selves--things
necessary for salvation--piously--perseveringly"; when all these four
concur, we always obtain what we ask for.

Reply Obj. 3: Prayer depends chiefly on faith, not for its efficacy
in meriting, because thus it depends chiefly on charity, but for its
efficacy in impetrating, because it is through faith that man comes
to know of God's omnipotence and mercy, which are the source whence
prayer impetrates what it asks for.
_______________________

SIXTEENTH ARTICLE [II-II, Q. 83, Art. 16]

Whether Sinners Impetrate Anything from God by Their Prayers?

Objection 1: It would seem that sinners impetrate nothing from God by
their prayers. It is written (John 9:31): "We know that God doth not
hear sinners"; and this agrees with the saying of Prov. 28:9, "He
that turneth away his ears from hearing the law, his prayer shall be
an abomination." Now an abominable prayer impetrates nothing from
God. Therefore sinners impetrate nothing from God.

Obj. 2: Further, the just impetrate from God what they merit, as
stated above (A. 15, ad 2). But sinners cannot merit anything since
they lack grace and charity which is the "power of godliness,"
according to a gloss on 2 Tim. 3:5, "Having an appearance indeed of
godliness, but denying the power thereof." and so their prayer is
impious, and yet piety is required in order that prayer may be
impetrative, as stated above (A. 15, ad 2). Therefore sinners
impetrate nothing by their prayers.

Obj. 3: Further, Chrysostom [*Hom. xiv in the Opus Imperfectum
falsely ascribed to St. John Chrysostom] says: "The Father is
unwilling to hear the prayer which the Son has not inspired." Now in
the prayer inspired by Christ we say: "Forgive us our trespasses as
we forgive them that trespass against us": and sinners do not fulfil
this. Therefore either they lie in saying this, and so are unworthy
to be heard, or, if they do not say it, they are not heard, because
they do not observe the form of prayer instituted by Christ.

_On the contrary,_ Augustine says (Tract. xliv, super Joan.): "If God
were not to hear sinners, the publican would have vainly said: Lord,
be merciful to me a sinner"; and Chrysostom [*Hom. xviii of the same
Opus Imperfectum] says: "Everyone that asketh shall receive, that is
to say whether he be righteous or sinful."

_I answer that,_ In the sinner, two things are to be considered: his
nature which God loves, and the sin which He hates. Accordingly when
a sinner pra