Question IV: Whether prayer is not only impetratory but also satisfactory and meritorious

That prayer is impetratory I have shown so far in question 3.

That it is also meritorious I proved in the first part of the Summa, Tract. 6. de Gratia, disput. 4. quaest. 7., where I showed that all moral works done from grace are meritorious. There I also showed that a work cannot be meritorious without also being satisfactory. Likewise, with St. Thomas and St. Bonaventure, I showed that a work cannot be satisfactory without being meritorious, against Scotus. In particular, that prayer is satisfactory I shall show in the third part, Tract. de Poenitentia, disp. 2. sect. 9. quaest. 13.

Yet I shall say something here: Philip Melanchthon, in the Augustan Confession, title de confessione, and in the Apology, article on confession, mocks those chapters in which Catholics establish satisfaction, and says they are useless ceremonies and human traditions, not commanded by God.

But Kemnitz, in the 2. p. exam., pag. 194, admits the works which are called satisfactory by Catholics, such as Prayer, Fasting, and Almsgiving in general; yet he says certain prayers and certain fixed almsgivings are useless.

On the contrary, all Catholics agree with the Holy Council of Trent, sess. 14. can. 13., that prayer, fasting, and almsgiving are satisfactory works. For by these there are given to God the goods of the body, of the soul, and the extrinsic goods of fortune:

I assert with St. Bonaventure that Prayer is satisfactory.

It is proved from the Holy Doctor by the first argument, first against the opponents and in the body. That moral work which is penal is satisfactory: but prayer, both vocal and mental, is penal: Therefore. The minor is proved from Ecclesiasticus 12: Frequent meditation is an affliction of the flesh.

It is proved secondly from the Holy Doctor from the usage of the Church, which imposes prayers for satisfaction.

It is proved thirdly from the Holy Doctor, because mournful prayer is that of the contrite petitioner, such as that of the Publican, Luke 18, who on that account went home justified. For this above all disposes one to grace, and therefore it pleases the Divine goodness, inasmuch as it is more a sign of a voluntary penance.

He observes first that vocal prayer, taken by itself and alone, is inferior to mental prayer; and purely vocal prayer is that in which nothing is thought; nevertheless mixed prayer is better, in which one prays with mind and mouth; mixed (I say) out of the vocal kind arousing the mind to affections; for thus mental prayer is aided by vocal prayer.

The Holy Doctor also observes the threefold end for which vocal prayer was instituted. The first is to kindle affection, whence Beda on Matthew 6 to that effect, Pater noster: It is not prayed with those words alone, but with other things contained under the same sense, by which our heart is kindled. The second is for the instruction of the intellect. Whence Beda there: He composed the prayer in brief words, in which there is no need to speak to him who knows all things, but so that he who deals with God might learn the things he should pray for, not the words he should say. The third is for easier remembrance. Whence, on that text, Nolite assimilari eis, the Gloss: With God one must deal not with words but with realities, with the intention of the heart, with simple affection; for what we say we do not teach him, but we remind ourselves of the time of praying. Therefore vocal prayer was instituted on account of mental prayer, in which the heart is more kindled to the detestation of sins and the love of God, and this above all pleases God, such as was the prayer of Manasses, 2 Paralipomenon 33. See also Bellarmine, de Poenit. l. IV. cap. 7., Valencia, disp. 6. quaest. 2. p. 4.

Note, moreover, that for satisfaction it is required that the one praying be in grace, as I shall say in the third part, Tract. de Poenitentia. Thus John 15: Si manseritis in me, et verba mea in vobis manserint: quodcumque volueritis, petetis, et fiet vobis. And 2 John 3: Si cor nostrum non reprehendit nos, fiduciam habemus ad Deum; et quodcumque petierimus, dabit nobis.

On the contrary it is said, Psalm 65: Iniquitatem si aspexi in corde meo, non exaudiet Dominus. And Isaiah 1: Cum multiplicaveritis orationem, non exaudiam: manus enim vestrae sanguine plenae sunt. John 9: Scimus quia Deus peccatores non exaudit. Isaiah 59: Peccata vestra absconderunt faciem eius a vobis, ne exaudiret. Therefore it is concluded, Judith 4: Scitote quia exaudiet preces vestras, si permanseritis. Jeremiah 29: Orabitis, et ego exaudiam vos: cum quaesieritis me in toto corde vestro; as if to say: otherwise I shall not hear you, as St. Bonaventure notes, de profectu Relig. l. 2. cap. 71., where he heaps up authorities to that effect. And on Psalm 108, on the words: Et oratio eius fiat in peccatum, he adds another splendid passage.

It is proved from the Holy Doctor, l. 2. Pharetrae, cap. 45., where St. Gregory describes prayer pleasing to God, homil. 27. in Euang.: Virtus vero orationis est celsitudo charitatis. Et tunc quisque, quod recte petit, adipiscitur, cum eius animus in petitione nec inimici odio suffocatur.

St. Chrysostom, homil. 13. of the imperfect work: As well-made incense delights a man by its fragrance, so the prayer of the just is sweet before God. But do you wish to know its dignity? As soon as it has gone forth from the mouth, the Angels receive it with their hands and offer it before God.

St. Bernard, epist. de vita solitaria: Prayer is the affection of a man cleaving to God, and a certain familiar and pious address, and the standing of an illuminated mind to enjoy God, as long as it is permitted. And serm. 7. in Cant.: We believe that the holy Angels stand by those praying, and offer to God the prayers and vows of men, when however they have perceived pure hands raised without wrath and disputation.

Next indeed the Holy Doctor, cap. 46., reports unacceptable prayer from the Fathers.

St. Gregory, lib. 10. Moral., cap. 11.: Our mind is weighed down with grave confusion in the time of its prayer: if either its own conduct still defiles it, or the grief of another's malice accuses it while under obedience. And in the Regist., ind. 4. cap. 45. l. 9.: That you may make a way to the ear of God with prayers, you must strive with watchfulness that your voices be aided by your deeds: for prayer becomes empty where action is wicked.

St. Augustine, in his sermons: With what brow do you ask what God has promised, when you do not do what God has commanded? First hear the admonitions, and then demand the promises. The same: Forgive us our debts, etc. Nor is prayer efficacious for those whose faith without works is dead; but for those whose faith works through love.

St. Jerome, epist. 14.: With what conscience, I know not, does anyone ask God with that tongue with which he either lies, or curses, or backbites. God hears holy lips, and quickly nods to those prayers which an immaculate tongue pronounces.

St. Chrysostom, homil. 15. imperfect. in Matth.: He who prays and sins does not pray to God, but mocks him.

St. Bernard, serm. 71. in Cant.: The prayer of the sinner shall be abominable; and in vain does he also offer his gift at the altar, who is conscious to himself that his brother has something against him. Finally the Lord did not respect the offerings of Cain; because he did not walk rightly with his brother. He has similar things in serm. 46., saying: I wonder greatly at the shamelessness of certain men who are among us, who, though they have disturbed us all with their singularity, and defiled us with their impatience, nevertheless dare, with an insistence of prayers, to invite the God of all purity to so foul a couch of their conscience. But as it is written in Isaiah 1: Cum extenderitis manus vestras, avertam oculos meos: et cum multiplicaveritis orationem, non exaudiam. See other things there.

Finally he adds the opinion of Seneca, epist. 10.: Then know that you are loosed from all cupidity, when you have come to this, that you ask nothing of God except what you can ask openly. But now how great is the madness of men, who whisper most shameful vows to the Gods, so that if anyone should admonish their ear, they immediately fall silent, and tell to God what they are unwilling for man to know?