Chapter V

Should We in our Prayers ask for Anything Definite from God?

Our Lord taught the disciples to ask definitely for the things which are contained in the petitions of the Lord's Prayer: _Thus shalt thou pray._[128]

Maximus Valerius tells of Socrates[129] that he "maintained that nothing further should be asked of the immortal gods save that they should give us good things; and this on the ground that they knew well what was best for each individual, whereas we often ask in our prayers for things which it would be better not to have asked for." And this opinion has some truth in it as regards those things which can turn out ill, or which a man can use well or ill, as, for example, riches which, as the same Socrates says, "have been to the destruction of many; or honours which have ruined many; or the possession of kingdoms, the issues of which are so often ill-fated; or splendid matrimonial alliances, which have sometimes proved the ruin of families." But there are certain good things of which a man cannot make a bad use--those, namely, which cannot have a bad issue. And these are the things by which we are rendered blessed and by which we merit beatitude; these are the things for which the Saints pray unconditionally: _Show us Thy Face and we shall be saved_;[130] and again: _Lead me along the path of Thy commandments_.[131]

Some, however, say that we ought not in our prayers to ask for definite things from God, thus:

1. S. John Damascene defines prayer as "asking from God things that are fitting";[132] consequently prayer for things which are not expedient is of no efficacy, as S. James says: _You ask and receive not, because you ask amiss_.[133] Moreover, S. Paul says: _We know not what we should pray for as we ought_.[134]

But it is also true that though a man cannot of himself know
what he ought to pray for, yet, as the Apostle says in the same
place: _In this the Spirit helpeth our infirmity_--namely, in
that, by inspiring us with holy desires, He makes us ask aright.
Hence Our Lord says that the true adorers _must adore in spirit
and in truth_.[135]

2. Further, he who asks from another some definite thing strives to bend that other's will to do what the petitioner wants. But we ought not to direct our prayers towards making God will what we will, but rather we should will what He wills--as the Gloss says on the words of Ps. xxxii. 1: _Rejoice in the Lord, O ye just!_ It would seem, therefore, that we ought not to ask for definite things from God when we pray.

Yet when in our prayers we ask for things which appertain to our
salvation, we are conforming our will to the will of God, for of
His will it is said: _He will have all men to be saved_.[136]

3. Lastly, evil things cannot be asked from God; and He Himself invites us to receive good things. But it is idle for a person to ask for what he is invited to receive.

God, it is true, invites us to receive good things; but He
wishes us to come to them--not, indeed, by the footsteps of the
body--but by pious desires and devout prayers.

* * * * *

_S. Augustine:_ Fly, then, by unwavering faith and holy habits, fly, brethren, from those torments where the torturers never desist, and where the tortured never die; whose death is unending, and where in their anguish they cannot die. But burn with love for and desire of the eternal life of the Saints where there is no longer the life of toil nor yet wearisome repose. For the praises of God will beget no disgust, neither will they ever cease. There will there be no weariness of the soul, no bodily fatigue; there will there be no wants: neither wants of your own which will call for succour, nor wants of your neighbour demanding your speedy help. God will be all your delight; there will ye find the abundance of that Holy City that from Him draws life and happily and wisely lives in Him. For there, according to that promise of His for which we hope and wait, we shall be made equal to the Angels of God; and equally with them shall we then enjoy that vision of the Holy Trinity in which we now but walk by faith. For we now believe what we do not see, that so by the merits of that same faith we then may merit to see what we believe, and may so hold fast to it that the Equality of Father, Son, and Holy Ghost, and the Unity of the Trinity, may no longer come to us under the garb of faith, nor be the subject of contentious talk, but may rather be what we may drink in in purest and deepest contemplation amid the silence of Eternity (_De Catechizandis Rudibus_, xxv. 47).

_S. Augustine:_ O Lord, my God, give me what Thou biddest and then bid what Thou wilt! Thou biddest us be continent. _And I knew_, as a certain one says, _that I could not otherwise be continent save God gave it, and this also was a point of wisdom to know Whose gift it was_. Now by continence we are knit together and brought back into union with that One from Whom we have wandered away after many things. For he loves Thee but little who loves other things with Thee, and loves them not for Thee! O Love that ever burnest and wilt never be extinguished! O Charity! O Lord, my God, set me on fire! Thou dost bid continence? Then give me what Thou biddest and bid what Thou wilt! (_Confessions_, X. xxix.).

_S. Augustine:_ O Lord, my God, listen to my prayer and mercifully hear my desire! For my desire burns not for myself alone, but fraternal charity bids it be of use. And Thou seest in my heart that it is so; for I would offer to Thee in sacrifice the service of my thoughts and of my tongue. Grant me then what I may offer to Thee. For I am needy and poor, and Thou art rich towards all that call upon Thee; for in peace and tranquillity hast Thou care for us. Circumcise, then, my lips, within and without, from all rashness and all untruthfulness. May Thy Scriptures be my chaste delight; may I never be deceived in them nor deceive others out of them. Attend, O Lord, and have mercy upon me, O Lord, my God. Thou art the Light of the blind, the Strength of the weak, and so, too, art Thou the Light of them that see and the Strength of them that are strong. Look, then, on my soul, and hear me when I cry from out the depths! (_Confessions_, XI. ii. 2).

"Look down from Heaven, and behold from Thy holy habitation and
the place of Thy glory: where is Thy zeal, and Thy strength, the
multitude of Thy bowels, and of Thy mercies? they have held back
themselves from me. For Thou art our Father, and Abraham hath
not known us, and Israel hath been ignorant of us: Thou, O Lord,
art our Father, our Redeemer, from everlasting is Thy
Name."[137]