"Let persons in the world sanctify themselves in their own houses, for neither the court, professions, or labour, are any hindrance to the service of God."

St Philip Neri

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"What good does it do to speak learnedly about the Trinity if, lacking humility, you displease the Trinity? Indeed it is not learning that makes a man holy and just, but a virtuous life makes him pleasing to God. "

Thomas á Kempis

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"It is well to choose some one good devotion, and to stick to it, and never to abandon it."

St Philip Neri

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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

1. Which are the requisite conditions

Object of Prayer

"Amen, amen, I say to you, if you ask the Father anything in My name, He will give it you." [John 16: 23] Jesus Christ then has promised, that whatever we ask His Father in His name, His Father will give us. But always with the understanding that we ask under the proper conditions.

Many seek, says St. James, and obtain not because they seek improperly: "Ye ask and receive not, because ye ask amiss." [James 4: 3] So St. Basil, following out the argument of the Apostle, says, "You sometimes ask and receive not, because you have asked badly; either without faith, or you have requested things not fit for you, or you have not persevered;" "faithlessly," that is, with little faith, or little confidence; "lightly," with little desire of the grace you ask; "things not fit for you, when you seek good things that will not be conducive to your salvation; or you have left off praying, without perseverance.

Hence St. Thomas reduces to four the conditions required in prayer, in order that it may produce its effect: these are, that a man asks "(1) for himself; (2) things necessary for salvation; (3) piously; and (4) with perseverance. [2. 2. q. 83, a. 15]

Can we pray efficaciously for others?

The first condition then of prayer is, that you make it "for yourself"; because St. Thomas holds, that one man cannot "ex condigno" [i.e. in the fitness of things] obtain for another eternal life; nor, consequently, even those graces which are requisite for his salvation. Since, as he says, the promise is made not to others, but only to those that pray: "He shall give to you."

Nevertheless, there are many theologians, Cornelius a Lapide, Sylvester, Tolet, Habert, and others, who hold the opposite doctrine, on the authority of St. Basil, who teaches that prayer, by virtue of God's promise, is infallibly efficacious, even for those for whom we pray, provided they put no positive impediment in the way. And they support their doctrine by Scripture: "Pray one for another, that you may be saved; for the continual prayer of the just man availeth much." [James 5: 16] "Pray for them that persecute and calumniate you." [Luke 6: 28]

And better still, on the text of St. John: "He that knoweth his brother to sin a sin which is not to death, let him ask, and life shall be given to him who sinneth and not unto death. There is a sin unto death; for that I say not that any man ask." [1 John 5: 16] St. Ambrose, St. Augustine, the Ven. Bede, and others, [Apud. Calm. in loc. cit.] explain the words "who sinneth not unto death" to mean, provided the sinner is not one who intends to remain obstinate till death; since for such a one a very extra-ordinary grace would be required. But for other sinners, who are not guilty of such malice, the Apostle promises their conversion to him who prays for them: "Let him ask, and life shall be given him for him that sinneth."

We ought to pray for sinners

Besides, it is quite certain that the prayers of others are of great use to sinners, and are very pleasing to God; and God complains of His servants who do not recommend sinners to Him, as he once complained to St. Mary Magdalene of Pazzi, to whom He said one day: "See, my daughter, how the Christians are in the devil's hands; if my elect did not deliver them by their prayers they would be devoured."

But God especially requires this of priests and religious. The same Saint used to say to her nuns: "My sisters, God has not separated us from the world, that we should only do good for ourselves, but also that we should appease Him in behalf of sinners;" and God one day said to her, "I have given to you my chosen spouses the City of Refuge [i.e., the Passion of Jesus Christ], that you may have a place where you may obtain help for My creatures. Therefore have recourse to it, and thence stretch forth a helping hand to My creatures who are perishing, and lay down your lives for them."

For this reason the Saint, inflamed with holy zeal, used to offer God the Blood of the Redeemer fifty times a day in behalf of sinners, and was quite wasted away for the desire she had for their conversion. Oh, she used to say, what pain is it, O Lord, to see how one could help Thy creatures by giving one's life for them, and not be able to do so! For the rest, in every exercise she recommended sinners to God; and it is written in her life, that she scarcely passed an hour in the day without praying for them. Frequently, too, she arose in the middle of the night, and went to the Blessed Sacrament to pray for them; and yet for all this, when she was once found bathed in tears, on being asked the cause, she answered, "Because I seem to myself to do nothing for the salvation of sinners." She went so far as to offer to endure even the pains of Hell for their conversion, provided that in that place she might still love God; and often God gratified her by inflicting on her grievous pains and infirmities for the salvation of sinners. She prayed especially for priests, seeing that their good life was the occasion of salvation to others, while their bad life was the cause of ruin to many; and therefore she prayed God to visit their faults upon her, saying, "Lord, make me die and return to life again as many times as is necessary to satisfy Thy justice for them!" And it is related in her life, that the Saint, by her prayers, did indeed release many souls from the hands of Lucifer.

I wished to speak rather particularly of the zeal of this Saint; but, indeed, no souls that really love God neglect to pray for poor sinners. For how it is possible for a person who loves God, and knows what love He has for our souls, and what Jesus Christ has done and suffered for their salvation, and how our Savior desires us to pray for sinners,-----how is it possible, I say, that he should be able to look with indifference on the numbers of poor souls who are living without God, and are slaves of Hell, without being moved to importune God with frequent prayers to give light and strength to these wretched beings, so that they may come out from the miserable state of living death in which they are slumbering?

True it is that God has not promised to grant our requests, when those for whom we pray put a positive impediment in the way of their conversion; but still, God of His goodness has often deigned, at the prayer of His servants, to bring back the most blinded and obstinate sinners to a state of salvation, by means of extraordinary graces.

Therefore, let us never omit, when we say or hear Mass, when we receive Holy Communion, when we make our meditation or our visit to the Blessed Sacrament, to recommend poor sinners to God. And a learned author says, that he who prays for others will find that his prayers for himself are heard much sooner. But this is a digression. Let us now return to the examination of the other conditions that St. Thomas lays down as necessary to the efficacy of prayer.

We must ask for the graces necessary to salvation

The second condition assigned by the Saint is, that we ask those favors which are necessary to salvation; because the promise annexed to prayer was not made with reference to temporal favors, which are not necessary for the salvation of the soul.

St. Augustine, explaining the words of the Gospel, "Whatever ye shall ask in My name," says, that "nothing which is asked in a way detrimental to salvation is asked in the name of the Savior." [In Jo. tr. 102] Sometimes, says the same Father, we seek some temporal favors, and God does not hear us; but He does not hear us because He loves us, and wishes to be merciful to us. "A man may pray faithfully for the necessities of this life, and God may mercifully refuse to hear him; because the physician knows better than the patient what is good for the sick man." [Ap. s. Prosp. Sent. 212]

The physician who loves his patient will not allow him to have those things that he sees would do him harm. Oh, how many, if they had been sick or poor, would have escaped those sins which they commit in health and in affluence! And, therefore, when men ask God for health or riches, He often denies them because He loves them, knowing that these things would be to them an occasion of losing His grace, or at any rate of growing tepid in the spiritual life. Not that we mean to say that it is any defect to pray to God for the necessaries of this present life, so far as they are not inconsistent with our eternal salvation, as the Wise man said: "Give me only the necessaries of life." [Prov. 30: 8] Nor is it a defect, says St. Thomas, [2. 2. q. 83, a. 6] to have an anxiety about such goods, if it is not inordinate.

The defect consists in desiring and seeking these temporal goods, and in having an inordinate anxiety about them, as if they were our highest good. Therefore, when we ask of God these temporal favors, we ought always to ask them with resignation, and with the condition, if they will be useful to our souls; and when we see that God does not grant them, let us be certain that He then denies them to us for the love He bears us, and because He sees that they would be injurious to the salvation of our souls.

It often happens that we pray God to deliver us from some dangerous temptation, and yet that God does not hear us, but permits the temptation to continue troubling us. In such a case, let us understand that God permits even this for our greater good. It is not temptation or bad thoughts that separate us from God, but our consent to the evil.

When a soul in temptation recommends itself to God, and by His aid resists, oh, how it then advances in perfection, and unites itself more closely to God! and this is the reason why God does not hear it. St. Paul prayed instantly to be delivered from the temptation of impurity: "There was given me a sting of my flesh an angel of Satan to buffet me; for which thing thrice I besought the Lord, that it might depart from me." [2 Cor. 12: 7] But God answered him, that it was enough to have His grace: "My grace is sufficient for thee." So that even in temptations we ought to pray with resignation, saying, Lord, deliver me from this trouble, if it is expedient to deliver me; and if not, at least give me help to resist.

And here comes in what St. Bernard says, that when we beg any grace of God, He gives us either that which we ask, or some other thing more useful to us. He often leaves us to be buffeted by the waves, in order to try our faithfulness, and for our greater profit. It seems then that He is deaf to our prayers. But no; let us be sure that God then really hears us, and secretly aids us, and strengthens us by His grace to resist all the assaults of our enemies. See how He Himself assures us of this by the mouth of the psalmist: "Thou calledst upon Me in affliction, and I delivered thee: I heard thee in the secret place of tempest; I proved thee at the waters of contradiction."
[Ps. 80: 8]

Other conditions of prayer

The other conditions assigned by St. Thomas to prayer are, that it is to be made piously and perseveringly; by piously, he means with humility and confidence-----by perseveringly, continuing to pray until death. We must now speak distinctly of each of these three conditions, which are the most necessary for prayer, namely of humility, confidence, and perseverance.