Dist. 15, Part 2, Art. 2, Q. 3
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/4/d/15/q/bon-sent-IV-d15-p2-a2-q3
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### Question III. *Whether one can make satisfaction by prayer.*

Thirdly it is asked whether one can make satisfaction by prayer; and since prayer is twofold, namely mental and vocal, it is asked which is the more satisfactory. And it seems to be the mental:

1. For to pray truly is, as Gregory says, «to sound forth bitter groans in compunction, not ornate words»: therefore it seems that true and satisfactory prayer consists not in word and song, but in tears and weeping.

2. Likewise, in Matthew chapter six: *When you pray, do not speak much, as the heathen do*; but if vocal prayer added to satisfaction, one ought not to speak little but much: therefore etc.

3. Likewise, prayer makes a man tend upward; but reason cannot be carried upward, so long as it is occupied about the things which are below; but when it utters speech, it is intent upon some created thing: therefore if the prayer which carries one more upward is mental prayer, and that one is more pleasing: this is the more satisfactory.

**On the contrary:**

1. That prayer is satisfactory which is penal; but this is not mental but vocal prayer; for mental prayer is sweet, as is said in Ecclesiastes chapter ten: *Dying flies spoil the sweetness of the ointment.*

2. Likewise, that which is chiefly satisfactory ought chiefly to be imposed by the priest; but the priest imposes vocal, not mental prayer: therefore etc.

3. Likewise, mental prayer, if any is satisfactory, is that by which one prays with groans; but this belongs to contrition, namely to bewail sin, and contrition is divided against satisfaction: therefore such prayer is not a part of satisfaction.

4. Likewise, he labors more who labors with heart and tongue than he who labors with the heart alone; but to labor in the first way is in vocal prayer, but with the heart alone in mental prayer: therefore it seems that the vocal is the more satisfactory.

> **Conclusion.** Every prayer is satisfactory, but beyond the rest that one in which a man is kindled to groaning.

**I respond:** It must be said that vocal prayer is ordered to mental prayer, and not the reverse. Accordingly it must be understood that a certain prayer is purely mental, a certain purely vocal, and a certain one intermediate: purely mental, when the lips are not moved, but the heart speaks to God; purely vocal, when one thinks nothing in the things he says, neither in general nor in particular, so as to refer his intention to the meaning of the words, or to the end, but while he prays, he builds castles; and thus the mental simply surpasses the vocal.

The other is mixed, namely in which one prays both mentally and vocally; and concerning this a distinction must be made: for either those words impede the affection, because it is so inflamed that it is borne immediately into God, and for such a one mental prayer is more useful; but if it is helped, the vocal is more useful; and most of all for those who are not such, and are spiritual men, for the stirring of whose affections vocal prayers were instituted.

If it be asked which prayer is satisfactory; I believe that every one is, because there is none in which the animal powers do not labor; and as much as the spirit is delighted, so much does the flesh frequently waste away, and the animal powers are less intent upon the governing of the body. I believe nevertheless that that one among the rest is the more satisfactory in which a man is kindled to groaning, because this is the one in which God is most delighted. — Whence, because that belongs to special grace, therefore it is not imposed by the priest, but the preamble to it, namely vocal prayer. And because there is no resting-place in the words, but they are ordered to the understanding; hence it is that the Lord and Gregory send one from vocal prayer to mental.

**To that which is objected,** that it impedes one from being borne upward; it must be said that this is false, rather it stirs up a lukewarm affection, nor is the man divided, rather the lower power cooperates with the higher.

*To 1, 2.* To that which is objected on the opposite side, that the vocal is more penal; it must be said that this is true, other things being equal.

*To 3.* To that which is objected, that groaning prayer pertains to contrition; it must be said that this is true; but upon it it adds petition, as the publican sought remission from the Lord in the temple. And thus that is clear.

Let this therefore be the sum of what has been said, that every prayer made out of charity, if it be rightly made, is penal and can be satisfactory, because it is never so delightful that it is not penal antecedently, or consequently, or concomitantly. That one nevertheless among all chiefly makes satisfaction which is the more groaning, and in which there is the greater cry of the heart to God for the pardon of sins; and this is in some men mental, in some vocal.

Whence it must be noted that there is a threefold reason why vocal prayer was instituted. The first and most powerful is for the kindling of the affection. Whence Beda on that text of Matthew chapter six: *Our Father* etc. «It is prayed not with these words alone, but with others contained under the same meaning, with intention of heart, with simple affection; for the things which we say we do not teach Him, but we put ourselves in mind of the time of praying». — The second reason is for the instruction of the understanding. Whence Beda in the same place: «He composed the prayer in brief words, with which there was no need to speak to Him who knows all things, but that our affection, which deals with God, might learn the things which it should pray for, not the words which it should say». — The third reason is for easier remembrance. Whence the Gloss on that text of Matthew chapter six: *Do not be made like to them* «It is not with God to be acted by words, but by deeds».

And thus the reason for the institution of vocal prayer is clear, because it is for the sake of mental prayer, which God chiefly accepts, and that prayer more for remission and satisfaction in which the heart is more bent against sin. Therefore it is most useful for sinners to frequent prayers in which mention is made of the evils committed, as was the prayer of Manasses.

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