Page 38 of 68
Yet although the greater Saints are more acceptable to God than are the lesser ones, it is still useful to pray sometimes to the lesser Saints. And this for five reasons: Firstly, because a man sometimes has a greater devotion to some lesser Saint than to one who is greater; and the efficacy of our prayers depends very much on our devotion. Secondly, in order to avoid weariness; for unremitting application to one thing begets distaste; but when we pray to various Saints fresh devotional fervour is stirred up in practically each case. Thirdly, because certain Saints are appointed the patrons of certain particular cases, so S. Antony for the avoidance of hell-fire. Fourthly, that so we may show due honour to them all. Fifthly, because sometimes a favour may be gained at the prayer of many which would not be gained at the prayer of one alone.
3. Christ, even as man, is termed the Saint of Saints;[281] and it belongs to Him, as man, to pray. Yet we never ask Christ to pray for us. Hence it is superfluous to make the Saints our intercessors with God.
But prayer is an act. And acts belong to individual beings. Consequently, if we were to say, Christ, pray for us, we should appear, unless we added something, to be referring this to Christ's Person, and thus we might seem to fall into the error of Nestorius who regarded the Person of the Son of Man as distinct in Christ from the Person of the Son of God; or perhaps, too, into the error of Arius who regarded the Person of the Son as less than the Father. In order, then, to avoid these errors, the Church does not say, Christ, pray for us, but Christ, hear us, or Christ, have mercy on us.
4. Once more, when one is asked to intercede for another, he presents the latter's prayers to him with whom he has to intercede. But it is superfluous to present anything to Him to Whom all things are present. Hence it is superfluous to make the Saints our intercessors with God.
But the Saints are not said to present our prayers to God as though they were manifesting to Him something which He did not know, but in the sense that they ask that these prayers may be heard by God, or that they consult the Divine Truth concerning them, so as to know what, according to His providence, ought to be done.
5. Lastly, that must be held superfluous which is done for the sake of something which, whether the former were done or not, would yet take place—or not take place—all the same. But similarly,[Pg 162] the Saints would pray for us or not pray for us whether we asked them to do so or not. For if we deserve that they should pray for us, they would pray for us, even though we did not ask them to do so; if, on the other hand, we are not deserving that they should pray for us, then they do not pray for us—even though we ask them to do so. Hence to ask them to pray for us seems altogether superfluous.
But a man becomes deserving that some Saint should pray for him from the very fact that with pure-hearted devotion he has recourse to him in his needs. Hence it is not superfluous to pray to the Saints.
In 2 Maccabees xv. 14 it is said: This is he that prayeth much for the people, and for all the Holy City, Jeremias the prophet of God; and that his prayer was heard is evident from what follows, for Jeremias stretched forth his right hand and gave to Judas a sword of gold, saying: Take this holy sword, a gift from God, etc.
Further, S. Jerome says[282]: "You say in your book that while we live we can pray for one another, but that after we are dead no one's prayer for others will be heard"; and S. Jerome condemns this statement thus: "If the Apostles and Martyrs[Pg 163] while still in the body could pray for others while as yet solicitous for themselves, how much more when they have won their crown, completed the victory, and gained their triumph?"
Moreover, the Church's custom confirms this, for she frequently asks to be helped by the prayers of the Saints.
The Saints are said to pray for us in two ways: firstly, by express prayer, when they by their ardent desires appeal to the ears of the Divine Mercy for us; secondly, by interpretative prayer—namely, by their merits which, standing as the Saints do in the sight of God, not only tend to their own glory but are, as it were, suffrages—and even prayers—for us; just as the Blood of Christ, shed for us, is said to ask pardon for us. And in both ways the prayers of the Saints are, as far as in them lies, efficacious in obtaining what they ask for. But that we do not obtain the fruit of their prayers may be due to defects on our part, according, that is, as they are said to pray for us in the sense that their merits avail for us. But according as they actually do pray for us—that is, ask something for us by their desires—they are always heard. For the Saints only wish what God wishes, and they only ask for what they wish should be done; what God, however, wishes is always done—unless, indeed, we are speaking of the antecedent will of God, according to which He wills all men to be saved: this will is not always fulfilled. Hence it is not to be wondered at if what the Saints also will according to this kind of will is not always fulfilled.[Pg 164]
But some maintain that the Saints' prayers for us are not always heard, thus:
1. If the Saints' prayers were always heard, they would be especially heard when they pray for those things which affect themselves. Yet they are not always heard as regards these things, for to the Martyrs who prayed for vengeance upon the inhabitants of the earth it was said that they should rest for a little time till the number of their brethren should be filled up.[283] Much less, then, are their prayers heard for things that do not concern them.
But this prayer of the Martyrs is nothing more than their desire to obtain the garment of the body and the society of the Saints who are to be saved; it expresses their agreement with the Divine Justice which punishes the wicked. Hence on those words of the Apocalypse,[284] How long, O Lord, the Ordinary Gloss says: "They yearn for a greater joy, and for the companionship of the Saints, and they agree with the justice of God."
2. It is said in Jeremias[285]: If Moses and Samuel shall stand before Me, My soul is not towards this people. The Saints, then, are not always heard when they pray for us to God.
But God here speaks of Moses and Samuel according as they were in this life, for they are said to have prayed for the people and thus withstood the wrath of God. Yet none the less, had they lived in Jeremias' time they[Pg 165] would not have been able to appease by their prayers God's wrath upon the people, so great was the latter's wickedness. This is the meaning of that passage.
3. The Saints in our Fatherland are said to be the equals of the Angels.[286] But the Angels are not always heard in their prayers to God, as is evident from Daniel[287]: I am come for thy words. But the Prince of the kingdom of the Persians resisted me one and twenty days. But the Angel who spoke had not come to Daniel's assistance without asking his freedom from God; yet none the less the fulfilment of his prayer was hindered. In the same way, then, neither are the prayers of other Saints to God for us always heard.
