[428] Merit, being a right to a reward, is related to divine justice [1]; prayer, on the other hand, is addressed to divine mercy, which often hears and grants it and lifts up the soul without any merit on its part; thus it raises up souls that have fallen into the state of spiritual death. The most wretched man, from the depths of the abyss into which he has fallen, can utter this cry to mercy, which is prayer. The beggar who possesses nothing but his poverty can pray in the very name of his wretchedness, and, if he puts his whole heart into his petition, mercy inclines toward him [2]; the abyss of wretchedness calls to that of mercy. The soul is raised up, and God is glorified. We should recall the conversion of Magdalen; let us also [429] remember the prayer of Daniel for Israel: "Thou hast executed true judgments in all the things that Thou hast brought upon us... for we have sinned and committed iniquity.... Deliver us not up forever, we beseech Thee, for Thy name's sake" (Dan. 3:28f., 34). The psalms are filled with these petitions: "But I am needy and poor; O God, help me. Thou art my helper and my deliverer: O Lord, make no delay" (Ps. 69:6). "Help us, O God, our Savior; and for the glory of Thy name, O Lord, deliver us: and forgive us our sins for Thy name's sake" (Ps. 78:9). "Thou art my helper and my protector: and in Thy word I have greatly hoped.... Uphold me according to Thy word, and I shall live: and let me not be confounded in my expectation" (Ps. 118:114, 116).
Do we believe in the power of prayer? When temptation threatens to make us fall, when light does not shine in us, when the cross is hard to carry, do we have recourse to prayer, as Christ advised us to? Do we not doubt its efficacy, if not in principle at least in practice? Yet we know Christ's promise: "Ask, and it shall be given you" (Matt. 7:7). We know the common teaching of theologians: that true prayer, by which we ask for ourselves with humility, confidence, and perseverance the graces necessary for our salvation, is infallibly efficacious [3]. We know this doctrine, and yet it seems to us at times that we have truly prayed without being heard.
We believe in, or rather we see, the power of a machine, of an army, of money, and of knowledge; but we do not believe strongly enough in the efficacy of prayer. The power of that intellectual force which is knowledge, we see by its results; there is nothing very mysterious about it, for we know whence this power comes and approximately whither it goes. It is acquired by human means and produces effects that remain within human limits. If, on the [430] contrary, prayer is in question, we believe too weakly in it, because we do not know clearly whence it comes and we forget whither it is going. [...]
The sources of rivers are high up; the waters of the heavens and the fountain of the snows feed their streams. A river is first a torrent which descends from the mountains before irrigating the valley and casting itself into the sea. This is a figure of the loftiness of the source of the efficacy of prayer.
At times we seem to believe that prayer is a force which should have its first principle in ourselves, one by which we would try to bend the will of God by persuasion. Immediately our thought encounters the following difficulty, often formulated by unbelievers, in particular by the deists of the eighteenth and nineteenth centuries: namley, no one can move, no one can bend the will of God. God is indeed Goodness which asks only to give itself, Mercy ever ready to come to the help of him who suffers. But God is also perfectly immutable Being. The divine will is from all eternity as immovable as it is merciful. No one can boast of having enlightened God, of having made Him change His will: "I am the Lord, and I change not" (Mal. 3:6). By the decrees of Providence, the order of things and of events is strongly and gently established from all eternity [4]. Must we conclude from this, with fatalism, that prayer can do nothing, that it is too late, that whether we pray or not, what is to happen will happen?
The words of Holy Scripture remain, and the interior life must ever penetrate them more deeply: "Ask, and it shall be given you: [431] seek, and you shall find: knock, and it shall be opened to you" (Matt. 7:7; Luke 11:9; Mark 11:24).
Prayer is not, in fact, a force having its first principle in us; it is not an effort of the human soul, trying to do violence to God in order to make Him change His providential dispositions. Such a manner of speaking, which is used occasionally, is a metaphorical, human way of expressing oneself. In reality, the will of God is absolutely immutable, but this superior immutability is precisely the source of the infallible efficacy of prayer.
Fundamentally it is very simple in spite of the mystery of grace involved in it. We have here a combination of the clear and the obscure that is most captivating and beautiful. First of all, we shall consider what is clear: true prayer is infallibly efficacious because God, who cannot contradict Himself, has decreed that it should be [5]. This is what the contemplation of the saints examines profoundly.
A God who would not have willed and foreseen from all eternity the prayers that we address to Him, is a conception as puerile as that of a God who would change His plans, bowing before our will.
Not only all that happens has been foreseen and willed (or at least permitted) in advance by a providential decree, but the way things happen, the causes which produce events; all is fixed from all eternity by Providence. For material harvests, God prepared the seed, the rain that must help it to germinate, the sun that will ripen the fruits of the earth. Likewise for spiritual harvests, He has prepared spiritual seeds, the divine graces necessary for sanctification and salvation. In all orders, from the lowest to the highest, in view of certain effects God prepares the causes that must produce them.
Prayer is precisely a cause ordained to produce this effect: the obtaining of the gifts of God. All creatures exist only by the gifts of God, but the intellectual creature alone can realize this. Existence, health, physical strength, the light of the intellect, moral [432] energy, success in our enterprises, all is the gift of God; but especially is this true of grace which leads to salutary good, causes it to be accomplished, and gives strength to persevere. Grace and, even more, the Holy Ghost who has been sent to us and who is the source of living water, is the gift par excellence which Christ spoke of to the Samaritan woman: "If thou didst know the gift of God, and who He is that saith to thee: Give Me to drink; thou perhaps wouldst have asked of Him, and He would have given thee living water.... Whosever drinketh of this water shall thirst again; but he that shall drink of the water that I will give him shall not thirst forever. But the water that I will give him shall become in him a fountain of water, springing up into life everlasting" (John 4:10, 13 f.).
The intellectual creature alone is able to realize that it can live naturally and supernaturally only by the gift of God. Must we, then, be astonished that divine Providence has willed that man should ask for alms, since he can understand that he lives only on alms?
Here, as elsewhere, God wills first of all the final effect; then He ordains the means or the causes which must produce it. After having decided to give, He decides that we shall pray in order to receive, as a father, who has resolved in advance to bestow a pleasure on his children, purposes to make them ask for it. The gift of God is a result; prayer is the cause ordained to obtain it. St. Gregory the Great says: "Men ought by prayer to dispose themselves to receive what Almighty God from eternity has decided to give them" (Dialogues, Bk. I, chap. 8. This passage is quoted by St. Thomas in IIa IIae, q. 83, a. 2). Thus Christ, wishing to convert the Samaritan woman, led her to pray by saying to her: "If thou didst know the gift of God!" In the same way, He granted Magdalen a strong and gentle actual grace which inclined her to repentance and to prayer. He acted in the same manner toward Zacheus and the good thief. It is, therefore, as necessary to pray in order to obtain the help of God, which we need to do good and to persevere in it, as it is necessary to sow seed in order to have wheat. To those who say that what was to happen would happen, whether they prayed or not, the answer must be made that such a statement is as foolish as to maintain that whether we sowed seed or not, once the summer came, we would have wheat. Providence affects not only the results, but the means to be [433] employed, and in addition it differs form fatalism in that it safeguards human liberty by a grace as gentle as it is efficacious, fortiter et suaviter. Without a doubt, an actual grace is necessary in order to pray; but this grace is offered to all, and only those who refuse it are deprived of it [6].
Therefore prayer is necessary to obtain the help of God, as seed is necessary for the harvest. Even more, though the best seed, for lack of favorable exterior conditions, can produce nothing, though thousands of seed are lost, true, humble, trusting prayer, by which we ask for ourselves what is necessary for salvation, is never lost. It is heard in this sense, that it obtains for us the grace to continue praying.
The efficacy of prayer well made is infallibly assured by Christ: "Ask, and it shall be given you: seek and you shall find: knock, and it shall be opened to you.... And which of you, if he ask his father bread, will he give him a stone? Or a fish, will he for a fish give him a serpent? ... If you then, being evil, know how to give good gifts to your children, how much more will your Father from heaven give the good Spirit to them that ask Him?" (Luke 11:9–13). To the apostles He also says: "Amen, amen I say to you: if you ask the Father anything in my name, He will give it to you. Hitherto you have not asked anything in My name" (John 16:23 f.). Prayerful souls ought more than all [434] others to live by this doctrine, which is elementary for every Christian; by living it, one discovers its depths.
Let us, therefore, have confidence in the efficacy of prayer. It is not [...] a human force which has its first principle in us; the source of its efficacy is in God and in the infinite merits of Christ. It descends from an eternal decree of love, it reascends to divine mercy. A fountain of water rises only if the water descends form an equal height. Likewise when we pray, it is not a question of persuading God, of inclining Him to change His providential dispositions; rather we have only to lift our will to the height of His in order to will with Him in time what He has decided from all eternity to grant us. Far from tending to bring the Most High down toward us, "prayer is a lifting up of the soul toward God," as the fathers say. When we pray and are heard, it seems to us that the will of God inclines toward us; on the contrary, it is ours which rises; we begin to will in time what God willed for us from all eternity.
Hence, far from being opposed to the divine governance, prayer cooperates in it. We are two who will instead of one. And when, for example, we have prayed much in order to obtain a conversion and have been heard, we can say that it is certainly God who converted this soul, but who deigned to associate us with Him and from all eternity had decided to make us pray that this great grace might be obtained.
Thus we cooperate in our salvation by asking for ourselves the graces necessary to attain it; among these graces, some, such as that of final perseverance, cannot be merited, but are obtained by humble, trusting, and persevering prayer. Likewise, efficacious grace, which preserves us form mortal sin and keeps us in the state of grace, is not merited; otherwise we would merit the very principle of merit (the continued state of grace); but it can be obtained by prayer. Moreover, the actual and efficacious grace of loving contemplation, although, properly speaking, not merited de condigno, is obtained by prayer: "Wherefore I wished, and understanding was given me: and I called upon God, and the spirit of wisdom came upon me" (Wis. 7:7).
[435] Even when we are trying to obtain the grace of conversion for another, who perhaps resists it, the greater the number of persons who pray and the more each one perseveres in prayer, the more hope there is of obtaining this grace of conversion. Prayer thus greatly cooperates in the divine governance.
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Footnotes:
1. Merit de condigno is based on justice; merit de congruo, on the rights of friendship.
2. N.B. The context clearly shows that Fr. Garrigou-Lagrange doesn't mean material poverty but rather spiritual poverty; hence he also uses the word "wretchedness." He further repeats the common theological teaching that prayer well made infallibly obtains, not material wealth, but the grace necessary for salvation.
3. Cf. St. Thomas, IIa IIae, q. 83, a. 15 ad 2um: "Four conditions are laid down: namely, to ask (1) for ourselves (2) things necessary for salvation (3) piously, (4) perseveringly; when all these four concur, we always obtain what we ask for." And likewise of the sinner's prayer, he says (ibid., a. 16): "God hears the sinner's prayer if it proceeds from a good natural desire, not out of justice, because the sinner does not merit to be heard, but out of pure mercy, provided, however, he fulfills the four conditions given above, namely, that he beseech for himself things necessary for salvation, piously, and perseveringly."
4. This divine immutability is often affirmed, and in a beautiful manner, in Holy Scripture: "God is not a man...that He should be changed" (Num. 23:19). "The heavens are the works of Thy hands. They shall perish, but Thou remainest: and all of them shall grow old like a garment, and as a vesture Thou shalt change them, and they shall be changed. But Thou art always the selfsame, and Thy years shall not fail" (Ps. 101:26–28). "Every best gift, and every perfect gift, is from above, coming down from the Father of lights, with whom there is no change, nor shadow of alteration" (Jas. 1:17).
5. Cf. St. Thomas, IIa IIae, q. 83, a. 2: "Divine providence disposes not only what effects shall take place, but also from what causes and in what order these effects shall proceed. Now, among other causes, human acts are the causes of certain effects. Wherefore it must be that men do certain actions, not that thereby they may change the divine disposition, but that by those actions they may achieve certain effects according to the order of the divine disposition: and the same is to be said of natural causes. And so it is with regard to prayer. For we pray, not that we may change the divine disposition, but that we may impetrate that which God has disposed to be fulfilled by our prayers."
6. To every adult, though he may be a great sinner, is offered the efficacious grace to pray. How? Every man receives from time to time the actual grace which renders prayer really possible for him. In this sufficient grace is offered efficacious help, as fruit in the flower. But if a man resists this grace, called sufficient grace, he merits to be deprived of efficacious grace, which would make him pray effectively. [...]
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Source: Fr. Reginald Garrigou-Lagrange, The Three Ages of the Interior Life, trans. by M. Timothea Doyle (Rockford, IL: TAN Books, 1989), 428–435.
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