such things our bodily life
is sustained, and such things, as the Philosopher says, co-operate
organically to the production of virtuous acts.[140] Consequently it is
lawful to pray for temporal things. And this is what S. Augustine means
when he says to Proba: "Not unfittingly does a person desire sufficiency
for this life when he desires it and nothing more; for such sufficiency
is not sought for its own sake but for the body's health, and for a mode
of life suitable to a man's position so that he may not be a source of
inconvenience to those with whom he lives. When, then, we have these
things we must pray that we may retain them, and when we have not got
them we must pray that we may have them."[141]

Some, however, argue that we ought not to pray for temporal things,
thus:

1. What we pray for we seek. But we are forbidden to seek for temporal
things, for it is said: _Seek ye therefore first the kingdom of God, and
His justice, and all these things shall be added unto you_,[142] those
temporal things, namely, which He says are not to be sought but which
are to be added to the things which we seek.

But temporal things are to be sought secondarily not primarily.
Hence S. Augustine[143]: "When He says the former is _to be
sought first_ (namely the kingdom of God), He means that the
latter (namely temporal good things) are to be sought
afterwards; not _afterwards_ in point of time, but _afterwards_
in point of importance; the former as our good, the latter as
our need."

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 depres