2. Again, we only ask for things about which we are solicitous. But we are not allowed to be solicitous about temporal concerns: Be not solicitous for your life, what ye shall eat[144]....
But not all solicitude about temporal affairs is forbidden, only such as is superfluous and out of due order.
3. Further, we ought in prayer to uplift our minds to God. But by asking for temporal things in prayer our mind descends to things beneath it, and this is contrary to the teaching of the Apostle: 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.[145]
When our mind is occupied with temporal affairs so as to set up its rest in them then it remains in them, and is depressed by them; but when the mind turns to them as a means of attaining to eternal life it is not depressed by them, but rather uplifted by them.
4. Lastly, men ought not to pray except for things useful and good. But temporal possessions are at times hurtful, and this not merely spiritually but even temporally; hence a man ought not to ask them of God.
But it is clear that since we do not seek temporal things primarily or for their own sake, but with reference to something else, we consequently only ask them of God according as they may be expedient for our salvation.
S. Augustine: Lord, all my desire is before Thee, and my groaning is not hid from Thee![146] It is not before men who cannot see the heart, but before Thee is all my desire! And let your desires, too, be before Him, and your Father Who seeth in secret will repay thee. For your very desire is a prayer, and if your desire is continual your prayer, too, is continual. Not without reason did the Apostle say: Pray without ceasing.[147] Yet can we genuflect without ceasing? Can we prostrate without ceasing? Can we lift up our hands without ceasing? How, then, does he say: Pray without ceasing? If by prayer he meant such things as these then I think we could not pray without ceasing. But there is another prayer, an interior prayer, which is without ceasing—desire. Whatever else you do, if only you desire that rest[148] you cease not to pray. If you wish to pray without ceasing then desire without ceasing. Your continual desire is your continual voice; but you will be silent if you cease to love (Enarr. in Ps. xxxvii. 10).
S. Augustine: But all these things are the gifts of my God; I did not give them to myself; they are good, and all these things am I. He then is good Who made me; nay, He Himself is my Good, and in Him do I rejoice for all the good things which I had even as a boy! But in this did I sin that, not in Him but in His creatures did I seek myself and other pleasures, high thoughts and truths. Thus it was that I fell into sorrow, confusion, and error. Thanks be to Thee, my Sweetness, my Honour and my Trust, O my God! Thanks be to Thee for Thy gifts! But do Thou keep them for me! For so doing Thou wilt be keeping me, and those things which Thou hast given me will be increased and perfected, and I myself shall be with Thee, for even that I should be at all is Thy gift to me! (Confessions, I. xx. 2).