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Objection 1: It would seem that prayer is not meritorious. All
merit proceeds from grace. But prayer precedes grace, since even
grace is obtained by means of prayer according to Lk. 11:13,
"(How much more) will your Father from heaven give the good Spirit
to them that ask Him!" Therefore prayer is not a meritorious act.
Objection 2: Further, if prayer merits anything, this would seem
to be chiefly that which is besought in prayer. Yet it does not always
merit this, because even the saints' prayers are frequently not
heard; thus Paul was not heard when he besought the sting of the flesh
to be removed from him. Therefore prayer is not a meritorious act.
Objection 3: Further, prayer is based chiefly on faith, according
to James 1:6, "But let him ask in faith, nothing wavering."
Now faith is not sufficient for merit, as instanced in those who have
lifeless faith. Therefore prayer is not a meritorious act.
On the contrary, A gloss on the words of Ps. 34:13, "My
prayer shall be turned into my bosom," explains them as meaning, "if
my prayer does not profit them, yet shall not I be deprived of my
reward." Now reward is not due save to merit. Therefore prayer is
meritorious.
I answer that, As stated above (Article 13) prayer, besides
causing spiritual consolation at the time of praying, has a twofold
efficacy in respect of a future effect, namely, efficacy in meriting
and efficacy in impetrating. Now prayer, like any other virtuous
act, is efficacious in meriting, because it proceeds from charity as
its root, the proper object of which is the eternal good that we merit
to enjoy. Yet prayer proceeds from charity through the medium of
religion, of which prayer is an act, as stated above (Article 3),
and with the concurrence of other virtues requisite for the goodness of
prayer, viz. humility and faith. For the offering of prayer itself
to God belongs to religion, while the desire for the thing. that we
pray to be accomplished belongs to charity. Faith is necessary in
reference to God to Whom we pray; that is, we need to believe that
we can obtain from Him what we seek. Humility is necessary on the
part of the person praying, because he recognizes his neediness.
Devotion too is necessary: but this belongs to religion, for it is
its first act and a necessary condition of all its secondary acts, as
stated above (Question 82, Articles 1,2).
As to its efficacy in impetrating, prayer derives this from the grace
of God to Whom we pray, and Who instigates us to pray. Wherefore
Augustine says (De Verb. Dom., Serm. cv, 1): "He would
not urge us to ask, unless He were willing to give"; and Chrysostom
[Catena Aurea on Lk. 18] says: "He never refuses to grant our
prayers, since in His loving-kindness He urged us not to faint in
praying."
Reply to Objection 1: Neither prayer nor any other virtuous act is
meritorious without sanctifying grace. And yet even that prayer which
impetrates sanctifying grace proceeds from some grace, as from a
gratuitous gift, since the very act of praying is "a gift of God,"
as Augustine states (De Persever. xxiii).
Reply to Objection 2: Sometimes the merit of prayer regards chiefly
something distinct from the object of one's petition. For the chief
object of merit is beatitude, whereas the direct object of the petition
of prayer extends sometimes to certain other things, as stated above
(Articles 6,7). Accordingly if this other thing that we ask for
ourselves be not useful for our beatitude, we do not merit it; and
sometimes by asking for and desiring such things we lose merit for
instance if we ask of God the accomplishment of some sin, which would
be an impious prayer. And sometimes it is not necessary for
salvation, nor yet manifestly contrary thereto; and then although he
who prays may merit eternal life by praying, yet he does not merit to
obtain what he asks for. Hence Augustine says (Liber. Sentent.
Prosperi sent. ccxii): "He who faithfully prays God for the
necessaries of this life, is both mercifully heard, and mercifully not
heard. For the physician knows better than the sick man what is good
for the disease." For this reason, too, Paul was not heard when he
prayed for the removal of the sting in his flesh, because this was not
expedient. If, however, we pray for something that is useful for our
beatitude, through being conducive to salvation, we merit it not only
by praying, but also by doing other good deeds: therefore without any
doubt we receive what we ask for, yet when we ought to receive it:
"since certain things are not denied us, but are deferred that they
may be granted at a suitable time," according to Augustine (Tract.
cii in Joan.): and again this may be hindered if we persevere not in
asking for it. Wherefore Basil says (De Constit. Monast. i):
"The reason why sometimes thou hast asked and not received, is
because thou hast asked amiss, either inconsistently, or lightly, or
because thou hast asked for what was not good for thee, or because thou
hast ceased asking." Since, however, a man cannot condignly merit
eternal life for another, as stated above (FS, Question 114,
Article 6), it follows that sometimes one cannot condignly merit for
another things that pertain to eternal life. For this reason we are
not always heard when we pray for others, as stated above (Article
7, ad 2,3). Hence it is that four conditions are laid down;
namely, to ask---"for ourselves---things necessary for
salvation---piously---perseveringly"; when all these four
concur, we always obtain what we ask for.
Reply to Objection 3: Prayer depends chiefly on faith, not for its
efficacy in meriting, because thus it depends chiefly on charity, but
for its efficacy in impetrating, because it is through faith that man
comes to know of God's omnipotence and mercy, which are the source
whence prayer impetrates what it asks for.
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