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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!
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