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Chapter 2: The Power of Prayer
3. God is always ready to hear us
St. Bernardine of Siena says that prayer is a faithful ambassador,
well known to the King of Heaven, and having access to His
private chamber, and able by his importunity to induce the
merciful heart of the King to grant every aid to us His wretched
creatures, groaning in the midst of our conflicts and miseries
in this valley of tears. "Prayer is a most faithful messenger,
known to the King, who is used to enter His chamber, and by his
importunity to influence the merciful mind of the King, and to
obtain us assistance in our toils."
Isaias also assures us, that as soon as the Lord hears our
prayers, He is moved with compassion towards us; and does not
leave us to cry long to Him, but instantly replies, and grants
us what we ask: "Weeping, though shalt not wee; He will surely
have pity upon thee: the voice of thy cry as soon as He shall
hear, He will answer thee." [Is. 30: 19]
In another place He complains of us by the mouth of Jeremias: "Am
I become a wilderness to Israel, or a lateward springing land?
Why then have My people said, we are revolted, and will come to
Thee no more?" [Jer. 2: 31] Why do you say that you will no more
have recourse to Me? Has My mercy become to you a barren land,
which can yield you no fruits of grace? or a cold soil, which
yields its fruit too late! So has our loving Lord assured us
that He never neglects to hear us, and to hear us instantly when
we pray; and so does He reproach those who neglect to pray
through distrust of being heard.
If God were to allow us to present our petitions to Him once a
month, even this would be a great favour. The kings of the earth
give audiences a few times in the year, but God gives a
continual audience. St. Chrysostom writes, that God is always
waiting to hear our prayers, and that a case never occurred when
He neglected to hear a petition offered to Him properly: "God is
always prepared for the voice of His servants, nor did He ever,
when called upon as He ought to be, neglect to hear."
And in another place he says, that when we pray to God, before we
have finished recounting to Him our supplications, He has
already heard us: "It is always obtained, even while we are yet
praying." We even have the promise of God to do this: "As they
are yet speaking I will hear." [Is. 45: 24] The Lord, says
David, stands near to every one who prays, to console, to hear,
and to save him; "The Lord is nigh to all them that call upon
Him; to all that call upon Him in truth" [that is, as they ought
to call]. "He will do the will of them that fear Him; and He
will hear their prayer and will save them." [Ps. 146: 18] This
was it in which Moses gloried, when he said:
"There is not another nation so great, that has gods so nigh
them, as our God is present to all our petitions." [Deut. 4: 7]
The gods of the Gentiles were deaf to those who invoked them,
for they were wretched fabrications, which could do nothing. But
our God, Who is Almighty, is not deaf to our prayers, but always
stands near the man who prays, ready to grant him all the graces
which he asks: "In what day soever I shall call upon Thee,
behold I shall know that Thou art my God." [Ps. 55: 10] Lord,
says the Psalmists, hereby do I know that Thou, my God, art all
goodness and mercy, in that, whenever I have recourse to Thee,
Thou dost instantly help me.
But to return to the question just proposed: are we obliged to
have recourse to the intercession of the Saints? I do not wish
to meddle with the decision of this question; but I cannot omit
the exposition of a doctrine of St. Thomas.
In several places above quoted, and especially in his book of
Sentences, he expressly lays it down as certain that everyone is
bound to pray; because [as he asserts] in no other way can the
graces necessary for salvation be obtained from God, except by
prayer: "Every man is bound to pray, from the fact that he is
bound to procure spiritual good for himself, which can only be
got from God; so it can only be obtained by asking it of God."
[In 4. Sent. d. 15, q. 4, a. 1]
Then, in another place of the same book, he proposes the exact
question, "Whether we are bound to pray to the Saints to
intercede for us?" [Dist. 45, q. 3, a. 2] And he answers as
follows-----in order to catch his real meaning, we will quote
the entire passage: "According to Dionysius, the order which God
has instituted for his creature requires that things which are
remote may be brought to God by means of things which are nearer
to him. Hence, as the Saints in Heaven are nearest of all to
him, the order of his law requires that we who 'remaining in the
body are absent from the Lord,' should be brought to Him by
means of the Saints; and this is effected by the Divine goodness
pouring forth his gifts through them. And as the path of our
return to God should correspond to the path of the good things
which proceed from him to us, it follows that, as the benefits
of God come down to us by means of the suffrages of the Saints,
we ought to be brought to God by the same way, so that a second
time we may receive his benefits by the mediation of the Saints.
Hence it is that we make them our intercessors with God, and as
it were our mediators, when we ask them to pray for us."
Note
well the words-----"The order of God's law requires;' and
especially note the last words-----"As the benefits of God come
down to us by means of the suffrages of the Saints, in the same
way we must be brought back to God so that a second time we may
receive his benefits by the mediation of the Saints."
So that, according to St. Thomas, the order of the Divine law
requires that we mortals should be saved by means of the Saints,
in that we receive by their intercession the help necessary for
our salvation.
He then puts the objection, that it appears
superfluous to have recourse to the Saints, since God is
infinitely more merciful than they, and more ready to hear us.
This he answers by saying: "God has so ordered, not on account
of any want of mercy on His part, but to keep the right order
which He has universally established, of working by means of
second causes. It is not for want of His mercy, but to preserve
the aforesaid order in the creation."
In conformity with this doctrine of St. Thomas, the Continuator
of Tourneley and Sylvius writes, that although God only is to be
prayed to as the Author of grace, yet we are bound to have
recourse also to the intercession of the Saints, so as to
observe the order which God has established with regard to our
salvation, which is, that the inferior should be saved by
imploring the aid of the superior, "By the law of nature we are
bound to observe the order which God has appointed; but God has
appointed that the inferior should obtain salvation by imploring
me assistance at his superior."
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