Summa Th. II-II EN Qu.83 a.3

Whether prayer is an act of religion?

Objection: 1. It would seem that prayer is not an act of religion. Since religion is a part of justice, it resides in the will as in its subject. But prayer belongs to the intellective part, as stated above (Article [1]). Therefore prayer seems to be an act, not of religion, but of the gift of understanding whereby the mind ascends to God.
2. Further, the act of "latria" falls under a necessity of precept. But prayer does not seem to come under a necessity of precept, but to come from the mere will, since it is nothing else than a petition for what we will. Therefore prayer seemingly is not an act of religion.
3. Further, it seems to belong to religion that one "offers worship end ceremonial rites to the Godhead" [*Cicero, Rhet. ii, 53]. But prayer seems not to offer anything to God, but to. ask to obtain something from Him. Therefore prayer is not an act of religion.

On the contrary It is written (Ps 140,2): "Let my prayer be directed as incense in Thy sight": and a gloss on the passage says that "it was to signify this that under the old Law incense was said to be offered for a sweet smell to the Lord." Now this belongs to religion. Therefore prayer is an act of religion.
I answer that As stated above (Question [81], Articles [2],4), it belongs properly to religion to show honor to God, wherefore all those things through which reverence is shown to God, belong to religion. Now man shows reverence to God by means of prayer, in so far as he subjects himself to Him, and by praying confesses that he needs Him as the Author of his goods. Hence it is evident that prayer is properly an act of religion.

Reply to Objection: 1. The will moves the other powers of the soul to its end, as stated above (Question [82], Article [1], ad 1), and therefore religion, which is in the will, directs the acts of the other powers to the reverence of God. Now among the other powers of the soul the intellect is the highest, and the nearest to the will; and consequently after devotion which belongs to the will, prayer which belongs to the intellective part is the chief of the acts of religion, since by it religion directs man's intellect to God.
2. It is a matter of precept not only that we should ask for what we desire, but also that we should desire aright. But to desire comes under a precept of charity, whereas to ask comes under a precept of religion, which precept is expressed in Mt 7,7, where it is said: "Ask and ye shall receive" [*Vulg.: 'Ask and it shall be given you.'].
3. By praying man surrenders his mind to God, since he subjects it to Him with reverence and, so to speak, presents it to Him, as appears from the words of Dionysius quoted above (Article [1], Objection [2]). Wherefore just as the human mind excels exterior things, whether bodily members, or those external things that are employed for God's service, so too, prayer surpasses other acts of religion.

Whether we ought to pray to God alone?

Objection: 1. It would seem that we ought to pray to God alone. Prayer is an act of religion, as stated above (Article [3]). But God alone is to be worshiped by religion. Therefore we should pray to God alone.
2. Further, it is useless to pray to one who is ignorant of the prayer. But it belongs to God alone to know one's prayer, both because frequently prayer is uttered by an interior act which God alone knows, rather than by words, according to the saying of the Apostle (1Co 14,15), "I will pray with the spirit, I will pray also with the understanding": and again because, as Augustine says (De Cura pro mortuis xiii) the "dead, even the saints, know not what the living, even their own children, are doing." Therefore we ought to pray to God alone.
3. Further, if we pray to any of the saints, this is only because they are united to God. Now some yet living in this world, or even some who are in Purgatory, are closely united to God by grace, and yet we do not pray to them. Therefore neither should we pray to the saints who are in Paradise.

On the contrary It is written (Jb 5,1), "Call . . . if there be any that will answer thee, and turn to some of the saints."
I answer that Prayer is offered to a person in two ways: first, as to be fulfilled by him, secondly, as to be obtained through him. In the first way we offer prayer to God alone, since all our prayers ought to be directed to the acquisition of grace and glory, which God alone gives, according to Ps 83,12, "The Lord will give grace and glory." But in the second way we pray to the saints, whether angels or men, not that God may through them know our petitions, but that our prayers may be effective through their prayers and merits. Hence it is written (Ap 8,4) that "the smoke of the incense," namely "the prayers of the saints ascended up before God." This is also clear from the very style employed by the Church in praying: since we beseech the Blessed Trinity "to have mercy on us," while we ask any of the saints "to pray for us."

Reply to Objection: 1. To Him alone do we offer religious worship when praying, from Whom we seek to obtain what we pray for, because by so doing we confess that He is the Author of our goods: but not to those whom we call upon as our advocates in God's presence.
2. The dead, if we consider their natural condition, do not know what takes place in this world, especially the interior movements of the heart. Nevertheless, according to Gregory (Moral. xii, 21), whatever it is fitting the blessed should know about what happens to us, even as regards the interior movements of the heart, is made known to them in the Word: and it is most becoming to their exalted position that they should know the petitions we make to them by word or thought; and consequently the petitions which we raise to them are known to them through Divine manifestation.
3. Those who are in this world or in Purgatory, do not yet enjoy the vision of the Word, so as to be able to know what we think or say. Wherefore we do not seek their assistance by praying to them, but ask it of the living by speaking to them.

Whether we ought to ask for something definite when we pray?

Objection: 1. It would seem that we ought not to ask for anything definite when we pray to God. According to Damascene (De Fide Orth. iii, 24), "to pray is to ask becoming things of God"; wherefore it is useless to pray for what is inexpedient, according to Jc 4,3, "You ask, and receive not: because you ask amiss." Now according to Rm 8,26, "we know not what we should pray for as we ought." Therefore we ought not to ask for anything definite when we pray.
2. Further, those who ask another person for something definite strive to incline his will to do what they wish themselves. But we ought not to endeavor to make God will what we will; on the contrary, we ought to strive to will what He wills, according to a gloss on Ps 32,1, "Rejoice in the Lord, O ye just." Therefore we ought not to ask God for anything definite when we pray.
3. Further, evil things are not to be sought from God; and as to good things, God Himself invites us to take them. Now it is useless to ask a person to give you what he invites you to take. Therefore we ought not to ask God for anything definite in our prayers.

On the contrary our Lord (Mt 6 and Lc 11) taught His disciples to ask definitely for those things which are contained in the petitions of the Lord's Prayer.
I answer that According to Valerius Maximus [*Fact. et Dict. Memor. vii, 2], "Socrates deemed that we should ask the immortal gods for nothing else but that they should grant us good things, because they at any rate know what is good for each one whereas when we pray we frequently ask for what it had been better for us not to obtain." This opinion is true to a certain extent, as to those things which may have an evil result, and which man may use ill or well, such as "riches, by which," as stated by the same authority (Fact. et Dict. Memor. vii, 2), "many have come to an evil end; honors, which have ruined many; power, of which we frequently witness the unhappy results; splendid marriages, which sometimes bring about the total wreck of a family." Nevertheless there are certain goods which man cannot ill use, because they cannot have an evil result. Such are those which are the object of beatitude and whereby we merit it: and these the saints seek absolutely when they pray, as in Ps 79,4, "Show us Thy face, and we shall be saved," and again in Ps 118,35, "Lead me into the path of Thy commandments."

Reply to Objection: 1. Although man cannot by himself know what he ought to pray for, "the Spirit," as stated in the same passage, "helpeth our infirmity," since by inspiring us with holy desires, He makes us ask for what is right. Hence our Lord said (Jn 4,24) that true adorers "must adore . . . in spirit and in truth."
2. When in our prayers we ask for things concerning our salvation, we conform our will to God's, of Whom it is written (1Tm 2,4) that "He will have all men to be saved."
3. God so invites us to take good things, that we may approach to them not by the steps of the body, but by pious desires and devout prayers.

Whether man ought to ask God for temporal things when he prays?

Objection: 1. It would seem that man ought not to ask God for temporal things when he prays. We seek what we ask for in prayer. But we should not seek for temporal things, for it is written (Mt 6,33): "Seek ye . . . first the kingdom of God, and His justice: and all these things shall be added unto you," that is to say, temporal things, which, says He, we are not to seek, but they will be added to what we seek. Therefore temporal things are not to be asked of God in prayer.
2. Further, no one asks save for that which he is solicitous about. Now we ought not to have solicitude for temporal things, according to the saying of Mt 6,25, "Be not solicitous for your life, what you shall eat." Therefore we ought not to ask for temporal things when we pray.
3. Further, by prayer our mind should be raised up to God. But by asking for temporal things, it descends to things beneath it, against the saying of the Apostle (2Co 4,18), "While we look not at the things which are seen, but at the things which are not seen. For the things which are seen are temporal, but the things which are not seen are eternal." Therefore man ought not to ask God for temporal things when he prays.
4. Further, man ought not to ask of God other than good and useful things. But sometimes temporal things, when we have them, are harmful, not only in a spiritual sense, but also in a material sense. Therefore we should not ask God for them in our prayers.

On the contrary It is written (Pr 30,8): "Give me only the necessaries of life."
I answer that As Augustine says (ad Probam, de orando Deum, Ep. cxxx, 12): "It is lawful to pray for what it is lawful to desire." Now it is lawful to desire temporal things, not indeed principally, by placing our end therein, but as helps whereby we are assisted in tending towards beatitude, in so far, to wit, as they are the means of supporting the life of the body, and are of service to us as instruments in performing acts of virtue, as also the Philosopher states (Ethic. i, 8). Augustine too says the same to Proba (ad Probam, de orando Deum, Ep. cxxx, 6,7) when he states that "it is not unbecoming for anyone to desire enough for a livelihood, and no more; for this sufficiency is desired, not for its own sake, but for the welfare of the body, or that we should desire to be clothed in a way befitting one's station, so as not to be out of keeping with those among whom we have to live. Accordingly we ought to pray that we may keep these things if we have them, and if we have them not, that we may gain possession of them."

Reply to Objection: 1. We should seek temporal things not in the first but in the second place. Hence Augustine says (De Serm. Dom. in Monte ii, 16): "When He says that this" (i.e. the kingdom of God) "is to be sought first, He implies that the other" (i.e. temporal goods) "is to be sought afterwards, not in time but in importance, this as being our good, the other as our need."
2. Not all solicitude about temporal things is forbidden, but that which is superfluous and inordinate, as stated above (Question [55], Article [6]).
3. When our mind is intent on temporal things in order that it may rest in them, it remains immersed therein; but when it is intent on them in relation to the acquisition of beatitude, it is not lowered by them, but raises them to a higher level.
4. From the very fact that we ask for temporal things not as the principal object of our petition, but as subordinate to something else, we ask God for them in the sense that they may be granted to us in so far as they are expedient for salvation.

Whether we ought to pray for others?

Objection: 1. It would seem that we ought not to pray for others. In praying we ought to conform to the pattern given by our Lord. Now in the Lord's Prayer we make petitions for ourselves, not for others; thus we say: "Give us this day our daily bread," etc. Therefore we should not pray for others.
2. Further, prayer is offered that it may be heard. Now one of the conditions required for prayer that it may be heard is that one pray for oneself, wherefore Augustine in commenting on Jn 16,23, "If you ask the Father anything in My name He will give it you," says (Tract. cii): "Everyone is heard when he prays for himself, not when he prays for all; wherefore He does not say simply 'He will give it,' but 'He will give it you. '" Therefore it would seem that we ought not to pray for others, but only for ourselves.
3. Further, we are forbidden to pray for others, if they are wicked, according to Jr 7,16, "Therefore do not then pray for this people . . . and do not withstand Me, for I will not hear thee." On the other hand we are not bound to pray for the good, since they are heard when they pray for themselves. Therefore it would seem that we ought not to pray for others.

On the contrary It is written (Jc 5,16): "Pray one for another, that you may be saved."
I answer that As stated above (Article [6]), when we pray we ought to ask for what we ought to desire. Now we ought to desire good things not only for ourselves, but also for others: for this is essential to the love which we owe to our neighbor, as stated above (Question [25], Articles [1],12; Question [27], Article [2]; Question [31], Article [1]). Therefore charity requires us to pray for others. Hence Chrysostom says (Hom. xiv in Matth.) [*Opus Imperfectum, falsely ascribed to St. John Chrysostom]: "Necessity binds us to pray for ourselves, fraternal charity urges us to pray for others: and the prayer that fraternal charity proffers is sweeter to God than that which is the outcome of necessity."

Reply to Objection: 1. As Cyprian says (De orat. Dom.), "We say 'Our Father' and not 'My Father,' 'Give us' and not 'Give me,' because the Master of unity did not wish us to pray privately, that is for ourselves alone, for He wished each one to pray for all, even as He Himself bore all in one."
2. It is a condition of prayer that one pray for oneself: not as though it were necessary in order that prayer be meritorious, but as being necessary in order that prayer may not fail in its effect of impetration. For it sometimes happens that we pray for another with piety and perseverance, and ask for things relating to his salvation, and yet it is not granted on account of some obstacle on the part of the person we are praying for, according to Jr 15,1, "If Moses and Samuel shall stand before Me, My soul is not towards this people." And yet the prayer will be meritorious for the person who prays thus out of charity, according to Ps 34,13, "My prayer shall be turned into my bosom, i.e. though it profit them not, I am not deprived of my reward," as the gloss expounds it.
3. We ought to pray even for sinners, that they may be converted, and for the just that they may persevere and advance in holiness. Yet those who pray are heard not for all sinners but for some: since they are heard for the predestined, but not for those who are foreknown to death; even as the correction whereby we correct the brethren, has an effect in the predestined but not in the reprobate, according to Qo 7,14, "No man can correct whom God hath despised." Hence it is written (1Jn 5,16): "He that knoweth his brother to sin a sin which is not to death, let him ask, and life shall be given to him, who sinneth not to death." Now just as the benefit of correction must not be refused to any man so long as he lives here below, because we cannot distinguish the predestined from the reprobate, as Augustine says (De Correp. et Grat. xv), so too no man should be denied the help of prayer.We ought also to pray for the just for three reasons: First, because the prayers of a multitude are more easily heard, wherefore a gloss on Rm 15,30, "Help me in your prayers," says: "The Apostle rightly tells the lesser brethren to pray for him, for many lesser ones, if they be united together in one mind, become great, and it is impossible for the prayers of a multitude not to obtain" that which is possible to be obtained by prayer. Secondly, that many may thank God for the graces conferred on the just, which graces conduce to the profit of many, according to the Apostle (2Co 1,11). Thirdly, that the more perfect may not wax proud, seeing that they find that they need the prayers of the less perfect.

Whether we ought to pray for our enemies?

Objection: 1. It would seem that we ought not to pray for our enemies. According to Rm 15,4, "what things soever were written, were written for our learning." Now Holy Writ contains many imprecations against enemies; thus it is written (Ps 6,11): "Let all my enemies be ashamed and be . . . troubled, let them be ashamed and be troubled very speedily [*Vulg.: 'Let them be turned back and be ashamed.']." Therefore we too should pray against rather than for our enemies.
2. Further, to be revenged on one's enemies is harmful to them. But holy men seek vengeance of their enemies according to Apoc. 6:10, "How long . . . dost Thou not . . . revenge our blood on them that dwell on earth?" Wherefore they rejoice in being revenged on their enemies, according to Ps 57,11, "The just shall rejoice when he shall see the revenge." Therefore we should not pray for our enemies, but against them.
3. Further, man's deed should not be contrary to his prayer. Now sometimes men lawfully attack their enemies, else all wars would be unlawful, which is opposed to what we have said above (Question [40], Article [1]). Therefore we should not pray for our enemies.

On the contrary It is written (Mt 5,44): "Pray for them that persecute and calumniate you."
I answer that To pray for another is an act of charity, as stated above (Article [7]). Wherefore we are bound to pray for our enemies in the same manner as we are bound to love them. Now it was explained above in the treatise on charity (Question [25], Articles [8],9), how we are bound to love our enemies, namely, that we must love in them their nature, not their sin. and that to love our enemies in general is a matter of precept, while to love them in the individual is not a matter of precept, except in the preparedness of the mind, so that a man must be prepared to love his enemy even in the individual and to help him in a case of necessity, or if his enemy should beg his forgiveness. But to love one's enemies absolutely in the individual, and to assist them, is an act of perfection.In like manner it is a matter of obligation that we should not exclude our enemies from the general prayers which we offer up for others: but it is a matter of perfection, and not of obligation, to pray for them individually, except in certain special cases.

Reply to Objection: 1. The imprecations contained in Holy Writ may be understood in four ways. First, according to the custom of the prophets "to foretell the future under the veil of an imprecation," as Augustine states [*De Serm. Dom. in Monte i, 21]. Secondly, in the sense that certain temporal evils are sometimes inflicted by God on the wicked for their correction. Thirdly, because they are understood to be pronounced, not against the men themselves, but against the kingdom of sin, with the purpose, to wit, of destroying sin by the correction of men. Fourthly, by way of conformity of our will to the Divine justice with regard to the damnation of those who are obstinate in sin.
2. As Augustine states in the same book (De Serm. Dom. in Monte i, 22), "the martyrs' vengeance is the overthrow of the kingdom of sin, because they suffered so much while it reigned": or as he says again (Questions. Vet. et Nov. Test. lxviii), "their prayer for vengeance is expressed not in words but in their minds, even as the blood of Abel cried from the earth." They rejoice in vengeance not for its own sake, but for the sake of Divine justice.
3. It is lawful to attack one's enemies, that they may be restrained from sin: and this is for their own good and for the good of others. Consequently it is even lawful in praying to ask that temporal evils be inflicted on our enemies in order that they may mend their ways. Thus prayer and deed will not be contrary to one another.

Whether the seven petitions of the Lord's Prayer are fittingly assigned?

Objection: 1. It would seem that the seven petitions of the Lord's Prayer are not fittingly assigned. It is useless to ask for that to be hallowed which is always holy. But the name of God is always holy, according to Lc 1,49, "Holy is His name." Again, His kingdom is everlasting, according to Ps 144,13, "Thy kingdom is a kingdom of all ages." Again, God's will is always fulfilled, according to Isa 46:10, "All My will shall be done." Therefore it is useless to ask for "the name of God to be hallowed," for "His kingdom to come," and for "His will to be done."
2. Further, one must withdraw from evil before attaining good. Therefore it seems unfitting for the petitions relating to the attainment of good to be set forth before those relating to the removal of evil.
3. Further, one asks for a thing that it may be given to one. Now the chief gift of God is the Holy Ghost, and those gifts that we receive through Him. Therefore the petitions seem to be unfittingly assigned, since they do not correspond to the gifts of the Holy Ghost.
4. Further, according to Luke, only five petitions are mentioned in the Lord's Prayer, as appears from the eleventh chapter. Therefore it was superfluous for Matthew to mention seven.
5. Further, it seems useless to seek to win the benevolence of one who forestalls us by his benevolence. Now God forestalls us by His benevolence, since "He first hath loved us" (1Jn 4,19). Therefore it is useless to preface the petitions with the words our "Father Who art in heaven," which seem to indicate a desire to win God's benevolence.

On the contrary The authority of Christ, who composed this prayer, suffices.
I answer that The Lord's Prayer is most perfect, because, as Augustine says (ad Probam Ep. cxxx, 12), "if we pray rightly and fittingly, we can say nothing else but what is contained in this prayer of our Lord." For since prayer interprets our desires, as it were, before God, then alone is it right to ask for something in our prayers when it is right that we should desire it. Now in the Lord's Prayer not only do we ask for all that we may rightly desire, but also in the order wherein we ought to desire them, so that this prayer not only teaches us to ask, but also directs all our affections. Thus it is evident that the first thing to be the object of our desire is the end, and afterwards whatever is directed to the end. Now our end is God towards Whom our affections tend in two ways: first, by our willing the glory of God, secondly, by willing to enjoy His glory. The first belongs to the love whereby we love God in Himself, while the second belongs to the love whereby we love ourselves in God. Wherefore the first petition is expressed thus: "Hallowed be Thy name," and the second thus: "Thy kingdom come," by which we ask to come to the glory of His kingdom.To this same end a thing directs us in two ways: in one way, by its very nature, in another way, accidentally. Of its very nature the good which is useful for an end directs us to that end. Now a thing is useful in two ways to that end which is beatitude: in one way, directly and principally, according to the merit whereby we merit beatitude by obeying God, and in this respect we ask: "Thy will be done on earth as it is in heaven"; in another way instrumentally, and as it were helping us to merit, and in this respect we say: "Give us this day our daily bread," whether we understand this of the sacramental Bread, the daily use of which is profitable to man, and in which all the other sacraments are contained, or of the bread of the body, so that it denotes all sufficiency of food, as Augustine says (ad Probam, Ep. cxxx, 11), since the Eucharist is the chief sacrament, and bread is the chief food: thus in the Gospel of Matthew we read, "supersubstantial," i.e. "principal," as Jerome expounds it.We are directed to beatitude accidentally by the removal of obstacles. Now there are three obstacles to our attainment of beatitude. First, there is sin, which directly excludes a man from the kingdom, according to 1Co 6,9-10, "Neither fornicators, nor idolaters, etc., shall possess the kingdom of God"; and to this refer the words, "Forgive us our trespasses." Secondly, there is temptation which hinders us from keeping God's will, and to this we refer when we say: "And lead us not into temptation," whereby we do not ask not to be tempted, but not to be conquered by temptation, which is to be led into temptation. Thirdly, there is the present penal state which is a kind of obstacle to a sufficiency of life, and to this we refer in the words, "Deliver us from evil."

Reply to Objection: 1. As Augustine says (De Serm. Dom. in Monte ii, 5), when we say, "Hallowed be Thy name, we do not mean that God's name is not holy, but we ask that men may treat it as a holy thing," and this pertains to the diffusion of God's glory among men. When we say, "Thy kingdom come, we do not imply that God is not reigning now," but "we excite in ourselves the desire for that kingdom, that it may come to us, and that we may reign therein," as Augustine says (ad Probam, Ep. cxxx, 11). The words, "Thy will be done rightly signify, 'May Thy commandments be obeyed' on earth as in heaven, i.e. by men as well as by angels" (De Serm. Dom. in Monte ii, 6). Hence these three petitions will be perfectly fulfilled in the life to come; while the other four, according to Augustine (Enchiridion cxv), belong to the needs of the present life
2. Since prayer is the interpreter of desire, the order of the petitions corresponds with the order, not of execution, but of desire or intention, where the end precedes the things that are directed to the end, and attainment of good precedes removal of evil.
3. Augustine (De Serm. Dom. in Monte ii, 11) adapts the seven petitions to the gifts and beatitudes. He says: "If it is fear God whereby blessed are the poor in spirit, let us ask that God's name be hallowed among men with a chaste fear. If it is piety whereby blessed are the meek, let us ask that His kingdom may come, so that we become meek and no longer resist Him. If it is knowledge whereby blessed are they that mourn, let us pray that His will be done, for thus we shall mourn no more. If it is fortitude whereby blessed ere they that hunger, let us pray that our daily bread be given to us. If it is counsel whereby blessed are the merciful, let us forgive the trespasses of others that our own may be forgiven. If it is understanding whereby blessed are the pure in heart, let us pray lest we have a double heart by seeking after worldly things which ere the occasion of our temptations. If it is wisdom whereby blessed are the peacemakers for they shall be called the children of God, let us pray to be delivered from evil: for if we be delivered we shall by that very fact become the free children of God."
4. According to Augustine (Enchiridion cxvi), "Luke included not seven but five petitions in the Lord's Prayer, for by omitting it, he shows that the third petition is a kind of repetition of the two that precede, and thus helps us to understand it"; because, to wit, the will of God tends chiefly to this---that we come to the knowledge of His holiness and to reign together with Him. Again the last petition mentioned by Matthew, "Deliver us from evil," is omitted by Luke, so that each one may know himself to be delivered from evil if he be not led into temptation.
5. Prayer is offered up to God, not that we may bend Him, but that we may excite in ourselves the confidence to ask: which confidence is excited in us chiefly by the consideration of His charity in our regard, whereby he wills our good---wherefore we say: "Our Father"; and of His excellence, whereby He is able to fulfil it---wherefore we say: "Who art in heaven."

Whether prayer is proper to the rational creature?

Objection: 1. It would seem that prayer is not proper to the rational creature. Asking and receiving apparently belong to the same subject. But receiving is becoming also to uncreated Persons, viz. the Son and Holy Ghost. Therefore it is competent to them to pray: for the Son said (Jn 14,16): "I will ask My [Vulg.: 'the'] Father," and the Apostle says of the Holy Ghost (Rm 8,26): "The Spirit . . . asketh for us."
2. Angels are above rational creatures, since they are intellectual substances. Now prayer is becoming to the angels, wherefore we read in the Ps 96,7: "Adore Him, all you His angels." Therefore prayer is not proper to the rational creature.
3. Further, the same subject is fitted to pray as is fitted to call upon God, since this consists chiefly in prayer. But dumb animals are fitted to call upon God, according to Ps 146,9, "Who giveth to beasts their food and to the young ravens that call upon Him." Therefore prayer is not proper to the rational creatures.

On the contrary Prayer is an act of reason, as stated above (Article [1]). But the rational creature is so called from his reason. Therefore prayer is proper to the rational creature.
I answer that As stated above (Article [1]) prayer is an act of reason, and consists in beseeching a superior; just as command is an act of reason, whereby an inferior is directed to something. Accordingly prayer is properly competent to one to whom it is competent to have reason, and a superior whom he may beseech. Now nothing is above the Divine Persons; and dumb animals are devoid of reason. Therefore prayer is unbecoming both the Divine Persons and dumb animals, and it is proper to the rational creature.

Reply to Objection: 1. Receiving belongs to the Divine Persons in respect of their nature, whereas prayer belongs to one who receives through grace. The Son is said to ask or pray in respect of His assumed, i.e. His human, nature and not in respect of His Godhead: and the Holy Ghost is said to ask, because He makes us ask.
2. As stated in the I 79,8, intellect and reason are not distinct powers in us: but they differ as the perfect from the imperfect. Hence intellectual creatures which are the angels are distinct from rational creatures, and sometimes are included under them. In this sense prayer is said to be proper to the rational creature.
3. The young ravens are said to call upon God, on account of the natural desire whereby all things, each in its own way, desire to attain the Divine goodness. Thus too dumb animals are said to obey God, on account of the natural instinct whereby they are moved by God.

Whether the saints in heaven pray for us?

Objection: 1. It would seem that the saints in heaven do not pray for us. A man's action is more meritorious for himself than for others. But the saints in heaven do not merit for themselves, neither do they pray for themselves, since they are already established in the term. Neither therefore do they pray for us.
2. Further, the saints conform their will to God perfectly, so that they will only what God wills. Now what God wills is always fulfilled. Therefore it would be useless for the saints to pray for us.
3. Further, just as the saints in heaven are above, so are those in Purgatory, for they can no longer sin. Now those in Purgatory do not pray for us, on the contrary we pray for them. Therefore neither do the saints in heaven pray for us.
4. Further, if the saints in heaven pray for us, the prayers of the higher saints would be more efficacious; and so we ought not to implore the help of the lower saints' prayers but only of those of the higher saints.
5. Further, the soul of Peter is not Peter. If therefore the souls of the saints pray for us, so long as they are separated from their bodies, we ought not to call upon Saint Peter, but on his soul, to pray for us: yet the Church does the contrary. The saints therefore do not pray for us, at least before the resurrection.

On the contrary It is written (2M 2M 15,14): "This is . . . he that prayeth much for the people, and for all the holy city, Jeremias the prophet of God."
I answer that As Jerome says (Cont. Vigilant. 6), the error of Vigilantius consisted in saying that "while we live, we can pray one for another; but that after we are dead, none of our prayers for others can be heard, seeing that not even the martyrs' prayers are granted when they pray for their blood to be avenged." But this is absolutely false, because, since prayers offered for others proceed from charity, as stated above (Articles [7],8), the greater the charity of the saints in heaven, the more they pray for wayfarers, since the latter can be helped by prayers: and the more closely they are united to God, the more are their prayers efficacious: for the Divine order is such that lower beings receive an overflow of the excellence of the higher, even as the air receives the brightness of the sun. Wherefore it is said of Christ (He 7,25): "Going to God by His own power . . . to make intercession for us" [*Vulg.: 'He is able to save for ever them that come to God by Him, always living to make intercession for us.']. Hence Jerome says (Cont. Vigilant. 6): "If the apostles and martyrs while yet in the body and having to be solicitous for themselves, can pray for others, how much more now that they have the crown of victory and triumph."

Reply to Objection: 1. The saints in heaven, since they are blessed, have no lack of bliss, save that of the body's glory, and for this they pray. But they pray for us who lack the ultimate perfection of bliss: and their prayers are efficacious in impetrating through their previous merits and through God's acceptance.
2. The saints impetrate what ever God wishes to take place through their prayers: and they pray for that which they deem will be granted through their prayers according to God's will.
3. Those who are in Purgatory though they are above us on account of their impeccability, yet they are below us as to the pains which they suffer: and in this respect they are not in a condition to pray, but rather in a condition that requires us to pray for them.
4. It is God's will that inferior beings should be helped by all those that are above them, wherefore we ought to pray not only to the higher but also to the lower saints; else we should have to implore the mercy of God alone. Nevertheless it happens sometime that prayers addressed to a saint of lower degree are more efficacious, either because he is implored with greater devotion, or because God wishes to make known his sanctity.
5. It is because the saints while living merited to pray for us, that we invoke them under the names by which they were known in this life, and by which they are better known to us: and also in order to indicate our belief in the resurrection, according to the saying of Ex 3,6, "I am the God of Abraham," etc.

Summa Th. II-II EN Qu.83 a.3