Aquinas Catechism

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graciously hears our prayer together with the Father, as it is said in the Psalm: "He shall cry to Me,
and I will hear him."[6] Thus writes St. Cyprian: "It is a friendly, familiar, and devout prayer to ask
of the Lord in His own words."[7] And so no one goes away from this prayer without fruit. St.
Augustine says that through it our venial sins are remitted.[8]
Moreover, our prayer must be suitable, so that a person asks of God in prayer what is good for him.
St. John Damascene says: "Prayer is the asking of what is right and fitting from God."[9] Many
times our prayer is not heard because we seek that which is not good for us: "You ask and you do
not receive, because you ask amiss."[10] To know, indeed, what one ought to pray for is most
difficult; for it is not easy to know what one ought to desire. Those things which we rightly seek in
prayer are rightly desired; hence the Apostle says: "For we know not what we should pray for as we
ought."[11] Christ Himself is our Teacher; it is He who teaches us what we ought to pray for, and it
was to Him that the disciples said: "Lord, teach us to pray."[12] Those things, therefore, which He
has taught us to pray for, we most properly ask for. "Whatsoever words we use in prayer," says St.
Augustine, "we cannot but utter that which is contained in our Lord's Prayer, if we pray in a suitable
and worthy manner."[13]
Our prayer ought also to be ordered as our desires should be ordered, for prayer is but the
expression of desire. Now, it is the correct order that we prefer spiritual to bodily things, and
heavenly things to those merely earthly. This is according to what is written: "Seek ye first
therefore the kingdom of God and His justice, and all these things shall be added unto you."[14]
Here Our Lord shows that heavenly things must be sought first, and then things material.
Our prayer must be devout, because a rich measure of piety makes the sacrifice of prayer acceptable
to God: "In Thy name I will lift up my hands. Let my soul be filled with marrow and fatness."[15]
Many times because of the length of our prayers our devotion grows cool; hence Our Lord taught us
to avoid wordiness in our prayers: "When you are praying, speak not much."[16] And St. Augustine
says: "Let much talking be absent from prayer; but as long as fervor continues, let prayer likewise
go on."[17] For this reason the Lord made His Prayer short. Devotion in prayer rises from charity
which is our love of God and neighbour, both of which are evident in this prayer. Our love for God
is seen in that we call God "our Father;" and our love for our neighbour when we say: "Our Father .
. . forgive us our trespasses," and this leads us to love of neighbour.
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Prayer ought to be humble: "He hath had regard for the prayer of the humble."[18] This is seen in
the parable of the Pharisee and the Publican (Luke, xviii. 9-15), and also in the words of Judith:
"The prayer of the humble and the meek hath always pleased Thee."[19] This same humility is
observed in this prayer, for true humility is had when a person does not presume upon his own
powers, but from the divine strength expects all that he asks for.
It must be noted that prayer brings about three good effects. First, prayer is an efficacious and
useful remedy against evils. Thus, it delivers us from the sins we have committed: "Thou hast
forgiven the wickedness of my sin. For this shall every one that is holy pray to Thee in a seasonable
time."[20] The thief on the Cross prayed and received forgiveness: "This day thou shalt be with Me
in paradise."[21] Thus also prayed the Publican, and "went down to his home justified."[22] Prayer,
also, frees one from the fear of future sin, and from trials and sadness of soul: "Is any one of you
sad? Let him pray."[23] Again it delivers one from persecutors and enemies: "Instead of making me
a return of love, they detracted me, but I gave myself to prayer."[24]
In the second place, prayer is efficacious and useful to obtain all that one desires: "All things
whatsoever you ask when you pray, believe that you shall receive."[25] When our prayers are not
heard, either we do not persevere in prayer, whereas "we ought always to pray, and not to
faint,"[26] or we do not ask for that which is more conducive to our salvation. "Our good Lord
often does not give us what we wish," says St. Augustine, "because it would really be what we do
not wish for." St. Paul gives us an example of this in that he thrice prayed that the sting of his flesh
be removed from him, and his prayer was not heard.[27] Thirdly, prayer is profitable because it
makes us friends of God: "Let my prayer be directed as incense in Thy sight."[28]
ENDNOTES
1. Heb., iv. 16.
2. James, i. 6.
3. Col., ii. 3.
4. I John, ii. 1.
5. "De oratione dominica."
6. Ps. xc. 15.
7. "Ibid."
8. "Enchir., lxxviii.
9. "De fide orthodoxa," III, c. 24.
10. James, iv. 3.
11. Rom., viii. 26.
12. Luke, xi. 1.
13. "Ad Probam," Epist. cxxx.
14. Matt., vi. 33.
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15. Ps. lxii. 5.
16. Matt., vi. 7.
17. "Loc. cit."
18. Ps. ci. 18.
19. Jud., ix. 16.
20. Ps. xxxi. 5.
21. Luke, xxiii. 43.
22. Ibid., xviii. 14.
23. James, v. 13.
24. Ps. xviii. 4.
25. Mark, xi. 24.
26. Luke, xviii. 1.
27. II Cor., xii. 7.
28. Ps. cxi. 2.
THE OPENING WORDS OF THE LORD'S PRAYER
PREPARATION FOR THE PETITIONS
Our FATHER.--Note here two things, namely, that God is our Father, and what we owe to Him
because He is our Father. God is our Father by reason of our special creation, in that He created us
in His image and likeness, and did not so create all inferior creatures: "Is not He thy Father, that
made thee, and created thee?"[1] Likewise God is our Father in that He governs us, yet treats us as
masters, and not servants, as is the case with all other things. "For Thy providence, Father,
governeth all things;"[2] and "with great favor disposest of us."[3] God is our Father also by reason
of adoption. To other creatures He has given but a small gift, but to us an heredity--indeed, "if sons,
heirs also."[4] "For you have not received the spirit of bondage again in fear; but you have received
the spirit of adoption of sons, whereby we cry, Abba (Father)."[5]
We owe God, our Father, four things. First, honour: "If then I be a Father, where is My honour?"[6]
Now, honour consists in three qualities. (1) It consists in giving praise to God: "The sacrifice of
praise shall glorify Me."[7] This ought not merely come from the lips, but also from the heart, for:
"This people draw near Me with their mouth, and with their lips glorify Me, but their heart is far
from Me."[8] (2) Honour, again, consists in purity of body towards oneself: "Glorify and bear God
in your body."[9] (3) Honour also consists in just estimate of one's neighbour, for: "The king's
honour loveth judgment."[10]
Secondly, since God is our Father, we ought to imitate Him: "Thou shalt call Me Father, and shalt
not cease to walk after Me."[11] This imitation of our Father consists of three things. (1) It consists
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in love: "Be ye therefore followers of God, as most dear children; and walk in love."[12] This love
of God must be from the heart. (2) It consists in mercy: "Be ye merciful."[13] This mercy must
likewise come from the heart, and it must be in deed. (3) Finally, imitation of God consists in being
perfect, since love and mercy should be perfect: "Be ye therefore perfect, as also your Heavenly
Father is perfect."[14]
Thirdly, we owe God obedience: "Shall we not much more obey the Father of spirits?"[15] We
must obey God for three reasons. First, because He is our Lord: "All things that the Lord has
spoken we will do, we will be obedient."[16] Secondly, because He has given us the example of
obedience, for the true Son of God "became obedient to His Father even unto death."[17] Thirdly,
because it is for our good: "I will play before the Lord who hath chosen me."[18] Fourthly, we owe
God patience when we are chastised by Him: "Reject not the correction of the Lord; and do not [ Pobierz całość w formacie PDF ]

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