needs be occupied with other things. Hence S. Augustine says in the same
place: "At certain intervals, at divers hours and times, we pray to God
in words so that by these outward signs of things we may admonish
ourselves, and may learn what progress we have made in this same desire,
and may stir ourselves up to increase it."
But the quantity of a thing has to be determined by its purpose, just as
a draught has to be proportioned to the health of the man who takes it.
Consequently it is fitting that prayer should only last so long as it
avails to stir up in us this fervour of interior desire. And when it
exceeds this measure, and its prolongation only results in weariness, it
must not be prolonged further. Hence S. Augustine also says to Proba:
"The Brethren in Egypt are said to have had frequent prayers; but they
were exceedingly brief, hardly more than eager ejaculations; and they
adopted this method lest, if they prolonged their prayer, that vigilant
attention which is requisite for prayer should lose its keen edge and
become dulled. And thus they clearly show that this same attention, just
as it is not to be forced if it fails to last, so neither is it to be
quickly broken off if it does last."
And just as we have to pay attention to this in our private prayers, and
have to be guided by our powers of attention, so must we observe the
same principles in public prayer where we have to be governed by the
people's devotion.
Some, however, argue that our prayers ought not to be continual, thus:
1. Our Lord said[225]: _And when you are praying speak not much_. But it
is not easy to see how a man can pray long without "speaking much"; more
especially if it is a question of vocal prayer.
But S. Augustine says to Proba: "To prolong our prayer does not
involve 'much-speaking.' 'Much-speaking' is one thing; the
unceasing desire of the heart is another. Indeed we are told of
the Lord Himself that _He passed the whole night in the prayer
of God_[226]; and, again, that _being in an agony He prayed the
longer_,[227] and this that He might afford us an example." And
Augustine adds a little later: "Much speaking in prayer is to be
avoided, but not much petition, if fervent attention lasts. For
'much-speaking' in prayer means the use of superfluous words
when we pray for something necessary; but much petition means
that with unceasing and devout stirrings of the heart we knock
at His door to Whom we pray; and this is often a matter rather
of groans than of words, of weeping than of speaking."
2. Further, prayer is but the unfolding of our desires. But our desires
are holy in proportion as they are confined to one thing, in accordance
with those words of the Psalmist[228]: _One thing I have asked of the
Lord, this will I seek after._ Whence it would seem to follow that our
prayers are acceptable to God just in proportion to their brevity.
But to prolong our prayer does not mean that we ask for many
things, but that our hearts are continuously set upon one object
for which we yearn.
3. Once more, it is unlawful for a man to transgress the limits which
God Himself has fixed, especially in matters which touch the Divine
worship, according to the words: _Charge the people lest they should
have a mind to pass the limits to see the Lord, and a very great
multitude of them should perish_.[229] But God Himself has assigned
limits to our prayer by instituting the _Lord's Prayer_, as is evident
from the words: _Thus shalt thou pray_.[230] Hence we ought not to
extend our prayer beyond these limits.
But our Lord did not institute this prayer with a view to tying
us down exclusively to these words when we pray, but to show us
that the scope of our prayer should be limited to asking only
for the things contained in it, whatever form of words we may
use or whatever may be our thoughts.
4. And lastly, with regard to the words of our Lord _that we ought
always to pray and not to faint_,[231] and those of S. Paul, _Pray
without ceasing_,[232] we must remark that a man prays without ceasing,
either because of the unceasing nature of his desire, as we have above
explained; or because he does not fail to pray at the appointed times;
or because of the effect which his prayer has, whether upon
himself--since even when he has finished praying he still remains
devout--or upon others, as, for instance, when a man by some kind action
induces another to pray for him whereas he himself desists from his
prayer.
"Our soul waiteth for the Lord; for He is our helper and
protector. For in Him our hearts shall rejoice; and in His Holy
Name we have trusted. Let Thy mercy, O Lord, be upon us, as we
have hoped in Thee."[233]
XV
Is Prayer Meritorious?
On the words of the Psalmist, _My prayer shall be turned into my
bosom_,[234] the interlinear Gloss has: "And if it is of no profit to
them (for whom it is offered), at least I myself shall not lose my
reward." A reward, however, can only be due to merit. Prayer, then, is
meritorious.
* * * * *
As we have said above, prayer has, besides the effect of spiritual
consolation which it brings with it, a twofold power regarding the
future: the power, namely, of meriting, and that of winning favours. But
prayer, as indeed every other virtuous act, derives its power of
meriting from that root which is charity, and the true and proper object
of charity is that Eternal Good, the enjoyment of Which we merit. Now
prayer proceeds from charity by means of the virtue of religion whose
proper act is prayer; there accompany it, however, certain other virtues
which are requisite for a good prayer--namely, faith and humility. For
it belongs to the virtue of religion to offer our prayers to God; while
to charity belongs the desire of that the attainment of which we seek in
prayer. And faith is necessary as regards God to Whom we pray; for we
must, of course, believe that from Him we can obtain what we ask.
Humility, too, is called for on the part of the petitioner, for he must
acknowledge his own needs. And devotion also is necessary; though this
comes under religion of which it is the first act, it conditions all
subsequent effects.
And its power of obtaining favours prayer owes to the grace of God to
Whom we pray, and Who, indeed, induces us to pray. Hence S. Augustine
says[235]: "He would not urge us to ask unless He were ready to give";
and S. Chrysostom says: "He never refuses His mercies to them who pray,
since it is He Who in His loving-kindness stirs them up so that they
weary not in prayer."
* * * * *
But some say that prayer cannot be meritorious, thus:
1. Merit proceeds from grace, but prayer precedes grace, since it is
precisely by prayer that we win grace: _Your Father from Heaven will
give the Good Spirit to them that ask Him_.[236]
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 we have 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.
* * * * *
_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]
XVI
Do Sinners gain Anything From God by their Prayers?
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 four above-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 of _Proverbs[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."
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 "the _power_ of 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 the habit 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, the _Lord's Prayer_ is 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 those words 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]
XVII
Can We rightly term Supplications," "Prayers," "Intercessions," and
"Thanksgivings," parts of Prayer?
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 name _prayer_, for prayer
is "the uplifting of the mind towards God." Secondly, petition is
required, and is signified by the word _postulation_; now a petition may
be set forth in definite terms--and this some term _postulation_,
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 call _supplication_; or, again,
the fact in question may be simply narrated, as in S. John[255]: _He
whom Thou lovest is sick_, and this some call _insinuation_. And
thirdly, there is required a reason for asking for what we pray for, and
this reason 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 belongs _obsecration_--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's
_Collect_.[257] Hence the Gloss[258] says that in the Mass
"_Obsecrations_ are the prayers which precede the Consecration," for in
them we commemorate certain sacred things; "in the Consecration itself
we have _prayers_," for then the mind is especially uplifted towards
God; "but in the subsequent petitions we have _postulations_, and at the
close _thanksgivings_." These four parts of prayer may be noticed in
many of the Church's _Collects_: thus in the _Collect_ for Trinity
Sunday, the words _Almighty and Everlasting God_ signify 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_, signify postulation; while the closing words: _Through our
Lord Jesus Christ_, etc., signify obsecration.
In the _Conferences of the Fathers_, however,[259] we read:
"_Obsecration_ is imploring pardon for sin; _prayer_ is when we make
vows to God; _postulation_ is 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. _Obsecration_ is apparently _to 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 that _obsecration_ is 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 distinguish _prayers_
from _postulations_.
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. And _obsecration_
precedes _prayer_, 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 for our 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
(_on_ 2. 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]
FOOTNOTES:
[98] _Etymologies_, x., _sub litt._ O.
[99] Ps. xxxviii. 13.
[100] _Ethics_, I. xiii. 15.
[101] Rabanus Maurus, _De Universis_, vi. 14.
[102] _On the Orthodox Faith_, iii. 24.
[103] Ps. x. 17.
[104] Isa. lxv. 24.
[105] _Of the Divine Names_, vi. 1.
[106] Ps. xxvi. 4.
[107] Art. XV.
[108] Isa. lxiv. 8, 9.
[109] xviii. 1.
[110] Mal. iii. 14.
[111] _Dialogue_, i. 8.
[112] S. Matt. vi. 32.
[113] 1 Kings xv. 29.
[114] _Of Good Deeds_, ii. 1.
[115] _Hom._ II., _On Prayer_; also _Hom._ XXX., _On Genesis_.