The Power of Prayer

Our prayers are so dear to God, that He has appointed the Angels to present them to Him as soon as they come forth from our mouths. "The Angels," says St. Hilary, "preside over the prayers of the faithful, and offer them daily to God." [In Matt. Can, 18] This is that smoke of the incense, which are the prayers of Saints, which St. John saw ascending to God from the hands of the Angels; [Apoc. 8: 3] and which he saw in another place represented by golden phials full of sweet odours, very acceptable to God.

But in order to understand better the value of prayers in God's sight, it is sufficient to read both in the Old and New Testaments the innumerable promises which God makes to the man that prays. "Cry to Me, and I will here thee." [Ps. 49: 15] Call upon Me, and I will deliver thee. [Jer. 33: 3] Ask, and it shall be given you; seek, and you shall find; knock, and it shall be opened unto you. He shall give good things to them that ask Him. [Matt. 7: 7] Every one that asketh receiveth, and he that seeketh findeth. [Luke 11: 10] Whatsoever they shall ask, it shall be done for them by My Father. [John 15: 7] All things whatsoever you ask when you pray, believe that you shall receive them, and they shall come unto you. [Matt. 18: 19] If you ask Me anything in My name, that will I do. [Mark 11: 24] You shall ask whatever you will, and it shall be done unto you. Amen, amen, I say unto you, if you ask the Father anything in My name, He will give it to you." [John 14: 14-16, 23] There are a thousand similar texts; but it would take too long to quote them. 

God wills us to be saved; but for our greater good, He wills us to be saved as conquerors. While, therefore, we remain here, we have to live in a continual warfare; and if we should be saved, we have to fight and conquer. "No one can be crowned without victory," says St. Chrysostom. We are very feeble, and our enemies are many and mighty; how shall we be able to stand against them, or to defeat them? Let us take courage, and say with the Apostle, "I can do all things in Him Who strengtheneth me." [Phil. 4: 13]

By prayer we can do all things; for by this means God will give us that strength which we want. Theodoret says, that prayer is omnipotent; it is but one, yet it can do all things: "Though prayer is one, it can do all things." And St. Bonaventure asserts that by prayer we obtain every good, and escape every evil: "By it is obtained the gain of every good, and liberation from every evil," St. Laurence Justinian says, that by means of prayer we build for ourselves a strong tower, where we shall be secure from all the snares and assaults of our enemies: "By the exercise of prayer man is able to erect a citadel for himself." "The powers of Hell are mighty," says St. Bernard, "but prayer is stronger than all the devils." 

Yes; for by prayer the soul obtains God's help, which is stronger than any created power. Thus David encouraged himself in his alarms: "Praising I will call upon the Lord, and I shall be saved from my enemies." [Ps. 17: 4] For, as St. Chrysostom says, "prayer is a strong weapon, a defence, a port, and a treasure." [Hom. in Ps. 145] It is a weapon sufficient to overcome every assault of the devil; it is a defence to preserve us in every danger; it is a port where we may be safe in every tempest; and it is at the same time a treasure which provides us with every good. 

God knows the great good which it does us to be obliged to pray, and therefore permits us [as we have already shown in the previous chapter] to be assaulted by our enemies, in order that we may ask Him for the help which He offers and promises to us. But as He is pleased when we run to Him in our dangers, so is He displeased when He sees us neglectful of prayer. "As the king," says St. Bonaventure, "would think it faithlessness in an officer, when his post was attacked, not to ask him for reinforcements, he would be reputed a traitor if he did not request help from the king;" so God thinks Himself betrayed by the man who, when he finds himself surrounded by temptations, does not run to Him for assistance. For He desires to help us; and only waits to be asked, and then gives abundant succour.

This is strikingly shown by Isaias, when, on God's part, he told the king Achaz to ask some sign to assure himself of God's readiness to help him: "Ask thee a sign of the Lord Thy God." [Is. 7: 2] The faithless king answered: "I will not ask, and I will not tempt the Lord;" for he trusted in his own power to overcome his enemies without God's aid. And for this the Prophet reproved him: "Hear, therefore, O house of David; is it a small thing for you to be grievous to men, that you are grievous to my God also?" because that man is grievous and offensive to God who will not ask Him for the graces which He offers. 

"Come to Me, all you that labour and are burdened, and I will refresh you." [Matt. 11: 28] "My poor children," says our Saviour, "though you find yourselves assailed by enemies, and oppressed with the weight of your sins, do not lose heart but have recourse to Me in prayer, and I will give you strength to resist, and I will give you a remedy for all your disasters." In another place he says, by the mouth of Isaias, "Come and accuse Me, saith the Lord; if your sins be as scarlet, they shall be made white as snow." [Is. 1: 18] O men, come to Me; though your consciences are horribly defiled, yet come; I even give you leave to reproach Me [so to speak], if after you had recourse to Me, I do not give you grace to become white as snow. 

What is prayer? It is, as St. Chrysostom says, "the anchor of those tossed on the sea, the treasure of the poor, the cure of diseases, the safeguard of health." It is a secure anchor for him who is in peril of shipwreck; it is a treasury of immense wealth for him who is poor; it is a most efficacious medicine for him who is sick; and it is a certain preservative for him who would keep himself well.

What does prayer effect? Let us hear St. Laurence Justinian: "It pleases God, it gets what it asks, it overcomes enemies, it changes men." It appeases the wrath of God, Who pardons all who pray with humility. It obtains every grace that is asked for; it vanquishes all the strength of the tempter, and it changes men from blind into seeing, from weak into strong, from sinners into Saints. Let him who wants light ask it of God, and it shall be given. As soon as I had recourse to God, says Solomon, He granted me wisdom: "I called upon God, and the Spirit of wisdom came to me." [Wisd. 7: 7] Let him who wants fortitude ask it of God, and it shall be given. As soon as I opened my mouth to pray, says David, I received help from God: "I opened my mouth, and drew in the Spirit." [Ps. 118: 131] And how in the world did the Martyrs obtain strength to resist tyrants, except by prayer, which gave them force to overcome dangers and death? 

"He who uses this great weapon," says St. Chrysostom, "knows not death, leaves the earth, enters Heaven, lives with God." He falls not into sin; he loses affection for the earth; he makes his abode in Heaven; and begins, even in this life, to enjoy the conversation of God. How then can you disquiet such a man by saying: "How do you know that you are written in the book of life?" How do you know whether God will give you efficacious grace and the gift of perseverance? "Be nothing solicitous," says St. Paul, "but in everything by prayer and supplication, with thanksgiving, let your petitions be known unto God." [Phil. 4: 6] What is the use, says the Apostle, of agitating yourselves with these miseries and fears? Drive from you all these cares, which are of no use but to lessen your confidence, and to make you more tepid and slothful in walking along the way of salvation.

Pray and seek always, and make your prayers sound in God's ears, and thank Him for having promised to give you the gifts which you desire whenever you ask for them, namely efficacious grace, perseverance, salvation, and everything that you desire. The Lord has given us our post in the battle against powerful foes; but He is faithful in His promises, and will never allow us to be assaulted more violently than we can resist: "God is faithful, Who will not suffer you to be tempted above that which ye are able." [1 Cor. 10: 13]

He is faithful, since He instantly succours the man who invokes Him. The learned Cardinal Gatti writes, that God has bound Himself not only to give us grace precisely balancing the temptation that assails us, but that He is obliged, when we are tempted, and have recourse to Him, to afford us, by means of that grace which is kept ready for and offered to all, sufficient strength for us actually to resist the temptation. "God is bound, when we are tempted, and fly to His protection, to give us by the grace prepared and offered to all such strength as will not only put us in the way of being able to resist, but will also make us resist; 'for we can do all things in Him who strengthens us' by His grace, if we humbly ask for it." [De Grat., q. 2, d. 5, Sect. 3]

We can do all things with God's help, which is granted to every one who humbly seeks it; so that we have no excuse when we allow ourselves to be overcome by a temptation. We are conquered solely by our own fault, because we would not pray. By prayer all the snares and power of the devil are easily overcome. "By prayer all hurtful things are chased away," says St. Augustine.

St. Bernardine of Siena says that prayer is a faithful ambassador, well known to the King of Heaven, and having access to His private chamber, and able by his importunity to induce the merciful heart of the King to grant every aid to us His wretched creatures, groaning in the midst of our conflicts and miseries in this valley of tears. "Prayer is a most faithful messenger, known to the King, who is used to enter His chamber, and by his importunity to influence the merciful mind of the King, and to obtain us assistance in our toils."

Isaias also assures us, that as soon as the Lord hears our prayers, He is moved with compassion towards us; and does not leave us to cry long to Him, but instantly replies, and grants us what we ask: "Weeping, though shalt not wee; He will surely have pity upon thee: the voice of thy cry as soon as He shall hear, He will answer thee." [Is. 30: 19]

In another place He complains of us by the mouth of Jeremias: "Am I become a wilderness to Israel, or a lateward springing land? Why then have My people said, we are revolted, and will come to Thee no more?" [Jer. 2: 31] Why do you say that you will no more have recourse to Me? Has My mercy become to you a barren land, which can yield you no fruits of grace? or a cold soil, which yields its fruit too late! So has our loving Lord assured us that He never neglects to hear us, and to hear us instantly when we pray; and so does He reproach those who neglect to pray through distrust of being heard. 

If God were to allow us to present our petitions to Him once a month, even this would be a great favour. The kings of the earth give audiences a few times in the year, but God gives a continual audience. St. Chrysostom writes, that God is always waiting to hear our prayers, and that a case never occurred when He neglected to hear a petition offered to Him properly: "God is always prepared for the voice of His servants, nor did He ever, when called upon as He ought to be, neglect to hear."

And in another place he says, that when we pray to God, before we have finished recounting to Him our supplications, He has already heard us: "It is always obtained, even while we are yet praying." We even have the promise of God to do this: "As they are yet speaking I will hear." [Is. 45: 24] The Lord, says David, stands near to every one who prays, to console, to hear, and to save him; "The Lord is nigh to all them that call upon Him; to all that call upon Him in truth" [that is, as they ought to call]. "He will do the will of them that fear Him; and He will hear their prayer and will save them." [Ps. 146: 18] This was it in which Moses gloried, when he said: 

"There is not another nation so great, that has gods so nigh them, as our God is present to all our petitions." [Deut. 4: 7] The gods of the Gentiles were deaf to those who invoked them, for they were wretched fabrications, which could do nothing. But our God, Who is Almighty, is not deaf to our prayers, but always stands near the man who prays, ready to grant him all the graces which he asks: "In what day soever I shall call upon Thee, behold I shall know that Thou art my God." [Ps. 55: 10] Lord, says the Psalmists, hereby do I know that Thou, my God, art all goodness and mercy, in that, whenever I have recourse to Thee, Thou dost instantly help me. 


But to return to the question just proposed: are we obliged to have recourse to the intercession of the Saints? I do not wish to meddle with the decision of this question; but I cannot omit the exposition of a doctrine of St. Thomas.

In several places above quoted, and especially in his book of Sentences, he expressly lays it down as certain that everyone is bound to pray; because [as he asserts] in no other way can the graces necessary for salvation be obtained from God, except by prayer: "Every man is bound to pray, from the fact that he is bound to procure spiritual good for himself, which can only be got from God; so it can only be obtained by asking it of God." [In 4. Sent. d. 15, q. 4, a. 1]

Then, in another place of the same book, he proposes the exact question, "Whether we are bound to pray to the Saints to intercede for us?" [Dist. 45, q. 3, a. 2] And he answers as follows-----in order to catch his real meaning, we will quote the entire passage: "According to Dionysius, the order which God has instituted for his creature requires that things which are remote may be brought to God by means of things which are nearer to him. Hence, as the Saints in Heaven are nearest of all to him, the order of his law requires that we who 'remaining in the body are absent from the Lord,' should be brought to Him by means of the Saints; and this is effected by the Divine goodness pouring forth his gifts through them. And as the path of our return to God should correspond to the path of the good things which proceed from him to us, it follows that, as the benefits of God come down to us by means of the suffrages of the Saints, we ought to be brought to God by the same way, so that a second time we may receive his benefits by the mediation of the Saints. Hence it is that we make them our intercessors with God, and as it were our mediators, when we ask them to pray for us."

Note well the words-----"The order of God's law requires;' and especially note the last words-----"As the benefits of God come down to us by means of the suffrages of the Saints, in the same way we must be brought back to God so that a second time we may receive his benefits by the mediation of the Saints." So that, according to St. Thomas, the order of the Divine law requires that we mortals should be saved by means of the Saints, in that we receive by their intercession the help necessary for our salvation.

He then puts the objection, that it appears superfluous to have recourse to the Saints, since God is infinitely more merciful than they, and more ready to hear us. This he answers by saying: "God has so ordered, not on account of any want of mercy on His part, but to keep the right order which He has universally established, of working by means of second causes. It is not for want of His mercy, but to preserve the aforesaid order in the creation." 

In conformity with this doctrine of St. Thomas, the Continuator of Tourneley and Sylvius writes, that although God only is to be prayed to as the Author of grace, yet we are bound to have recourse also to the intercession of the Saints, so as to observe the order which God has established with regard to our salvation, which is, that the inferior should be saved by imploring the aid of the superior, "By the law of nature we are bound to observe the order which God has appointed; but God has appointed that the inferior should obtain salvation by imploring me assistance at his superior." 

We are so poor that we have nothing; but if we pray we are no longer poor. If we are poor, God is rich; and God, as the Apostle says, is all liberality to him that calls for His aid: "Rich unto all who call upon Him." [Rom. 10: 12] Since, therefore [as St. Augustine exhorts us], we have to do with a Lord of infinite power and infinite riches, let us not go to Him for little and valueless things but let us ask some great thing of Him: "You seek from the Almighty,-----seek something great." [In. Ps. 62]

If a man went to a king to ask some trumpery coin, like a farthing, me-thinks that man would but insult his king. On the other hand, we honor God, we honour His mercy, and His liberality, when, though we see how miserable we are, and how unworthy of any kindness, we yet ask for great graces, trusting in the goodness of God, and in His faithfulness to His promises of granting to the man who prays whatever grace he asks: "Whatsoever you will, ask, and it shall be done unto you." [John 15: 7]

St. Mary Magdalene of Pazzi said, "that God feels Himself so honoured and is so delighted when we ask for His grace, that He is, in a certain sense, grateful to us; because when we do this we seem to open to Him a way to do us a kindness, and to satisfy His nature, which is to do good to all." And let us be sure that, when we seek God's grace, He always gives us more than we ask: "It any of you want wisdom, let him ask of God, Who giveth to all abundantly, and upbraideth not." [James 1: 5] Thus speaks St. James, to show us that God is not like men, parsimonious of His goods; men though rich and liberal, when they give alms, are always somewhat close-handed, and generally give less than is asked of them, because their wealth, however great it be, is always finite; so that the more they give the less they have. But God, when He is asked, gives His good things "abundantly," and that is, with a generous hand, always giving more than is asked, because His wealth is infinite, and the more He gives the more He has to give: "For Thou, O Lord, art sweet and mild; and plenteous in mercy to all that call upon Thee." [Ps. 85: 5] Thou, O my God, said David, art but too liberal and kind to him that invokes Thee; the mercies which Thou pourest upon him are super-abundant, above all he asks. 

On this point, then we have to fix all our attention, namely, to pray with confidence, feeling sure that by prayer all the treasures of Heaven are thrown open to us. "Let us attend to this," says St. Chrysostom, "and we shall open Heaven to ourselves." Prayer is a treasure; he who prays most receives most. St. Bonaventure says that every time a man has recourse to God by fervent prayer, he gains good things that are of more value than the whole world: "Any day a man gains more by devout prayer than the whole world is worth."

Some devout souls spend a great deal of time in reading and in meditating, but pay but little attention to prayer. There is no doubt that spiritual reading, and meditation on the eternal truths, are very useful things; "but," says St. Augustine, "it is of much more use to pray." By reading and meditating we learn our duty; but by prayer we obtain the grace to do it. "It is better to pray than to read: by reading we know what we ought to do; by prayer we receive what we ask." What is the use of knowing our duty, and then not doing it, but to make us more guilty in God's sight? Read and meditate as we like, we shall never satisfy our obligations, unless we ask of God the grace to fulfill them. 

And, therefore, as St. Isidore observes, the devil is never more busy to distract us with the thoughts of worldly cares than when he perceives us praying and asking God for grace: "Then mostly does the devil insinuate thoughts, when he sees a man praying." And why? Because the enemy sees that at no other time do we gain so many treasures of Heavenly goods as when we pray.

This is the chief fruit of mental prayer, to ask God for the graces which we need for perseverance and for eternal salvation; and chiefly, for this reason, it is that mental prayer is morally necessary for the soul, to enable it to preserve itself in the grace of God. For if a person does not remember in the time of meditation to ask for the help necessary for perseverance, he will not do so at any other time; for without meditation he will not think of asking for it, and will not do so at any other time; for without meditation he will not think of asking for it, and will not even think of the necessity for asking it.

On the other hand, he who makes his meditation every day will easily see the needs of his soul, its dangers, and the necessity of his prayer; and so he will pray, and will obtain the graces which will enable him to persevere and save his soul. Father Segneri said of himself, that when he began to meditate, he aimed rather at exciting affections than at making prayers. But when he came to know the necessity and the immense utility of prayer, he more and more applied himself, in his long mental prayer, to making petitions. 

"As a young swallow, so will I cry," said the devout king Hezekias. [Is. 38: 14] The young of the swallow does nothing but cry to its mother for help and for food; so should we all do, if we would preserve our life of grace. We should be always crying to God for aid to avoid the death of sin, and to advance in His holy love. Father Rodriguez relates, that the ancient Fathers, who were our first instructors in the spiritual life, held a conference to determine which was the exercise most useful and most necessary for eternal salvation; and that they determined it was to repeat over and over again the short prayer of David, "Incline unto my aid, a God!" [Ps. 69: 2] "This," says Cassian, "is what everyone ought to do who wishes to be saved: he ought to be always saying, My God, help me! my God, help me!"

We ought to do this the first thing when we awake in the morning; and then to continue doing it in all our needs, and when attending to our business, whether spiritual or temporal; and most especially when we find ourselves troubled by any temptation or passion. St. Bonaventure says, that at times we obtain a grace by a short prayer sooner than by many other good works: "Sometimes a man can sooner obtain by a short prayer what he would be a long time to obtain by pious works." St. Ambrose says, that he who prays, while he is praying obtains what he asks, because the very act of prayer is the same as receiving: "He who asks of God, while he asks receives; for to ask is to receive."

Hence St. Chrysostom wrote, that "there is nothing more powerful than a man who prays," because such a one is made partaker of the power of God. To arrive at perfection, says St. Bernard, we must meditate and pray: by meditation, we see what we want; by prayer, we receive what we want. "Let us mount by meditation and prayer: the one teaches what is deficient, and the other obtains that there should be nothing deficient."