And he spoke a parable unto them to this end, that men ought always to pray, and not to faint;
All Commentaries on Luke 18:1 Go To Luke 18
Cornelius a Lapide
AD 1637
He spake a parable unto them to the end that. Christ had said, at the end of the last chapter, that the Apostles and the faithful should suffer persecutions, in which they should wish for His presence that they might seek and receive help from Him. He now names a remedy for all their sufferings, prayer, for He both hears them and grants what they ask, for He teaches, directs, strengthens.
Always to pray. Hence the heretics called Euchitæ wished, but without reason, to be always praying and to do no manual work. But it is written, "If any man will not work, neither let him eat" ( 2 Thessalonians 3:10). "Always" here seems to mean sedulously, perseveringly, diligently, assiduously as in other things, and at befitting times, especially when temptation, persecution, and affliction are hard at hand. It is impossible for us to pray always and at all times. We must have a time for eating, drinking, labouring, &c. The word "always" means, therefore, not continuance but perseverance in prayer: that Isaiah , that we should set apart fit times for prayer, and not cease to pray until we have obtained what we need and what we ask for. Our Lord adds, "and not to faint" or in the Greek "be weary." The reason is that we daily meet so many difficulties and troubles that our whole lives appear to be one temptation and warfare. And as we are infirm and unable to overcome them we ought to ask help and strength from God through prayer. Thus our whole Christian life seems as it were one prayer. Again, "always," that is frequently, at the hours appointed by the Church, that we may do nothing without prayer—nothing that we do not ascribe to the glory of God. Bede says, mystically, "He prays always who works for God always;" and the Gloss, "He prays always who lives virtuously always." S. Chrysostom: "The Lord would have you to obtain by prayer that which He wishes to give you. The palace and the ears of princes are open to few. The ears of God are open to all who will." He refers to Sirach 35:20. So the apostle, Ephesians 6:18; 1 Thessalonians 5:17. See what I have said on those three passages, Climachus: Gradu xxviii.: "Prayer, if we regard its nature or quality, is the familiar conversation and union of man with God, but if we consider its force and efficacy it is the conservation of the world, our reconciliation with God, the mother, at once, and daughter of tears, the propitiation of sins, the bridge of escape from temptation, the bulwark against the attacks of afflictions, the destruction of war, the office of angels, the food of all spirits-future joy, continual action, the fountain of virtues, the reconciler and authoress of divine graces." Not content, he speaks more highly, exaltedly, nobly still: "It is spiritual progress, the food of the soul, the illumination of the mind, the axe of despair, the demonstration of hope, the distinction of sorrow, the wealth of monks, the treasure of solitaries, the decreasing of anger, the mirror of religious growth, the index of our stature, the declaration of our condition, the signification of things future, the proof of the glory to come." So the Church sings of S. Cæcilia: She always bore the evangel of Christ in her bosom, and neither by day nor by night did she cease from divine conversation and prayer, and when the organs sounded Cæcilia sang to the Lord, "Cleanse thou my heart, that I may not be confounded." Valerian her husband found her on her bed praying, with an angel. By this increasing prayer she merited to be given to the angel for the preservation of her virginity, the conversion of her espoused husband Valerian, of Tiburtius and400 others, and lastly a glorious martyrdom with them all.
