Part 5

2. Again, if contemplation were the real cause of devotion, it should follow that the higher the matter of our contemplation the greater the devotion it begot. But the opposite is the case. For it frequently happens that greater devotion is aroused by the contemplation of the Passion of Christ and of the other mysteries of His Sacred Humanity than by meditation upon the Divine excellences.

It is true that things which concern the Godhead are of themselves more calculated to excite in us love, and consequently devotion, since God is to be loved above all things; yet it is due to the weakness of the human mind that just as it needs to be led by the hand to the knowledge of Divine things, so also must it be lead to Divine love by means of the things of sense already known to it; and the chief of these things is the Humanity of Christ, as is said in the _Preface_ of the Mass: _So that knowing God visibly in the flesh, we may thereby be carried away to the love of things invisible._ Consequently the things that have to do with Christ's Humanity lead us, as it were, by the hand and are thus especially suited to stir up devotion in us; though, none the less, devotion is principally concerned with the Divinity.

3. Lastly, if contemplation were the real cause of devotion, it ought to follow that those who are the more fitted for contemplation are also the more fitted for devotion; whereas the contrary is the case, for greater devotion is often found among simple folk and in the female sex, where contemplation is wanting.

But knowledge, as indeed anything which renders a person great, occasions a man to trust in Himself, and hence he does not wholly give himself to God. It is for this reason that knowledge and suchlike things are sometimes a hindrance to a man's devotion, whereas among women and simple folk devotion abounds by the suppression of all elation. But if a man will only perfectly subject to God his knowledge and any other perfection he may have, then his devotion will increase.

* * * * *

_Cajetan:_ Note these two intrinsic causes of devotion: one, namely, which arises from meditation upon God and His benefits, the other from meditation on our own defects. Under the first head I must consider God's goodness, mercy, and kindness towards mankind and towards myself; the benefits, for instance, of creation according to His own Likeness, of Redemption, of Baptism, of His inspirations, of His invitations-- whether directly or through the medium of others; His patient waiting till I do penance; His Holy Eucharist; His preserving me from so many perils both of body and soul; His care of me by means of His Angels; and His other individual benefits. Under the second head come all my faults and the punishments due to me, whether in the past or now in the present; my proneness to sin; my misuse of my own powers by habituating my thoughts and desires--as well as the inclinations of my other various faculties--to evil; my sojourning in a region far away from His Friendship and from His Divine conversation[90]; my perverted affections which make me think far more of temporal than of spiritual advantages or disadvantages; my utter lack of virtue; the wounds of my ignorance, of my malice, of my weakness, of my concupiscence; the shackles on my hands and feet, on my good works, that is; the shackles, too, on my affections, so that I dwell amidst darkness and rottenness and bitterness, and shrink not from it! My deafness, too, to the inner voice of my Shepherd; and, what is far worse, that I have chosen God for my enemy and my adversary as often as I have chosen mortal sin, and that I have thus offered Him the grievous insult of refusing to have Him for my God, and choosing instead my belly, or money, or false delights--and called them my God!

Meditations such as these should be in daily use among spiritual and religious people, and for their sake they should put aside the "much-speaking" of vocal prayer, however much it may appeal to them. And it is of such meditations that devotion and, by consequence, other virtues, are begotten. And they who do not give themselves to this form of prayer at least once in the day cannot be called religious men or women, nor even spiritual people. There can be no effect without a cause, no end without means to it, no gaining the harbour on the island save by a voyage in a ship; and so there can be no real religion without repeated acts regarding its causes, the means to it, and the vehicle that is to bring us thither (_on_ 2. 2. 82. 3).

_Cajetan:_ Just as he who removes an obstacle is the occasion of the resulting effect--a man, for instance, who pulls down a pillar is the occasion of the resulting fall of what it supported, and a man who removes a water-dam is the occasion of the consequent flood--so in the same way have women and simple folk a cause of devotion within themselves, for they have not that obstacle which consists in self-confidence. And because God bestows His grace on those who put no obstacle to it, the Church therefore calls the female sex "devout." Hence we are not to find fault with the learned for their knowledge, nor are we to praise women for womanly weakness; but that abuse of knowledge which consists in self-exaltation is blameworthy, just as the right use of women's weakness in not being uplifted is praiseworthy (_on_ 2. 2. 82. 3).

IV

Is Joy an Effect of Devotion?

In the Church's _Collect_ for the Thursday after the Fourth Sunday of Lent we say: _May holy devotion fill with joy those whom the fast they have undertaken chastises._

Of itself indeed, and primarily, devotion brings about a spiritual joy of the mind; but as an accidental result it causes sorrow. For, as we have said above, devotion arises from two considerations. Primarily it arises from the consideration of the Divine Goodness, and from this thought there necessarily follows gladness, in accordance with the words: _I remembered God and was delighted._[91] Yet, as it were accidentally, this consideration begets a certain sadness in those who do not as yet fully enjoy God: _My soul hath thirsted after the strong living God_,[92] and he immediately adds: _My tears have been my bread._

Secondarily, however, devotion arises from the consideration of our own defects, for we thus reflect upon that from which a man, by devout acts of the will, turns away, so as no longer to dwell in himself, but to subject himself to God.

And this consideration is the converse of the former: for of itself it tends to cause sadness since it makes us dwell upon our defects; accidentally, however, it causes joy, for it makes us think of the hope we have of God's assistance.

Hence joy of heart primarily and of itself follows from devotion; but secondarily and accidentally there results a sadness which is unto God.

Some, however, argue that joy is not an effect of devotion, thus:

1. Christ's Passion, as said before, is especially calculated to cause devotion. But from dwelling on it there follows a certain affliction of soul: _Remember my poverty ... the wormwood and the gall_[93]--that is, the Sacred Passion; and then follows: _I will be mindful, and remember, and my soul shall languish within me._

In meditation on the Passion of Christ there is food for sadness--viz., the thought of the sins of men, and to take these away Christ had need to suffer. But there is also food for joy--viz., the thought of God's merciful kindness towards us in providing us such a deliverance.

2. Again, devotion principally consists in the interior sacrifice of the heart: _A sacrifice to God is an afflicted spirit_;[94] consequently affliction, rather than pleasure or joy, is the outcome of devotion.

But the soul which is on the one hand saddened because of its shortcomings in this present life, is on the other hand delighted at the thought of the goodness of God and of the hope of Divine assistance.

3. Lastly, S. Gregory of Nyssa says[95]: "Just as laughter proceeds from joy, so are sorrow and groaning signs of sadness." But out of devotion some burst into tears.

Yet tears spring not from sadness alone, but also from a certain tenderness of feeling: and especially is this the case when we reflect on something that, while pleasant, has in it a certain admixture of sadness; thus men are wont to weep from loving affection when they recover their children or others dear to them whom they had thought lost. And it is in this sense that tears spring from devotion.

* * * * *

_Cajetan:_ Notice the proof here afforded that those are not devout persons who are habitually sad and gloomy, and who cannot mingle with others without getting into difficulties or dissolving into tears. For devout folk are cheerful, and are full of joy in their souls; and this not solely by reason of the principal cause, as is stated in the text, but also by reason of a secondary cause--the thought, namely, of their own failings. For the sadness of devout folk is _according to God_, and joy accompanies it; whence S. Augustine's remark: "Let a man grieve, but let him rejoice at his grief."[96] Therefore it is that we read of the Saints that they were joyful and bright; and rightly so, for they had begun upon earth their "heavenly conversation"[97] (_on_ 2. 2. 82. 4).

_S. Augustine:_ For Thee do I yearn, Justice and Innocence, Beautiful and Fair in Thy beauteous light that satisfies and yet never sates! For with Thee is repose exceedingly and life without disquiet! He that enters into Thee enters into the joy of his Lord; he shall know no fear, and in the Best shall be best. But I have deserted Thee and have wandered away, O Lord, my God! Too far have I wandered from Thee, the Steadfast One, in my youth, and I have become to myself a very land of want! (_Confessions_, II. x.).

FOOTNOTES:

[79] VIII. 9 and X. 29.

[80] xxxv. 20-21.

[81] 2 Paral. xxix. 31.

[82] _Ethics_, V. i. 3.

[83] _Of the Divine Names_, chap. iv., part i., lect. 10.

[84] _Sermon VIII.: On the Passion of Our Lord._

[85] S. John xix. 15.

[86] _Commentary on S. Luke_ ix. 55.

[87] _De Trinitate_, ix. 12; xv. 23.

[88] Ps. lxxii. 28.

[89] Ps. cxx. 1, 2.

[90] S. Luke xv. 13, 16.

[91] Ps. lxxvi. 4.

[92] Ps. xli. 3.

[93] Lam. iii. 19.

[94] Ps. i. 19.

[95] _De Homine_, xii.

[96] _De Vera et Falsa Poenitentia_, xiii.

[97] Phil. iii. 20.

QUESTION LXXXIII

OF PRAYER

I. Is Prayer an Act of the Appetitive Powers? Cardinal Cajetan, On Prayer based on Friendship II. Is it Fitting to Pray? Cardinal Cajetan, On Prayer as a True Cause S. Augustine, _On the Sermon on the Mount_, II. iii. 14 " _On the Gift of Perseverance_, vii. 15 III. Is Prayer an Act of the Virtue of Religion? Cardinal Cajetan, On the Humility of Prayer S. Augustine, _On Psalm_ cii. 10 " _Of the Gift of Perseverance_, xvi. 39 IV. Ought We to Pray to God Alone? S. Augustine, _Sermon_, cxxvii. 2 V. Should We in our Prayers ask for anything Definite from God? S. Augustine, _De Catechizandis Rudibus_, xxv. 47 " _Confessions_, X. xxix. " _Confessions_, XI. ii. 2 VI. Ought We in our Prayers to ask for Temporal Things from God? S. Augustine, _On Psalm_ xxxvii. 10 " _Confessions_, I. xx. 2 " _Confessions_, IX. iv. 12 S. Thomas is miraculously relieved from Toothache S. Augustine, _Sermon_, lxxx. 7 " _Sermon_, cccliv. 8 VII. Ought We to Pray for Others? VIII. Ought We to Pray for our Enemies? S. Augustine, _Sermon_, xv., on _Psalm_ xxv. 8 IX. On the Seven Petitions of the Lord's Prayer Cardinal Cajetan, On the Grouping of these Petitions S. Augustine, _Confessions_, VII. x. 2 " _Sermon_, lvii., _on S. Matt._ vi. 7 " _Sermon_, lvi. 9, _on S. Matt._ vi. " _Sermon_, lvi. 8, _on S. Matt._ vi. " _Of the City of God_, xix. 27 S. Thomas's Rhythm, _Adoro Te Devote_ X. Is Prayer Peculiar to Rational Creatures? XI. Do the Saints in Heaven Pray for Us? Cardinal Cajetan, On the Saints in Limbo XII. Should Prayer be Vocal? Cardinal Cajetan, On the Conditions of Vocal Prayer S. Augustine, _Confessions_, IX. iv. 8 " _Confessions_, X. xxxiii. 50 " _On Psalm_ cxviii., _Sermon_ xxix. 1 XIII. Must Prayer necessarily be Attentive? Cardinal Cajetan, On the Varieties of Attention at Prayer S. Augustine, _On Psalm_ lxxxv. 7 " _On Psalm_ cxlv. 1 S. Thomas, _On Distractions, Com. on 1 Cor._ xiv. 14 XIV. Should our Prayers be Long? XV. Is Prayer Meritorious? S. Augustine, _On Psalm_ xxvi. " _Ep._ cxxx. _ad Probam._ XVI. Do Sinners gain Anything from God by their Prayers? XVII. Can We rightly term "Supplications," "Prayers," "Intercessions," and "Thanksgivings," parts of Prayer? Cardinal Cajetan, On the Prayer of the Consecration S. Augustine, _Of Divers Questions_, iv.

I

Is Prayer an Act of the Appetitive Powers?

S. Isidore says[98]: "To pray is the same thing as to speak." Speaking, however, belongs to the intellect. Hence prayer is not an act of the appetitive, but of the intellectual faculties.

According to Cassiodorus, on those words of the Psalmist: _Hear my prayer, O Lord, and my supplication, give ear to my tears_,[99] prayer means "the lips' reasoning." Now there is this difference between the speculative and the practical reason, that the speculative reason merely apprehends things, while the practical reason not only apprehends things, but actually causes them. But one thing is the cause of another in two ways: in one way, perfectly--namely, as inducing a necessity--as happens when the effect comes entirely under the power of a cause; in another way, imperfectly--namely, by merely disposing to it--as happens when an effect is not entirely under the power of a cause.

And so, too, reason is in two ways the cause of certain things: in one way as imposing a necessity; and in this way it belongs to the reason to command not merely the lower faculties and the bodily members, but even men who are subject to us, and this is done by giving commands. In another way as inducing, and in some sort disposing to, an effect; and in this way the reason asks for something to be done by those who are subject to it, whether they be equals or superiors.

But both of these--namely, to command something, or to ask or beg for something to be done--imply a certain arrangement--as when a man arranges for something to be done by somebody else. And in this respect both of these acts come under the reason whose office it is to arrange. Hence the Philosopher says[100]: "Reason asks for the best things."

Here, then, we speak of prayer as implying a certain asking or petition, for, as S. Augustine says[101]: "Prayer is a certain kind of petition"; so, too, S. John Damascene says[102]: "Prayer is the asking of fitting things from God."

Hence it is clear that the prayer of which we are here speaking is an act of the reason.

Some, however, think that prayer is an act of the appetitive powers, thus:

1. The whole object of prayer is to be heard, and the Psalmist says that it is our desires which are heard: _The Lord hath heard the desire of the poor._[103] Prayer, then, is desire; but desire is an act of the appetitive powers.

But the Lord is said to hear the desires of the poor either because their desire is the reason why they ask--since our petitions are in a certain sense the outward expression of our desires; or this may be said in order to show the swiftness with which He hears them--even while things are only existing in the poor man's desire; God hears them even before they are expressed in prayer. And this accords with the words of Isaias: _And it shall come to pass that before they shall call I will hear, as they are yet speaking I will hear._[104]

2. Again, Denis the Areopagite says: "But before all things it is good to begin with prayer, as thereby giving ourselves up to and uniting ourselves with God."[105] But union with God comes through love, and love belongs to the appetitive powers; therefore prayer, too, would seem to belong to the appetitive powers.

But the will moves the reason to its end or object. Hence there is nothing to prevent the reason, under the direction of the will, from tending to the goal of charity, which is union with God. Prayer, however, tends towards God--moved, that is, by the will, which itself is motived by charity--in two ways: in one way by reason of that which is asked for, since in prayer we have particularly to ask that we may be united with God, according to those words: _One thing I have asked of the Lord, this will I seek after, that I may dwell in the house of the Lord all the days of my life._[106] And in another way prayer tends towards God--by reason, namely, of the petitioner himself; for such a one must approach him from whom he asks something, and this either bodily, as when he draws nigh to a man, or mentally, as when he draws nigh to God.

Hence the same Denis says: "When we invoke God in prayer we are before Him with our minds laid bare." In the same sense S. John Damascene says: "Prayer is the ascent of the mind towards God."

_Cajetan:_ Prayer demands of the petitioner a twofold union with God: the one is general--the union, that is, of friendship--and is produced by charity, so that further on[107] we shall find the friendship arising from charity enumerated among the conditions for infallibly efficacious prayer. The second kind of union may be termed substantial union; it is the effect of prayer itself. It is that union of application by which the mind offers itself and all it has to God in service--viz., by devout affections, by meditations, and by external acts. By such union as this a man who prays is inseparable from God in his worship and service, just as when one man serves another he is inseparable from him in his service (_on_ 2. 2. 83. 1).

"And now, O Lord, Thou art our Father, and we are clay: and Thou art our Maker, and we are all the works of Thy hands. Be not very angry, O Lord, and remember no longer our iniquity: behold, see we are all Thy people."[108]

II

Is It Fitting To Pray?

In S. Luke's Gospel we read: _We ought always to pray and not to faint._[109]

A threefold error regarding prayer existed amongst the ancients; for some maintained that human affairs were not directed by Divine Providence; whence it followed that it was altogether vain to pray or to worship God; of such we read: _You have said, he laboureth in vain that serveth God_.[110] A second opinion was that all things, even human affairs, happened of necessity--whether from the immutability of Divine Providence, or from a necessity imposed by the stars, or from the connection of causes; and this opinion, of course, excluded all utility from prayer. A third opinion was that human affairs were indeed directed by Divine Providence, and that human affairs did not happen of necessity, but that Divine Providence was changeable, and that consequently its dispositions were changed by our prayers and by other acts of religious worship. These views, however, have elsewhere been shown to be wrong.

Consequently we have so to set forth the utility of prayer as neither to make things happen of necessity because subject to Divine Providence, nor to suggest that the arrangements of Divine Providence are subject to change.

To bring this out clearly we must consider that Divine Providence not merely arranges what effects shall take place, but also from what causes they shall proceed, and in what order.

But amongst other causes human acts are causes of certain effects. Hence men must do certain things, not so that their acts may change the Divine arrangement, but that by their acts they may bring about certain effects according to the order arranged by God; and it is the same with natural causes. It is the same, too, in the case of prayer. For we do not pray in order to change the Divine arrangements, but in order to win that which God arranged should be fulfilled by means of prayers; or, in S. Gregory's words: "Men by petitioning may merit to receive what Almighty God arranged before the ages to give them."[111]

Some, however, maintain that prayer is futile, thus:

1. Prayer seems to be necessary in order that we may bring our wants to the notice of Him to Whom we make the petition. But our Lord says: _Your Father knoweth that ye have need of all these things._[112]

But it is not necessary for us to set forth our petitions before God in order to make known to Him our needs or desires, but rather that we ourselves may realize that in these things it is needful to have recourse to the Divine assistance.

2. Again, by prayer the mind of him to whom it is made is prevailed upon to grant what is asked of him; but the mind of God is unchangeable and inflexible: _The Triumpher in Israel will not spare, and will not be moved to repentance; for He is not a man that He should repent._[113] Consequently it is unavailing to pray to God.

But our prayers do not aim at changing the Divine arrangements, but at obtaining by our prayers what God has arranged to give us.

3. Lastly, it is more generous to give to one who does not ask than to one who asks, for, as Seneca remarks: "Nothing is bought at a dearer price than what is bought with prayers."[114] Whereas God is most generous.

God, indeed, bestows on us many things out of His generosity, even things for which we do not ask; but He wishes to grant us some things on the supposition that we ask for them. And this is for our advantage, for it is intended to beget in us a certain confidence in having recourse to God, as well as to make us recognize that He is the Author of all good to us. Hence S. Chrysostom says: "Reflect what great happiness is bestowed upon you, what glory is given you, namely, to converse in your prayers with God, to join in colloquy with Christ, and to beg for what you wish or desire."[115]

_Cajetan:_ Notice how foolish are some Christians who, when desirous of reaching certain ends attainable by nature or art, are most careful to apply such means, and would rightly regard their hopes as vain unless they applied them; and yet at the same time they have quite false notions of the fruits to be derived from prayer: as though prayer were no cause at all, or at least but a remote one! Whence it comes to pass that, having false ideas about the causes, they fail to reap any fruit (_on_ 2. 2. 83. 2).