Part III (Secunda Secundae) Part 133 (2/2)
Obj. 2: Further, according to Damascene (De Fide Orth. iii, 24), ”to pray is to ask becoming things of G.o.d.” Therefore it is unfitting to distinguish ”prayers” from ”intercessions.”
Obj. 3: Further, thanksgivings regard the past, while the others regard the future. But the past precedes the future. Therefore thanksgivings are unfittingly placed after the others.
_On the contrary,_ suffices the authority of the Apostle (1 Tim. 2:1).
_I answer that,_ Three conditions are requisite for prayer. First, that the person who prays should approach G.o.d Whom he prays: this is signified in the word ”prayer,” because prayer is ”the raising up of one's mind to G.o.d.” The second is that there should be a pet.i.tion, and this is signified in the word ”intercession.” In this case sometimes one asks for something definite, and then some say it is ”intercession” properly so called, or we may ask for some thing indefinitely, for instance to be helped by G.o.d, or we may simply indicate a fact, as in John 11:3, ”Behold, he whom Thou lovest is sick,” and then they call it ”insinuation.” The third condition is the reason for impetrating what we ask for: and this either on the part of G.o.d, or on the part of the person who asks. The reason of impetration on the part of G.o.d is His sanct.i.ty, on account of which we ask to be heard, according to Dan. 9:17, 18, ”For Thy own sake, incline, O G.o.d, Thy ear”; and to this pertains ”supplication”
(_obsecratio_) which means a pleading through sacred things, as when we say, ”Through Thy nativity, deliver us, O Lord.” The reason for impetration on the part of the person who asks is ”thanksgiving”; since ”through giving thanks for benefits received we merit to receive yet greater benefits,” as we say in the collect [*Ember Friday in September and Postcommunion of the common of a Confessor Bishop]. Hence a gloss on 1 Tim. 2:1 says that ”in the Ma.s.s, the consecration is preceded by supplication,” in which certain sacred things are called to mind; that ”prayers are in the consecration itself,” in which especially the mind should be raised up to G.o.d; and that ”intercessions are in the pet.i.tions that follow, and thanksgivings at the end.”
We may notice these four things in several of the Church's collects.
Thus in the collect of Trinity Sunday the words, ”Almighty eternal G.o.d” belong to the offering up of prayer to G.o.d; the words, ”Who hast given to Thy servants,” etc. belong to thanksgiving; the words, ”grant, we beseech Thee,” belong to intercession; and the words at the end, ”Through Our Lord,” etc. belong to supplication.
In the _Conferences of the Fathers_ (ix, cap. 11, seqq.) we read: ”Supplication is bewailing one's sins; prayer is vowing something to G.o.d; intercession is praying for others; thanksgiving is offered by the mind to G.o.d in ineffable ecstasy.” The first explanation, however, is the better.
Reply Obj. 1: ”Supplication” is an adjuration not for the purpose of compelling, for this is forbidden, but in order to implore mercy.
Reply Obj. 2: ”Prayer” in the general sense includes all the things mentioned here; but when distinguished from the others it denotes properly the ascent to G.o.d.
Reply Obj. 3: Among things that are diverse the past precedes the future; but the one and same thing is future before it is past. Hence thanksgiving for other benefits precedes intercession: but one and the same benefit is first sought, and finally, when it has been received, we give thanks for it. Intercession is preceded by prayer whereby we approach Him of Whom we ask: and prayer is preceded by supplication, whereby through the consideration of G.o.d's goodness we dare approach Him.
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QUESTION 84
OF ADORATION (In Three Articles)
In due sequence we must consider the external acts of latria, and in the first place, adoration whereby one uses one's body to reverence G.o.d; secondly, those acts whereby some external thing is offered to G.o.d; thirdly, those acts whereby something belonging to G.o.d is a.s.sumed.
Under the first head there are three points of inquiry:
(1) Whether adoration is an act of latria?
(2) Whether adoration denotes an internal or an external act?
(3) Whether adoration requires a definite place?
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FIRST ARTICLE [II-II, Q. 84, Art. 1]
Whether Adoration Is an Act of Latria or Religion?
Objection 1: It would seem that adoration is not an act of latria or religion. The wors.h.i.+p of religion is due to G.o.d alone. But adoration is not due to G.o.d alone: since we read (Gen. 18:2) that Abraham adored the angels; and (3 Kings 1:23) that the prophet Nathan, when he was come in to king David, ”wors.h.i.+ped him bowing down to the ground.” Therefore adoration is not an act of religion.
Obj. 2: Further, the wors.h.i.+p of religion is due to G.o.d as the object of beat.i.tude, according to Augustine (De Civ. Dei x, 3): whereas adoration is due to Him by reason of His majesty, since a gloss on Ps. 28:2, ”Adore ye the Lord in His holy court,” says: ”We pa.s.s from these courts into the court where we adore His majesty.” Therefore adoration is not an act of latria.
Obj. 3: Further, the wors.h.i.+p of one same religion is due to the three Persons. But we do not adore the three Persons with one adoration, for we genuflect at each separate invocation of Them [*At the adoration of the Cross, on Good Friday]. Therefore adoration is nol an act of latria.
_On the contrary,_ are the words quoted Matt. 4:10: ”The Lord thy G.o.d shalt thou adore and Him only shalt thou serve.”
_I answer that,_ Adoration is directed to the reverence of the person adored. Now it is evident from what we have said (Q. 81, AA. 2, 4) that it is proper to religion to show reverence to G.o.d. Hence the adoration whereby we adore G.o.d is an act of religion.
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