Part III (Secunda Secundae) Part 130 (1/2)

Reply Obj. 2: The dead, if we consider their natural condition, do not know what takes place in this world, especially the interior movements of the heart. Nevertheless, according to Gregory (Moral.

xii, 21), whatever it is fitting the blessed should know about what happens to us, even as regards the interior movements of the heart, is made known to them in the Word: and it is most becoming to their exalted position that they should know the pet.i.tions we make to them by word or thought; and consequently the pet.i.tions which we raise to them are known to them through Divine manifestation.

Reply Obj. 3: Those who are in this world or in Purgatory, do not yet enjoy the vision of the Word, so as to be able to know what we think or say. Wherefore we do not seek their a.s.sistance by praying to them, but ask it of the living by speaking to them.

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FIFTH ARTICLE [II-II, Q. 83, Art. 5]

Whether We Ought to Ask for Something Definite When We Pray?

Objection 1: It would seem that we ought not to ask for anything definite when we pray to G.o.d. According to Damascene (De Fide Orth.

iii, 24), ”to pray is to ask becoming things of G.o.d”; wherefore it is useless to pray for what is inexpedient, according to James 4:3, ”You ask, and receive not: because you ask amiss.” Now according to Rom.

8:26, ”we know not what we should pray for as we ought.” Therefore we ought not to ask for anything definite when we pray.

Obj. 2: Further, those who ask another person for something definite strive to incline his will to do what they wish themselves. But we ought not to endeavor to make G.o.d will what we will; on the contrary, we ought to strive to will what He wills, according to a gloss on Ps.

32:1, ”Rejoice in the Lord, O ye just.” Therefore we ought not to ask G.o.d for anything definite when we pray.

Obj. 3: Further, evil things are not to be sought from G.o.d; and as to good things, G.o.d Himself invites us to take them. Now it is useless to ask a person to give you what he invites you to take. Therefore we ought not to ask G.o.d for anything definite in our prayers.

_On the contrary,_ our Lord (Matt. 6 and Luke 11) taught His disciples to ask definitely for those things which are contained in the pet.i.tions of the Lord's Prayer.

_I answer that,_ According to Valerius Maximus [*Fact. et Dict.

Memor. vii, 2], ”Socrates deemed that we should ask the immortal G.o.ds for nothing else but that they should grant us good things, because they at any rate know what is good for each one whereas when we pray we frequently ask for what it had been better for us not to obtain.”

This opinion is true to a certain extent, as to those things which may have an evil result, and which man may use ill or well, such as ”riches, by which,” as stated by the same authority (Fact. et Dict.

Memor. vii, 2), ”many have come to an evil end; honors, which have ruined many; power, of which we frequently witness the unhappy results; splendid marriages, which sometimes bring about the total wreck of a family.” Nevertheless there are certain goods which man cannot ill use, because they cannot have an evil result. Such are those which are the object of beat.i.tude and whereby we merit it: and these the saints seek absolutely when they pray, as in Ps. 79:4, ”Show us Thy face, and we shall be saved,” and again in Ps. 118:35, ”Lead me into the path of Thy commandments.”

Reply Obj. 1: Although man cannot by himself know what he ought to pray for, ”the Spirit,” as stated in the same pa.s.sage, ”helpeth our infirmity,” since by inspiring us with holy desires, He makes us ask for what is right. Hence our Lord said (John 4:24) that true adorers ”must adore ... in spirit and in truth.”

Reply Obj. 2: When in our prayers we ask for things concerning our salvation, we conform our will to G.o.d's, of Whom it is written (1 Tim. 2:4) that ”He will have all men to be saved.”

Reply Obj. 3: G.o.d so invites us to take good things, that we may approach to them not by the steps of the body, but by pious desires and devout prayers.

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SIXTH ARTICLE [II-II, Q. 83, Art. 6]

Whether Man Ought to Ask G.o.d for Temporal Things When He Prays?

Objection 1: It would seem that man ought not to ask G.o.d for temporal things when he prays. We seek what we ask for in prayer. But we should not seek for temporal things, for it is written (Matt. 6:33): ”Seek ye ... first the kingdom of G.o.d, and His justice: and all these things shall be added unto you,” that is to say, temporal things, which, says He, we are not to seek, but they will be added to what we seek. Therefore temporal things are not to be asked of G.o.d in prayer.

Obj. 2: Further, no one asks save for that which he is solicitous about. Now we ought not to have solicitude for temporal things, according to the saying of Matt. 6:25, ”Be not solicitous for your life, what you shall eat.” Therefore we ought not to ask for temporal things when we pray.

Obj. 3: Further, by prayer our mind should be raised up to G.o.d. But by asking for temporal things, it descends to things beneath it, against the saying of the Apostle (2 Cor. 4:18), ”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.” Therefore man ought not to ask G.o.d for temporal things when he prays.

Obj. 4: Further, man ought not to ask of G.o.d other than good and useful things. But sometimes temporal things, when we have them, are harmful, not only in a spiritual sense, but also in a material sense.

Therefore we should not ask G.o.d for them in our prayers.

_On the contrary,_ It is written (Prov. 30:8): ”Give me only the necessaries of life.”

_I answer that,_ As Augustine says (ad Probam, de orando Deum, Ep.