No More Learning

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Whether man ought to ask God for temporal things when he prays?

Objection 1: It would seem that man ought not to ask God for temporal
things when he prays. We seek what we ask for in prayer. But we should
not seek for temporal things, for it is written (Mat. 6:33): "Seek ye .
. . first the kingdom of God, and His justice: and all these things
shall be added unto you," that is to say, temporal things, which, says
He, we are not to seek, but they will be added to what we seek.
Therefore temporal things are not to be asked of God in prayer.

Objection 2: Further, no one asks save for that which he is solicitous
about. Now we ought not to have solicitude for temporal things,
according to the saying of Mat. 6:25, "Be not solicitous for your life,
what you shall eat. " Therefore we ought not to ask for temporal things
when we pray.

Objection 3: Further, by prayer our mind should be raised up to God.
But by asking for temporal things, it descends to things beneath it,
against the saying of the Apostle (2 Cor. 4:18), "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. " Therefore man ought not to ask God for temporal
things when he prays.

Objection 4: Further, man ought not to ask of God other than good and
useful things. But sometimes temporal things, when we have them, are
harmful, not only in a spiritual sense, but also in a material sense.
Therefore we should not ask God for them in our prayers.

On the contrary, It is written (Prov. 30:8): "Give me only the
necessaries of life. "

I answer that, As Augustine says (ad Probam, de orando Deum, Ep. cxxx,
12): "It is lawful to pray for what it is lawful to desire. " Now it is
lawful to desire temporal things, not indeed principally, by placing
our end therein, but as helps whereby we are assisted in tending
towards beatitude, in so far, to wit, as they are the means of
supporting the life of the body, and are of service to us as
instruments in performing acts of virtue, as also the Philosopher
states (Ethic. i, 8). Augustine too says the same to Proba (ad Probam,
de orando Deum, Ep. cxxx, 6,7) when he states that "it is not
unbecoming for anyone to desire enough for a livelihood, and no more;
for this sufficiency is desired, not for its own sake, but for the
welfare of the body, or that we should desire to be clothed in a way
befitting one's station, so as not to be out of keeping with those
among whom we have to live. Accordingly we ought to pray that we may
keep these things if we have them, and if we have them not, that we may
gain possession of them. "

Reply to Objection 1: We should seek temporal things not in the first
but in the second place. Hence Augustine says (De Serm. Dom. in Monte
ii, 16): "When He says that this" (i. e. the kingdom of God) "is to be
sought first, He implies that the other" (i. e. temporal goods) "is to
be sought afterwards, not in time but in importance, this as being our
good, the other as our need. "

Reply to Objection 2: Not all solicitude about temporal things is
forbidden, but that which is superfluous and inordinate, as stated
above ([3017]Q[55], A[6]).

Reply to Objection 3: When our mind is intent on temporal things in
order that it may rest in them, it remains immersed therein; but when
it is intent on them in relation to the acquisition of beatitude, it is
not lowered by them, but raises them to a higher level.

Reply to Objection 4: From the very fact that we ask for temporal
things not as the principal object of our petition, but as subordinate
to something else, we ask God for them in the sense that they may be
granted to us in so far as they are expedient for salvation.
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Whether we ought to pray for others?

Objection 1: It would seem that we ought not to pray for others. In
praying we ought to conform to the pattern given by our Lord. Now in
the Lord's Prayer we make petitions for ourselves, not for others; thus
we say: "Give us this day our daily bread," etc. Therefore we should
not pray for others.

Objection 2: Further, prayer is offered that it may be heard. Now one
of the conditions required for prayer that it may be heard is that one
pray for oneself, wherefore Augustine in commenting on Jn. 16:23, "If
you ask the Father anything in My name He will give it you," says
(Tract. cii): "Everyone is heard when he prays for himself, not when he
prays for all; wherefore He does not say simply 'He will give it,' but
'He will give it you. '" Therefore it would seem that we ought not to
pray for others, but only for ourselves.

Objection 3: Further, we are forbidden to pray for others, if they are
wicked, according to Jer. 7:16, "Therefore do not then pray for this
people . . . and do not withstand Me, for I will not hear thee. " On the
other hand we are not bound to pray for the good, since they are heard
when they pray for themselves. Therefore it would seem that we ought
not to pray for others.

On the contrary, It is written (James 5:16): "Pray one for another,
that you may be saved. "

I answer that, As stated above [3018](A[6]), when we pray we ought to
ask for what we ought to desire. Now we ought to desire good things not
only for ourselves, but also for others: for this is essential to the
love which we owe to our neighbor, as stated above (Q[25], AA[1],12;
Q[27], A[2]; Q[31], A[1]). Therefore charity requires us to pray for
others. Hence Chrysostom says (Hom. xiv in Matth. ) [*Opus Imperfectum,
falsely ascribed to St. John Chrysostom]: "Necessity binds us to pray
for ourselves, fraternal charity urges us to pray for others: and the
prayer that fraternal charity proffers is sweeter to God than that
which is the outcome of necessity. "

Reply to Objection 1: As Cyprian says (De orat. Dom. ), "We say 'Our
Father' and not 'My Father,' 'Give us' and not 'Give me,' because the
Master of unity did not wish us to pray privately, that is for
ourselves alone, for He wished each one to pray for all, even as He
Himself bore all in one. "

Reply to Objection 2: It is a condition of prayer that one pray for
oneself: not as though it were necessary in order that prayer be
meritorious, but as being necessary in order that prayer may not fail
in its effect of impetration. For it sometimes happens that we pray for
another with piety and perseverance, and ask for things relating to his
salvation, and yet it is not granted on account of some obstacle on the
part of the person we are praying for, according to Jer. 15:1, "If
Moses and Samuel shall stand before Me, My soul is not towards this
people. " And yet the prayer will be meritorious for the person who
prays thus out of charity, according to Ps. 34:13, "My prayer shall be
turned into my bosom, i. e. though it profit them not, I am not deprived
of my reward," as the gloss expounds it.

Reply to Objection 3: We ought to pray even for sinners, that they may
be converted, and for the just that they may persevere and advance in
holiness. Yet those who pray are heard not for all sinners but for
some: since they are heard for the predestined, but not for those who
are foreknown to death; even as the correction whereby we correct the
brethren, has an effect in the predestined but not in the reprobate,
according to Eccles. 7:14, "No man can correct whom God hath despised. "
Hence it is written (1 Jn. 5:16): "He that knoweth his brother to sin a
sin which is not to death, let him ask, and life shall be given to him,
who sinneth not to death. " Now just as the benefit of correction must
not be refused to any man so long as he lives here below, because we
cannot distinguish the predestined from the reprobate, as Augustine
says (De Correp. et Grat. xv), so too no man should be denied the help
of prayer.

We ought also to pray for the just for three reasons: First, because
the prayers of a multitude are more easily heard, wherefore a gloss on
Rom. 15:30, "Help me in your prayers," says: "The Apostle rightly tells
the lesser brethren to pray for him, for many lesser ones, if they be
united together in one mind, become great, and it is impossible for the
prayers of a multitude not to obtain" that which is possible to be
obtained by prayer. Secondly, that many may thank God for the graces
conferred on the just, which graces conduce to the profit of many,
according to the Apostle (2 Cor. 1:11). Thirdly, that the more perfect
may not wax proud, seeing that they find that they need the prayers of
the less perfect.
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Whether we ought to pray for our enemies?

Objection 1: It would seem that we ought not to pray for our enemies.
According to Rom. 15:4, "what things soever were written, were written
for our learning. " Now Holy Writ contains many imprecations against
enemies; thus it is written (Ps. 6:11): "Let all my enemies be ashamed
and be . . . troubled, let them be ashamed and be troubled very
speedily [*Vulg. : 'Let them be turned back and be ashamed. ']. "
Therefore we too should pray against rather than for our enemies.

Objection 2: Further, to be revenged on one's enemies is harmful to
them. But holy men seek vengeance of their enemies according to Apoc.
6:10, "How long . . . dost Thou not . . . revenge our blood on them
that dwell on earth? " Wherefore they rejoice in being revenged on their
enemies, according to Ps. 57:11, "The just shall rejoice when he shall
see the revenge. " Therefore we should not pray for our enemies, but
against them.

Objection 3: Further, man's deed should not be contrary to his prayer.
Now sometimes men lawfully attack their enemies, else all wars would be
unlawful, which is opposed to what we have said above ([3019]Q[40],
A[1]). Therefore we should not pray for our enemies.

On the contrary, It is written (Mat. 5:44): "Pray for them that
persecute and calumniate you. "

I answer that, To pray for another is an act of charity, as stated
above [3020](A[7]). Wherefore we are bound to pray for our enemies in
the same manner as we are bound to love them. Now it was explained
above in the treatise on charity (Q[25], AA[8],9), how we are bound to
love our enemies, namely, that we must love in them their nature, not
their sin. and that to love our enemies in general is a matter of
precept, while to love them in the individual is not a matter of
precept, except in the preparedness of the mind, so that a man must be
prepared to love his enemy even in the individual and to help him in a
case of necessity, or if his enemy should beg his forgiveness. But to
love one's enemies absolutely in the individual, and to assist them, is
an act of perfection.

In like manner it is a matter of obligation that we should not exclude
our enemies from the general prayers which we offer up for others: but
it is a matter of perfection, and not of obligation, to pray for them
individually, except in certain special cases.

Reply to Objection 1: The imprecations contained in Holy Writ may be
understood in four ways. First, according to the custom of the prophets
"to foretell the future under the veil of an imprecation," as Augustine
states [*De Serm. Dom. in Monte i, 21]. Secondly, in the sense that
certain temporal evils are sometimes inflicted by God on the wicked for
their correction. Thirdly, because they are understood to be
pronounced, not against the men themselves, but against the kingdom of
sin, with the purpose, to wit, of destroying sin by the correction of
men. Fourthly, by way of conformity of our will to the Divine justice
with regard to the damnation of those who are obstinate in sin.

Reply to Objection 2: As Augustine states in the same book (De Serm.
Dom. in Monte i, 22), "the martyrs' vengeance is the overthrow of the
kingdom of sin, because they suffered so much while it reigned": or as
he says again (QQ. Vet. et Nov. Test. lxviii), "their prayer for
vengeance is expressed not in words but in their minds, even as the
blood of Abel cried from the earth. " They rejoice in vengeance not for
its own sake, but for the sake of Divine justice.

Reply to Objection 3: It is lawful to attack one's enemies, that they
may be restrained from sin: and this is for their own good and for the
good of others. Consequently it is even lawful in praying to ask that
temporal evils be inflicted on our enemies in order that they may mend
their ways. Thus prayer and deed will not be contrary to one another.
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Whether the seven petitions of the Lord's Prayer are fittingly assigned?

Objection 1: It would seem that the seven petitions of the Lord's
Prayer are not fittingly assigned. It is useless to ask for that to be
hallowed which is always holy. But the name of God is always holy,
according to Lk. 1:49, "Holy is His name. " Again, His kingdom is
everlasting, according to Ps. 144:13, "Thy kingdom is a kingdom of all
ages. " Again, God's will is always fulfilled, according to Isa 46:10,
"All My will shall be done. " Therefore it is useless to ask for "the
name of God to be hallowed," for "His kingdom to come," and for "His
will to be done. "

Objection 2: Further, one must withdraw from evil before attaining
good. Therefore it seems unfitting for the petitions relating to the
attainment of good to be set forth before those relating to the removal
of evil.

Objection 3: Further, one asks for a thing that it may be given to one.
Now the chief gift of God is the Holy Ghost, and those gifts that we
receive through Him. Therefore the petitions seem to be unfittingly
assigned, since they do not correspond to the gifts of the Holy Ghost.

Objection 4: Further, according to Luke, only five petitions are
mentioned in the Lord's Prayer, as appears from the eleventh chapter.
Therefore it was superfluous for Matthew to mention seven.

Objection 5: Further, it seems useless to seek to win the benevolence
of one who forestalls us by his benevolence. Now God forestalls us by
His benevolence, since "He first hath loved us" ( 1 Jn. 4:19).
Therefore it is useless to preface the petitions with the words our
"Father Who art in heaven," which seem to indicate a desire to win
God's benevolence.

On the contrary, The authority of Christ, who composed this prayer,
suffices.

I answer that, The Lord's Prayer is most perfect, because, as Augustine
says (ad Probam Ep. cxxx, 12), "if we pray rightly and fittingly, we
can say nothing else but what is contained in this prayer of our Lord. "
For since prayer interprets our desires, as it were, before God, then
alone is it right to ask for something in our prayers when it is right
that we should desire it. Now in the Lord's Prayer not only do we ask
for all that we may rightly desire, but also in the order wherein we
ought to desire them, so that this prayer not only teaches us to ask,
but also directs all our affections. Thus it is evident that the first
thing to be the object of our desire is the end, and afterwards
whatever is directed to the end. Now our end is God towards Whom our
affections tend in two ways: first, by our willing the glory of God,
secondly, by willing to enjoy His glory. The first belongs to the love
whereby we love God in Himself, while the second belongs to the love
whereby we love ourselves in God. Wherefore the first petition is
expressed thus: "Hallowed be Thy name," and the second thus: "Thy
kingdom come," by which we ask to come to the glory of His kingdom.

To this same end a thing directs us in two ways: in one way, by its
very nature, in another way, accidentally. Of its very nature the good
which is useful for an end directs us to that end. Now a thing is
useful in two ways to that end which is beatitude: in one way, directly
and principally, according to the merit whereby we merit beatitude by
obeying God, and in this respect we ask: "Thy will be done on earth as
it is in heaven"; in another way instrumentally, and as it were helping
us to merit, and in this respect we say: "Give us this day our daily
bread," whether we understand this of the sacramental Bread, the daily
use of which is profitable to man, and in which all the other
sacraments are contained, or of the bread of the body, so that it
denotes all sufficiency of food, as Augustine says (ad Probam, Ep.
cxxx, 11), since the Eucharist is the chief sacrament, and bread is the
chief food: thus in the Gospel of Matthew we read, "supersubstantial,"
i. e. "principal," as Jerome expounds it.

We are directed to beatitude accidentally by the removal of obstacles.
Now there are three obstacles to our attainment of beatitude. First,
there is sin, which directly excludes a man from the kingdom, according
to 1 Cor. 6:9,10, "Neither fornicators, nor idolaters, etc. , shall
possess the kingdom of God"; and to this refer the words, "Forgive us
our trespasses. " Secondly, there is temptation which hinders us from
keeping God's will, and to this we refer when we say: "And lead us not
into temptation," whereby we do not ask not to be tempted, but not to
be conquered by temptation, which is to be led into temptation.
Thirdly, there is the present penal state which is a kind of obstacle
to a sufficiency of life, and to this we refer in the words, "Deliver
us from evil. "

Reply to Objection 1: As Augustine says (De Serm. Dom. in Monte ii, 5),
when we say, "Hallowed be Thy name, we do not mean that God's name is
not holy, but we ask that men may treat it as a holy thing," and this
pertains to the diffusion of God's glory among men. When we say, "Thy
kingdom come, we do not imply that God is not reigning now," but "we
excite in ourselves the desire for that kingdom, that it may come to
us, and that we may reign therein," as Augustine says (ad Probam, Ep.
cxxx, 11). The words, "Thy will be done rightly signify, 'May Thy
commandments be obeyed' on earth as in heaven, i. e. by men as well as
by angels" (De Serm. Dom. in Monte ii, 6). Hence these three petitions
will be perfectly fulfilled in the life to come; while the other four,
according to Augustine (Enchiridion cxv), belong to the needs of the
present life

Reply to Objection 2: Since prayer is the interpreter of desire, the
order of the petitions corresponds with the order, not of execution,
but of desire or intention, where the end precedes the things that are
directed to the end, and attainment of good precedes removal of evil.

Reply to Objection 3: Augustine (De Serm. Dom. in Monte ii, 11) adapts
the seven petitions to the gifts and beatitudes. He says: "If it is
fear God whereby blessed are the poor in spirit, let us ask that God's
name be hallowed among men with a chaste fear. If it is piety whereby
blessed are the meek, let us ask that His kingdom may come, so that we
become meek and no longer resist Him.
If it is knowledge whereby
blessed are they that mourn, let us pray that His will be done, for
thus we shall mourn no more. If it is fortitude whereby blessed ere
they that hunger, let us pray that our daily bread be given to us. If
it is counsel whereby blessed are the merciful, let us forgive the
trespasses of others that our own may be forgiven. If it is
understanding whereby blessed are the pure in heart, let us pray lest
we have a double heart by seeking after worldly things which ere the
occasion of our temptations. If it is wisdom whereby blessed are the
peacemakers for they shall be called the children of God, let us pray
to be delivered from evil: for if we be delivered we shall by that very
fact become the free children of God. "

Reply to Objection 4: According to Augustine (Enchiridion cxvi), "Luke
included not seven but five petitions in the Lord's Prayer, for by
omitting it, he shows that the third petition is a kind of repetition
of the two that precede, and thus helps us to understand it"; because,
to wit, the will of God tends chiefly to this---that we come to the
knowledge of His holiness and to reign together with Him. Again the
last petition mentioned by Matthew, "Deliver us from evil," is omitted
by Luke, so that each one may know himself to be delivered from evil if
he be not led into temptation.

Reply to Objection 5: Prayer is offered up to God, not that we may bend
Him, but that we may excite in ourselves the confidence to ask: which
confidence is excited in us chiefly by the consideration of His charity
in our regard, whereby he wills our good---wherefore we say: "Our
Father"; and of His excellence, whereby He is able to fulfil
it---wherefore we say: "Who art in heaven. "
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Whether prayer is proper to the rational creature?

Objection 1: It would seem that prayer is not proper to the rational
creature. Asking and receiving apparently belong to the same subject.
But receiving is becoming also to uncreated Persons, viz. the Son and
Holy Ghost. Therefore it is competent to them to pray: for the Son said
(Jn. 14:16): "I will ask My [Vulg. : 'the'] Father," and the Apostle
says of the Holy Ghost (Rom. 8:26): "The Spirit . . . asketh for us. "

Objection 2: Angels are above rational creatures, since they are
intellectual substances. Now prayer is becoming to the angels,
wherefore we read in the Ps. 96:7: "Adore Him, all you His angels. "
Therefore prayer is not proper to the rational creature.

Objection 3: Further, the same subject is fitted to pray as is fitted
to call upon God, since this consists chiefly in prayer. But dumb
animals are fitted to call upon God, according to Ps. 146:9, "Who
giveth to beasts their food and to the young ravens that call upon
Him. " Therefore prayer is not proper to the rational creatures.

On the contrary, Prayer is an act of reason, as stated above
[3021](A[1]). But the rational creature is so called from his reason.
Therefore prayer is proper to the rational creature.

I answer that, As stated above [3022](A[1]) prayer is an act of reason,
and consists in beseeching a superior; just as command is an act of
reason, whereby an inferior is directed to something. Accordingly
prayer is properly competent to one to whom it is competent to have
reason, and a superior whom he may beseech. Now nothing is above the
Divine Persons; and dumb animals are devoid of reason. Therefore prayer
is unbecoming both the Divine Persons and dumb animals, and it is
proper to the rational creature.

Reply to Objection 1: Receiving belongs to the Divine Persons in
respect of their nature, whereas prayer belongs to one who receives
through grace. The Son is said to ask or pray in respect of His
assumed, i. e. His human, nature and not in respect of His Godhead: and
the Holy Ghost is said to ask, because He makes us ask.

Reply to Objection 2: As stated in the [3023]FP, Q[79], A[8], intellect
and reason are not distinct powers in us: but they differ as the
perfect from the imperfect. Hence intellectual creatures which are the
angels are distinct from rational creatures, and sometimes are included
under them. In this sense prayer is said to be proper to the rational
creature.

Reply to Objection 3: The young ravens are said to call upon God, on
account of the natural desire whereby all things, each in its own way,
desire to attain the Divine goodness. Thus too dumb animals are said to
obey God, on account of the natural instinct whereby they are moved by
God.
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Whether the saints in heaven pray for us?

Objection 1: It would seem that the saints in heaven do not pray for
us. A man's action is more meritorious for himself than for others. But
the saints in heaven do not merit for themselves, neither do they pray
for themselves, since they are already established in the term. Neither
therefore do they pray for us.

Objection 2: Further, the saints conform their will to God perfectly,
so that they will only what God wills. Now what God wills is always
fulfilled. Therefore it would be useless for the saints to pray for us.

Objection 3: Further, just as the saints in heaven are above, so are
those in Purgatory, for they can no longer sin. Now those in Purgatory
do not pray for us, on the contrary we pray for them. Therefore neither
do the saints in heaven pray for us.

Objection 4: Further, if the saints in heaven pray for us, the prayers
of the higher saints would be more efficacious; and so we ought not to
implore the help of the lower saints' prayers but only of those of the
higher saints.

Objection 5: Further, the soul of Peter is not Peter. If therefore the
souls of the saints pray for us, so long as they are separated from
their bodies, we ought not to call upon Saint Peter, but on his soul,
to pray for us: yet the Church does the contrary. The saints therefore
do not pray for us, at least before the resurrection.

On the contrary, It is written (2 Macc. 15:14): "This is . . . he that
prayeth much for the people, and for all the holy city, Jeremias the
prophet of God. "

I answer that, As Jerome says (Cont. Vigilant. 6), the error of
Vigilantius consisted in saying that "while we live, we can pray one
for another; but that after we are dead, none of our prayers for others
can be heard, seeing that not even the martyrs' prayers are granted
when they pray for their blood to be avenged. " But this is absolutely
false, because, since prayers offered for others proceed from charity,
as stated above ([3024]AA[7],8), the greater the charity of the saints
in heaven, the more they pray for wayfarers, since the latter can be
helped by prayers: and the more closely they are united to God, the
more are their prayers efficacious: for the Divine order is such that
lower beings receive an overflow of the excellence of the higher, even
as the air receives the brightness of the sun. Wherefore it is said of
Christ (Heb. 7:25): "Going to God by His own power . . . to make
intercession for us" [*Vulg. : 'He is able to save for ever them that
come to God by Him, always living to make intercession for us. ']. Hence
Jerome says (Cont. Vigilant. 6): "If the apostles and martyrs while yet
in the body and having to be solicitous for themselves, can pray for
others, how much more now that they have the crown of victory and
triumph. "

Reply to Objection 1: The saints in heaven, since they are blessed,
have no lack of bliss, save that of the body's glory, and for this they
pray. But they pray for us who lack the ultimate perfection of bliss:
and their prayers are efficacious in impetrating through their previous
merits and through God's acceptance.

Reply to Objection 2: The saints impetrate what ever God wishes to take
place through their prayers: and they pray for that which they deem
will be granted through their prayers according to God's will.

Reply to Objection 3: Those who are in Purgatory though they are above
us on account of their impeccability, yet they are below us as to the
pains which they suffer: and in this respect they are not in a
condition to pray, but rather in a condition that requires us to pray
for them.

Reply to Objection 4: It is God's will that inferior beings should be
helped by all those that are above them, wherefore we ought to pray not
only to the higher but also to the lower saints; else we should have to
implore the mercy of God alone. Nevertheless it happens sometime that
prayers addressed to a saint of lower degree are more efficacious,
either because he is implored with greater devotion, or because God
wishes to make known his sanctity.

Reply to Objection 5: It is because the saints while living merited to
pray for us, that we invoke them under the names by which they were
known in this life, and by which they are better known to us: and also
in order to indicate our belief in the resurrection, according to the
saying of Ex. 3:6, "I am the God of Abraham," etc.
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Whether prayer should be vocal?

Objection 1: It would seem that prayer ought not to be vocal. As stated
above [3025](A[4]), prayer is addressed chiefly to God. Now God knows
the language of the heart. Therefore it is useless to employ vocal
prayer.

Objection 2: Further, prayer should lift man's mind to God, as stated
above (A[1], ad 2). But words, like other sensible objects, prevent man
from ascending to God by contemplation. Therefore we should not use
words in our prayers.

Objection 3: Further, prayer should be offered to God in secret,
according to Mat. 6:6, "But thou, when thou shalt pray, enter into thy
chamber, and having shut the door, pray to thy Father in secret. " But
prayer loses its secrecy by being expressed vocally. Therefore prayer
should not be vocal.

On the contrary, It is written (Ps. 141:2): "I cried to the Lord with
my voice, with my voice I made supplication to the Lord. "

I answer that, Prayer is twofold, common and individual. Common prayer
is that which is offered to God by the ministers of the Church
representing the body of the faithful: wherefore such like prayer
should come to the knowledge of the whole people for whom it is
offered: and this would not be possible unless it were vocal prayer.
Therefore it is reasonably ordained that the ministers of the Church
should say these prayers even in a loud voice, so that they may come to
the knowledge of all.

On the other hand individual prayer is that which is offered by any
single person, whether he pray for himself or for others; and it is not
essential to such a prayer as this that it be vocal. And yet the voice
is employed in such like prayers for three reasons. First, in order to
excite interior devotion, whereby the mind of the person praying is
raised to God, because by means of external signs, whether of words or
of deeds, the human mind is moved as regards apprehension, and
consequently also as regards the affections. Hence Augustine says (ad
Probam. Ep. cxxx, 9) that "by means of words and other signs we arouse
ourselves more effectively to an increase of holy desires. " Hence then
alone should we use words and such like signs when they help to excite
the mind internally. But if they distract or in any way impede the mind
we should abstain from them; and this happens chiefly to those whose
mind is sufficiently prepared for devotion without having recourse to
those signs. Wherefore the Psalmist (Ps. 26:8) said: "My heart hath
said to Thee: 'My face hath sought Thee,'" and we read of Anna (1 Kings
1:13) that "she spoke in her heart. " Secondly, the voice is used in
praying as though to pay a debt, so that man may serve God with all
that he has from God, that is to say, not only with his mind, but also
with his body: and this applies to prayer considered especially as
satisfactory. Hence it is written (Osee 14:3): "Take away all iniquity,
and receive the good: and we will render the calves of our lips. "
Thirdly, we have recourse to vocal prayer, through a certain overflow
from the soul into the body, through excess of feeling, according to
Ps. 15:9, "My heart hath been glad, and my tongue hath rejoiced. "

Reply to Objection 1: Vocal prayer is employed, not in order to tell
God something He does not know, but in order to lift up the mind of the
person praying or of other persons to God.

Reply to Objection 2: Words about other matters distract the mind and
hinder the devotion of those who pray: but words signifying some object
of devotion lift up the mind, especially one that is less devout.

Reply to Objection 3: As Chrysostom says [*Hom. xiii in the Opus
Imperfectum falsely ascribed to St. John Chrysostom], "Our Lord forbids
one to pray in presence of others in order that one may be seen by
others. Hence when you pray, do nothing strange to draw men's
attention, either by shouting so as to be heard by others, or by openly
striking the heart, or extending the hands, so as to be seen by many.
And yet, "according to Augustine (De Serm. Dom. in Monte ii, 3), "it is
not wrong to be seen by men, but to do this or that in order to be seen
by men. "
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Whether attention is a necessary condition of prayer?

Objection 1: It would seem that attention is a necessary condition of
prayer. It is written (Jn. 4:24): "God is a spirit, and they that adore
Him must adore Him in spirit and in truth. " But prayer is not in spirit
unless it be attentive. Therefore attention is a necessary condition of
prayer.

Objection 2: Further, prayer is "the ascent of the mind to God"
[*Damascene, De Fide Orth. iii, 24]. But the mind does not ascend to
God if the prayer is inattentive. Therefore attention is a necessary
condition of prayer.

Objection 3: Further, it is a necessary condition of prayer that it
should be altogether sinless. Now if a man allows his mind to wander
while praying he is not free of sin, for he seems to make light of God;
even as if he were to speak to another man without attending to what he
was saying. Hence Basil says [*De Constit. Monach. i] that the "Divine
assistance is to be implored, not lightly, nor with a mind wandering
hither and thither: because he that prays thus not only will not obtain
what he asks, nay rather will he provoke God to anger. " Therefore it
would seem a necessary condition of prayer that it should be attentive.

On the contrary, Even holy men sometimes suffer from a wandering of the
mind when they pray, according to Ps. 39:13, "My heart hath forsaken
me. "

I answer that, This question applies chiefly to vocal prayer.
Accordingly we must observe that a thing is necessary in two ways.
First, a thing is necessary because thereby the end is better obtained:
and thus attention is absolutely necessary for prayer. Secondly, a
thing is said to be necessary when without it something cannot obtain
its effect. Now the effect of prayer is threefold. The first is an
effect which is common to all acts quickened by charity, and this is
merit. In order to realize this effect, it is not necessary that prayer
should be attentive throughout; because the force of the original
intention with which one sets about praying renders the whole prayer
meritorious, as is the case with other meritorious acts. The second
effect of prayer is proper thereto, and consists in impetration: and
again the original intention, to which God looks chiefly, suffices to
obtain this effect. But if the original intention is lacking, prayer
lacks both merit and impetration: because, as Gregory [*Hugh St.
Victor, Expos. in Reg. S. Aug. iii] says, "God hears not the prayer of
those who pay no attention to their prayer. " The third effect of prayer
is that which it produces at once; this is the spiritual refreshment of
the mind, and for this effect attention is a necessary condition:
wherefore it is written (1 Cor. 14:14): "If I pray in a tongue . . . my
understanding is without fruit. "

It must be observed, however, that there are three kinds of attention
that can be brought to vocal prayer: one which attends to the words,
lest we say them wrong, another which attends to the sense of the
words, and a third, which attends to the end of prayer, namely, God,
and to the thing we are praying for. That last kind of attention is
most necessary, and even idiots are capable of it. Moreover this
attention, whereby the mind is fixed on God, is sometimes so strong
that the mind forgets all other things, as Hugh of St. Victor states
[*De Modo Orandi ii].

Reply to Objection 1: To pray in spirit and in truth is to set about
praying through the instigation of the Spirit, even though afterwards
the mind wander through weakness.

Reply to Objection 2: The human mind is unable to remain aloft for long
on account of the weakness of nature, because human weakness weighs
down the soul to the level of inferior things: and hence it is that
when, while praying, the mind ascends to God by contemplation, of a
sudden it wanders off through weakness.

Reply to Objection 3: Purposely to allow one's mind to wander in prayer
is sinful and hinders the prayer from having fruit. It is against this
that Augustine says in his Rule (Ep. ccxi): "When you pray God with
psalms and hymns, let your mind attend to that which your lips
pronounce. " But to wander in mind unintentionally does not deprive
prayer of its fruit. Hence Basil says (De Constit. Monach. i): "If you
are so truly weakened by sin that you are unable to pray attentively,
strive as much as you can to curb yourself, and God will pardon you,
seeing that you are unable to stand in His presence in a becoming
manner, not through negligence but through frailty. "
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Whether prayer should last a long time?

Objection 1: It would seem that prayer should not be continual. It is
written (Mat. 6:7): "When you are praying, speak not much. " Now one who
prays a long time needs to speak much, especially if his be vocal
prayer. Therefore prayer should not last a long time.

Objection 2: Further, prayer expresses the desire. Now a desire is all
the holier according as it is centered on one thing, according to Ps.
26:4, "One thing I have asked of the Lord, this will I seek after. "
Therefore the shorter prayer is, the more is it acceptable to God.

Objection 3: Further, it seems to be wrong to transgress the limits
fixed by God, especially in matters concerning Divine worship,
according to Ex. 19:21: "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. " But God has fixed for us the limits of prayer by
instituting the Lord's Prayer (Mat. 6). Therefore it is not right to
prolong our prayer beyond its limits.

Objection 4: On the contrary, It would seem that we ought to pray
continually. For our Lord said (Lk. 18:1): "We ought always to pray,
and not to faint": and it is written (1 Thess. 5:17): "Pray without
ceasing. "

I answer that, We may speak about prayer in two ways: first, by
considering it in itself; secondly, by considering it in its cause. The
not cause of prayer is the desire of charity, from which prayer ought
to arise: and this desire ought to be in us continually, either
actually or virtually, for the virtue of this desire remains in
whatever we do out of charity; and we ought to "do all things to the
glory of God" (1 Cor. 10:31). From this point of view prayer ought to
be continual: wherefore Augustine says (ad Probam, Ep. cxxx, 9):
"Faith, hope and charity are by themselves a prayer of continual
longing. " But prayer, considered in itself, cannot be continual,
because we have to be busy about other works, and, as Augustine says
(ad Probam.