Prayer, for by
omitting it, he shows that the third petition is a kind of repetition
of the two that precede, and thus helps us to understand it";
because, to wit, the will of God tends chiefly to this--that we come
to the knowledge of His holiness and to reign together with Him.
Again the last petition mentioned by Matthew, "Deliver us from evil,"
is omitted by Luke, so that each one may know himself to be delivered
from evil if he be not led into temptation.

Reply Obj. 5: Prayer is offered up to God, not that we may bend Him,
but that we may excite in ourselves the confidence to ask: which
confidence is excited in us chiefly by the consideration of His
charity in our regard, whereby he wills our good--wherefore we say:
"Our Father"; and of His excellence, whereby He is able to fulfil
it--wherefore we say: "Who art in heaven."
_______________________

TENTH ARTICLE [II-II, Q. 83, Art. 10]

Whether Prayer Is Proper to the Rational Creature?

Objection 1: It would seem that prayer is not proper to the rational
creature. Asking and receiving apparently belong to the same subject.
But receiving is becoming also to uncreated Persons, viz. the Son and
Holy Ghost. Therefore it is competent to them to pray: for the Son
said (John 14:16): "I will ask My [Vulg.: 'the'] Father," and the
Apostle says of the Holy Ghost (Rom. 8:26): "The Spirit . . . asketh
for us."

Obj. 2: Angels are above rational creatures, since they are
intellectual substances. Now prayer is becoming to the angels,
wherefore we read in the Ps. 96:7: "Adore Him, all you His angels."
Therefore prayer is not proper to the rational creature.

Obj. 3: Further, the same subject is fitted to pray as is fitted to
call upon God, since this consists chiefly in prayer. But dumb
animals are fitted to call upon God, according to Ps. 146:9, "Who
giveth to beasts their food and to the young ravens that call upon
Him." Therefore prayer is not proper to the rational creatures.

_On the contrary,_ Prayer is an act of reason, as stated above (A.
1). But the rational creature is so called from his reason. Therefore
prayer is proper to the rational creature.

_I answer that,_ As stated above (A. 1) prayer is an act of reason,
and consists in beseeching a superior; just as command is an act of
reason, whereby an inferior is directed to something. Accordingly
prayer is properly competent to one to whom it is competent to have
reason, and a superior whom he may beseech.