A MAP OF LIFE his very nature to other men. He owes his coming into existence to a man and a woman: he owes his continuance in existence, the development of his powers of mind and body, the full life of his emotions, to a certain co-operation with others. If prayer is to be a directing of his life to God, this necessary social element in his nature must not be excluded: otherwise there would be a whole side of his nature not consecrated to God. Therefore not only must he pray for his fellow-men, he must from time to time join with them in the worship of God. The man who never goes to church is not merely dispensing with a particular piece of ceremonial. He is refusing to join his fellows in God’s worship. This rough anedysis of prayer — into the four kinds of things to be said to God and the three ways of saying them — does, as has already been noted, apply to all men, whether in the Church or out of it, whether aware or unaware of any revelation of God to man. It is an analysis based upon the very nature of God and man and is therefore of universal application. But it has special application to the Catholic. For his knowledge of God in Christ our Lord gives him all the more reason for adoration and thanksgiving and sorrow, all the more confidence in petition; and in every part of his prayer, a true ground of intimacy and personal contact. The use of the soul in prayer is the same for him as for all men ; the use of the body is greater since he knows that God took to Himself not only a human soul but a human I lO