Objection 1: It would seem that prayer is not meritorious. All merit proceeds from grace. But prayer precedes grace, since even grace is obtained by means of prayer according to Luke 11:13, "(How much more) will your Father from heaven give the good Spirit to them that ask Him!" Therefore prayer is not a meritorious act.
Obj. 2: Further, if prayer merits anything, this would seem to be chiefly that which is besought in prayer. Yet it does not always merit this, because even the saints" prayers are frequently not heard; thus Paul was not heard when he besought the sting of the flesh to be removed from him. Therefore prayer is not a meritorious act.
Obj. 3: Further, prayer is based chiefly on faith, according to James 1:6, "But let him ask in faith, nothing wavering." Now faith is not sufficient for merit, as instanced in those who have lifeless faith.
Therefore prayer is not a meritorious act.
_On the contrary,_ A gloss on the words of Ps. 34:13, "My prayer shall be turned into my bosom," explains them as meaning, "if my prayer does not profit them, yet shall not I be deprived of my reward." Now reward is not due save to merit. Therefore prayer is meritorious.
_I answer that,_ As stated above (A. 13) prayer, besides causing spiritual consolation at the time of praying, has a twofold efficacy in respect of a future effect, namely, efficacy in meriting and efficacy in impetrating. Now prayer, like any other virtuous act, is efficacious in meriting, because it proceeds from charity as its root, the proper object of which is the eternal good that we merit to enjoy. Yet prayer proceeds from charity through the medium of religion, of which prayer is an act, as stated above (A. 3), and with the concurrence of other virtues requisite for the goodness of prayer, viz. humility and faith. For the offering of prayer itself to G.o.d belongs to religion, while the desire for the thing that we pray to be accomplished belongs to charity. Faith is necessary in reference to G.o.d to Whom we pray; that is, we need to believe that we can obtain from Him what we seek. Humility is necessary on the part of the person praying, because he recognizes his neediness. Devotion too is necessary: but this belongs to religion, for it is its first act and a necessary condition of all its secondary acts, as stated above (Q. 82, AA. 1, 2).
As to its efficacy in impetrating, prayer derives this from the grace of G.o.d to Whom we pray, and Who instigates us to pray. Wherefore Augustine says (De Verb. Dom., Serm. cv, 1): "He would not urge us to ask, unless He were willing to give"; and Chrysostom [*Cf. Catena Aurea of St. Thomas on Luke 18. The words as quoted are not to be found in the words of Chrysostom] says: "He never refuses to grant our prayers, since in His loving-kindness He urged us not to faint in praying."
Reply Obj. 1: Neither prayer nor any other virtuous act is meritorious without sanctifying grace. And yet even that prayer which impetrates sanctifying grace proceeds from some grace, as from a gratuitous gift, since the very act of praying is "a gift of G.o.d," as Augustine states (De Persever. xxiii).
Reply Obj. 2: Sometimes the merit of prayer regards chiefly something distinct from the object of one"s pet.i.tion. For the chief object of merit is beat.i.tude, whereas the direct object of the pet.i.tion of prayer extends sometimes to certain other things, as stated above (AA. 6, 7). Accordingly if this other thing that we ask for ourselves be not useful for our beat.i.tude, we do not merit it; and sometimes by asking for and desiring such things we lose merit for instance if we ask of G.o.d the accomplishment of some sin, which would be an impious prayer. And sometimes it is not necessary for salvation, nor yet manifestly contrary thereto; and then although he who prays may merit eternal life by praying, yet he does not merit to obtain what he asks for. Hence Augustine says (Liber. Sentent. Prosperi sent. ccxii): "He who faithfully prays G.o.d for the necessaries of this life, is both mercifully heard, and mercifully not heard. For the physician knows better than the sick man what is good for the disease." For this reason, too, Paul was not heard when he prayed for the removal of the sting in his flesh, because this was not expedient. If, however, we pray for something that is useful for our beat.i.tude, through being conducive to salvation, we merit it not only by praying, but also by doing other good deeds: therefore without any doubt we receive what we ask for, yet when we ought to receive it: "since certain things are not denied us, but are deferred that they may be granted at a suitable time," according to Augustine (Tract. cii in Joan.): and again this may be hindered if we persevere not in asking for it.
Wherefore Basil says (De Const.i.t. Monast. i): "The reason why sometimes thou hast asked and not received, is because thou hast asked amiss, either inconsistently, or lightly, or because thou hast asked for what was not good for thee, or because thou hast ceased asking." Since, however, a man cannot condignly merit eternal life for another, as stated above (I-II, Q. 114, A. 6), it follows that sometimes one cannot condignly merit for another things that pertain to eternal life. For this reason we are not always heard when we pray for others, as stated above (A. 7, ad 2, 3). Hence it is that four conditions are laid down; namely, to ask--"for ourselves--things necessary for salvation--piously--perseveringly"; when all these four concur, we always obtain what we ask for.
Reply Obj. 3: Prayer depends chiefly on faith, not for its efficacy in meriting, because thus it depends chiefly on charity, but for its efficacy in impetrating, because it is through faith that man comes to know of G.o.d"s omnipotence and mercy, which are the source whence prayer impetrates what it asks for.
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SIXTEENTH ARTICLE [II-II, Q. 83, Art. 16]
Whether Sinners Impetrate Anything from G.o.d by Their Prayers?
Objection 1: It would seem that sinners impetrate nothing from G.o.d by their prayers. It is written (John 9:31): "We know that G.o.d doth not hear sinners"; and this agrees with the saying of Prov. 28:9, "He that turneth away his ears from hearing the law, his prayer shall be an abomination." Now an abominable prayer impetrates nothing from G.o.d. Therefore sinners impetrate nothing from G.o.d.
Obj. 2: Further, the just impetrate from G.o.d what they merit, as stated above (A. 15, ad 2). But sinners cannot merit anything since they lack grace and charity which is the "power of G.o.dliness,"
according to a gloss on 2 Tim. 3:5, "Having an appearance indeed of G.o.dliness, but denying the power thereof." and so their prayer is impious, and yet piety is required in order that prayer may be impetrative, as stated above (A. 15, ad 2). Therefore sinners impetrate nothing by their prayers.
Obj. 3: Further, Chrysostom [*Hom. xiv in the Opus Imperfectum falsely ascribed to St. John Chrysostom] says: "The Father is unwilling to hear the prayer which the Son has not inspired." Now in the prayer inspired by Christ we say: "Forgive us our trespa.s.ses as we forgive them that trespa.s.s against us": and sinners do not fulfil this. Therefore either they lie in saying this, and so are unworthy to be heard, or, if they do not say it, they are not heard, because they do not observe the form of prayer inst.i.tuted by Christ.
_On the contrary,_ Augustine says (Tract. xliv, super Joan.): "If G.o.d were not to hear sinners, the publican would have vainly said: Lord, be merciful to me a sinner"; and Chrysostom [*Hom. xviii of the same Opus Imperfectum] says: "Everyone that asketh shall receive, that is to say whether he be righteous or sinful."
_I answer that,_ In the sinner, two things are to be considered: his nature which G.o.d loves, and the sin which He hates. Accordingly when a sinner prays for something as sinner, i.e. in accordance with a sinful desire, G.o.d hears him not through mercy but sometimes through vengeance when He allows the sinner to fall yet deeper into sin. For "G.o.d refuses in mercy what He grants in anger," as Augustine declares (Tract. lxxiii in Joan.). On the other hand G.o.d hears the sinner"s prayer if it proceed from a good natural desire, not out of justice, because the sinner does not merit to be heard, but out of pure mercy [*Cf. A. 15, ad 1], provided however he fulfil the four conditions given above, namely, that he beseech for himself things necessary for salvation, piously and perseveringly.
Reply Obj. 1: As Augustine states (Tract. xliv super Joan.), these words were spoken by the blind man before being anointed, i.e.
perfectly enlightened, and consequently lack authority. And yet there is truth in the saying if it refers to a sinner as such, in which sense also the sinner"s prayer is said to be an abomination.
Reply Obj. 2: There can be no G.o.dliness in the sinner"s prayer as though his prayer were quickened by a habit of virtue: and yet his prayer may be G.o.dly in so far as he asks for something pertaining to G.o.dliness. Even so a man who has not the habit of justice is able to will something just, as stated above (Q. 59, A. 2). And though his prayer is not meritorious, it can be impetrative, because merit depends on justice, whereas impetration rests on grace.
Reply Obj. 3: As stated above (A. 7, ad 1) the Lord"s Prayer is p.r.o.nounced in the common person of the whole Church: and so if anyone say the Lord"s Prayer while unwilling to forgive his neighbor"s trespa.s.ses, he lies not, although his words do not apply to him personally: for they are true as referred to the person of the Church, from which he is excluded by merit, and consequently he is deprived of the fruit of his prayer. Sometimes, however, a sinner is prepared to forgive those who have trespa.s.sed against him, wherefore his prayers are heard, according to Ecclus. 28:2, "Forgive thy neighbor if he hath hurt thee, and then shall thy sins be forgiven to thee when thou prayest."
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SEVENTEENTH ARTICLE [II-II, Q. 83, Art. 17]
Whether the Parts of Prayer Are Fittingly Described As Supplications, Prayers, Intercessions, and Thanksgivings?
Objection 1: It would seem that the parts of prayer are unfittingly described as supplications, prayers, intercessions, and thanksgivings. Supplication would seem to be a kind of adjuration.
Yet, according to Origen (Super Matth. Tract. x.x.xv), "a man who wishes to live according to the gospel need not adjure another, for if it be unlawful to swear, it is also unlawful to adjure." Therefore supplication is unfittingly reckoned a part of prayer.
Obj. 2: Further, according to Damascene (De Fide Orth. iii, 24), "to pray is to ask becoming things of G.o.d." Therefore it is unfitting to distinguish "prayers" from "intercessions."
Obj. 3: Further, thanksgivings regard the past, while the others regard the future. But the past precedes the future. Therefore thanksgivings are unfittingly placed after the others.
_On the contrary,_ suffices the authority of the Apostle (1 Tim. 2:1).
_I answer that,_ Three conditions are requisite for prayer. First, that the person who prays should approach G.o.d Whom he prays: this is signified in the word "prayer," because prayer is "the raising up of one"s mind to G.o.d." The second is that there should be a pet.i.tion, and this is signified in the word "intercession." In this case sometimes one asks for something definite, and then some say it is "intercession" properly so called, or we may ask for some thing indefinitely, for instance to be helped by G.o.d, or we may simply indicate a fact, as in John 11:3, "Behold, he whom Thou lovest is sick," and then they call it "insinuation." The third condition is the reason for impetrating what we ask for: and this either on the part of G.o.d, or on the part of the person who asks. The reason of impetration on the part of G.o.d is His sanct.i.ty, on account of which we ask to be heard, according to Dan. 9:17, 18, "For Thy own sake, incline, O G.o.d, Thy ear"; and to this pertains "supplication"
(_obsecratio_) which means a pleading through sacred things, as when we say, "Through Thy nativity, deliver us, O Lord." The reason for impetration on the part of the person who asks is "thanksgiving"; since "through giving thanks for benefits received we merit to receive yet greater benefits," as we say in the collect [*Ember Friday in September and Postcommunion of the common of a Confessor Bishop]. Hence a gloss on 1 Tim. 2:1 says that "in the Ma.s.s, the consecration is preceded by supplication," in which certain sacred things are called to mind; that "prayers are in the consecration itself," in which especially the mind should be raised up to G.o.d; and that "intercessions are in the pet.i.tions that follow, and thanksgivings at the end."
We may notice these four things in several of the Church"s collects.
Thus in the collect of Trinity Sunday the words, "Almighty eternal G.o.d" belong to the offering up of prayer to G.o.d; the words, "Who hast given to Thy servants," etc. belong to thanksgiving; the words, "grant, we beseech Thee," belong to intercession; and the words at the end, "Through Our Lord," etc. belong to supplication.
In the _Conferences of the Fathers_ (ix, cap. 11, seqq.) we read: "Supplication is bewailing one"s sins; prayer is vowing something to G.o.d; intercession is praying for others; thanksgiving is offered by the mind to G.o.d in ineffable ecstasy." The first explanation, however, is the better.
Reply Obj. 1: "Supplication" is an adjuration not for the purpose of compelling, for this is forbidden, but in order to implore mercy.
Reply Obj. 2: "Prayer" in the general sense includes all the things mentioned here; but when distinguished from the others it denotes properly the ascent to G.o.d.
Reply Obj. 3: Among things that are diverse the past precedes the future; but the one and same thing is future before it is past. Hence thanksgiving for other benefits precedes intercession: but one and the same benefit is first sought, and finally, when it has been received, we give thanks for it. Intercession is preceded by prayer whereby we approach Him of Whom we ask: and prayer is preceded by supplication, whereby through the consideration of G.o.d"s goodness we dare approach Him.
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QUESTION 84
OF ADORATION (In Three Articles)
In due sequence we must consider the external acts of latria, and in the first place, adoration whereby one uses one"s body to reverence G.o.d; secondly, those acts whereby some external thing is offered to G.o.d; thirdly, those acts whereby something belonging to G.o.d is a.s.sumed.
Under the first head there are three points of inquiry:
(1) Whether adoration is an act of latria?
(2) Whether adoration denotes an internal or an external act?
(3) Whether adoration requires a definite place?
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FIRST ARTICLE [II-II, Q. 84, Art. 1]
Whether Adoration Is an Act of Latria or Religion?
Objection 1: It would seem that adoration is not an act of latria or religion. The worship of religion is due to G.o.d alone. But adoration is not due to G.o.d alone: since we read (Gen. 18:2) that Abraham adored the angels; and (3 Kings 1:23) that the prophet Nathan, when he was come in to king David, "worshiped him bowing down to the ground." Therefore adoration is not an act of religion.
Obj. 2: Further, the worship of religion is due to G.o.d as the object of beat.i.tude, according to Augustine (De Civ. Dei x, 3): whereas adoration is due to Him by reason of His majesty, since a gloss on Ps. 28:2, "Adore ye the Lord in His holy court," says: "We pa.s.s from these courts into the court where we adore His majesty." Therefore adoration is not an act of latria.
Obj. 3: Further, the worship of one same religion is due to the three Persons. But we do not adore the three Persons with one adoration, for we genuflect at each separate invocation of Them [*At the adoration of the Cross, on Good Friday]. Therefore adoration is nol an act of latria.
_On the contrary,_ are the words quoted Matt. 4:10: "The Lord thy G.o.d shalt thou adore and Him only shalt thou serve."
_I answer that,_ Adoration is directed to the reverence of the person adored. Now it is evident from what we have said (Q. 81, AA. 2, 4) that it is proper to religion to show reverence to G.o.d. Hence the adoration whereby we adore G.o.d is an act of religion.