But prayer, like any other virtuous act, cannot be meritorious without that grace which makes us pleasing to God. Yet even that prayer which wins for us the grace which renders us pleasing to God must proceed from some grace—that is, from some gratuitous gift; for, as S. Augustine says, to pray at all is a gift of God.[237]
But prayer, like any other virtuous act, cannot be meritorious without that grace which makes us pleasing to God. Yet even that prayer which wins for us the grace which renders us pleasing to God must proceed from some grace—that is, from some gratuitous gift; for, as S. Augustine says, to pray at all is a gift of God.[237]
2. Again, prayer cannot be meritorious, for if it were so it would seem natural that prayer should especially merit that for which we actually pray. Yet this is not always the case, for even the prayers of the Saints are often not heard; S. Paul, for example, was not heard when he prayed that the sting of the flesh might be taken away from him.[238]
But we must notice that the merit of our prayers sometimes lies in something quite different from what we beg for. For whereas merit is to be especially referred to the possession of God, our petitions in our prayers at times refer directly to other things, as wehave pointed out above. Consequently, if what a man asks for will not tend to his ultimate attainment of God, he does not merit it by his prayer; sometimes, indeed, by asking and desiring such a thing he may lose all merit, as, for example, if a man were to ask of God something which was sinful and which he could not reverently ask for. Sometimes, however, what he asks for is not necessary for his salvation, nor yet is it clearly opposed to his salvation; and when a man so prays he may by his prayer merit eternal life, but he does not merit to obtain what he actually asks for. Hence S. Augustine says[239]: "He who asks of God in faith things needful for this life is sometimes mercifully heard and sometimes mercifully not heard. For the physician knows better than the patient what will avail for the sick man." It was for this reason that Paul was not heard when he asked that the sting of the flesh might be taken away—it was not expedient. But if what a man asks for will help him to the attainment of God, as being something conducive to his salvation, he will merit it, and that not only by praying for it but also by doing other good works; hence, too, he undoubtedly will obtain what he asks for, but when it is fitting that he should obtain it: "for some things are not refused to us but are deferred, to be given at a fitting time," as S. Augustine says.[240]Yet even here hindrance may arise if a man does not persevere in asking; hence S. Basil says[241]: "When then you ask and do not receive, this is either because you asked for what you ought not, or because you asked without lively faith, or carelessly, or for what would not profit you, or because you ceased to ask." And since a man cannot, absolutely speaking, merit eternal life for another, nor, in consequence, those things which belong to eternal life, it follows that a man is not always heard when he prays for another. For a man, then, always to obtain what he asks, four conditions must concur: he must ask for himself, for things necessary for salvation; he must ask piously and perseveringly.
But we must notice that the merit of our prayers sometimes lies in something quite different from what we beg for. For whereas merit is to be especially referred to the possession of God, our petitions in our prayers at times refer directly to other things, as wehave pointed out above. Consequently, if what a man asks for will not tend to his ultimate attainment of God, he does not merit it by his prayer; sometimes, indeed, by asking and desiring such a thing he may lose all merit, as, for example, if a man were to ask of God something which was sinful and which he could not reverently ask for. Sometimes, however, what he asks for is not necessary for his salvation, nor yet is it clearly opposed to his salvation; and when a man so prays he may by his prayer merit eternal life, but he does not merit to obtain what he actually asks for. Hence S. Augustine says[239]: "He who asks of God in faith things needful for this life is sometimes mercifully heard and sometimes mercifully not heard. For the physician knows better than the patient what will avail for the sick man." It was for this reason that Paul was not heard when he asked that the sting of the flesh might be taken away—it was not expedient. But if what a man asks for will help him to the attainment of God, as being something conducive to his salvation, he will merit it, and that not only by praying for it but also by doing other good works; hence, too, he undoubtedly will obtain what he asks for, but when it is fitting that he should obtain it: "for some things are not refused to us but are deferred, to be given at a fitting time," as S. Augustine says.[240]Yet even here hindrance may arise if a man does not persevere in asking; hence S. Basil says[241]: "When then you ask and do not receive, this is either because you asked for what you ought not, or because you asked without lively faith, or carelessly, or for what would not profit you, or because you ceased to ask." And since a man cannot, absolutely speaking, merit eternal life for another, nor, in consequence, those things which belong to eternal life, it follows that a man is not always heard when he prays for another. For a man, then, always to obtain what he asks, four conditions must concur: he must ask for himself, for things necessary for salvation; he must ask piously and perseveringly.
3. Lastly, prayer essentially reposes upon faith, as S. James says:But let him ask in faith, nothing wavering.[242]But faith is not sufficient for merit, as is evident in the case of those who have faith without charity. Therefore prayer is not meritorious.
But while it is true that prayer rests principally upon faith, this is not for its power of meriting—for as regards this it rests principally on charity—but for its power of winning favours; for through faith man knows of the Divine Omnipotence and Mercy whence prayer obtains what it asks.
But while it is true that prayer rests principally upon faith, this is not for its power of meriting—for as regards this it rests principally on charity—but for its power of winning favours; for through faith man knows of the Divine Omnipotence and Mercy whence prayer obtains what it asks.
S. Augustine:Men, then, love different things, and when each one seemeth to have what he loves, he is called happy. But a man is truly happy, not if he has what he loves, but if he loves what ought to be loved. For many become more wretched through having what they love than they were when they lacked it. Miserable enough through loving harmful things, more miserable through having them. And our Merciful God, when we love amiss, denies us what we love; but sometimes in His anger He grants a man what he loves amiss!... But when we love what God wishes us to love, then, doubtless, He will give it us. This is That One Thing Which ought to be loved: that we may dwell in the House of the Lord all the days of our life! (Enarr. in Ps.xxvi.).
S. Augustine:In those tribulations, then, which can both profit us and harm us, we know not what we should pray for as we ought. Yet none the less since they are hard, since they are vexatious, since, too, they are opposed to our sense of our own weakness, mankind with one consent prays that they may be removed from us. But we owe this much devotion to the Lord our God that, if He refuses to remove them, we should not therefore fancy that we are neglected by Him, but, while bearing these woes with devout patience, we should hope for some greater good, for thus is power perfected in infirmity. Yet to some in their impatience the Lord God grants in anger what they ask, just as in His mercy He refused it to the Apostle (Ep.cxxx.ad Probam).
"Hear my prayer, O Lord, and my supplication; give ear to my tears. Be not silent: for I am a stranger with Thee, and a sojourner as all my fathers were. O forgive me, that I may be refreshed; before I go hence, and be no more."[243]
"Hear my prayer, O Lord, and my supplication; give ear to my tears. Be not silent: for I am a stranger with Thee, and a sojourner as all my fathers were. O forgive me, that I may be refreshed; before I go hence, and be no more."[243]
S. Augustine says[244]: "If God did not hear sinners, in vain would the publican have said,God be merciful to me a sinner"; and S. Chrysostom says[245]: "Every one that asketh receiveth—that is, whether he be just man or sinner." Hence the prayers of sinners do win something from God.
In a sinner we have to consider two things: his nature, which God loves; his fault, which God hates. If, then, a sinner asks something of God formally as a sinner—that is, according to his sinful desires—God, out of His mercy, does not hear him, though sometimes He does hear him in His vengeance, as when He permits a sinner to fall still farther into sin. For God "in mercy refuses some things which in anger He concedes," as S. Augustine says.[246]But that prayer of a sinner which proceeds from the good desire of his nature God hears, not, indeed, as bound in justice to do so, for that the sinner cannot merit, but out of His pure mercy, and on condition, too, that the fourabove-mentioned conditions are observed—namely, that he prays for himself, for things needful for his salvation, that he prays devoutly and perseveringly.
Some, however, maintain that sinners do not by their prayers win anything from God, thus:
1. It is said in the Gospel,[247]Now we know that God doth not hear sinners; and this accords with those words ofProverbs[248]; He that turneth away his ears from hearing the law, his prayer shall be an abomination. But a prayer which is "an abomination" cannot win anything from God.
But, as S. Augustine remarks,[249]the words first quoted are due to the blind man as yet unanointed—viz., not yet perfectly illumined—and hence they are not valid; though they might be true if understood of a sinner precisely as such, and in this sense, too, his prayer is said to be "an abomination."
But, as S. Augustine remarks,[249]the words first quoted are due to the blind man as yet unanointed—viz., not yet perfectly illumined—and hence they are not valid; though they might be true if understood of a sinner precisely as such, and in this sense, too, his prayer is said to be "an abomination."
2. Again, just men obtain from God what they merit, as we have said above. Sinners, however, can merit nothing, since they are without grace, and even without charity which, according to the Gloss[250]on the words,Having an appearance of piety, but denying the power thereof, is "thepowerof piety." And hence they cannot pray piously, which, as we have said above, is requisite if prayer is to gain what it asks for.
But though a sinner cannot pray piously in the sense that his prayer springs from thehabit of virtue, yet his prayer can be pious in the sense that he asks for something conducive to piety, just as a man who has not got the habit of justice can yet wish for some just thing, as we have pointed out above. And though such a man's prayer is not meritorious, it may yet have the power of winning favours; for while merit reposes upon justice, the power of winning favours reposes upon grace.
But though a sinner cannot pray piously in the sense that his prayer springs from thehabit of virtue, yet his prayer can be pious in the sense that he asks for something conducive to piety, just as a man who has not got the habit of justice can yet wish for some just thing, as we have pointed out above. And though such a man's prayer is not meritorious, it may yet have the power of winning favours; for while merit reposes upon justice, the power of winning favours reposes upon grace.
3. Lastly, S. Chrysostom says[251]: "The Father does not readily hear prayers not dictated by the Son." But in the prayer which Christ dictated it is said:Forgive us our debts as we also forgive our debtors, which sinners do not. Hence sinners either lie when they say this prayer, and so do not deserve to be heard, or, if they do not say it, then they are not heard because they do not make use of the form of prayer instituted by Christ.
But, as we have explained above, theLord's Prayeris spoken in the name of the whole Church. Consequently, if a man—while unwilling to forgive his neighbour his debts—yet says this prayer, he does not lie; for while what he says is not true as regards himself, it yet remains true as regards the Person of the Church outside of which he deservedly is, and he loses, in consequence, the fruit of his prayer. Sometimes, however, sinners are ready to forgive their debtors, and consequently their prayers are heard, in accordance with thosewords of Ecclesiasticus[252]:Forgive thy neighbour if he hath hurt thee, and then shall thy sins be forgiven to thee when thou prayest."With the Lord shall the steps of a man be directed, and he shall like well his way. When he shall fall, he shall not be bruised, for the Lord putteth His hand under him. I have been young, and now am old; and I have not seen the just forsaken, nor his seed seeking bread."[253]
But, as we have explained above, theLord's Prayeris spoken in the name of the whole Church. Consequently, if a man—while unwilling to forgive his neighbour his debts—yet says this prayer, he does not lie; for while what he says is not true as regards himself, it yet remains true as regards the Person of the Church outside of which he deservedly is, and he loses, in consequence, the fruit of his prayer. Sometimes, however, sinners are ready to forgive their debtors, and consequently their prayers are heard, in accordance with thosewords of Ecclesiasticus[252]:Forgive thy neighbour if he hath hurt thee, and then shall thy sins be forgiven to thee when thou prayest.
"With the Lord shall the steps of a man be directed, and he shall like well his way. When he shall fall, he shall not be bruised, for the Lord putteth His hand under him. I have been young, and now am old; and I have not seen the just forsaken, nor his seed seeking bread."[253]
The Apostle says to Timothy[254]:I desire therefore first of all that supplications, prayers, intercessions, and thanksgivings be made by all men.
For prayer three things are required: first of all, that he who prays come nigh to God; and this is signified by the nameprayer, for prayer is "the uplifting of the mind towards God." Secondly, petition is required, and is signified by the wordpostulation; now a petition may be set forth in definite terms—and this some termpostulation, properly so called; or it may be set forth in no express terms, as when a man asks for God's help, and this some callsupplication; or, again, the fact in question may be simply narrated, as in S. John[255]:He whom Thou lovest is sick, and this some callinsinuation. And thirdly, there is required a reason for asking for what we pray for, and thisreason may be either on the part of God or on the part of the petitioner. The reason for asking on the part of God is His holiness, by reason of which we ask to be heard:Incline Thine ear and hear ... for Thine own sake, O my God;[256]to this belongsobsecration—namely, an appeal to sacred things, as when we say:By Thy Nativity, deliver us, O Lord! But the reason for asking on the part of the petitioner is thankfulness, for by giving thanks for benefits already received we merit to receive still greater ones, as is set forth in the Church'sCollect.[257]Hence the Gloss[258]says that in the Mass "Obsecrationsare the prayers which precede the Consecration," for in them we commemorate certain sacred things; "in the Consecration itself we haveprayers," for then the mind is especially uplifted towards God; "but in the subsequent petitions we havepostulations, and at the closethanksgivings." These four parts of prayer may be noticed in many of the Church'sCollects: thus in theCollectfor Trinity Sunday, the wordsAlmighty and Everlasting Godsignify the uplifting of the soul in prayer to God; the words:Who hast granted to Thy servants to acknowledge in their profession of the true faith the glory of the Eternal Trinity, and in the Power of Its Majesty to adore Its Unity, signify giving of thanks; the words:Grant, we beseech Thee, that by perseverance in this same faith we may be ever defended from all adversities, signifypostulation; while the closing words:Through our Lord Jesus Christ, etc., signify obsecration.
In theConferences of the Fathers, however,[259]we read: "Obsecrationis imploring pardon for sin;prayeris when we make vows to God;postulationis when we make petition for others;giving of thanks, those ineffable outpourings by which the mind renders thanks to God." But the former explanation is preferable.
Some, however, object to these divisions of prayer, thus:
1.Obsecrationis apparentlyto swear by someone, whereas Origen remarks[260]: "A man who desires to live in accordance with the Gospel must not swear by anyone, for if it is not allowed to swear, neither is it allowed to swear by anyone."
But it is sufficient to remark thatobsecrationis not a swearing by, or adjuring of God, as though to compel Him, for this is forbidden, but to implore His mercy.
But it is sufficient to remark thatobsecrationis not a swearing by, or adjuring of God, as though to compel Him, for this is forbidden, but to implore His mercy.
2. Again, S. John Damascene says[261]that prayer is "the asking God for things that are fitting." Hence it is not exact to distinguishprayersfrompostulations.
But prayer, generally considered, embraces all the above-mentioned parts; when, however, we distinguish one part against another,prayer, properly speaking, means the uplifting of the mind to God.
But prayer, generally considered, embraces all the above-mentioned parts; when, however, we distinguish one part against another,prayer, properly speaking, means the uplifting of the mind to God.
3. Lastly, giving of thanks refers to the past, whereas the other parts of prayer refer to the future. Hence giving of thanks should not be placed after the rest.
But whereas in things which are different from one another the past precedes the future, in one and the same thing the future precedes the past. Hence giving of thanks for benefits already received precedes petition; yet those same benefits were first asked for, and then, when they had been received, thanks were offered for them. Prayer, however, precedes petition, for by it we draw nigh to God to Whom we make petition. Andobsecrationprecedesprayer, for it is from dwelling upon the Divine Goodness that we venture to approach to Him.
But whereas in things which are different from one another the past precedes the future, in one and the same thing the future precedes the past. Hence giving of thanks for benefits already received precedes petition; yet those same benefits were first asked for, and then, when they had been received, thanks were offered for them. Prayer, however, precedes petition, for by it we draw nigh to God to Whom we make petition. Andobsecrationprecedesprayer, for it is from dwelling upon the Divine Goodness that we venture to approach to Him.
Cajetan:We might be asked how the mind can be especially elevated to God at the moment of consecration. For in the consecration the priest has to express distinctly the words of consecration, and consequently cannot have his mind uplifted towards God at that moment. Indeed, the more his mind is uplifted to God, the less he thinks of inferior things, words, and so forth.
But in the consecration of the Holy Eucharist—in which the priest in a sense brings God down upon earth—the very greatness of our uplifting of mind towards the Divine Goodness Which has thus deigned to come amongst us is the very reason forour attention to the words in the act of consecration, and makes the priest pronounce them distinctly and reverently. Some scrupulous folk, however, concentrate their whole attention on being intent and attentive; but this is really a distraction, and not attention, for its object is precisely the being attentive. The uplifting, then, of our minds to God in the consecration has indeed to be the very greatest, not, indeed, intensively and by abstraction from the things of sense, but objectively and concentrated—though always within the limits compatible with attention—on the endeavour to say the words as they should be said (on2. 2. 83. 17.)
S. Augustine: And David went in and sat before the Lord[262]; and Elias, casting himself down upon the earth, put his face between his knees.[263]By examples such as these we are taught that there is no prescribed position of the body in prayer provided the soul states its intention in the presence of God. For we pray standing, as it is written:The Publican standing afar off. We pray, too, on our knees, as we read in the Acts of the Apostles;[264]and we pray sitting, as in the case of David and Elias. And unless it were lawful to pray lying down, it would not be said in the Psalms[265]:Every night I will wash my bed, I will water my couch with my tears. When, then, a man desires to pray, he settles himself in any position that serves at the time for the stirring up of his soul. When,on the other hand, we have no definite intention of praying, but the wish to pray suddenly occurs to us—when, that is, there comes of a sudden into our mind something which rouses the desire to pray "with unspeakable groanings"—then, in whatsoever position such a feeling may find us, we are not to put off our prayer; we are not to look about for some place whither we can withdraw, for some place in which to stand or in which to make prostration. For the very intention of the mind begets a solitude, and we often forget to which quarter of the heavens we were looking, or in what bodily position the occasion found us (Of Divers Questions, iv.).
"Hear, O God, my prayer, and despise not my supplication; be attentive to me and hear me. I am grieved in my exercise; and am troubled at the voice of the enemy, and at the tribulation of the sinner. For they have cast iniquities upon me, and in wrath they were troublesome to me. My heart is troubled within me, and the fear of death is fallen upon me. Fear and trembling are come upon me, and darkness hath covered me. And I said: Who will give me wings like a dove, and I will fly and be at rest?"[266]
"Hear, O God, my prayer, and despise not my supplication; be attentive to me and hear me. I am grieved in my exercise; and am troubled at the voice of the enemy, and at the tribulation of the sinner. For they have cast iniquities upon me, and in wrath they were troublesome to me. My heart is troubled within me, and the fear of death is fallen upon me. Fear and trembling are come upon me, and darkness hath covered me. And I said: Who will give me wings like a dove, and I will fly and be at rest?"[266]
[98]Etymologies, x.,sub litt.O.
[98]Etymologies, x.,sub litt.O.
[99]Ps. xxxviii. 13.
[99]Ps. xxxviii. 13.
[100]Ethics, I. xiii. 15.
[100]Ethics, I. xiii. 15.
[101]Rabanus Maurus,De Universis, vi. 14.
[101]Rabanus Maurus,De Universis, vi. 14.
[102]On the Orthodox Faith, iii. 24.
[102]On the Orthodox Faith, iii. 24.
[103]Ps. x. 17.
[103]Ps. x. 17.
[104]Isa. lxv. 24.
[104]Isa. lxv. 24.
[105]Of the Divine Names, vi. 1.
[105]Of the Divine Names, vi. 1.
[106]Ps. xxvi. 4.
[106]Ps. xxvi. 4.
[107]Art. XV.
[107]Art. XV.
[108]Isa. lxiv. 8, 9.
[108]Isa. lxiv. 8, 9.
[109]xviii. 1.
[109]xviii. 1.
[110]Mal. iii. 14.
[110]Mal. iii. 14.
[111]Dialogue, i. 8.
[111]Dialogue, i. 8.
[112]S. Matt. vi. 32.
[112]S. Matt. vi. 32.
[113]1 Kings xv. 29.
[113]1 Kings xv. 29.
[114]Of Good Deeds, ii. 1.
[114]Of Good Deeds, ii. 1.
[115]Hom.II.,On Prayer; alsoHom.XXX.,On Genesis.
[115]Hom.II.,On Prayer; alsoHom.XXX.,On Genesis.
[116]Eph. i. 4.
[116]Eph. i. 4.
[117]Ps. lxx. 17, 18.
[117]Ps. lxx. 17, 18.
[118]S. Matt. vii. 7.
[118]S. Matt. vii. 7.
[119]Ps. cxx. 4.
[119]Ps. cxx. 4.
[120]S. Matt. vi. 8.
[120]S. Matt. vi. 8.
[121]Ps. ciii. 33, 34.
[121]Ps. ciii. 33, 34.
[122]Ps. lxxxiii. 12.
[122]Ps. lxxxiii. 12.
[123]viii. 4.
[123]viii. 4.
[124]1 Cor. xiv. 15.
[124]1 Cor. xiv. 15.
[125]On Care for the Dead, chaps, xiii., xv., xvi.
[125]On Care for the Dead, chaps, xiii., xv., xvi.
[126]Moralia in Job, xii. 14.
[126]Moralia in Job, xii. 14.
[127]Ps. lxvi.
[127]Ps. lxvi.
[128]S. Matt. vi. 9-13; S. Luke xi. 2-4.
[128]S. Matt. vi. 9-13; S. Luke xi. 2-4.
[129]Of Socrates the Philosopher, vii. 21.
[129]Of Socrates the Philosopher, vii. 21.
[130]Ps. lxxix. 4.
[130]Ps. lxxix. 4.
[131]Ps. cxviii. 35.
[131]Ps. cxviii. 35.
[132]On the Orthodox Faith, iii. 24.
[132]On the Orthodox Faith, iii. 24.
[133]iv. 3.
[133]iv. 3.
[134]Rom. viii. 26.
[134]Rom. viii. 26.
[135]S. John iv. 24.
[135]S. John iv. 24.
[136]1 Tim. ii. 4.
[136]1 Tim. ii. 4.
[137]Isa. lxiii. 15, 16.
[137]Isa. lxiii. 15, 16.
[138]xxx. 8.
[138]xxx. 8.
[139]Ep., CXXX., chap. xii.
[139]Ep., CXXX., chap. xii.
[140]Ethics, I. vii. 15.
[140]Ethics, I. vii. 15.
[141]Ep., CXXX., chap. vi.
[141]Ep., CXXX., chap. vi.
[142]S. Matt. vi. 33.
[142]S. Matt. vi. 33.
[143]On the Sermon on the Mount, II. x. 1.
[143]On the Sermon on the Mount, II. x. 1.
[144]S. Matt. vi. 25.
[144]S. Matt. vi. 25.
[145]2 Cor. iv. 18.
[145]2 Cor. iv. 18.
[146]Ps. xxxvii. 10.
[146]Ps. xxxvii. 10.
[147]1 Thess. v. 17.
[147]1 Thess. v. 17.
[148]Heb. iv. 3.
[148]Heb. iv. 3.
[149]Ps. liv. 23.
[149]Ps. liv. 23.
[150]v. 16.
[150]v. 16.
[151]Opus Imperf. in Matthæum, Hom.XIV.
[151]Opus Imperf. in Matthæum, Hom.XIV.
[152]On the Lord's Prayer.
[152]On the Lord's Prayer.
[153]S. John xvi. 23.
[153]S. John xvi. 23.
[154]Tractatus in Joannem, 102.
[154]Tractatus in Joannem, 102.
[155]xv. 1.
[155]xv. 1.
[156]Ps. xxxiv. 13.
[156]Ps. xxxiv. 13.
[157]Jer. vii. 16.
[157]Jer. vii. 16.
[158]Eccles. vii. 14.
[158]Eccles. vii. 14.
[159]1 John v. 16.
[159]1 John v. 16.
[160]De Correptionibus et Gratia, cap. xv.
[160]De Correptionibus et Gratia, cap. xv.
[161]Rom. xv. 30.
[161]Rom. xv. 30.
[162]1 Cor. i. 11.
[162]1 Cor. i. 11.
[163]S. John xxii. 24.
[163]S. John xxii. 24.
[164]S. Matt. v. 44.
[164]S. Matt. v. 44.
[165]xv. 4.
[165]xv. 4.
[166]Ps. vi. 11.
[166]Ps. vi. 11.
[167]On the Sermon on the Mount, i. 21.
[167]On the Sermon on the Mount, i. 21.
[168]Apoc. vi. 10.
[168]Apoc. vi. 10.
[169]Ps. lvii. 11.
[169]Ps. lvii. 11.
[170]On the Sermon on the Mount, i. 22, andQuestions on the Gospels, II., xlv.
[170]On the Sermon on the Mount, i. 22, andQuestions on the Gospels, II., xlv.
[171]Questions on the Old and New Testament, Qu.lxviii.
[171]Questions on the Old and New Testament, Qu.lxviii.
[172]Ecclus. xxxvi. 1-3.
[172]Ecclus. xxxvi. 1-3.
[173]Ep.cxxx. 12.
[173]Ep.cxxx. 12.
[174]Ep.cxxx. 11.
[174]Ep.cxxx. 11.
[175]Comment. on S. Matthew, vi.
[175]Comment. on S. Matthew, vi.
[176]1 Cor. vi. 9, 10.
[176]1 Cor. vi. 9, 10.
[177]S. Luke i. 49.
[177]S. Luke i. 49.
[178]Ps. cxliv. 13.
[178]Ps. cxliv. 13.
[179]Isa. xlvi. 10.
[179]Isa. xlvi. 10.
[180]On the Sermon on the Mount, ii. 5.
[180]On the Sermon on the Mount, ii. 5.
[181]Ep.cxxx. 11.
[181]Ep.cxxx. 11.
[182]Enchiridion, 115.
[182]Enchiridion, 115.
[183]On the Sermon on the Mount, ii. 11.
[183]On the Sermon on the Mount, ii. 11.
[184]xi. 2-4.
[184]xi. 2-4.
[185]Enchiridion, 116.
[185]Enchiridion, 116.
[186]1 John iv. 19.
[186]1 John iv. 19.
[187]S. John xvii. 1-3.
[187]S. John xvii. 1-3.
[188]See Touron, O.P.,Vie de S. Thomas d'Aquin, p. 254; Paris, 1740.
[188]See Touron, O.P.,Vie de S. Thomas d'Aquin, p. 254; Paris, 1740.
[189]S. John xiv. 16.
[189]S. John xiv. 16.
[190]Rom. viii. 26.
[190]Rom. viii. 26.