intention should be referred to that end at every
moment, but the influence of the intention with which we begun persists
throughout even though we now and again be distracted in some particular
point; and the influence of this initial intention renders the whole
body of what we do meritorious unless it be broken off by reason of some
contrary affection intruding itself and diverting us from the end we had
first in view to some other end contrary to it.

And it must be remembered that there are three kinds of attention. The
first is attention to the words we are actually saying; and sometimes
this is harmful, for it may hinder devotion. The second is attention to
the meaning of the words, and this, too, may be harmful, though not
gravely so. The third is attention to the goal of our prayer, and this
better and almost necessary (_Commentary on 1 Cor._ xiv. 14).

XIV

Should our Prayers be Long?

It would seem that we ought to pray continuously, for our Lord said: _We
ought always to pray and not to faint[222];_ so also S. Paul: _Pray
without ceasing_.[223]

But we must notice that when we speak of prayer we can mean either
prayer _considered in itself_ or the _cause of prayer_. Now the _cause
of prayer_ is the desire of the love of God; and all prayer ought to
spring from this desire which is, indeed, continuous in us, whether
actually or virtually, since this desire virtually remains in everything
which we do from charity. But we ought to do all things for the glory of
God: _whether you eat or whether you drink, or whatsoever else you do,
do all to the glory of God_.[224] In this sense, then, prayer ought to
be continual. Hence S. Augustine says to Proba: "Therefore by our faith,
by our hope, and by our charity, we are always praying, for our desire
is continued."

But _prayer considered in itself_ cannot be so continuous; for we must
needs be occupied with other things. Hence S. Augustine says in the same
place: "At certain intervals, at divers hours and times, we pray to God
in words so that by these outward signs of things we may admonish
ourselves, and may learn what progress we have made in this same desire,
and may stir ourselves up to increase it."

But the quantity of a thing has to be determined by its purpose, just as
a draught has to be proportioned to the health of the man who takes it.
Consequently it is fitting that prayer should only last so long as it
avails to stir up in us this fervour of in