Prayer has, besides the effect of spiritual consolation which it brings with it, a twofold power regarding the future: the power, namely, of meriting, and that of winning favours. But prayer, as indeed every other virtuous act, derives its power of meriting from that root which is charity, and the true and proper object of charity is that Eternal Good, the enjoyment of Which we merit. Now prayer proceeds from charity by means of the virtue of religion whose proper act is prayer; there accompany it, however, certain other virtues which are requisite for a good prayer—namely, faith and humility. For it belongs to the virtue of religion to offer our prayers to God; while to charity belongs the desire of that the attainment of which we seek in prayer. And faith is necessary as regards God to Whom we pray; for we must, of course, believe that from Him we can obtain what we ask. Humility, too, is called for on the part of the petitioner, for he must acknowledge his own needs. And devotion also is necessary; though this comes under religion of which it is the first act, it conditions all subsequent effects.
And its power of obtaining favours prayer owes to the grace of God to Whom we pray, and Who, indeed, induces us to pray. Hence Saint. Augustine says: "He would not urge us to ask unless He were ready to give"; and S. Chrysostom says: "He never refuses His mercies to them who pray,[Pg 139] since it is He Who in His loving-kindness stirs them up so that they weary not in prayer."
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