"Before a man chooses his confessor, he ought to think well about it, and pray about it also; but when he has once chosen, he ought not to change, except for most urgent reasons, but put the utmost confidence in his director."

St Philip Neri

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"For what would it profit us to know the whole Bible by heart and the principles of all the philosophers if we live without grace and the love of God?"

Thomas á Kempis

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"Though the path is plain and smooth for people of good will, those who walk it will not travel far, and will do so only with difficulty if they do not have good feet, courage, and tenacity of spirit. "

St John of the Cross, OCD - Doctor of the Church

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St Alphonsus de Liguori  (1696 - 1787)

 

PRAYER - The Great Means of Salvation and of Perfection (cont)

 

by St Alphonsus de Liguori

Part I: The Necessity, Power and Conditions of Prayer


Chapter 3: The Conditions of Prayer

3. The confidence with which we should pray

The prayer of sinners

But I am a sinner, you will say; and in the Scriptures I read, "God heareth not sinners." [John 9: 31] St. Thomas answers [with St. Augustine] that this was said by the blind man, who, when he spoke, had not as yet been enlightened: "That is the word of a blind man not yet perfectly enlightened, and therefore it is not authoritative." [2. 2. q. 83, a. 16] Though, adds St. Thomas, it is true of the petition which the sinner makes, "so far forth as he is a sinner;" that is, when he asks from a desire of continuing to sin; as, for instance, if he were to ask assistance to enable him to take revenge on his enemy, or to execute any other bad intention. The same holds good for the sinner who prays God to save him, but has no desire to quit the state of sin.

There are some unhappy persons who love the chains with which the devil keeps them bound like slaves. The prayers of such men are not heard by God; because they are rash, presumptuous, and abominable. For what greater presumption can there be than for a man to ask favours of a prince whom he not only has often offended, but whom he intends to offend still more? And this is the meaning of the Holy Spirit, when he says that the prayer of him who turns away his ears so as not to hear what God commands is detestable and odious to God: "He who turneth away his ears from learning the law, his prayer shall be an abomination." [Prov. 28: 9]

To these people God says, it is of no use your praying to Me, for I will turn My eyes from you, and will not hear you: "When you stretch forth your hands, I will turn away My eyes from you; and when you multiply prayer, I will not hear." [Is. 1: 15] Such, precisely, was the prayer of the impious King Antiochus, who prayed to God, and made great promises, but insincerely, and with a heart obstinate in sin; the sole object of his prayer being to escape the punishment that impended over him; therefore God did not hear his prayer, but caused him to die devoured by worms: "Then this wicked man prayed to the Lord, of Whom he was not to obtain mercy." [1 Mach. 1: 13]

But others, who sin through frailty, or by the violence of some great passion, and who groan under the yoke of the enemy, and desire to break these chains of death, and to escape from their miserable slavery, and therefore ask the assistance of God; the prayer of these, if it is persevering, will certainly be heard by Him, Who says that every one that asks receives; and he who seeks grace finds it: "For every one that asketh receiveth, and he that seeketh findeth." [Matt. 7: 8] "Every one, whether he be a just man or a sinner," says the author of the Opus Imperfectum.

And in St. Luke, our Lord, when speaking of the man who gave all the loaves he had to his friend, not so much on account of his friendship as because of the other's importunity, says, "If he shall continue knocking, I say to you, although he will not rise and give him because he is his friend, yet because of his importunity he will rise and give him as many as he needeth." [Luke 11: 8] "And so I say unto you, Ask, and it shall be given to you." So that persevering prayer obtains mercy from God, even for those who are not His friends.

That which is not obtained through friendship, says St. Chrysostom, is obtained by prayer: "That which was not effected by friendship was effected by prayer." He even says that prayer is valued more by God than friendship: "Friendship is not of such avail with God as prayer; that which is not effected by friendship is effected by prayer. And St. Basil doubts not that even sinners obtain what they ask if they persevere in praying: "Sinners obtain what they seek, if they seek perseveringly." St. Gregory says the same: "The sinner also shall cry, and his prayer shall reach to God." So St. Jerome, who says that even the sinner can call God his Father, if he prays to Him to receive him anew as a son; after the example of the Prodigal Son, who called Him Father, "Father, I have sinned," [Luke 15: 21] even though he had not as yet been pardoned.

If God did not hear sinners, says St. Augustine, in vain would the Publican have asked for forgiveness: "If God does not hear sinners, in vain would that Publican have said, God be merciful to me a sinner." But the Gospel assures us that the Publican did by his prayer obtain forgiveness: "This man went down to his house justified." [Luke 18: 14]

But further still, St. Thomas examines this point more minutely, and does not hesitate to affirm that even the sinner is heard if he prays; for though his prayer is not meritorious, yet it has the power of impetration,-----that is, of obtaining what we ask; because impetration is not founded on God's justice, but on His goodness. "Merit," he says, "depends on justice; impetration, on grace." [2. 2. q. 83, a. 16] Thus did Daniel pray, "Incline, O my God, thine ear and hear . . . For not in our justifications do we present our prayers before Thy face, but in the multitude of Thy mercies." [Dan. 9: 18] Therefore, when we pray, says St. Thomas, it is not necessary to be friends of God, in order to obtain the grace we ask; for prayer itself renders us His friends: "Prayer itself makes us of the family of God."

Moreover, St. Bernard uses a beautiful explanation of this, saying that the prayer of a sinner to escape from sin arises from the desire to return to the grace of God. Now this desire is a gift, which is certainly given by no other than God Himself; to what end, therefore, says St. Bernard, would God give to a sinner this holy desire, unless He meant to hear him? "For what would He give the desire, unless He willed to hear?" And, indeed, in the Holy Scriptures themselves there are multitudes of instances of sinners who have been delivered from sin by prayer. Thus was King Achab [3 Kings 21: 27] delivered; thus King Manasses; [2 Par. 33: 12] thus King Nabuchodonosor; [Dan. 4: 31] and thus the good thief. [Luke 23: 42] Oh, the wonderful! oh, the mighty power of prayer! Two sinners are dying on Calvary by the side of Jesus Christ: one, because he prays, "Remember me," is saved; the other, because he prays not, is damned.

And, in fine, St. Chrysostom says, "No man has with sorrow asked favours from Him, without obtaining what he wished." No sinner has ever with penitence prayed to God, without having his desires granted. But why should we cite more authorities, and give more reasons, to demonstrate this point, when Our Lord Himself says, "Come to me, all you that labour and are burdened, and I will refresh you." [Matt. 11: 28] The "burdened," according to Saints Augustine, Jerome, and others, are sinners in general, who groan under the load of their sins; and who, if they have recourse to God, will surely, according to His promise, be refreshed and saved by His grace.

Ah, we cannot desire to be pardoned as much as He longs to pardon us. "Thou dost not," says St. Chrysostom, "so much desire thy sins to be forgiven, as He desires to forgive thy sins." There is no grace, he goes on to say, that is not obtained by prayer, though it be the prayer of the most abandoned sinner, provided only it be persevering: "There is nothing which prayer cannot obtain, though a man be guilty of a thousand sins, provided it be fervent and unremitting." And let us mark well the words of St. James: "If any man wanteth wisdom, let him ask of God, Who giveth to all abundantly, and upbraideth not." [James 1: 5] All those, therefore, who pray to God, are infallibly heard by Him, and receive grace in abundance: "He giveth to all abundantly." But you should particularly remark the words which follow, and "upbraideth not." This means that God does not do as men, who, when a person who has formerly done them an injury comes to ask a favour, immediately upbraid him with his offence. God does not do so to the man who prays, even though he were the greatest sinner in the world, when he asks for some grace conducive to his eternal salvation. Then He does not upbraid him with the offences he has committed; but, as though he had never displeased Him, He instantly receives him, He consoles him, He hears him, and enriches him with an abundance of His gifts.

To crown all, our Saviour, in order to encourage us to pray, says "Amen, amen, I say to you, if you ask the Father anything in My name, He will give it you." [John 16: 23] As though He had said, Courage, O sinners; do not despair: do not let your sins turn away from having recourse to My Father, and from hoping to be saved by Him, if you desire it. You have not now any merits to obtain the graces which you ask for, for you only deserve to be punished; still do this: go to My Father in My name, through My merits ask the favours which you want, and I promise and swear to you ["Amen, amen, I say to you," which, according to St. Augustine, is a species of oath] that whatever you ask, My Father will grant. O God, what greater comfort can a sinner have after his fall than to know for certain that all he asks from God in the name of Jesus Christ will be given to him!

I say "all" but I mean only that which has reference to his eternal salvation; for with respect to temporal goods, we have already shown that God even when asked, sometimes does not give them; because He sees that they would injure our soul. But so far as relates to spiritual goods, His promise to hear us is not conditional, but absolute; and therefore St. Augustine tells us, that those things which God promises absolutely, we should demand with absolute certainty of receiving: "Those things which God promises, seek with certainty." [Serm 354, E.B.] And how, says the Saint, can God ever deny us His graces, than we to receive them! "He is more willing to be munificent of His benefits to thee than thou art desirous to receive them." [Serm 105, E.B.]

St. Chrysostom says that the only time when God is angry with us is when we neglect to ask Him for his gifts: "He is only angry when we do not pray." And how can it ever happen that God will not hear a soul who asks Him for favours all according to His pleasure? When the soul says to Him, Lord, I ask Thee not for goods of this world,-----riches, pleasures, honours; I ask Thee only for Thy grace: deliver me from sin, grant me a good death, give me Paradise, give me Thy holy love [which is that grace which St. Francis de Sales says we should seek more than all others], give me resignation to Thy will; how is it possible that God should not hear! What petitions wilt Thou, O my God, ever hear [says St. Augustine], if Thou dost not hear those which are made after Thy Own heart? "What prayers dost Thou hear, if Thou hearest not these?" [De Civ. Dei, 1, 22 c. 8]

But, above all, our confidence ought to revive, when we pray to God for spiritual graces, as Jesus Christ says: "If you, being evil, know how to give good gifts to your children, how much more will your Father from Heaven give the good Spirit to them that ask Him!" [Luke 11: 15] If you, who are so attached to your own interests, so full of self-love, cannot refuse your children that which they ask, how much more will your Heavenly Father, Who loves you better than any earthly father, grant you His spiritual goods when you pray for them!