Part III (Secunda Secundae) Part 129 (2/2)
In order to throw light on this question we must consider that Divine providence disposes not only what effects shall take place, but also from what causes and in what order these effects shall proceed. Now among other causes human acts are the causes of certain effects.
Wherefore it must be that men do certain actions, not that thereby they may change the Divine disposition, but that by those actions they may achieve certain effects according to the order of the Divine disposition: and the same is to be said of natural causes. And so is it with regard to prayer. For we pray not that we may change the Divine disposition, but that we may impetrate that which G.o.d has disposed to be fulfilled by our prayers, in other words ”that by asking, men may deserve to receive what Almighty G.o.d from eternity has disposed to give,” as Gregory says (Dial. i, 8).
Reply Obj. 1: We need to pray to G.o.d, not in order to make known to Him our needs or desires but that we ourselves may be reminded of the necessity of having recourse to G.o.d's help in these matters.
Reply Obj. 2: As stated above, our motive in praying is, not that we may change the Divine disposition, but that, by our prayers, we may obtain what G.o.d has appointed.
Reply Obj. 3: G.o.d bestows many things on us out of His liberality, even without our asking for them: but that He wishes to bestow certain things on us at our asking, is for the sake of our good, namely, that we may acquire confidence in having recourse to G.o.d, and that we may recognize in Him the Author of our goods. Hence Chrysostom says [*Implicitly (Hom. ii, de Orat.; Hom. x.x.x in Genes.; Cf. Caten. Aur. on Luke 18)]: ”Think what happiness is granted thee, what honor bestowed on thee, when thou conversest with G.o.d in prayer, when thou talkest with Christ, when thou askest what thou wilt, whatever thou desirest.”
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THIRD ARTICLE [II-II, Q. 83, Art. 3]
Whether Prayer Is an Act of Religion?
Objection 1: It would seem that prayer is not an act of religion.
Since religion is a part of justice, it resides in the will as in its subject. But prayer belongs to the intellective part, as stated above (A. 1). Therefore prayer seems to be an act, not of religion, but of the gift of understanding whereby the mind ascends to G.o.d.
Obj. 2: Further, the act of _latria_ falls under a necessity of precept. But prayer does not seem to come under a necessity of precept, but to come from the mere will, since it is nothing else than a pet.i.tion for what we will. Therefore prayer seemingly is not an act of religion.
Obj. 3: Further, it seems to belong to religion that one ”offers wors.h.i.+p and ceremonial rites to the G.o.dhead” [*Cicero, Rhet. ii, 53].
But prayer seems not to offer anything to G.o.d, but to ask to obtain something from Him. Therefore prayer is not an act of religion.
_On the contrary,_ It is written (Ps. 140:2): ”Let my prayer be directed as incense in Thy sight”: and a gloss on the pa.s.sage says that ”it was to signify this that under the Old Law incense was said to be offered for a sweet smell to the Lord.” Now this belongs to religion. Therefore prayer is an act of religion.
_I answer that,_ As stated above (Q. 81, AA. 2, 4), it belongs properly to religion to show honor to G.o.d, wherefore all those things through which reverence is shown to G.o.d, belong to religion. Now man shows reverence to G.o.d by means of prayer, in so far as he subjects himself to Him, and by praying confesses that he needs Him as the Author of his goods. Hence it is evident that prayer is properly an act of religion.
Reply Obj. 1: The will moves the other powers of the soul to its end, as stated above (Q. 82, A. 1, ad 1), and therefore religion, which is in the will, directs the acts of the other powers to the reverence of G.o.d. Now among the other powers of the soul the intellect is the highest, and the nearest to the will; and consequently after devotion which belongs to the will, prayer which belongs to the intellective part is the chief of the acts of religion, since by it religion directs man's intellect to G.o.d.
Reply Obj. 2: It is a matter of precept not only that we should ask for what we desire, but also that we should desire aright. But to desire comes under a precept of charity, whereas to ask comes under a precept of religion, which precept is expressed in Matt. 7:7, where it is said: ”Ask and ye shall receive” [*Vulg.: 'Ask and it shall be given you.'].
Reply Obj. 3: By praying man surrenders his mind to G.o.d, since he subjects it to Him with reverence and, so to speak, presents it to Him, as appears from the words of Dionysius quoted above (A. 1, Obj.
2). Wherefore just as the human mind excels exterior things, whether bodily members, or those external things that are employed for G.o.d's service, so too, prayer surpa.s.ses other acts of religion.
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FOURTH ARTICLE [II-II, Q. 83, Art. 4]
Whether We Ought to Pray to G.o.d Alone?
Objection 1: It would seem that we ought to pray to G.o.d alone. Prayer is an act of religion, as stated above (A. 3). But G.o.d alone is to be wors.h.i.+ped by religion. Therefore we should pray to G.o.d alone.
Obj. 2: Further, it is useless to pray to one who is ignorant of the prayer. But it belongs to G.o.d alone to know one's prayer, both because frequently prayer is uttered by an interior act which G.o.d alone knows, rather than by words, according to the saying of the Apostle (1 Cor. 14:15), ”I will pray with the spirit, I will pray also with the understanding”: and again because, as Augustine says (De Cura pro mortuis xiii) the ”dead, even the saints, know not what the living, even their own children, are doing.” Therefore we ought to pray to G.o.d alone.
Obj. 3: Further, if we pray to any of the saints, this is only because they are united to G.o.d. Now some yet living in this world, or even some who are in Purgatory, are closely united to G.o.d by grace, and yet we do not pray to them. Therefore neither should we pray to the saints who are in Paradise.
_On the contrary,_ It is written (Job 5:1), ”Call ... if there be any that will answer thee, and turn to some of the saints.”
_I answer that,_ Prayer is offered to a person in two ways: first, as to be fulfilled by him, secondly, as to be obtained through him. In the first way we offer prayer to G.o.d alone, since all our prayers ought to be directed to the acquisition of grace and glory, which G.o.d alone gives, according to Ps. 83:12, ”The Lord will give grace and glory.” But in the second way we pray to the saints, whether angels or men, not that G.o.d may through them know our pet.i.tions, but that our prayers may be effective through their prayers and merits. Hence it is written (Apoc. 8:4) that ”the smoke of the incense,” namely ”the prayers of the saints ascended up before G.o.d.” This is also clear from the very style employed by the Church in praying: since we beseech the Blessed Trinity ”to have mercy on us,” while we ask any of the saints ”to pray for us.”
Reply Obj. 1: To Him alone do we offer religious wors.h.i.+p when praying, from Whom we seek to obtain what we pray for, because by so doing we confess that He is the Author of our goods: but not to those whom we call upon as our advocates in G.o.d's presence.
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