Prayer - Its necessity

St. Paul writes: God will have all men to be saved, and to come to the knowledge of the truth (1 Tim. ii. 4). According to St. Peter, He does not wish any one to be lost. The Lord dealeth patiently for your sake, not willing that any should perish, but that all should return to penance (2 Pet. iii. 9). Hence St. Leo teaches that, as God wishes us to observe His commands, so He comes to our assistance, that we may fulfil them. And St. Thomas, in explaining the words of the Apostle: God, who will have all men to be saved, says: "Therefore, grace is wanting to no one; but God, on His part, communicates it to all." And in another place the holy Doctor writes: "To provide every man with the means necessary for his salvation, provided on his part he puts no obstacle to it, belongs to Divine Providence."

But, according to Gennadius, God grants the assistance of His grace only to those who pray for it. "We believe... that no one works out his salvation but by God's assistance; and that only he who prays merits aid from God." And St. Augustine teaches that, except the first graces of vocation to the Faith and to repentance, all other graces, and particularly the grace of perseverance, are granted only to those who ask them. "It is evident that God gives some graces, such as the beginning of Faith, without prayer — and that He has prepared other graces, such as perseverance to the end — only for those who pray." And in another place he writes that "God wishes to bestow His favours; but He gives them only to those who ask."

Hence Theologians commonly teach, after St. Basil, St. John Chrysostom, St. Augustine, Clement of Alexandria, and others, that, for adults, prayer is necessary as a means of salvation; that is, without prayer it is impossible for them to be saved. This doctrine may be inferred from the following passages of Scripture: We ought always to pray (Luke xviii. 1). Ask, and you shall receive (Jo. xvi. 24). Pray without ceasing (1 Thess. v. 17). The words we ought, ask, pray, according to St. Thomas, and the generality of Theologians, imply a precept which obliges, under grievous sin, particularly in three cases: (1) When a man is in the state of sin; (2) When he is in danger of falling into sin; and (3) When he is in danger of death. Theologians teach, that he who, at other times neglects prayer for a month, or at most for two months, cannot be excused from mortal sin; because without prayer we cannot procure the helps necessary for the observance of the law of God. St. John Chrysostom teaches that as water is necessary to prevent trees from withering, so prayer is necessary to save us from perishing.

It was a mere groundless assertion of Jansenius that there are some commands, the fulfilment of which is impossible to us, and that we have not even grace to render their observance possible. For, the Council of Trent teaches, in the words of St. Augustine, that though man is not able, with the aid of the grace ordinarily given, to fulfil all the commandments, still he can, by prayer, obtain the additional helps necessary for their observance. "God does not command impossibilities; but, by His precepts, He admonishes you to do what you can, and to ask what you cannot do; and He assists you that you may be able to do it." To this may be added another celebrated passage of St. Augustine: "By our faith, which teaches that God does not command impossibilities, we are admonished what to do in things that are easy, and what to ask in things that are difficult."

But why does God Who knows our weakness, permit us to be assailed by enemies which we are not able to resist? The Lord, answers the holy Doctor, seeing the great advantages which we derive from the necessity of prayer, permits us to be attacked by enemies more powerful than we are, that we may ask His assistance. Hence they who are conquered cannot excuse themselves by saying that they had not strength to resist the assault of the enemy; for had they asked aid from God, He would have given it; and had they prayed, they would have been victorious. Therefore, if they are defeated, God will punish them. St. Bonaventure says that if a general lose a fortress in consequence of not having sought timely succour from his sovereign, he will be branded as a traitor. Thus God regards as a traitor the Christian who, when he finds himself assailed by temptations, neglects to seek Divine aid. Ask, says Jesus Christ, and you shall receive. Then, concludes St. Teresa, he that does not ask does not receive. This is conformable to the doctrine of St. James You have not, because you do not ask (James iv. 2). St. John Chrysostom says that prayer is a powerful weapon of defence against all enemies. "Truly prayer is a strong armour." St. Ephrem writes that he who fortifies himself beforehand by prayer, prevents the entrance of sin into the soul. "If you pray before you work the passage into the soul will not be open to sin." David said the same: Praising I will call upon the Lord, and I shall be saved from my enemies (Ps. xvii. 4).

If we wish to lead a good life, and to save our souls, we must learn to pray. "He," says St, Augustine, "knows how to live well who knows how to pray well." In order to obtain God's graces by prayer, certain conditions are necessary:

First, sin must be given up, for God does not hear obstinate sinners. For example: if a person entertains hatred towards another, and wishes to take revenge, God does not hear his prayer. I will not hear, says God, for your hands are full of blood (Is. i. 15). St. John Chrysostom says that he who prays while he cherishes a sinful affection does not pray but mocks God. But if he ask the Lord to take away hatred from his heart, the Lord will hear him.

Secondly, it is necessary to pray with attention. Some imagine that they pray by repeating many Our Fathers with such distraction that they do not know what they are saying. These speak, but do not pray. Of them the Lord says, by the Prophet Isaias: With their lips they glorify me, but their hearts are far from me (Is. xxix. 13).

Thirdly, it is necessary to take away the occasions which hinder our prayer. He who is occupied in a thousand affairs unprofitable to the soul, so places a cloud that his prayer is prevented from passing to the throne of grace. Thou hast set a cloud before thee, that our prayer may not pass through (Lam. iii. 44). Let us not forget the exhortation of St. Bernard to ask graces of God through the intercession of His Divine Mother. "Let us ask grace, and ask through Mary; for she is a Mother, and her prayer cannot be fruitless." St. Anselm says: "Many things are asked of God and are not obtained: what is asked of Mary is obtained, not because she is more powerful, but because God decreed thus to honour her, that men may know that she can obtain all things from God."