Part 17

But S. Cyprian says: "We do not say my Father, but our Father, neither do we say Give me, but give us; and this because the Teacher of Unity did not wish prayer to be made privately, viz., that each should pray for himself alone; for He wished one to pray for all since He in His single Person had borne all."

2. Again, we pray in order to be heard; but one of the conditions for our prayer to be heard is that a man should pray for himself. Thus on the words: If ye ask the Father anything in My Name He will give it you, S. Augustine says: "All are heard for themselves, but not for all in general, hence He does not say simply: He will give it, but He will give it you."

But to pray for oneself is a condition attaching to prayer; not indeed a condition affecting its merit, but a condition which is necessary if we would ensure the attainment of what we ask. For it sometimes happens that prayer made for another does not avail even though it be devout and persevering and for things pertaining to a man's salvation; and this is because of the existence of some hindrance on the part of him for whom we pray, as we read in Jeremias: If Moses and Samuel shall stand before Me, My soul is not towards this people. None the less, such prayer will be meritorious on the part of him who prays, for he prays out of charity; thus on the words, And my prayer shall be turned into my bosom, the Interlinear Gloss has: "That is, and even though it avail not for them, yet shall I not be without my reward."

3. Lastly, we are forbidden to pray for others if they are wicked, according to the words: Do not thou pray for this people ... and do not withstand Me, for I will not hear thee. And, on the other hand, we ought not to pray for them if they are good, for in that case they will be heard when they pray for themselves.

But we have to pray even for sinners, that they may be converted, and for the good, that they may persevere and make progress. Our prayers for sinners, however, are not heard for all, but for some. For they are heard for those who are predestined, not for those who are foreknown as reprobate; just in the same way as when we correct our brethren, such corrections avail among the predestinate but not among the reprobate, according to the words: No man can correct whom He hath despised. Wherefore also it is said: He that knoweth his brother to sin a sin that is not unto death, let him ask, and life shall be given to him who sinneth not to death. But just as we can refuse to no one, as long as he liveth on this earth, the benefit of correction--for we cannot distinguish between the predestinate and the reprobate, as S. Augustine says--so neither can we refuse to anyone the suffrage of our prayers.

And for good men we have to pray, and this for a threefold reason: firstly, because the prayers of many are more easily heard; thus on the words: I beseech ye therefore, help me in your prayers for me, the Ordinary Gloss of S. Ambrose says: "Well does the Apostle ask his inferiors to pray for him; for even the very least become great when many in number, and when gathered together with one mind; and it is impossible that the prayers of many should not avail" to obtain, that is, what is obtainable. And secondly, that thanks may be returned by many for the benefits conferred by God upon the just, for these same benefits tend to the profit of many--as is evident from the Apostle's words to the Corinthians. And thirdly, that those who are greater may not therefore be proud, but may realize that they need the suffrages of their inferiors.

"Father, I will that where I am they also whom Thou hast given Me may be with Me; that they may see My glory, which Thou hast given Me: because Thou hast loved Me before the foundation of the world."

VIII

Ought We To Pray for Our Enemies?

But I say to you ... pray for them that persecute and calumniate you.

To pray for others is a work of charity, as we have said above. Hence we are bound to pray for our enemies in the same way as we are bound to love them. We have already explained, in the Treatise on Charity, in what sense we are bound to love our enemies; namely, that we are bound to love their nature, not their fault; and that to love our enemies in general is of precept; to love them, however, individually, is not of precept save in the sense of being prepared to do so; a man, for instance, is bound to be ready to love an individual enemy and to help him in case of necessity, or if he comes to seek his pardon. But absolutely to love our individual enemies, and to assist them, belongs to perfection.

In the same way, then, it is necessary that in our general prayers for others we should not exclude our enemies. But to make special prayer for them belongs to perfection and is not necessary, save in some particular cases.

Some, however, argue that we ought not to pray for our enemies, thus:

1. It is said in the Epistle to the Romans: What things soever were written were written for our learning. But in Holy Scripture we find many imprecations against enemies; thus, for instance: Let all my enemies be ashamed, let them be turned back and be ashamed very speedily. From which it would rather seem that we ought to pray against our enemies than for them.

But the imprecations which find place in Holy Scripture can be understood in four different ways: first of all according as the Prophets are wont "to predict the future under the figure of imprecations," as S. Augustine says; secondly, in that certain temporal evils are sometimes sent by God upon sinners for their amendment; thirdly, these denunciations may be understood, not as demanding the punishment of men themselves, but as directed against the kingdom of sin, in the sense that by men being corrected sin may be destroyed; fourthly, in that the Prophets conform their wills to the Divine Justice with regard to the damnation of sinners who persevere in their sin.

2. Further, to be revenged upon our enemies means evil for our enemies. But the Saints seek to be avenged upon their enemies: How long, O Lord, dost Thou not judge and revenge our blood on them that dwell on the earth? And in accordance with this we find them rejoicing in the vengeance taken upon sinners: The just shall rejoice when he shall see the revenge. It would seem, then, that we ought rather to pray against our enemies than for them.

But, on the contrary, as S. Augustine says: "The vengeance of the martyrs is the overthrow of the empire of sin under whose dominion they suffered so much"; or, as he says elsewhere: "They demand vengeance, not by word of mouth, but by very reason, just as the blood of Abel cried out from the earth." Moreover, they rejoice in this vengeance, not for its own sake, but because of the Divine Justice.

3. Lastly, a man's deeds and his prayers cannot be in opposition. But men sometimes quite lawfully attack their enemies, else all wars would be illegal. Hence we ought not to pray for our enemies.

But it is lawful to assail our enemies that so they may be hindered from sin; and this is for their good and for that of others. In the same way, then, it is lawful to pray for temporal evils for our enemies to the end that they may be corrected. In this sense our deeds and our prayers are not in opposition.

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S. Augustine: If there were no wicked folk, then for whom could we be supposed to pray when we are told: Pray for your enemies? Perhaps you would like to have good enemies. Yet how could that be? For unless you yourself are bad you will not have good people for enemies; and if, on the contrary, you are good, then no one will be your enemy save the wicked folk (Sermon, xv., on Ps. xxv. 8).

"Have mercy upon us, O God of all, and behold us, and shew us the light of Thy mercies: And send Thy fear upon the nations, that have not sought after Thee: that they may know that there is no God beside Thee, and that they may shew forth Thy wonders. Lift up Thy hand over the strange nations, that they may see Thy power."

On the Seven Petitions of the lord's Prayer.

The Lord's Prayer is the most perfect of all prayers, for, as S. Augustine says to Proba: "If we pray rightly and fittingly we can say nothing else but what is set down in the Lord's Prayer." And since prayer is, in a sort, the interpreter of our desires before God, we can only rightly ask in prayer for those things which we can rightly desire. But in the Lord's Prayer not only do we have petitions for all those things which we can rightly desire, but they are set forth in the order in which they are to be desired. Hence this prayer not only teaches us how to pray, but serves as the norm of all our dispositions of mind.

For it is clear that we desire first the end and then the means to the attainment of that end. But our end is God, towards Whom our desires tend in two ways: first, in that we desire God's glory; secondly, in that we desire to enjoy that glory ourselves. The former of these pertains to that love wherewith we love God in Himself, the latter to that charity wherewith we love ourselves in God. Hence the first petition runs: Hallowed be Thy Name, wherein we pray for God's glory; and the second runs: Thy kingdom come, wherein we pray that we may come to the glory of His kingdom.

But to this said end things lead us in two ways: viz., either essentially or accidentally. Things which are useful for the attainment of that end essentially lead us to it. But a thing may be useful as regards that end which is the possession of God in two ways: namely, directly and principally, that is, according to the merits by which we merit the possession of God by obeying Him; and in accordance with this runs the petition: Thy Will be done on earth as it is in Heaven; also instrumentally as assisting us to merit, whence the petition: Give us this day our daily bread. And this is true whether we understand by this "bread" that Sacramental Bread, the daily use of Which profits man, and in Which are comprised all the other Sacraments; or whether we understand it of material bread so that "bread" here means all that is sufficient for the support of life--as S. Augustine explains it to Proba. For both the Holy Eucharist is the chief of Sacraments, and bread is the chief of foods, whence in the Gospel of S. Matthew we have the term "super-substantial" or "special" applied to it, as S. Jerome explains it.

And we are lead, as it were, accidentally to the possession of God by the removal of impediments from our path. Now there are three things which impede us in our efforts after the possession of God. The first of these is sin, which directly excludes us from the kingdom: Neither fornicators, nor idolaters, ... etc., shall possess the kingdom of God; hence the petition: Forgive us our trespasses.... And the second impediment is temptation which hinders us from obeying the Divine Will; whence the petition: And lead us not into temptation; in which petition we do not pray that we may not be tempted, but that we may not be overcome by temptation, for this is the meaning of being led into temptation. And the third hindrance lies in our present penal state which prevents us from having "the sufficiency of life"; and for this reason we say: Deliver us from evil.

Some, however, argue that these seven petitions are not very appropriate, thus: