[Question:]{.underline} Does God answer the prayers of sinners?
This question is asked and answered by St. Thomas Aquinas in the Summa Theologica, IIa IIae Q. 83, a. 16.
As always, St. Thomas makes the necessary distinctions. There are some occasions in which the sinner is certain to have his prayers answered, and other occasions when he is not. The difference for the sinner is that his prayers have no merit attached to them. However, this does not mean that they have nothing pertaining to godliness, which he does not yet possess. Despite the absence of merit, he is certain to have his prayers answered when he asks for something pertaining to godliness. St. Thomas points out that God always answers such prayers, not out of justice, but out of pure mercy, provided that his prayers fulfills the four conditions laid down by Our Lord for infallible certitude that our prayers will be answered (Ib. a.15, Ad 2).
These are firstly that he ask for something on behalf of himself. The reason for this is that when we pray for another, we cannot be sure about his disposition of soul, and consequently he may place an obstacles that prevents the prayer from being infallibly answered. for himself. The second condition is that he ask for things necessary for salvation, for these are the things that pertain to godliness, and which we know with certitude are the will of God. When anyone asks for temporal benefits, he cannot be infallibly certain that his prayer will be answered. The third condition is that the sinner beg piously, that is with reverence, and the fourth that he do so with perseverance.
However, there is nothing to stop a sinner praying for intentions and in a way that does not fulfill all four conditions. God can and frequently does answer such prayers, if they be according to His holy will. If the sinner prays for things that are supernaturally good, such as the conversion of another person, he may very well be heard, and St. Thomas Aquinas gives the reason: “Though his prayer is not meritorious, it can be impetrative, because merit depends on justice, whereas impetration rests on grace” (Ad 2). He also points out that godliness is not just in the sanctity of the person who prays, but that the sinner`s prayer “may be godly in so far as he asks for something pertaining to godliness”. This would be the case if the sinner prays for others not to fall into the same vice as he has committed. In such a case the sinner`s prayer is much more likely to be heard than if he is asking for purely temporal things that have no relationship with godliness.
Consequently, it is certainly better to ask for and depend upon the prayers of just and holy men, and their prayers are more likely to move God to compassion on our sufferings and difficulties. However, the prayers of sinners are not to be despised either, since God Himself does not despise them, but welcomes them, nor are they always an abomination, that is to say hypocrisy. Far from it. God who alone knows the secrets of hearts, knows how every conversion and return to grace is preceded by the prayers of sinners, which prayers are not always at first for themselves. It is consequently too simplistic and incomplete to say that God does not answer the prayers of sinners, nor does it take into account the complexity of human life and the workings of grace in our rebellious souls.
A good illustration of this is given in St. Augustine`s conversion, as related in his Confessions. “In the first dawning of my youth”, he says, “I had begged of Thee chastity, but by halves, miserable wretch that I am; and I said, Give me chastity, but not yet awhile”. This prayer lacked the piety necessary, but was eventually answered, when years later it was followed up by another, and most efficacious prayer: “How long, O Lord? Wilt thou be angry for ever? Remember not my past iniquities!” This bitter and true contrition of heart obtained the grace to read the scripture with insight and to convert.
Answered by Father Peter Scott, SSPX.