Distractions

VI. Conditions. In order that prayer have the efficacy described, it is required that someone ask: 1. for a thing useful to salvation according to divine providence;³ 2. with humility;⁴ 3. with confidence;⁵ 4. perseveringly⁶ (St. Thomas, II-II, q. 83, a. 2, ad 2 and a. 15, ad 2; St. Alphonsus, De Magno or. Medio, part 1, ch. 3).

Nevertheless prayer poured forth without these due conditions is not always altogether useless, because even if it does not require an infallible effect from the fidelity of God, nevertheless often it obtains grace from God's mercy; as, for example, a sinner pouring forth a tepid prayer often through it receives grace for praying more fervently (St. Alphonsus, in Trent, sess. 6, n. 143).

Finally I note with St. Thomas: "If someone from set purpose wanders in mind during prayer, this is a sin, and impedes the fruit of prayer" (II-II, q. 83, a. 13, ad 3); namely, it is a venial sin because of a certain irreverence toward God. "But wandering of the mind which occurs apart from set purpose does not take away the fruit of prayer" (St. Thomas, loc. cit.).

¹ Cf. John of St. Thomas, in II-II, q. 83; Monsabre, La Priere; Sertillanges, La Priere; Tillmann, Das Gebet; Massoulie, Traite de la veritable Oraison.

² Cf. Jansen, Het smeekgebed; Schmid, Die Wirksamheit des Bittgebetes.

³ 1 John 5:14.

⁴ Luke 18:14; Jas. 4:6.

⁵ Mark 11:24; Jas. 1:6-7.

⁶ Luke 11:8-9.

I. Object of the precept. One must assist at Mass celebrated in a Catholic rite, which is one sacrifice, at the whole Mass, physically, religiously, and in the due place. It is said:

1. At Mass celebrated in a Catholic rite (can. 1249). But it is the same whether the celebration is done in the Latin rite or in another (cited canon).

2. At Mass which is one sacrifice. Thus the obvious and natural sense of the precept (St. Alphonsus, III, 311).

Corollary. He does not satisfy who simultaneously hears different parts of several Masses. This is clear from proposition 53 condemned by Innocent XI.¹ Nor does it suffice successively to assist at different parts of several Masses; nevertheless in the case the substance of the precept is satisfied, if the consecration and communion of each species are had from the same Mass; hence, at least if a just cause is present, further things are not to be urged (cf. St. Alphonsus, III, 311).

3. At the whole Mass. Nevertheless, with the prescribed assistance considered, Mass is judged to end with the Priest's blessing. Besides, voluntary omission even of the smallest part is a venial sin.

4. Physically; but physical presence is to be taken morally; in other words, it suffices that someone from various circumstances can be judged to make one with the others. Hence he satisfies: 1. who is in the church, provided that in some way (for example, from sight or hearing of the celebrant, from the actions or movements of others, from the sound of the little bell or the singing of the choir) he can discern what is being done; 2. who outside the church a) is in the sacristy or in another room attached to the church, provided he can see the celebrant or (for example, if the door is closed) hear him; b) is joined to the crowd in the street and from signs can grasp what is being done; nevertheless he must not be too distant from the crowd, even if he can see everything; c) from a house neighboring the church can attend to the Mass (St. Alphonsus, III, 312). He does not satisfy who, remaining at home, follows Mass by means of radio, as they say.

5. Religiously. There is required:

a) An intention of worshiping God; since a religious act is prescribed, which, if the said intention is lacking, would be lacking. Therefore it is not enough if someone assists merely in order to observe some ceremony. An implicit intention of worshiping God suffices, such as is had, for example, if someone assists with the intention of satisfying the precept, or of doing what the Church intends, etc. (St. Alphonsus, III, 313). Nor does assistance extorted by fear conflict with the required intention.

b) External attention, which consists in decent bodily composure together with the omission of external acts which cannot be combined with internal attention. Acts of this kind are sleeping, chattering, reading irrelevant writings. All concede that external attention is required, and it is drawn from the fact that the Church at least commands an act of external worship (St. Thomas, II-II, q. 122, a. 4; St. Alphonsus, III, 313).

c) Internal attention - that is, application of the mind to that which is being done, namely either to the thing which is performed by the celebrant, or to the meaning signified by the actions, or to other pious thoughts or prayers - internal attention, I say, is required by which someone can give an account of the things which are done at the altar, or by which he is constituted not plainly distracted from the sacrifice. The reason is that the hearing of Mass is prescribed (can. 1248); which word seems to involve at least the attention just explained. Further internal attention quite probably is not required; both because it is doubtful whether internal attention is required for the essence of prayer, and because a religious act probably suffices, for which physical presence together with the intention of worshiping God and the external and internal attention explained seems to suffice (St. Alphonsus, III, cited place).

Corollary I. Certainly those satisfy who are occupied in acts pertaining to divine worship (for example, playing the organ, collecting alms, etc.), provided they retain some attention to the sacred rite; and this has force even if at times they depart in order to seek necessary things (St. Alphonsus, III, 317).

Corollary II. Sacramental confession, at least a longer one, seems of itself to be capable of being combined neither with external attention nor with internal attention. For there is required an act of religion by way of one worshiping God in the sacrifice itself and the oblation of the victim. But the attention which one has who confesses sacramentally is not such, but is directed to declaring to the confessor the number, species, and circumstances of sins, to listening to his admonitions, corrections, penance, etc.² I said of itself, because in practice penitents seem not to be disturbed, if they are made attentive to the more principal parts. Indeed, if otherwise someone would have to remain for some time in the state of mortal sin or abstain longer from confessing, at least the Church is presumed to consent (St. Alphonsus, III, 314, 332).

6. In the due place. Moreover, he satisfies who assists at Mass celebrated:

a) In the open air (can. 1249); now even he who celebrates on the benches, or on the deck of a ship, is judged to celebrate in the open air; the same seems to have to be said about every Mass celebrated at sea.

b) In any church or public or semi-public oratory (can. 1249).

c) In the following private oratories: 1. in private cemetery chapels, of which in can. 1190 (can. 1249), that is, in chapels erected in a cemetery by families or private persons for their burial; these chapels are private oratories (can. 1190); 2. in private oratories of Cardinals and Bishops (can. 1189). In other private oratories only those can satisfy who are included in the indult. But, unless the tenor prevents it, the indultaries are judged to be included, and their blood-relatives, relatives by marriage, guests, table-companions, and household members.³ But what has been said about other private oratories also has force if someone, using the privilege of a portable altar, celebrates in a place in which of itself the obligation cannot be satisfied; in other words, in the case only those validly assist at Mass who either are expressly included in the privilege, or, considering the end of the privilege - for example, mission lands - are to be judged included.

d) Wherever Cardinals or Bishops celebrate, or where it is celebrated for their convenience. This is deduced from a response of the Sacred Congregation of Rites,⁴ which affirms that point concerning Bishops.

Therefore, of itself he does not satisfy who assists at Mass: 1. in a private oratory; 2. in an entirely private place, for example, in a room of some house. I said of itself because of the cases above and others perhaps excepted by indults.

The obligation of hearing Mass in the parish church has long since been abolished. Nevertheless the faithful should be admonished that frequently, where this can conveniently be done, they should come to their parish churches and there be present at the divine offices and hear the word of God (can. 467, § 2).⁵

¹ "He satisfies the precept of the Church concerning hearing Mass who hears two parts of it, indeed four, simultaneously from different celebrants" (Denzinger-Bannwart, n. 1203).

² Billuart, De religione, dissertation 6, article 1.

³ Sacred Congregation of the Sacraments, February 7, 1909.

⁴ June 8, 1896, n. 3906.

⁵ Cf. Council of Trent, session 22, decree on observances in the celebration of Mass.

Besides at the due time, the canonical hours must be recited in order, continuously, vocally, and devoutly. It is said:

I. At the due time; wherefore note:

1. The useful time, both for the valid fulfillment of the precept and for satisfying the grave obligation, is: for the whole office, from midnight to midnight; for Matins with Lauds, moreover, by indult or quasi-indult, from 2 p.m. on the preceding day.¹ Moreover priests of various societies enjoy, by quasi-privilege, the faculty of reciting Matins and Lauds from 1 p.m.; the Sacred Congregation of Rites easily grants this permission. Legates of the Roman Pontiff can grant the faculty of anticipating from noon; this permission is also contained in the faculties of the Sacred Congregation for the Propagation of the Faith. Indeed the members of the Missionary Union for the Clergy enjoy the faculty of reciting the office from noon; and because all missionaries, whether dwelling in missions of the Sacred Congregation for the Propagation of the Faith, or compelled to leave them because of health, old age, or obedience, enjoy all the privileges and graces granted to the Pious Union, the faculty of the Sacred Congregation now has practically little value.²

2. Under venial sin it is required that Matins and Lauds be recited on the preceding day or in the morning time, and Prime and Terce in the forenoon. Sext and None can be said at pleasure before or after midday. Vespers and Compline must be recited after midday; nevertheless in the time of Lent, except for the first triduum and Sundays, Vespers can also be recited before midday, and are laudably so recited. Moreover from observing the time "any useful or honorable cause excuses, namely a sermon to be prepared or heard, the danger of a supervening occupation or labor, greater devotion or rest, a more suitable time for studying, and similar things" (St. Alphonsus IV, 173). It is said any cause, even the least, on account of the latitude which has more and more been admitted in interpreting custom. The holy Doctor adds, however, "that mere greater convenience, without another honorable motive, is not sufficient for excusing" (loc. cit.).

It is disputed whether Matins with Lauds must be recited before Mass. Now some have taught that this is prescribed under grave obligation; yet that opinion is now commonly rejected. Others deny every obligation; but with St. Alphonsus (V, 347) a light obligation seems to have to be admitted, because neglect of this rubric is enumerated in one series with other defects certainly sinful.³ So also Benedict XIV:⁴ "But any moderate reasonable cause will excuse from this kind of venial fault; for instance, if the one giving the alms asks that Mass be celebrated at once, if the people or some grave person is waiting, if a superior commands it, if the time for celebrating is passing, or the convenience of study, journey, and similar things is pressing" (St. Alphonsus, loc. cit.). If, however, there is question of a conventual and solemn Mass, the obligation of reciting Matins with Lauds before Mass is grave, unless a grave and public cause intervenes. "The reason is that such is the custom received in all churches where public prayers are said; so that, by acting otherwise, the public worship of God, the common good, and the fitting governance of the Church would be gravely harmed" (St. Alphonsus VI, 348).

3. The Litanies for the feast of St. Mark and the days of Rogation cannot be recited on the preceding evening.⁵

4. In the private recitation of the canonical hours it is lawful to follow: 1st, usual time; 2nd, local time, both true and mean; 3rd, legal time, both regional and any other extraordinary time (can. 33, § 1; n. 167).

Corollary I. One who has not recited the hours or litanies within the useful time is still bound to recite them until midnight; after midnight he is no longer bound, because the useful time has passed by (St. Alphonsus IV, 155).

Corollary II. One who, once the day of obligation has begun, foresees that later he will not have the possibility of discharging the office is bound to recite the hours now; but "one who cannot recite Matins on the following day is not bound to anticipate it on the preceding day. For then there is an obligation of anticipating the Office when the obligation of the precept has already begun; but that Matins can be said on the preceding day is not from precept, but from a privilege introduced by custom, which no one is bound to use" (St. Alphonsus IV, 155).

II. In order. First the order of the Offices must be observed, so that the Office assigned to each day is completed in the useful time. Then the order of the Hours and the order among the different parts of the Hour must be observed. These, however, oblige only under venial sin, because they touch rather the accidents than the substance of the precept. Hence a reasonable cause excuses, as if you are invited to pray by a friend who has already completed the greater part of the office; if now you lack a breviary and, for example, retain in memory the psalms of a Nocturn; if you come late to choir, when the office has already begun (St. Alphonsus IV, 170).

III. Continuously, or in such a way that within the hours themselves there is no notable interruption; this, however, is only venial, so that a reasonable cause excuses. Moreover note:

a) Matins can be separated from Lauds; but if they are separated, Matins should be concluded with the Prayer of the office, which is followed by the verse Dominus vobiscum, the verse Benedicamus Domino, and the verse Fidelium animae, etc., and the Pater.

Afterwards Lauds are begun by the verse Deus in adiutorium, etc., with Pater and Ave having been first said. Thus the Ordinary of the divine office in the breviary. Likewise one Nocturn can be separated from another, at least by the space of three hours (St. Alphonsus IV, 167).

b) "Just causes for interrupting the Office are ... any utility, one's own or another's, which would inconveniently be deferred. Likewise, civility or devotion, as to say Mass, to execute the commands of superiors; if you hear the confession of someone who would not willingly wait; if you wish to do or note something, so that you may remove distraction or anxiety lest you forget: provided, as Gobat well notes, that this is not done frequently. - Also some brief prayer or affections can lawfully be inserted while praying" (St. Alphonsus IV, 168).

c) Even if an interruption has culpably occurred, nevertheless there is no obligation of repeating the things recited, "because the individual psalms and the individual verses have a complete meaning; and they are sufficiently united either by the intention of continuing or by the very recitation joined to them" (St. Alphonsus IV, 168). Nevertheless, if the interruption is longer and not much has been recited, it is fitting to resume the hour, or at least the psalm.

IV. Vocally; this pertains to the substance of the precept. It is sufficient, however, to have formed the words with one's proper organs, that is, the tongue and lips; when this has been done, some sound is necessarily produced; but it does not matter whether or not the one reciting hears himself (St. Alphonsus IV, 162, 163).⁶

Moreover note that complete pronunciation is required, so that words are neither omitted, nor mutilated, nor cut off by halves. If these things are done in such a way that the meaning of the words is lost, and this in a great quantity, it is a grave sin, and it induces the obligation of repeating; otherwise it is venial, and does not bring with it the obligation of repeating. Someone can also be excused because of stammering or a custom which he is trying to lay aside (St. Alphonsus IV, 164, 165).

V. Devoutly;⁷ that is, there are certainly required: 1st, the intention of worshiping God; 2nd, external attention. It is doubtful whether internal attention is required, so that in practice this is not required for fulfilling the precept.

a) The intention of worshiping God is demanded, because otherwise there would be an act entirely profane; and it cannot be admitted that only such an act is prescribed by the Church. But the said intention, at least in an exercised act, is always present, since it is enough that in the usual way you take up the breviary in order to fulfill the daily obligation (St. Alphonsus IV, 176).

b) External attention is that by which someone avoids external acts which cannot be combined with internal attention, such as writing, painting, attentively listening to others speaking, attentively looking through pictures; but not walking, looking at hills, meadows, fields, slowly putting on or taking off clothes, gathering a few flowers or herbs. Some things are very distracting with respect to one person but not with respect to another, such as dressing oneself quickly, washing oneself, or preparing a pen (St. Alphonsus IV, 176). Moreover, that external attention is required is drawn both from chapter Dolentes, question De celebratione missarum (III, 41), and from the common consent of authors, and from the fact that it is with difficulty admitted that the Church does not require a manner of reciting the office which, at least for the external forum, also indicates internal worship.

c) In practice, by force of ecclesiastical law, internal attention is not required. Theoretically some affirm and others deny this, according as they affirm or deny that internal attention pertains to the essence of prayer; concerning this controversy see n. 583. While the doubt stands, the more benign opinion is safe in practice (St. Alphonsus IV, 177). Moreover, with due pronunciation and attention being posited, some internal attention, at least very slight, will scarcely, or scarcely at all, be lacking. Those who require internal attention say that virtual attention suffices. But since there is not question of intention, but of attention, that virtual attention is understood with difficulty, unless there is question of a most slight attention.

Note. "The more suitable remedies for repelling distractions of mind are: 1st, at the beginning to form the intention of praising God; 2nd, to renew the intention at the Gloria Patri or at the beginning of each psalm; 3rd, to represent to oneself some mystery of the Passion; 4th, carefully to guard the senses; and other things of this kind" (St. Alphonsus IV, 177).

¹ Sacred Congregation of Rites, 12 March 1905, n. 4158, ad I.

² Cf. Acta Apostolicae Sedis XVIII, p. 235.

³ Roman Missal, De Defectibus, X, 1.

⁴ De Sacrificio Missae, book 3, chapter 13, n. 4.

⁵ Sacred Congregation of Rites, 28 March 1775, n. 2503, ad 4.

⁶ There are those who think that regulars have the privilege of reciting entirely mentally; either the whole Office, as others say, or only those things which in the ordinary are ordered to be said secretly in silence, as others think. Concerning this privilege compare St. Alphonsus, Theologia Moralis, book I, Appendix II, n. 107; IV, 643, with the notes of Gaude compared; Analecta ecclesiastica, 1910, p. 417 sq.; 1911, p. 419; Ami du Clergé, 1924, p. 129.

⁷ Fourth Lateran Council, chapter 7.

Distractions.—Just as certain external acts exclude external attention, so also certain internal states exclude internal attention. These latter are known as distractions, and may be defined as internal acts or omissions opposed to the nature or purpose of prayer, but performed during prayer.

(a) Distractions are either acts or omissions. Thus, a person who slumbers lightly or is partly asleep during prayer is inattentive or wanting by omission; while the person who thinks out plots for stories or plays during prayer time is distracted or wanting by commission.

(b) Distractions are sometimes opposed to the nature of prayer. To the nature of vocal prayer belong the words and the sense, and hence, even though one is rapt in meditation, there is no vocal prayer if words are mispronounced or left out or so changed or transposed as to make nonsense or no sense, though negligence about a word here and there does not necessarily exclude superficial attention. Those who from long familiarity with forms of prayer are able to repeat them automatically, with no thought about the words or their meaning, direct or mystical, are not distracted if their thoughts are on the motive of prayer. But it would not be fitting to observe no order in these matters, for example, to dwell always on the glorious mysteries during passiontide prayer and on the sorrowful mysteries during paschal prayers.

(c) Distractions are sometimes opposed to the purpose of prayer. The purpose of prayer itself is the union of the mind with God, while the purpose of the one who prays is the special good to which he directs his prayer. Union with God is necessary above all in prayer, and though it need not be expressly thought on, as was said above (2169), yet there must be no thought in the mind contrary to it. Thoughts, desires and imaginations are contrary to the end of prayer when they are not means to that end (e.g., sinful thoughts, idle thoughts, thoughts on lawful occupations or affections that have nothing to do with the prayer), or when they are means to that end but are perverted to a purely natural use (e.g., when verbal attention is made an exercise in voice culture, or literal attention a grammatical study, or attention to the purpose of prayer means that one is speculating on foolish questions about divinity or thinking on the money, food, or clothing, for which one is praying as if they were the ends of prayer). Scrupulous persons make attention itself a distraction, for they worry all during prayer lest their thoughts be wandering, and so they are thinking about themselves rather than about the words, meaning or purpose of prayer.

(d) Distractions occur during prayer. Hence, an interruption is not a distraction, as when one who is praying is called to attend to some business or leaves off prayer for the moment to make a note of some important thought that came to mind. Neither is the breaking off of prayer a distraction, as when one starts to pray but feels so distracted or unwell as to give over for the time being the attempt to pray.

Voluntary and Involuntary Distractions.—(a) Voluntary distractions result in the first place from purpose, as when one who is praying deliberately dozes at intervals when he feels drowsy, or deliberately turns over in his mind the points of an address he intends to give; they result in the second place from negligence, as when the person who is praying does not expressly wish to be inattentive, but hurries through his words with no pains to keep his thoughts on what he is doing or why he is doing it. Those who rarely speak or read about divine things, but give themselves much to foolish reading or talk, prepare for themselves many distractions, unless they counteract this by special aids to recollection, such as pictures or prayer books.

(b) Involuntary distractions are those that result neither from purpose nor from carelessness, but from human weakness. Thus, a person who is troubled with scruples or with a severe headache or nervous strain, who is worn out bodily or much worried mentally, or who is surrounded by noise or disturbance, is often physically unable to concentrate his mind for any length of time, no matter how much he may desire to do so. Indeed, St. Thomas says that it is hardly possible for anyone to say an Our Father without some distraction, and many persons are distracted against their will by every slight sound or movement that falls under their notice.

Sinfulness of Distraction in Prayer.—(a) Involuntary distractions are not sinful, since one is not bound to the impossible. Hence, a penitent who has nothing except these distractions to confess may not be absolved, since there is no matter for absolution in his confession.

(b) Voluntary distractions are sinful, since, though one is free to address God at any time, one is bound to do this in a respectful manner and in spirit and in truth, as God requires. Communion with God is by means of the mind, and it is disrespectful to turn the mind away to other things when the communion has been sought. Besides, lip service is displeasing to God, just as burnt offerings were not acceptable when made without love. But the sin is of its nature only venial; for the intention to pray, together with the essential moral goodness of the act, is retained, and the defect consists in the circumstance that the intention is executed remissly (see 78).

When is voluntary distraction a grave and when a venial sin? (a) It is a venial sin when one says a non-obligatory prayer, even with the express will to be inattentive, and also when one says an obligatory prayer (such as the Divine Office) with distractions due to carelessness, but without abandonment of the intention to pray. (b) It is a mortal sin when one indulges in distractions from contempt, and also when one says an obligatory prayer with distractions that last during a notable part of the prayer and that are deliberately entertained.

Distractions during Divine Office are the absence of the attention which the Church requires under grave sin for satisfaction of the canonical obligation. There are two opinions about the kind of distractions that make recitation insufficient and gravely sinful.

(a) According to the older opinion, internal attention is required, but it seems that generally those who maintain this view do not hold that internal distractions alone deprive the Office of its sufficiency. Thus, they state that one who has had voluntary distractions may consider that he has fulfilled his duty, unless he is certain that he also adverted to his state of distraction and did nothing to end it.

(b) According to the opinion of many modern authors, external attention suffices. Hence, in this view mortal sin is incurred by notable defect in external, but not in internal attention.

S. Th., q. 83, a. 2, 7, 8, 14, 15, 16.

676. Principle I. Prayer is necessary for all adults for salvation by necessity of means. - It is theologically certain, against the Deists and Fatalists who deny Providence.

Prayer is not necessary from the nature of the thing, but from the positive institution of God, according to the ordinary law of saving men: exceptionally, indeed, God sometimes saves those who do not pray. The reason is that God is not accustomed to grant actual graces necessary for salvation, and especially the gift of perseverance, except to those who pray. The Scriptures often inculcate this necessity, holding prayer as a condition without which necessary grace and salvation are not granted (Mt. VII, 7; XXVI, 41; Lk. XI, 9; John XVI, 24; Jas. IV, 2-3); likewise St. Augustine, St. Thomas, in IV Sent., d. 15, q. 4, a. 1, and theologians commonly; the Council of Trent hints at it, sess. 6, c. 11.

677. Principle II. Prayer is necessary by necessity of precept. - That is, there is a precept of praying, both from divine law, as is plain from Scripture: Eccli. XVIII, 22; Lk. XVIII, 1; Col. IV, 2; Eph. VI, 17-18; I Thess. V, 17; and from natural law, because, given the ordering of divine providence of which we spoke in the preceding number, prayer is a necessary means to salvation. - Moreover, it is a precept of religion: for the intrinsic and proper end of prayer is to profess our need and subjection to God, and therefore God ordained prayer as a means to salvation, so that men would be compelled in their necessities to have recourse to the worship of God.

That precept obliges under grave obligation several times in life; some determine this by saying: at least once in a year; others, in individual months, or even weeks; finally, others more probably: at least several times in a year.

Per accidens, by reason of a special circumstance or of another precept, we are also obliged to pray: 1. when a temptation arises which is not hoped to be overcome otherwise; 2. when one must rise from the state of mortal sin, for example, in order to receive a sacrament or at the moment of death; 3. if charity toward neighbor requires it, for example, if a grave necessity urges, especially a public one; 4. when someone wishes to pray vocally, or is bound to this by an ecclesiastical precept, for example, in the canonical hours; otherwise he would be a hypocrite. In these cases, if prayer is omitted, it is not a sin against the precept of praying, but against another precept or virtue, for the fulfilling of which, or for the exercise of which, prayer was necessary.

678. Observations. - 1. Prayer ought to be assiduous or continual, not considered according to itself, because sometimes one must be occupied with other works; but a) according to the power of the cause from which it ought to proceed, namely, the desire of charity, which ought to be continuous in us according to its power, insofar as we ought to do all works from the power of this desire, and the desire of eternal life, which is the principle of prayer, should remain in all good works (a. 14); b) also in this sense, that someone should not omit praying at the appointed time. And therefore he always, that is, often and frequently, prays, so that prayer perseveres morally through his whole life (ad 4).

2. Prayer commanded by precept ought to be at least internal; public vocal prayer is also prescribed, so that what is done for all may be known to all, but private vocal prayer is not prescribed (a. 13).

3. Per se he does not sin who omits morning prayers, evening prayers, or prayers before principal meals; in practice, however, this omission, made without a sufficient reason, often includes some venial fault of negligence, sensuality, sloth, or fear or human respect. But if someone often or always neglects them, it will frequently be a sign that he omits all prayer, or lives in an evil state.

4. We ought to pray for others, that is, for all wayfarers and the souls of purgatory, in the same way as we ought to love them, namely, in general, so that we exclude no one from prayer; in particular, we are not bound to pray for others unless there is grave necessity, or a special conjunction with them (a. 8).

5. It is not proved that there is a strict precept expressly of invoking the saints: for the Council of Trent says only that "it is good and useful suppliantly to invoke them" (sess. 25); nevertheless, in practice, one who never prayed to them, and especially to the B. M. V., would deprive himself of an excellent means and would not seem easily to be excused from every venial fault of sloth; indeed, one who studiously excluded the B. V. from prayer would rightly be judged to act from grave contempt or heretical error.

679. Effect of prayer. - Prayer, besides the spiritual consolation or refreshment which it procures for one praying devoutly and attentively, and which wandering of mind impedes, has a threefold force or efficacy: meritorious, satisfactory for sins, and impetratory. This last is proper to prayer, and is the force inherent in it of moving God to grant the benefits which are asked, not on account of merits, but solely on account of the mercy of God, because it is consonant with the divine goodness to give to those who ask. Nevertheless, that force from the dignity of prayer alone does not necessarily and infallibly produce the effect; but infallibility comes from the divine promise (Mt. VII, 7, 8; Lk. XI, 9, 13; John XIV, 13-14; XVI, 24; I John V, 14; Ps. XLIX, 15).

But that prayer may efficaciously obtain, four conditions are required:

1. that it be pious, that is, that it proceed from faith, lean upon hope, and be made with humility accompanying it, from the intention of worshiping God (Jas. I, 6; Mt. XXI, 22; Mk. XI, 24; Rom. X, 13; Heb. IV, 16);

2. that things necessary for salvation be asked (Mt. VII, 11; Lk. XI, 13), which however is probably to be understood of all things useful for salvation (I John V, 14);

3. that one ask for oneself, for if he asks for another, the latter can be badly disposed and place an impediment to the benefits asked from God (John XVI, 23; I John V, 16; Is. I, 15); besides, from its nature and from the divine promises, prayer tends to obtaining for those who ask. But whether prayer made for another who is well disposed is infallible is disputed;

4. that it be persevering, so that meanwhile through prayer we may be better disposed to receive those things which we ask, or especially that our dispositions may be tested; according to Lk. XI, 5; XVIII, 1, and Mt. XV, 22 (a. 15 and ad 2; a. 7, ad 2 and 3).

Some add: that it be made in the state of grace, but undeservedly. For such a condition is opposed to the universality of the promises which God has made to prayer, and would render the prayers of sinners inefficacious.¹

¹ St. Thomas openly teaches that even the prayers of sinners are infallibly heard, given the required conditions: "In a sinner two things are to be considered, namely, the nature which God loves, and the fault which He hates. Therefore if a sinner by praying asks for something insofar as he is a sinner, that is, according to the desire of sin, in this he is not heard by God from mercy, but sometimes he is heard unto vengeance, while God permits the sinner to fall still more deeply into sins... But God hears the prayer of a sinner proceeding from a good desire of nature (under the influence of actual grace, as is said in a. 15, ad 1), not as from justice, because the sinner does not merit this, but from pure mercy, yet with the four conditions mentioned above observed, namely, that he ask for himself, things necessary for salvation, piously and perseveringly" (a. 16).

For prayer to be meritorious or satisfactory, there are required the conditions necessary for every meritorious or satisfactory work, among which is the state of grace; as respectively is usually explained in the treatise on Human Acts, and in the treatise on Penance.

From these things it is plain that prayer can be impetratory without being meritorious or satisfactory, as in a sinner; or contrariwise, as in a just man asking for what would not profit salvation (a. 15, ad 2, and a. 16).

680. Objection: God cannot acquiesce in our prayers unless by changing His counsels or by performing miracles. But the divine counsels are immutable; indeed, all things happen from necessity.

Resp. God, by hearing prayers, in no way changes His counsel. From eternity He disposes that certain effects should be obtained through our prayers, and should happen dependently upon them. Namely, He foresaw and ordained prayers as means by which we would obtain His graces, or as a condition that second causes should produce effects consonant with our prayers at the due times. Therefore by praying we do not ask that the dispositions of the divine counsel be changed, but that the counsel be fulfilled, and that what God from eternity disposed to be fulfilled through prayers may happen. A fortiori, we do not ask for a miracle; but that God should will to lavish His graces according to the ordinary rules of His providence, and procure for us temporal goods, such as health, but dependently upon their natural causes.

Fittingly St. Thomas, a. 2: "For the evidence of this, therefore, it must be considered that by divine providence not only is it disposed what effects should happen, but also from what causes and in what order they should proceed. Now among other causes human acts also are causes of certain things. Hence it is necessary that men do certain things, not that by their acts they may change the divine disposition, but that by their acts they may fulfill certain effects according to the order disposed by God; and the same is also true in natural causes. And it is similar also concerning prayer: for we do not pray for this, that we may change the divine disposition, but that we may obtain that which God disposed to be fulfilled through prayers; namely, that men by asking may merit to receive what almighty God disposed before the ages to give them."