Summa Theologica Part III (Secunda Secundae) Part 131

Therefore we should not pray for our enemies.

_On the contrary,_ It is written (Matt. 5:44): "Pray for them that persecute and calumniate you."

_I answer that,_ To pray for another is an act of charity, as stated above (A. 7). Wherefore we are bound to pray for our enemies in the same manner as we are bound to love them. Now it was explained above in the treatise on charity (Q. 25, AA. 8, 9), how we are bound to love our enemies, namely, that we must love in them their nature, not their sin, and that to love our enemies in general is a matter of precept, while to love them in the individual is not a matter of precept, except in the preparedness of the mind, so that a man must be prepared to love his enemy even in the individual and to help him in a case of necessity, or if his enemy should beg his forgiveness.

But to love one's enemies absolutely in the individual, and to a.s.sist them, is an act of perfection.

In like manner it is a matter of obligation that we should not exclude our enemies from the general prayers which we offer up for others: but it is a matter of perfection, and not of obligation, to pray for them individually, except in certain special cases.

Reply Obj. 1: The imprecations contained in Holy Writ may be understood in four ways. First, according to the custom of the prophets "to foretell the future under the veil of an imprecation,"

as Augustine states [*De Serm. Dom. in Monte i, 21]. Secondly, in the sense that certain temporal evils are sometimes inflicted by G.o.d on the wicked for their correction. Thirdly, because they are understood to be p.r.o.nounced, not against the men themselves, but against the kingdom of sin, with the purpose, to wit, of destroying sin by the correction of men. Fourthly, by way of conformity of our will to the Divine justice with regard to the d.a.m.nation of those who are obstinate in sin.

Reply Obj. 2: As Augustine states in the same book (De Serm. Dom. in Monte i, 22), "the martyrs' vengeance is the overthrow of the kingdom of sin, because they suffered so much while it reigned": or as he says again (QQ. Vet. et Nov. Test. lxviii), "their prayer for vengeance is expressed not in words but in their minds, even as the blood of Abel cried from the earth." They rejoice in vengeance not for its own sake, but for the sake of Divine justice.

Reply Obj. 3: It is lawful to attack one's enemies, that they may be restrained from sin: and this is for their own good and for the good of others. Consequently it is even lawful in praying to ask that temporal evils be inflicted on our enemies in order that they may mend their ways. Thus prayer and deed will not be contrary to one another.

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NINTH ARTICLE [II-II, Q. 83, Art. 9]

Whether the Seven Pet.i.tions of the Lord's Prayer Are Fittingly a.s.signed?

Objection 1: It would seem that the seven pet.i.tions of the Lord's Prayer are not fittingly a.s.signed. It is useless to ask for that to be hallowed which is always holy. But the name of G.o.d is always holy, according to Luke 1:49, "Holy is His name." Again, His kingdom is everlasting, according to Ps. 144:13, "Thy kingdom is a kingdom of all ages." Again, G.o.d's will is always fulfilled, according to Isa 46:10, "All My will shall be done." Therefore it is useless to ask for "the name of G.o.d to be hallowed," for "His kingdom to come," and for "His will to be done."

Obj. 2: Further, one must withdraw from evil before attaining good.

Therefore it seems unfitting for the pet.i.tions relating to the attainment of good to be set forth before those relating to the removal of evil.

Obj. 3: Further, one asks for a thing that it may be given to one.

Now the chief gift of G.o.d is the Holy Ghost, and those gifts that we receive through Him. Therefore the pet.i.tions seem to be unfittingly a.s.signed, since they do not correspond to the gifts of the Holy Ghost.

Obj. 4: Further, according to Luke, only five pet.i.tions are mentioned in the Lord's Prayer, as appears from the eleventh chapter. Therefore it was superfluous for Matthew to mention seven.

Obj. 5: Further, it seems useless to seek to win the benevolence of one who forestalls us by his benevolence. Now G.o.d forestalls us by His benevolence, since "He first hath loved us" ( 1 John 4:19).

Therefore it is useless to preface the pet.i.tions with the words our "Father Who art in heaven," which seem to indicate a desire to win G.o.d's benevolence.

_On the contrary,_ The authority of Christ, who composed this prayer, suffices.

_I answer that,_ The Lord's Prayer is most perfect, because, as Augustine says (ad Probam Ep. cx.x.x, 12), "if we pray rightly and fittingly, we can say nothing else but what is contained in this prayer of our Lord." For since prayer interprets our desires, as it were, before G.o.d, then alone is it right to ask for something in our prayers when it is right that we should desire it. Now in the Lord's Prayer not only do we ask for all that we may rightly desire, but also in the order wherein we ought to desire them, so that this prayer not only teaches us to ask, but also directs all our affections. Thus it is evident that the first thing to be the object of our desire is the end, and afterwards whatever is directed to the end. Now our end is G.o.d towards Whom our affections tend in two ways: first, by our willing the glory of G.o.d, secondly, by willing to enjoy His glory. The first belongs to the love whereby we love G.o.d in Himself, while the second belongs to the love whereby we love ourselves in G.o.d. Wherefore the first pet.i.tion is expressed thus: "Hallowed be Thy name," and the second thus: "Thy kingdom come," by which we ask to come to the glory of His kingdom.

To this same end a thing directs us in two ways: in one way, by its very nature, in another way, accidentally. Of its very nature the good which is useful for an end directs us to that end. Now a thing is useful in two ways to that end which is beat.i.tude: in one way, directly and princ.i.p.ally, according to the merit whereby we merit beat.i.tude by obeying G.o.d, and in this respect we ask: "Thy will be done on earth as it is in heaven"; in another way instrumentally, and as it were helping us to merit, and in this respect we say: "Give us this day our daily bread," whether we understand this of the sacramental Bread, the daily use of which is profitable to man, and in which all the other sacraments are contained, or of the bread of the body, so that it denotes all sufficiency of food, as Augustine says (ad Probam, Ep. cx.x.x, 11), since the Eucharist is the chief sacrament, and bread is the chief food: thus in the Gospel of Matthew we read, "supersubstantial," i.e. "princ.i.p.al," as Jerome expounds it.

We are directed to beat.i.tude accidentally by the removal of obstacles. Now there are three obstacles to our attainment of beat.i.tude. First, there is sin, which directly excludes a man from the kingdom, according to 1 Cor. 6:9, 10, "Neither fornicators, nor idolaters, etc., shall possess the kingdom of G.o.d"; and to this refer the words, "Forgive us our trespa.s.ses." Secondly, there is temptation which hinders us from keeping G.o.d's will, and to this we refer when we say: "And lead us not into temptation," whereby we do not ask not to be tempted, but not to be conquered by temptation, which is to be led into temptation. Thirdly, there is the present penal state which is a kind of obstacle to a sufficiency of life, and to this we refer in the words, "Deliver us from evil."

Reply Obj. 1: As Augustine says (De Serm. Dom. in Monte ii, 5), when we say, "Hallowed be Thy name, we do not mean that G.o.d's name is not holy, but we ask that men may treat it as a holy thing," and this pertains to the diffusion of G.o.d's glory among men. When we say, "Thy kingdom come, we do not imply that G.o.d is not reigning now," but "we excite in ourselves the desire for that kingdom, that it may come to us, and that we may reign therein," as Augustine says (ad Probam, Ep.

cx.x.x, 11). The words, "Thy will be done" rightly signify, "'May Thy commandments be obeyed' on earth as in heaven, i.e. by men as well as by angels" (De Serm. Dom. in Monte ii, 6). Hence these three pet.i.tions will be perfectly fulfilled in the life to come; while the other four, according to Augustine (Enchiridion cxv), belong to the needs of the present life.

Reply Obj. 2: Since prayer is the interpreter of desire, the order of the pet.i.tions corresponds with the order, not of execution, but of desire or intention, where the end precedes the things that are directed to the end, and attainment of good precedes removal of evil.

Reply Obj. 3: Augustine (De Serm. Dom. in Monte ii, 11) adapts the seven pet.i.tions to the gifts and beat.i.tudes. He says: "If it is fear of G.o.d whereby blessed are the poor in spirit, let us ask that G.o.d's name be hallowed among men with a chaste fear. If it is piety whereby blessed are the meek, let us ask that His kingdom may come, so that we become meek and no longer resist Him. If it is knowledge whereby blessed are they that mourn, let us pray that His will be done, for thus we shall mourn no more. If it is fort.i.tude whereby blessed ere they that hunger, let us pray that our daily bread be given to us. If it is counsel whereby blessed are the merciful, let us forgive the trespa.s.ses of others that our own may be forgiven. If it is understanding whereby blessed are the pure in heart, let us pray lest we have a double heart by seeking after worldly things which ere the occasion of our temptations. If it is wisdom whereby blessed are the peacemakers for they shall be called the children of G.o.d, let us pray to be delivered from evil: for if we be delivered we shall by that very fact become the free children of G.o.d."

Reply Obj. 4: According to Augustine (Enchiridion cxvi), "Luke included not seven but five pet.i.tions in the Lord's Prayer, for by omitting it, he shows that the third pet.i.tion is a kind of repet.i.tion of the two that precede, and thus helps us to understand it"; because, to wit, the will of G.o.d tends chiefly to this--that we come to the knowledge of His holiness and to reign together with Him.

Again the last pet.i.tion mentioned by Matthew, "Deliver us from evil,"

is omitted by Luke, so that each one may know himself to be delivered from evil if he be not led into temptation.

Reply Obj. 5: Prayer is offered up to G.o.d, not that we may bend Him, but that we may excite in ourselves the confidence to ask: which confidence is excited in us chiefly by the consideration of His charity in our regard, whereby he wills our good--wherefore we say: "Our Father"; and of His excellence, whereby He is able to fulfil it--wherefore we say: "Who art in heaven."

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TENTH ARTICLE [II-II, Q. 83, Art. 10]

Whether Prayer Is Proper to the Rational Creature?

Objection 1: It would seem that prayer is not proper to the rational creature. Asking and receiving apparently belong to the same subject.

But receiving is becoming also to uncreated Persons, viz. the Son and Holy Ghost. Therefore it is competent to them to pray: for the Son said (John 14:16): "I will ask My [Vulg.: 'the'] Father," and the Apostle says of the Holy Ghost (Rom. 8:26): "The Spirit ... asketh for us."

Obj. 2: Angels are above rational creatures, since they are intellectual substances. Now prayer is becoming to the angels, wherefore we read in the Ps. 96:7: "Adore Him, all you His angels."

Therefore prayer is not proper to the rational creature.

Obj. 3: Further, the same subject is fitted to pray as is fitted to call upon G.o.d, since this consists chiefly in prayer. But dumb animals are fitted to call upon G.o.d, according to Ps. 146:9, "Who giveth to beasts their food and to the young ravens that call upon Him." Therefore prayer is not proper to the rational creatures.

_On the contrary,_ Prayer is an act of reason, as stated above (A.

1). But the rational creature is so called from his reason. Therefore prayer is proper to the rational creature.

_I answer that,_ As stated above (A. 1) prayer is an act of reason, and consists in beseeching a superior; just as command is an act of reason, whereby an inferior is directed to something. Accordingly prayer is properly competent to one to whom it is competent to have reason, and a superior whom he may beseech. Now nothing is above the Divine Persons; and dumb animals are devoid of reason. Therefore prayer is unbecoming both the Divine Persons and dumb animals, and it is proper to the rational creature.

Reply Obj. 1: Receiving belongs to the Divine Persons in respect of their nature, whereas prayer belongs to one who receives through grace. The Son is said to ask or pray in respect of His a.s.sumed, i.e.

His human, nature and not in respect of His G.o.dhead: and the Holy Ghost is said to ask, because He makes us ask.

Reply Obj. 2: As stated in the First Part (Q. 79, A. 8), intellect and reason are not distinct powers in us: but they differ as the perfect from the imperfect. Hence intellectual creatures which are the angels are distinct from rational creatures, and sometimes are included under them. In this sense prayer is said to be proper to the rational creature.

Reply Obj. 3: The young ravens are said to call upon G.o.d, on account of the natural desire whereby all things, each in its own way, desire to attain the Divine goodness. Thus too dumb animals are said to obey G.o.d, on account of the natural instinct whereby they are moved by G.o.d.

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ELEVENTH ARTICLE [II-II, Q. 83, Art. 11]

Whether the Saints in Heaven Pray for Us?

Objection 1: It would seem that the saints in heaven do not pray for us. A man's action is more meritorious for himself than for others.

But the saints in heaven do not merit for themselves, neither do they pray for themselves, since they are already established in the term.

Neither therefore do they pray for us.

Obj. 2: Further, the saints conform their will to G.o.d perfectly, so that they will only what G.o.d wills. Now what G.o.d wills is always fulfilled. Therefore it would be useless for the saints to pray for us.

Obj. 3: Further, just as the saints in heaven are above, so are those in Purgatory, for they can no longer sin. Now those in Purgatory do not pray for us, on the contrary we pray for them. Therefore neither do the saints in heaven pray for us.

Obj. 4: Further, if the saints in heaven pray for us, the prayers of the higher saints would be more efficacious; and so we ought not to implore the help of the lower saints' prayers but only of those of the higher saints.

Obj. 5: Further, the soul of Peter is not Peter. If therefore the souls of the saints pray for us, so long as they are separated from their bodies, we ought not to call upon Saint Peter, but on his soul, to pray for us: yet the Church does the contrary. The saints therefore do not pray for us, at least before the resurrection.

_On the contrary,_ It is written (2 Macc. 15:14): "This is ... he that prayeth much for the people, and for all the holy city, Jeremias the prophet of G.o.d."

_I answer that,_ As Jerome says (Cont. Vigilant. 6), the error of Vigilantius consisted in saying that "while we live, we can pray one for another; but that after we are dead, none of our prayers for others can be heard, seeing that not even the martyrs' prayers are granted when they pray for their blood to be avenged." But this is absolutely false, because, since prayers offered for others proceed from charity, as stated above (AA. 7, 8), the greater the charity of the saints in heaven, the more they pray for wayfarers, since the latter can be helped by prayers: and the more closely they are united to G.o.d, the more are their prayers efficacious: for the Divine order is such that lower beings receive an overflow of the excellence of the higher, even as the air receives the brightness of the sun.