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We have erred, and strayed from Thy ways like lost sheep. We have followed too much the devices and desires of our own hearts. We have offended against Thy holy laws. We have left undone those things which we ought to have done; And we have done those things which we ought not to have done; And there is no health in us.
Jerome: Having before forbidden us to pray for things of the flesh, He now shows what we ought to ask, saying, Ask, and it shall be given you. [10]Augustine: Otherwise; when He commanded not to give the holy thing to dogs, and not to cast pearls before swine, the hearer conscious of his own ignorance might say, Why do you thus bid me not give the holy thing to dogs, when as yet I see not that ...
Augustine: "He does not now bid us pray, but instructs us how we should pray; as above He did not command us to do alms, but showed the manner of doing them." [7] Pseudo-Chrysostom: "Prayer is as it were a spiritual tribute which the soul offers of its own bowels. Wherefore the more glorious it is, the more watchfully ought we to guard that it ...
Chrysostom: Whence what we ought to do is clear, as in our own cases we all know what is proper, and so we cannot take refuge in our ignorance. [4] Augustine: This precept seems to refer to the love of our neighbour, not of God, as in another place He says, there are two commandments on which hang the Law and the Prophets. But as He says not ...
In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit himself intercedes for us through wordless groans. And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes for God's people in accordance with the will of God.
Matthew 6:7 is not generally seen as a condemnation of repetitive prayer. Jesus himself gives a prayer to be repeated in Matthew 6:9, and Matthew 26:44 is noted to be repeating a prayer himself. This verse is read as a condemnation of rote prayer without understanding of why one is praying.
The Catholic Church has decided nothing on this subject; hence we may say hell is a definite place; but where it is, we do not know." He cited the view of Augustine of Hippo that Hell is under the earth and that of Gregory the Great that hell is either on the earth or under it.
Our prayer is general and for all, and when we pray, we pray not for one person but for us all, because we all are one. So also He willed that one should pray for all, according as himself in one did bear us all. [5] Pseudo-Chrysostom: To pray for ourselves it is our necessity compels us, to pray for others brotherly charity instigates. [5]