St. Chrysostom, in particular, expressly asserts the absolute gratuity of grace when he says of faith: “That which is a merit of faith, may not be ascribed to us, for it is a free gift of God,”(439) and directly contradicts Cassian and the Massilians when he declares: “Thou hast it not of thyself, thou hast received it from God. Hence thou hast received whatever thou hast, not only this or that, but all thou hast. For it is not thine own merit, but the grace of God. Although thou allegest the faith, thou hast received it by vocation.”(440) c) The theological argument for our thesis may be succinctly stated thus: The grace of God is the cause of our merits, and hence cannot be itself merited. Being the cause, it cannot be an effect.(441) *Thesis III: Nature cannot merit supernatural grace even by natural prayer.* This thesis, like the preceding one, may be technically qualified as _fidei proxima saltem_. Proof. Let us first clearly establish the state of the question. Our thesis refers to that particular kind of prayer (_preces naturae_) which by its intrinsic value, so to speak, obliges Almighty God to grant what the petitioner asks for, as is undoubtedly the case with supernatural prayer, according to our Saviour’s own promise: “Ask and ye shall receive.”(442) The inefficacy of natural prayer asserted in our thesis, is not, as in the case of merit,(443) due to any intrinsic impossibility, but to a positive divine decree to grant supernatural prayer. The Second Council of Orange defined against the Semipelagians: “If any one says that the grace of God can be obtained by human [_i.e._ natural] prayer, and that it is not grace itself which causes us to invoke God, he contradicts the prophet Isaias and the Apostle who say: I was found by them that did not seek me; I appeared openly to them that asked not after me.”(444) a) Sacred Scripture teaches that, unless we are inspired by the Holy Ghost, we cannot pray efficaciously. It follows that to be efficacious, prayer must be an effect of prevenient grace. We should not even know for what or how to pray, if the Holy Ghost did not inspire us. Cfr. Rom. VIII, 26: “For we know not what we should pray for as we ought; but the Spirit himself asketh for us [inspires us to ask] with unspeakable groanings.”(445) 1 Cor. XII, 3: “No man can say: Lord God, but by the Holy Ghost.”(446) Supernatural union with Christ is an indispensable condition of all efficacious prayer. John XV, 7: “If you abide in me, and my words abide in you, you shall ask whatever you will, and it shall be done unto you.”(447)