CHAPTER VIII

OF THE MANNER OF PRAYING

QUESTION I

That the People must be instructed touching the Best Manner of Praying. What is meant by praying “in spirit and in truth”

But the manner of praying is also a matter of the highest moment. Prayer in itself, it is true, is a good and salutary thing; yet, if it be not applied aright, it availeth nought; for we often, as St. James says, receive not what we ask, because we ask amiss. Pastors, therefore, will instruct the faithful in the best manner of praying well, and of performing both private and public prayer. These rules of Christian prayer have been handed down from the discipline of Christ our Lord. We must then pray in spirit and in truth; for our Father, who is in heaven, seeketh those who would adore him in spirit and in truth; and this he does, who prays with an inward and intense zeal of soul. From this spiritual manner of praying we exclude not vocal prayer: to that, however, which proceeds from earnestness of soul, we deservedly assign the first place; and, although not uttered with the lips, it is heard by Him to whom the secret thoughts of men lie open. He heard the silent prayer of Anna, the mother of Samuel, of whom we read, that she prayed shedding tears, and only moving her lips. Thus prayed David; for he says, My heart said unto thee, Thy face, Lord, will I seek; and in the divine books similar examples everywhere occur, as we read.

QUESTION II

Chief Use of Vocal Prayer

But vocal prayer has its own proper advantages and necessity: it quickens the attention of the mind, and inflames the devotion of the suppliant, as St. Augustine wrote to Proba: We sometimes, says he, excite ourselves more actively by words and other signs, to augment holy desire. We are sometimes compelled by vehement and pious emotion of mind, to give utterance to our thoughts in words; for whilst the soul exults with joy, the tongue also should exult; and it truly becomes us to make unto God this complete sacrifice of soul and body. That this sort of prayer was used by the apostles, we know from the Acts, and from the apostle in many places.

QUESTION III

Vocal Prayer more necessary in Public than in Private Prayer

But as there are two ways of praying, private and public, it is to be observed, that private vocal prayer is employed in order to assist inward attention and devotion; whereas, in public prayer, instituted, as it has been, to excite the religion of the faithful, at certain fixed times the utterance of the words is indispensably necessary.

QUESTION IV

To pray in spirit peculiar to Christians, who ought not to shun Long Prayers

This practice of praying in spirit, peculiar to Christian men, is altogether unknown amongst infidels, of whom Christ our Lord hath said; When ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. Be not ye, therefore, like unto them: for your Father knoweth what things ye have need of, before ye ask him. But whilst he prohibits much speaking, far from rejecting long prayers, which proceed from a vehement and enduring zeal of soul, he even exhorts us to them by his own example: for not only did he spend nights in prayer, but also prayed repeating three times the same words; and the only inference, therefore, to be drawn is, that prayers consisting of empty sounds are unacceptable to God.

QUESTION V

The Prayers of Hypocrites are rejected by God

Neither do hypocrites pray from the heart; and Christ our Lord deters us from the imitation of their example in these words: When thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, they have their reward. But, when thou prayest, enter into thy closet, and when thou hast shut the door, pray to thy Father which is in secret; and thy Father, which seeth in secret, shall reward thee. Here the word chamber may be referred to the heart of man, into which it is not enough [for prayer] to enter; but it should also be closed against every intrusion or interference from abroad, by which the integrity of prayer may be violated; for then will our heavenly Father, who sees most distinctly our minds and secret thoughts, grant our petition.

QUESTION VI

We must not cease from the Practice of Prayer if that we ask be delayed

Another condition required by prayer is importunity, the great efficacy of which the Redeemer shows by the example of the judge, who, whilst he feared not God, nor regarded man, yet, overcome by the assiduity and diligence of the widow, yielded to her entreaty. In our prayers to God we should therefore be assiduous; nor should we imitate those who become tired of praying, unless, after having prayed once or twice, they succeed in obtaining the object of their prayers. Of this duty we should never be weary, as we are taught by the authority of Christ our Lord, and of the apostle; but should the will at any time fail us, we should beg of God with prayer strength to persevere.

QUESTION VII

Christ bade us ask in his name whatever we desire of our heavenly Father

The Son of God also desires that our prayers should reach the Father in his name; for, by his merits and the influence of his meditation, our prayers acquire such weight, as to be heard by our heavenly Father; for he himself saith in St. John: Verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, he will give it you. Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full; and again: Whatsoever you shall ask the Father in my name, that will I do.

QUESTION VIII

The Fervour of the Saints in prayer is to be imitated, and Thanksgiving added to Petition

Let us imitate the fervour of holy men in prayer; and with prayer let us join thanksgiving, after the example of the apostles, who, as may be seen in St. Paul, always observed this practice.

QUESTION IX

When Prayer is Fervent and Efficacious, Fasting and Almsgiving must be added

Let us also unite fasting and almsgiving with prayer. Fasting indeed is most intimately connected with prayer; for the mind of those who are loaded with meat and drink is so pressed down, as not to be able to raise itself to the contemplation of God, or to comprehend the meaning of prayer. Almsgiving comes next, and has also an intimate connection with prayer; for who can say that he has charity, who, possessing the means of acting kindly to those who depend for subsistence on the mercy of others, aids not a neighbour and a brother? In what language shall he who is devoid of charity, demand assistance from God, unless, whilst he implores the pardon of his sins, he at the same time humbly beg of God [to grant him] charity? This triple remedy was therefore divinely ordained, to aid man unto salvation; for whereas by sin we offend God, wrong our neighbour, or injure ourselves, we appease the wrath of God by holy prayer; redeem our offences against man by almsdeeds; by fasting, wash away the defilements of our past life. And although they each avail all sorts of crimes, yet are they especially appropriate and adapted to each of those sins, which we have mentioned.