefore also it is said:He that knoweth his brother to sin a sin that is not unto death, let him ask, and life shall be given to him who sinneth not to death.[159]But just as we can refuse to no one, as long as he liveth on this earth, the benefit of correction—for we cannot distinguish between the predestinate and the reprobate, as S. Augustine says[160]—so neither can we refuse to anyone the suffrage of our prayers.

And for good men we have to pray, and this for a threefold reason: firstly, because the prayers of many are more easily heard; thus on the words:I beseech ye therefore, help me in your prayers for me,[161]the Ordinary Gloss of S. Ambrose says: "Well does the Apostle ask his inferiors to pray for him; for even the very least become great when many in number, and when gathered together with one mind; and it is impossible that the prayers of many should not avail" to obtain, that is, what is obtainable. And secondly, that thanks may be returned by many for the benefits conferred by God upon the just, for these same benefits tend to the profit of many—as is evident from the Apostle's words to the Corinthians.[162]And thirdly, that those who are greater may not therefore be proud, but may realize that they need the suffrages of their inferiors.

"Father, I will that where I am they also whom Thou hast given Me may be with Me; that they may see My glory, which Thou hast given Me: because Thou hast loved Me before the foundation of the world."[163]

But I say to you ... pray for them that persecute and calumniate you.[164]

To pray for others is a work of charity, as we have said above. Hence we are bound to pray for our enemies in the same way as we are bound to love them. We have already explained, in theTreatise on Charity, in what sense we are bound to love our enemies; namely, that we are bound to love their nature, not their fault; and that to love our enemies in general is of precept; to love them, however, individually, is not of precept save in the sense of being prepared to do so; a man, for instance, is bound to be ready to love an individual enemy and to help him in case of necessity, or if he comes to seek his pardon. But absolutely to love our individual enemies, and to assist them, belongs to perfection.

In the same way, then, it is necessary that in our general prayers for others we should not exclude our enemies. But to make special prayer for them belongs to perfection and is not necessary, save in some particular cases.

Some, however, argue that we ought not to pray for our enemies, thus:

1. It is said in the Epistle to the Romans[165]:What things soever were written were written for our learning. But in Holy Scripture we find many imprecations against enemies; thus, for instance[166]:Let all my enemies be ashamed, let them be turned back and be ashamed very speedily.From which it would rather seem that we ought to pray against our enemies than for them.

But the imprecations which find place in Holy Scripture can be understood in four different ways: first of all according as the Prophets are wont "to predict the future under the figure of imprecations," as S. Augustine says[167]; secondly, in that certain temporal evils are sometimes sent by God upon sinners for their amendment; thirdly, these denunciations may be understood, not as demanding the punishment of men themselves, but as directed against the kingdom of sin, in the sense that by men being corrected sin may be destroyed; fourthly, in that the Prophets conform their wills to the Divine Justice with regard to the damnation of sinners who persevere in their sin.

2. Further, to be revenged upon our enemies means evil for our enemies. But the Saints seek to be avenged upon their enemies:How long, O Lord, dost Thou not judge and revenge our blood on them that dwell on the earth?[168]And in accordance with this we find them rejoicing in the vengeance taken upon sinners:The just shall rejoice when he shall see the revenge.[169]It would seem, then, that we ought rather to pray against our enemies than for them.

But, on the contrary, as S. Augustine says:[170]"The vengeance of the martyrs is the overthrow of the empire of sin under whose dominion they suffered so much"; or, as he says elsewhere[171]: "They demand vengeance, not by word of mouth, but by very reason, just as the blood of Abel cried out from the earth." Moreover, they rejoice in this vengeance, not for its own sake, but because of the Divine Justice.

3. Lastly, a man's deeds and his prayers cannot be in opposition. But men sometimes quite lawfully attack their enemies, else all wars would be illegal. Hence we ought not to pray for our enemies.

But it is lawful to assail our enemies that so they may be hindered from sin; and this is for their good and for that of others. In the same way, then, it is lawful to pray for temporal evils for our enemies to the end that they may be corrected. In this sense our deeds and our prayers are not in opposition.

S. Augustine:If there were no wicked folk, then for whom could we be supposed to pray when we are told:Pray for your enemies? Perhaps you would like to have good enemies. Yet how could that be? For unless you yourself are bad you will not have good people for enemies; and if, on the contrary, you are good, then no one will be your enemy save the wicked folk (Sermon, xv.,on Ps.xxv. 8).

"Have mercy upon us, O God of all, and behold us, and shew us the light of Thy mercies: And send Thy fear upon the nations, that have not sought after Thee: that they may know that there is no God beside Thee, and that they may shew forth Thy wonders. Lift up Thy hand over the strange nations, that they may see Thy power."[172]

The Lord's Prayer is the most perfect of all prayers, for, as S. Augustine says to Proba[173]: "If we pray rightly and fittingly we can say nothing else but what is set down in theLord's Prayer." And since prayer is, in a sort, the interpreter of our desires before God, we can only rightly ask in prayer for those things which we can rightly desire. But in theLord's Prayernot only do we have petitions for all those things which we can rightly desire, but they are set forth in the order in which they are to be desired. Hence this prayer not only teaches us how to pray, but serves as the norm of all our dispositions of mind.

For it is clear that we desire first the end and then the means to the attainment of that end. But our end is God, towards Whom our desires tend in two ways: first, in that we desire God's glory; secondly, in that we desire to enjoy that glory ourselves. The former of these pertains to that love wherewith we love God in Himself, the latter to that charity wherewith we love ourselves in God. Hence the first petition runs:Hallowed be Thy Name,wherein we pray for God's glory; and the second runs:Thy kingdom come, wherein we pray that we may come to the glory of His kingdom.

But to this said end things lead us in two ways: viz., eitheressentiallyoraccidentally. Things which are useful for the attainment of that endessentiallylead us to it. But a thing may be useful as regards that end which is the possession of God in two ways: namely,directly and principally, that is, according to the merits by which we merit the possession of God by obeying Him; and in accordance with this runs the petition:Thy Will be done on earth as it is in Heaven; alsoinstrumentallyas assisting us to merit, whence the petition:Give us this day our daily bread. And this is true whether we understand by this "bread" that Sacramental Bread, the daily use of Which profits man, and in Which are comprised all the other Sacraments; or whether we understand it of material bread so that "bread" here means all that is sufficient for the support of life—as S. Augustine explains it to Proba.[174]For both the Holy Eucharist is the chief of Sacraments, and bread is the chief of foods, whence in the Gospel of S. Matthew we have the term "super-substantial" or "special" applied to it, as S. Jerome explains it.[175]

And we are lead, as it were,accidentallyto the possession of God by the removal of impediments from our path. Now there are three things which impede us in our efforts after the possession of God. The first of these is sin, which directly excludes usfrom the kingdom:Neither fornicators, nor idolaters, ... etc., shall possess the kingdom of God;[176]hence the petition:Forgive us our trespasses.... And the second impediment is temptation which hinders us from obeying the Divine Will; whence the petition:And lead us not into temptation; in which petition we do not pray that we may not be tempted, but that we may not be overcome by temptation, for this is the meaning of being led into temptation. And the third hindrance lies in our present penal state which prevents us from having "the sufficiency of life"; and for this reason we say:Deliver us from evil.

Some, however, argue that these seven petitions are not very appropriate, thus:

1. It seems idle to pray that that may be hallowed which is already hallowed or holy. But the Name of God is holy:And holy is His Name.[177]Similarly, His kingdom is everlasting:Thy kingdom, O Lord,is a kingdom of all ages.[178]God's Will, too, is always fulfilled:And all My Will shall be done.[179]Hence it is idle to pray that God's Name may be hallowed, that His kingdom may come, and that His Will may be done.

But, as S. Augustine says,[180]when we say,Hallowed be Thy Name, we do not make this petition as though God's Name were not holy, but that It may be held holy by men; in other words, that God's glory may be propagated amongst men. And when we say,Thy kingdom come, it is not as though we meant that God did not reign, but, as S. Augustine says to Proba[181]: "We stir up our desires for that kingdom, that it may come upon us and that we may reign in it." Lastly, when we say,Thy Will be done, this is rightly understood to mean: May Thy precepts be obeyedon earth as in Heaven—that is, as by Angels, so by men. These three petitions, then, will receive their perfect fulfilment in the life to come; but the remaining four, as S. Augustine says, refer to the necessities of the present life.[182]

2. But further, to depart from evil must precede the pursuit of what is good. Hence it hardly seems appropriate to place those petitions which are concerned with the pursuit of what is good before those which refer to the departing from evil.

Yet since prayer is the interpreter of our desires the order of these petitions does not correspond to the order of attainment but of desire or intention; in this order, however, the end precedes the means to the end, the pursuit of good comes before the departure from evil.

3. But once more, we ask for something in order that it may be given us. But the chief gift of God is the Holy Spirit and those things which are given us through Him. Hence these petitions do not seem to be very appropriate since they do not correspond to the Gifts of the Holy Spirit.

S. Augustine[183], however, adapts these seven petitions to the Gifts of the Holy Spirit and to the Beatitudes; he says: "If we have thefear of Godby which the poor in spirit are blessed, we pray that God's Name may be hallowed among men by chaste fear. If we havepiety, by which the meek are blessed, we pray that His kingdom may come, that we may be meek, and that we may not withstand It. If we haveknowledge, by which they that mourn are blessed, we pray that His will may be done, and that so we may not mourn. If we havefortitude, by which they that hunger are blessed, we pray that our daily bread may be given us. If we havecounsel, by which they that are merciful are blessed, let us forgive our debtors that we ourselves may be forgiven. If we haveunderstanding, by which the clean of heart are blessed, let us pray that we may not have a double heart that pursues after temporal things whence temptations come to us. If we havewisdom, whence the peace-makers are blessed—for they shall be called the sons of God—let us pray that we may be delivered from evil, for that very deliverance will make us the free sons of God."

4. Again, according to S. Luke,[184]there are only five petitions in the Lord's Prayer. Hence it would seem superfluous to have seven in S. Matthew.

But, as S. Augustine says[185]: "S. Luke only includes five petitions and not seven in the Lord's Prayer, for he shows that the third petition is, in a sense, only a repetition of the two preceding ones; by omitting it he makes us see that God's will is more especially concerned with our knowledge of His sanctity and with our reigning with Him. But Luke has omitted Matthew's last petition,Deliver us from evil, in order to show us that we are delivered from evil just precisely as we are not led into temptation."

5. And lastly, it seems idle to try to stir up the benevolence of one who is beforehand with his benevolence. But God does forestall us with His benevolence, forHe hath first loved us.[186]Consequently it seems superfluous to preface our petitions with the wordsOur Father Who art in Heaven, words which seem intended to stir up God's benevolence.

But we must remember that prayer is not directed to God in order to prevail upon Him, but in order to excite ourselves to confidence in our petitions. And this confidence is especially excited in us by consideration of His love towards us whereby He wishes us well, wherefore we say,Our Father; and of His pre-eminent power whereby He is able to assist us, whence we say,Who art in Heaven.

Cajetan:The first three petitions of theLord's Prayercan also be referred to that which weprincipally desire, so that all three regard mainly that love wherewith we love God in Himself, and secondarily that love wherewith we love ourselves in God. And the proof of this is that in each of the first three we have the pronounThine, but in the last four the pronounour. Thus the first petition asks for the effective and enduring praise of God's Name; the second, that He—and not the devil, nor the world, nor the flesh, nor sin—may reign effectively; the third, that His Will may be effectively fulfilled. For these things are not now absolutely so with God, and this by reason of the multitude of sins, and also because the mode of their present fulfilment is hidden. And the wordeffectivelyis introduced into each clause by reason of the subjoined qualificationon earth as it is in Heaven, for this qualifies each of the foregoing clauses. Hence rightly do our desires first of all aim at, wish for, and pray that—even as something good for God Himself—He may be sanctified in His Name; that He may be permanently uplifted above all things—on earth as in Heaven; that He—not sin—may reign—on earth as in Heaven; that His Will—none other—may be done—on earth as in Heaven (on2. 2. 83. 9).

S. Augustine:O Eternal Truth, True Love and lovable Eternity! Thou art my God; for Thee do I sigh night and day! And when I first knew Thee Thou didst snatch me up so that I saw that That really was Which I saw, and that I who saw was really not—as yet. And Thou didst beat back my weak gaze, pouring out Thy light upon me in its intensity; and I trembled with love and withhorror. For I found myself to be far away from Thee in a land that was unlike Thee; it was as though I heard Thy Voice from on high, saying: "I am the Food of grown men, grow, and thou shalt eat Me, but thou shalt not be changed into Me" (Confessions, VII. x. 2).

S. Augustine:And the faithful are well aware of that Spiritual Food Which you, too, will soon know and Which you are to receive from God's altar. It will be your food, nay, your daily food, needful for this life. For are we not about to receive the Eucharist wherein we come to Christ Himself, and begin to reign with Him for ever? The Eucharist is our daily Bread. But let us so receive it as to be thereby refreshed, not in body merely but in mind. For the power which we know to be therein is the power of Unity whereby we are brought into union with His Body and become His members. Let us be What we receive; for then It will be truly our daily bread.

Again, what I set before you is your daily bread; and what you hear read day by day in the church is your daily bread; and the hymns you hear and which you sing—they are your daily bread. For these things we need for our pilgrimage. But when we get There are we going to hear a book read? Nay, we are going to hear the Word Himself; we are going to see the Word Himself; we are going to eat Him, to drink Him, even as the Angels do already. Do the Angels need books, or disputations, or readers? Nay, not so. But by seeing they read, for they see the Truth Itself and are sated from that Fount whence we receive but thesprinkling of the dew (Sermon, lvii.,on S. Matt.vi. 7).

S. Augustine:When ye sayGive us this day our daily bread, ye profess yourselves God's beggars. Yet blush not at it! The richest man on earth is God's beggar. The beggar stands at the rich man's door. But the rich man in his turn stands at the door of one richer than he. He is begged from, and he, too, has to beg. If he were not in need he would not beseech God in prayer. But what can the rich man need? I dare to say it: he needs even his daily bread! For how is it that he abounds with all things, save that God gave them to him? And what will they have if God but withdraw His hand? (Sermon, lvi. 9,on S. Matt.vi.).

S. Augustine:Think not that you have no need to sayForgive us our trespasses as we forgive them that trespass against us.... He who looks with pleasure at what he should not—sins. Yet who can control the glance of the eye? Indeed, some say that the eye is so called from its swiftness (oculus a velocitate). Who can control his eyes or his ears? You can close your eyes when you like, but how quickly they open again! You can shut your ears with an effort; put up your hand, and you can touch them. But if someone holds your hands your ears remain open, and you cannot then shut out cursing words, impure words, flattering and deceitful words. When you hear something which you should not—do you not sin with your ears? What when you hear some evil thing with pleasure? And the death-dealing tongue! How many sins it commits! (Sermon, lvi. 8).

S. Augustine:Indeed, our whole righteousness—true righteousness though it be, by reason of the True Good to Whom it is referred, consists rather, as long as we are in this life, in the remission of our sins than in the perfection of our virtues. And the proof of this is the Prayer of the whole City of God which is in pilgrimage on this earth. For by all Its members It cries to God:Forgive us our trespasses as we forgive them the trespass against us! And this Prayer is of no avail for those whose faith is without works—dead; but only for those whose faith worketh through charity. For though our reason is indeed subject to God, yet in this our mortal condition, in this corruptible body which weigheth down the soul, our reason does not perfectly control our vices, and hence such prayer as this is needful for the righteous (Of the City of God, xix. 27).

"Father, the hour is come; glorify Thy Son, that Thy Son may glorify Thee. As Thou hast given Him power over all flesh, that He may give life everlasting to all whom Thou hast given Him. And this is life everlasting, that they may know Thee, the only true God, and Jesus Christ, Whom Thou hast sent."[187]

Adoro Te devote, latens Deitas,Quæ sub his figuris vere latitas;Tibi se cor meum totum subjicit,Quia Te contemplans totum deficit.Visus, tactus gustus, in Te fallitur,Sed auditu solo tuto creditur;Credo quidquid dixit Dei Filius,Nil hoc verbo veritatis verius.In cruce latebat sola Deitas,At hic latet simul et humanitas;Ambo tamen credens atque confitens,Peto quod petivit latro poenitens.Plagas, sicut Thomas, non intueor,Deum tamen meum Te confiteor;Fac me Tibi semper magis credere,In Te spem habere, Te diligere.O memoriale mortis Domini,Panis vivus, vitam præstans homini,Præsta meæ menti de Te vivero,Et Te illi semper dulce sapere.Pie Pellicane Jesu Domine,Me immundum munda Tuo Sanguine,Cujus una stilla salvum facereTotum mundum quit ab omni scelere.Jesu Quem velatum nunc aspicio,Oro fiat illud quod tam sitio,Ut Te revelata cernens facie,Visu sim beatus Tuæ gloriæ!

Adoro Te devote, latens Deitas,Quæ sub his figuris vere latitas;Tibi se cor meum totum subjicit,Quia Te contemplans totum deficit.

Visus, tactus gustus, in Te fallitur,Sed auditu solo tuto creditur;Credo quidquid dixit Dei Filius,Nil hoc verbo veritatis verius.

In cruce latebat sola Deitas,At hic latet simul et humanitas;Ambo tamen credens atque confitens,Peto quod petivit latro poenitens.

Plagas, sicut Thomas, non intueor,Deum tamen meum Te confiteor;Fac me Tibi semper magis credere,In Te spem habere, Te diligere.

O memoriale mortis Domini,Panis vivus, vitam præstans homini,Præsta meæ menti de Te vivero,Et Te illi semper dulce sapere.

Pie Pellicane Jesu Domine,Me immundum munda Tuo Sanguine,Cujus una stilla salvum facereTotum mundum quit ab omni scelere.

Jesu Quem velatum nunc aspicio,Oro fiat illud quod tam sitio,Ut Te revelata cernens facie,Visu sim beatus Tuæ gloriæ!

(An Indulgence of 100 days for the recitation of this rhythm.S. Congr. of Indulgences, December 20, 1884.)

Prayer is an act of the reason, as we have shown above. And rational creatures are so termed because of the possession of reason. Consequently prayer is peculiar to them.

As we have said above, prayer is an act of the reason by which a person pleads with his superior, just in the same way as a command is an act of the reason by which an inferior is directed to do something. Prayer, then, properly pertains to one who has the use of reason and who also has a superior with whom he can plead. The Persons of the Trinity have no superior; the brute animals have no reason. Hence prayer belongs neither to the Divine Persons nor to the brute creation, but is peculiar to rational creatures.

Some, however, argue that prayer cannot be peculiar to rational creatures, thus:

1. To ask and to receive belong to the same person. But the Divine Persons receive: the Son, namely, and the Holy Spirit. Consequently They can also pray; indeed it is the Son Himself Who says,I will ask the Father,[189]and the Apostle says of the Holy Spirit,The Spirit Himself asketh for us.[190]

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