Chapter XIV: Should our Prayers be Long?

It would seem that we ought to pray continuously, for our Lord said: _We ought always to pray and not to faint[222];_ so also S. Paul: _Pray without ceasing_.[223]

But we must notice that when we speak of prayer we can mean either prayer _considered in itself_ or the _cause of prayer_. Now the _cause of prayer_ is the desire of the love of God; and all prayer ought to spring from this desire which is, indeed, continuous in us, whether actually or virtually, since this desire virtually remains in everything which we do from charity. But we ought to do all things for the glory of God: _whether you eat or whether you drink, or whatsoever else you do, do all to the glory of God_.[224] In this sense, then, prayer ought to be continual. Hence S. Augustine says to Proba: "Therefore by our faith, by our hope, and by our charity, we are always praying, for our desire is continued."

But _prayer considered in itself_ cannot be so continuous; for we must needs be occupied with other things. Hence S. Augustine says in the same place: "At certain intervals, at divers hours and times, we pray to God in words so that by these outward signs of things we may admonish ourselves, and may learn what progress we have made in this same desire, and may stir ourselves up to increase it."

But the quantity of a thing has to be determined by its purpose, just as a draught has to be proportioned to the health of the man who takes it. Consequently it is fitting that prayer should only last so long as it avails to stir up in us this fervour of interior desire. And when it exceeds this measure, and its prolongation only results in weariness, it must not be prolonged further. Hence S. Augustine also says to Proba: "The Brethren in Egypt are said to have had frequent prayers; but they were exceedingly brief, hardly more than eager ejaculations; and they adopted this method lest, if they prolonged their prayer, that vigilant attention which is requisite for prayer should lose its keen edge and become dulled. And thus they clearly show that this same attention, just as it is not to be forced if it fails to last, so neither is it to be quickly broken off if it does last."

And just as we have to pay attention to this in our private prayers, and have to be guided by our powers of attention, so must we observe the same principles in public prayer where we have to be governed by the people's devotion.

Some, however, argue that our prayers ought not to be continual, thus:

1. Our Lord said[225]: _And when you are praying speak not much_. But it is not easy to see how a man can pray long without "speaking much"; more especially if it is a question of vocal prayer.

But S. Augustine says to Proba: "To prolong our prayer does not
involve 'much-speaking.' 'Much-speaking' is one thing; the
unceasing desire of the heart is another. Indeed we are told of
the Lord Himself that _He passed the whole night in the prayer
of God_[226]; and, again, that _being in an agony He prayed the
longer_,[227] and this that He might afford us an example." And
Augustine adds a little later: "Much speaking in prayer is to be
avoided, but not much petition, if fervent attention lasts. For
'much-speaking' in prayer means the use of superfluous words
when we pray for something necessary; but much petition means
that with unceasing and devout stirrings of the heart we knock
at His door to Whom we pray; and this is often a matter rather
of groans than of words, of weeping than of speaking."

2. Further, prayer is but the unfolding of our desires. But our desires are holy in proportion as they are confined to one thing, in accordance with those words of the Psalmist[228]: _One thing I have asked of the Lord, this will I seek after._ Whence it would seem to follow that our prayers are acceptable to God just in proportion to their brevity.

But to prolong our prayer does not mean that we ask for many
things, but that our hearts are continuously set upon one object
for which we yearn.

3. Once more, it is unlawful for a man to transgress the limits which God Himself has fixed, especially in matters which touch the Divine worship, according to the words: _Charge the people lest they should have a mind to pass the limits to see the Lord, and a very great multitude of them should perish_.[229] But God Himself has assigned limits to our prayer by instituting the _Lord's Prayer_, as is evident from the words: _Thus shalt thou pray_.[230] Hence we ought not to extend our prayer beyond these limits.

But our Lord did not institute this prayer with a view to tying
us down exclusively to these words when we pray, but to show us
that the scope of our prayer should be limited to asking only
for the things contained in it, whatever form of words we may
use or whatever may be our thoughts.

4. And lastly, with regard to the words of our Lord _that we ought always to pray and not to faint_,[231] and those of S. Paul, _Pray without ceasing_,[232] we must remark that a man prays without ceasing, either because of the unceasing nature of his desire, as we have above explained; or because he does not fail to pray at the appointed times; or because of the effect which his prayer has, whether upon himself--since even when he has finished praying he still remains devout--or upon others, as, for instance, when a man by some kind action induces another to pray for him whereas he himself desists from his prayer.

"Our soul waiteth for the Lord; for He is our helper and
protector. For in Him our hearts shall rejoice; and in His Holy
Name we have trusted. Let Thy mercy, O Lord, be upon us, as we
have hoped in Thee."[233]