Part 16

S. Augustine: O Lord, my God, listen to my prayer and mercifully hear my desire! For my desire burns not for myself alone, but fraternal charity bids it be of use. And Thou seest in my heart that it is so; for I would offer to Thee in sacrifice the service of my thoughts and of my tongue. Grant me then what I may offer to Thee. For I am needy and poor, and Thou art rich towards all that call upon Thee; for in peace and tranquillity hast Thou care for us. Circumcise, then, my lips, within and without, from all rashness and all untruthfulness. May Thy Scriptures be my chaste delight; may I never be deceived in them nor deceive others out of them. Attend, O Lord, and have mercy upon me, O Lord, my God. Thou art the Light of the blind, the Strength of the weak, and so, too, art Thou the Light of them that see and the Strength of them that are strong. Look, then, on my soul, and hear me when I cry from out the depths! (Confessions, XI. ii. 2).

"Look down from Heaven, and behold from Thy holy habitation and the place of Thy glory: where is Thy zeal, and Thy strength, the multitude of Thy bowels, and of Thy mercies? they have held back themselves from me. For Thou art our Father, and Abraham hath not known us, and Israel hath been ignorant of us: Thou, O Lord, art our Father, our Redeemer, from everlasting is Thy Name."

Ought We in our Prayers to ask for Temporal Things from God?

We have the authority of the Book of Proverbs for answering in the affirmative, for there we read: Give me only the necessaries of life.

S. Augustine says to Proba: "It is lawful to pray for what it is lawful to desire." But it is lawful to desire temporal things, not indeed as our principal aim or as something which we make our end, but rather as props and stays which may be of assistance to us in our striving for the possession of God; for by such things our bodily life is sustained, and such things, as the Philosopher says, co-operate organically to the production of virtuous acts. Consequently it is lawful to pray for temporal things. And this is what S. Augustine means when he says to Proba: "Not unfittingly does a person desire sufficiency for this life when he desires it and nothing more; for such sufficiency is not sought for its own sake but for the body's health, and for a mode of life suitable to a man's position so that he may not be a source of inconvenience to those with whom he lives. When, then, we have these things we must pray that we may retain them, and when we have not got them we must pray that we may have them."

Some, however, argue that we ought not to pray for temporal things, thus:

1. What we pray for we seek. But we are forbidden to seek for temporal things, for it is said: Seek ye therefore first the kingdom of God, and His justice, and all these things shall be added unto you, those temporal things, namely, which He says are not to be sought but which are to be added to the things which we seek.

But temporal things are to be sought secondarily not primarily. Hence S. Augustine: "When He says the former is to be sought first (namely the kingdom of God), He means that the latter (namely temporal good things) are to be sought afterwards; not afterwards in point of time, but afterwards in point of importance; the former as our good, the latter as our need."

2. Again, we only ask for things about which we are solicitous. But we are not allowed to be solicitous about temporal concerns: Be not solicitous for your life, what ye shall eat....

But not all solicitude about temporal affairs is forbidden, only such as is superfluous and out of due order.

3. Further, we ought in prayer to uplift our minds to God. But by asking for temporal things in prayer our mind descends to things beneath it, and this is contrary to the teaching of the Apostle: 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.

When our mind is occupied with temporal affairs so as to set up its rest in them then it remains in them, and is depressed by them; but when the mind turns to them as a means of attaining to eternal life it is not depressed by them, but rather uplifted by them.

4. Lastly, men ought not to pray except for things useful and good. But temporal possessions are at times hurtful, and this not merely spiritually but even temporally; hence a man ought not to ask them of God.

But it is clear that since we do not seek temporal things primarily or for their own sake, but with reference to something else, we consequently only ask them of God according as they may be expedient for our salvation.

* * * * *

S. Augustine: Lord, all my desire is before Thee, and my groaning is not hid from Thee! It is not before men who cannot see the heart, but before Thee is all my desire! And let your desires, too, be before Him, and your Father Who seeth in secret will repay thee. For your very desire is a prayer, and if your desire is continual your prayer, too, is continual. Not without reason did the Apostle say: Pray without ceasing. Yet can we genuflect without ceasing? Can we prostrate without ceasing? Can we lift up our hands without ceasing? How, then, does he say: Pray without ceasing? If by prayer he meant such things as these then I think we could not pray without ceasing. But there is another prayer, an interior prayer, which is without ceasing--desire. Whatever else you do, if only you desire that rest you cease not to pray. If you wish to pray without ceasing then desire without ceasing. Your continual desire is your continual voice; but you will be silent if you cease to love (Enarr. in Ps. xxxvii. 10).

S. Augustine: But all these things are the gifts of my God; I did not give them to myself; they are good, and all these things am I. He then is good Who made me; nay, He Himself is my Good, and in Him do I rejoice for all the good things which I had even as a boy! But in this did I sin that, not in Him but in His creatures did I seek myself and other pleasures, high thoughts and truths. Thus it was that I fell into sorrow, confusion, and error. Thanks be to Thee, my Sweetness, my Honour and my Trust, O my God! Thanks be to Thee for Thy gifts! But do Thou keep them for me! For so doing Thou wilt be keeping me, and those things which Thou hast given me will be increased and perfected, and I myself shall be with Thee, for even that I should be at all is Thy gift to me! (Confessions, I. xx. 2).

S. Augustine: But I forget not, neither will I keep silence regarding the severity of Thy scourge and the wondrous swiftness of Thy mercy. Thou didst torture me with toothache; and when the pain had become so great that I could not even speak, it came into my mind to tell all my friends who were there to pray to Thee for me, to Thee the God of all manner of succour. And I wrote my request on a wax tablet and I gave it them to read. And hardly had we bent the knee in humble prayer than the pain fled! But what a pain it was! And how did it disappear? I was terrified, I confess it, O Lord my God! Never in all my life had I felt anything like it! (Confessions, IX. iv. 12).

It is narrated of S. Thomas that when at Paris it happened that having to lecture at the University on a subject which he had commenced the day before, he rose at night to pray as was his wont, but discovered that a tooth had suddenly pushed its way through his gums in such a way that he could not speak. His companion suggested that since it was an inopportune time for procuring assistance a message should be sent to the University stating what had happened and pointing out that the lecture could not be given till the tooth had been removed by a surgeon. But S. Thomas, reflecting upon the difficulty in which the University would be placed, considering also the danger which might arise from the removal of the tooth in the way suggested, said to his companion: I see no remedy save to trust to God's Providence. He then betook himself to his accustomed place of prayer, and for a long space besought God with tears to grant him this favour, leaving himself entirely in His hands. And when he had thus prayed he took the tooth between his fingers, and it came out at once without the slightest pain or wrench, and he found himself freed from the impediment to his speech which it had caused. This tooth he carried about with him for a long time as a reminder of an act of Divine loving-kindness such as he was anxious not to forget, for forgetfulness is the mother of ingratitude; he wished it, too, to move him to still greater confidence in the power of prayer which had on that occasion been so quickly heard (see Vita S. Thomae, Bollandists, March 7, vol. i., 1865, pp. 673, 704, 712).

S. Augustine: But temporal things are sometimes for our profit, sometimes for our hurt. For many poverty was good, wealth did them harm. For many a hidden life was best, high station did them harm. And on the other hand money was good for some, and dignities, too, were good for them--good, that is, for those who used them well; but such things did harm when not taken away from those who used them ill. Consequently, brethren, let us ask for these temporal things with moderation, being sure that if we do receive them, He gives them Who knoweth what is best suited to us. You have asked for something, then, and what you asked for has not been given you? Believe in your Father Who would give it you if it were expedient for you (Sermon, lxxx. 7).

S. Augustine: Sometimes God in His wrath grants what you ask; at other times in His mercy He refuses what you ask. When, then, you ask of Him things which He praises, which He commands, things which He has promised us in the next world, then ask in confidence and be instant in prayer as far as in you lies, that so you may receive what you ask. For such things as these are granted by the God of mercy; they flow not from His wrath but from His compassion. But when you ask for temporal things, then ask with moderation, ask with fear; leave all to Him so that if they be for your profit He may give them you, if they be to your hurt He may refuse them. For what is for our good and what is to our hurt the Physician knoweth, not the patient (Sermon, cccliv. 8).

"Cast thy care upon the Lord, and He shall sustain thee; He shall not suffer the just to waver for ever."

VII

Ought We To Pray for Others?

S. James, in his Epistle, says: Pray for one another that ye may be saved.

As we said above, we ought in prayer to ask for those things which we ought to desire. But we ought to desire good things not for ourselves only but also for others, for this belongs to that charity which we ought to exercise towards our neighbour. Hence charity demands that we pray for others. In accordance with this S. Chrysostom says: "Necessity compels us to pray for ourselves, fraternal charity urges us to pray for others. But that prayer is more pleasing before God which arises not so much from our needs as from the demands of fraternal charity."

Some, however, urge that we ought not to pray for others, thus:

1. We are bound in our prayer to follow the norm which our Lord delivered to us; but in the Lord's Prayer we pray for ourselves and not for others, for we say: Give us this day our daily bread, etc.