1. S. John Damascene defines prayer as "asking from God things that are fitting";[132] consequently prayer for things which are not expedient is of no efficacy, as S. James says: You ask and receive not, because you ask amiss.[133] Moreover, S. Paul says: We know not what we should pray for as we ought.[134]
But it is also true that though a man cannot of himself know what he ought to pray for, yet, as the Apostle says in the same place: In this the Spirit helpeth our infirmity—namely, in that, by inspiring us with holy desires, He makes us ask aright. Hence Our Lord says that the true adorers must adore in spirit and in truth.[135]
2. Further, he who asks from another some definite thing strives to bend that other's will to do what the petitioner wants. But we ought not to direct our prayers towards making God will what we will, but rather we should will what He wills—as the Gloss says on the words of Ps. xxxii. 1: Rejoice in the Lord, O ye just! It would seem, therefore, that we ought not to ask for definite things from God when we pray.
Yet when in our prayers we ask for things which appertain to our salvation, we are conforming our will to the will of God, for of His will it is said: He will have all men to be saved.[136]
3. Lastly, evil things cannot be asked from God; and He Himself invites us to receive good things. But it is idle for a person to ask for what he is invited to receive.
God, it is true, invites us to receive good things; but He wishes us to come to them—not, indeed, by the footsteps of the body—but by pious desires and devout prayers.
S. Augustine: Fly, then, by unwavering faith and holy habits, fly, brethren, from those torments where the torturers never desist, and where the tortured never die; whose death is unending, and where in their anguish they cannot die. But burn with love for and desire of the eternal life of the Saints where there is no longer the life of toil nor yet wearisome repose. For the praises of God will beget no disgust, neither will they ever cease. There will there be no weariness of the soul, no bodily fatigue; there will there be no wants: neither wants of your own which will call for succour, nor wants of your neighbour demanding your speedy help. God will be all your delight; there will ye find the abundance of that Holy City that from Him draws life and happily and wisely lives in Him. For there, according to that promise of His for which we hope and wait, we shall be made equal to the Angels of God; and equally with them shall we then enjoy that vision of the Holy Trinity in which we now but walk by faith. For we now believe what we do not see, that so by the merits of that same faith we then may merit to see what we believe, and may so hold fast to it that the Equality of Father, Son, and Holy Ghost, and the Unity of the Trinity, may no longer come to us under the garb of faith, nor be the subject of contentious talk, but may rather be what we may drink in in purest and deepest contemplation amid the silence of Eternity (De Catechizandis Rudibus, xxv. 47).
S. Augustine: O Lord, my God, give me what Thou biddest and then bid what Thou wilt! Thou biddest us be continent. And I knew, as a certain one says, that I could not otherwise be continent save God gave it, and this also was a point of wisdom to know Whose gift it was. Now by continence we are knit together and brought back into union with that One from Whom we have wandered away after many things. For he loves Thee but little who loves other things with Thee, and loves them not for Thee! O Love that ever burnest and wilt never be extinguished! O Charity! O Lord, my God, set me on fire! Thou dost bid continence? Then give me what Thou biddest and bid what Thou wilt! (Confessions, X. xxix.).