Sermons on the Lord's Prayer
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In orationem Dominicam videlicet “Pater noster” expositio
Exposition on the Lord’s Prayer, the “Our Father”
PaterNosteCollationes de Pater noster
Sermons on the “Our Father”
PaterNosteProoemium
Prologue
Our Father, Who Art in Heaven
PaterNosteInter alias orationes oratio dominica principalior invenitur. Habet enim quinque excellentia, quae in oratione requiruntur. Debet enim esse oratio secura, recta, ordinata, devota et humilis.
Among all other prayers, the Lord’s prayer holds the chief place.1 It has five excellent qualities which are required in all prayer. For a prayer must be confident, ordered, suitable, devout, and humble.
PaterNosteSecura quidem, ut cum fiducia adeamus ad thronum gratiae eius, ut dicitur Hebr. IV. In fide etiam non deficiens: dicitur enim Iac. I, 6: postulet autem in fide, nihil haesitans. Rationabiliter autem haec oratio est securissima: est enim ab advocato nostro formata, qui est sapientissimus petitor, in quo sunt omnes thesauri sapientiae, ut dicitur ad Coloss. II, de quo dicitur I Ioan. II, 1: advocatum habemus apud patrem, Iesum Christum iustum; unde dicit Cyprianus in lib. De oratione Domini: cum Christum habeamus advocatum apud patrem pro peccatis nostris, quando pro delictis nostris petimus, advocati nostri verba proponamus.
It must be confident: let us, therefore, go with confidence to the throne of grace (Heb 4:16). It must not be wanting in faith, as it is said: but let him ask in faith, nothing wavering (Jas 1:6). That this is a most trustworthy prayer is reasonable, since it was formed by him who is our advocate and the most wise petitioner for us: in whom are hid all the treasures of wisdom and knowledge (Col 2:3). Of him it is said: for we have an advocate with the Father, Jesus Christ the just one (1 John 2:1). Hence, Cyprian says in his book, On the Lord’s Prayer: since we have Christ as our advocate with the Father for our sins, when we pray on account of our faults, we use the very words of our advocate.
PaterNosteUlterius securior apparet ex hoc quod ipse qui orationem exaudit cum patre, docuit nos orare, secundum illud Ps. XC, 15: clamabit ad me, et ego exaudiam eum. Unde dicit Cyprianus: amica, familiaris et devota oratio, Dominum de suo rogare. Unde ab hac oratione nunquam sine fructu receditur: nam per eam venialia dimittuntur, ut dicit Augustinus.
Furthermore, this prayer is even more worthy of confidence in that he who taught us how to pray, graciously hears our prayer together with the Father, as it is said in the Psalm: he shall cry to me, and I will hear him (Ps 91 [90]:15). Hence, Cyprian says: it is a friendly, familiar, and devout prayer to ask of the Lord in his own words.1 And so no one goes away from this prayer without fruit, for through it our venial sins are remitted, as Augustine says.2
PaterNosteDebet etiam esse oratio nostra recta, ut petat orans a Deo quae sibi conveniunt. Nam Damascenus dicit: oratio est petitio decentium a Deo. Multoties enim non exauditur oratio, quia indecentia postulantur. Iac. IV, 3: petitis et non accipitis, eo quod male petatis. Scire autem quid sit petendum, difficillimum est, cum difficillimum sit scire quid sit desiderandum. Ea enim quae licite petuntur in oratione, licite desiderantur: et ideo Apostolus dicit, ad Rom. VIII, 26: nam quid oremus sicut oportet, nescimus. Ipse autem Christus doctor est: nam ipsius est docere quid nos orare oporteat. Nam discipuli dixerunt ei, Luc. XI, 1: Domine, doce nos orare. Ea ergo quae ipse orare docuit, rectissime postulantur: unde Augustinus: quaecumque autem verba dicamus, nihil aliud dicimus quam quod in ista oratione dominica positum est, si recte et congruenter oramus.
Moreover, our prayer must be suitable, so that a person asks of God in prayer what is good for him. For the Damascene says: prayer is the asking of what is right and fitting from God.1 Many times our prayer is not heard because we seek what is not good for us: you ask and you do not receive, because you ask amiss (Jas 4:3). To know, indeed, what one ought to pray for is most difficult; for it is not easy to know what one ought to desire. Those things which we rightly seek in prayer are rightly desired. Hence, the Apostle says: for we know not what we should pray for as we ought (Rom 8:26). Christ himself is our teacher; it is he who teaches us what we ought to pray for, and it was to him that the disciples said: Lord, teach us to pray (Luke 11:1). Those things, therefore, which he has taught us to pray for, we most properly ask for. Whatsoever words we use in prayer, says Augustine, we cannot but utter that which is contained in our Lord’s prayer, if we pray in a suitable and worthy manner.2
PaterNosteDebet etiam esse oratio ordinata sicut desiderium, cum oratio sit desiderii interpres. Est autem hic debitus ordo, ut spiritualia carnalibus, caelestia terrenis desiderando et orando praeferamus, secundum illud Matt. VI, 33: primum quaerite regnum Dei et iustitiam eius; et haec omnia adiicientur vobis. Hoc Dominus in hac oratione servare docuit: in qua primo petuntur caelestia, et postmodum terrena.
Our prayer ought also to be ordered as our desires should be ordered, for prayer is but the expression of desire. Now, it is the correct order that we prefer spiritual to bodily things, and heavenly things to those merely earthly. This is according to what is written: seek ye first therefore the kingdom of God and his justice, and all these things shall be added unto you (Matt 6:33). In this prayer our Lord shows that heavenly things must be sought first, and then things material.
PaterNosteDebet etiam oratio esse devota, quia pinguedo devotionis facit sacrificium orationis esse Deo acceptum, secundum illud Ps. LXII, 5–6: in nomine tuo levabo manus meas: sicut adipe et pinguedine repleatur anima mea. Devotio autem plerumque propter prolixitatem orationis obtunditur: unde Dominus superfluam orationis prolixitatem docuit vitare, dicens Matth. VI, 7: orantes autem nolite multum loqui. Et Augustinus dicit ad Probam: absit ab oratione multa locutio; sed non desit multa provocatio, si fervens perseveret intentio. Unde Dominus hanc orationem brevem instituit. Consurgit autem devotio ex caritate, quae est amor Dei et proximi: quorum utrumque in hac oratione ostenditur. Nam ad insinuandum divinum amorem, vocamus eum patrem; ad insinuandum autem amorem proximi, communiter pro omnibus oramus dicentes, Pater noster, et dimitte nobis debita nostra: ad quod proximorum dilectio nos induit.
Our prayer must be devout, because a rich devotion makes the sacrifice of prayer acceptable to God: in your name I will lift up my hands. Let my soul be filled with marrow and fatness (Ps 63:4–5 [62:5–6]). Often our devotion grows cool because of the length of our prayers; hence, our Lord taught us to avoid wordiness in our prayers, saying: when you are praying, speak not much (Matt 6:7). And Augustine says to Proba: let much talking be absent from prayer; but as long as fervor continues, let prayer likewise go on.1 For this reason the Lord made his prayer short. Devotion in prayer rises from charity which is love of God and neighbor, both of which are evident in this prayer. Love of God is seen in that we call God our Father; and love of neighbor when we say, communally praying for all: our Father, and forgive us our trespasses, to which love of neighbor leads us.
PaterNosteDebet etiam oratio esse humilis, secundum illud Ps. CI, 18: respexit in orationem humilium; et Luc. XVIII, et Pharisaeo et publicano; et Iudith IX, 16: humilium et mansuetorum semper tibi placuit deprecatio. Quae quidem humilitas in hac oratione servatur: nam vera humilitas est quando aliquis nihil ex suis viribus praesumit, sed totum ex divina virtute impetrandum expectat.
Prayer ought to be humble: he has had regard for the prayer of the humble (Ps 102:17 [101:18]). This is seen in the parable of the Pharisee and the publican (Luke 18), and also in the words of Judith: the prayer of the humble and the meek has always pleased you (Jdt 9:16). This same humility is observed in this prayer, for true humility is had when a person does not presume upon his own powers, but expects all that he asks for from the divine strength.
PaterNosteNota insuper, quod tria bona facit oratio.
It must be noted that prayer brings about three good effects.
PaterNostePrimo enim est efficax et utile remedium contra mala. Liberat enim a peccatis commissis. Ps. XXXI, 5–6: tu remisisti impietatem peccati mei: pro hac orabit ad te omnis sanctus. Sic latro in cruce oravit, et remissionem obtinuit: quia, hodie mecum eris in paradiso, Luc. XXIII, 43. Sic publicanus oravit, et iustificatus descendit in domum suam, Luc. XIII. Liberat etiam a timore peccatorum supervenientium, a tribulationibus et tristitiis. Iac. ult., 13: tristatur quis in vobis? Oret (aequo animo). Liberat etiam a persecutionibus et inimicis. Ps. CVIII, 4: pro eo ut me diligerent, detrahebant mihi: ego autem orabam.
First, prayer is an efficacious and useful remedy against evils. Thus, it delivers us from the sins we have committed: you have forgiven the wickedness of my sin. For this shall everyone that is holy pray to you in a seasonable time (Ps 32 [31]:5–6). The thief on the cross prayed and received forgiveness: this day you shall be with me in paradise (Luke 23:43). Thus also prayed the publican, and he went down to his home justified (Luke 18:14). Prayer, also, frees one from the fear of future sin, and from trials and sadness of soul: is any one of you sad? Let him pray (with a calm mind) (Jas 5:13). It even delivers one from persecutors and enemies: instead of making me a return of love, they detracted me, but I gave myself to prayer (Ps 109 [108]:4).
PaterNosteSecundo est efficax, et utilis ad omnia desideria obtinenda. Marc. XI, 24: omnia quaecumque orantes petitis credite quia accipietis. Et si non exaudimur, hoc est quia non instanter petimus: oportet (enim) semper orare, et non deficere, Luc. XVIII, 1; vel quia non petimus id quod magis expedit ad salutem: Augustinus: bonus Dominus, qui saepe non tribuit quod volumus, ut tribuat quod mallemus. Et hoc reperitur de Paulo, qui ter petiit a se removeri stimulum, et non est exauditus: II Cor. XII. Tertio est utilis, quia facit nos familiares Deo. Ps. CXL, 2: dirigatur oratio mea sicut incensum in conspectu tuo.
In the second place, prayer is efficacious and useful to obtain all that one desires: all things whatsoever you ask when you pray, believe that you shall receive (Mark 9:24). When our prayers are not heard, either we do not persevere in prayer: [for] we ought always to pray, and not to faint (Luke 18:1), or we do not ask for that which is more conducive to our salvation: our good Lord often does not give us what we wish, says Augustine, because it would really be what we do not wish for. Paul gives us an example of this in that he thrice prayed that the thorn of his flesh be removed from him, and his prayer was not heard (2 Cor 12:7). Third, prayer is profitable because it makes us friends of God: let my prayer be directed as incense in your sight (Ps 141 [140]:2).
PaterNosteDicit ergo, pater. Nota hic duo, quomodo scilicet pater sit, et quid debemus ei, quia pater est. Dicitur autem pater ratione specialis creationis, quia creavit nos ad imaginem et similitudinem suam quam aliis creaturis inferioribus non impressit. Deut. XXXII, 6: ipse est pater tuus, qui fecit et creavit te.
The prayer says, therefore, Father. Make note here of two things, namely, that God is our Father, and of what we owe to him because he is our Father. God is our Father by reason of our special creation, in that he created us in his image and likeness, and did not so create all inferior creatures: is not he your Father, who made you, and created you? (Deut 32:6).
PaterNosteItem ratione gubernationis: quanquam enim omnia gubernet, nos tamen gubernat ut dominos, alia ut servos. Sap. XIV, 3: tua, pater, providentia (cuncta) gubernat; et ibid. XII, 18: et cum magna reverentia disponis nos.
Likewise, God is our Father in that he governs us, yet governs us as masters, and not servants, as is the case with all other things. For your providence, Father, governs all things (Wis 14:3); and with great favor dispose of us (Wis 12:18).
PaterNosteItem ratione adoptionis: quia aliis creaturis dedit quasi munuscula, nobis autem hereditatem, et hoc quia filii; sed si filii et heredes. Apostolus, Rom. VIII, 15: non accepistis spiritum servitutis in timore, sed spiritum adoptionis filiorum, in quo clamamus, ‘Abba, pater.’
God is our Father also by reason of adoption. To other creatures he has given but a small gift, but to us a heredity—indeed, if sons, heirs also (Rom 8:17). As the Apostle says: For you have not received the spirit of bondage again in fear; but you have received the spirit of adoption of sons, whereby we cry, ‘Abba, Father’ (Rom 8:15).
PaterNosteDebemus autem nos ei quatuor. Primo honorem. Mal. I, 6: si ego pater, ubi est honor meus?: Qui consistit in tribus. In laudis datione quoad Deum. Psal. XLIX, 23: sacrificium laudis honorificabit me: quae non solum debet esse in ore, sed etiam in corde. Isa. XXIX, 13: populus hic labiis me honorat; cor autem eorum longe est a me. In corporis puritate quoad seipsum. I Cor. VI, 20: glorificate et portate Deum in corpore vestro. In iudicii aequitate quoad proximum. Ps. XCVIII, 4: honor regis iudicium diligit.
We owe God, our Father, four things. First, we owe honor: if then I be a Father, where is my honor? (Mal 1:6). Now, honor consists in three qualities. It consists in giving praise to God: the sacrifice of praise shall glorify me (Ps 50 [49]:23). This should come not merely from the lips, but also from the heart, for: this people draw near me with their mouth, and with their lips glorify me, but their heart is far from me (Isa 29:13). Honor, again, consists in purity of body towards oneself: glorify and bear God in your body (1 Cor 4:20). Honor also consists in a just estimation of one’s neighbor, for the king’s honor loves judgment (Ps 99 [98]:4).
PaterNosteSecundo debemus ei imitationem, quia pater est. Ier. III, 19: patrem vocabis me, et post me ingredi non cessabis: quae perficitur in tribus. In dilectione. Ephes. V, 1: estote imitatores Dei, sicut filii carissimi, et ambulate in dilectione: et hoc oportet esse in corde. In miseratione. Dilectio enim debet esse cum miseratione. Luc. VI, 36: estote ergo misericordes: et hoc debet esse in opere. In perfectione. Quia dilectio et miseratio debet esse perfecta. Matt. V, 48: estote perfecti, sicut et Pater vester caelestis perfectus est.
Second, since God is our Father, we ought to imitate him: you shall call me Father, and shall not cease to walk after me (Jer 3:19). This imitation of our Father consists of three things. It consists of love: be therefore followers of God, as most dear children; and walk in love (Eph 5:1). This love of God must be from the heart. It consists of mercy, for love must be with mercy: be merciful (Luke 6:35). This mercy must likewise be in deed. Finally, imitation of God consists of being perfect, since love and mercy should be perfect: be perfect therefore, as also your heavenly Father is perfect (Matt 5:48).
PaterNosteTertio debemus ei obedientiam. Heb. XII, 9: multo magis obtemperabimus Patri spirituum. Et hoc propter tria. Primo propter dominium: ipse enim est Dominus. Exod. XXIV, 7: omnia quae locutus est Dominus, faciemus, et erimus obedientes. Secundo propter exemplum: quia verus filius factus est patri obediens usque ad mortem, ut dicitur Philip. II. Tertio propter commodum: II Reg. VI, 21: ludam ante Dominum qui elegit me. Quarto debemus ei patientiam in castigationibus. Prov. III, 11–12: disciplinam Domini, fili mi, ne abiicias, nec deficies, cum ab eo corriperis. Quem enim diligit Dominus, corripit, et quasi pater in filio complacet sibi.
Third, we owe God obedience: shall we not much more obey the Father of spirits? (Heb 12:9). We must obey God for three reasons.1 The first is because he is our Lord: all things that the Lord has spoken we will do, we will be obedient (Exod 24:7). The second is because he has given us the example of obedience, for the true Son of God became obedient to his Father even unto death (Phil 2:8). The third is because it is for our good: I will play before the Lord who has chosen me (2 Sam 6:21). The fourth is because we owe God patience when we are chastised by him: reject not the correction of the Lord; and do not faint when you are chastised by him. For whom the Lord loves he chastises; and as a father in the son he pleases himself (Prov 3:11–12).
PaterNosteNoster. Ex hoc autem ostenditur quod duo debemus proximis. Primo amorem, quia fratres nostri sunt, nam omnes sunt filii Dei: I Ioan. IV, 20: qui non diligit fratrem suum quem videt; Deum, quem non videt, quomodo potest diligere?
Our. From this we see that we owe our neighbors two things. We must love our neighbors because we are all brothers, and all men are sons of God: for he that loves not his brother whom he sees, how can he love God whom he sees not? (1 John 4:20).
PaterNosteItem reverentiam, quia filii Dei sunt. Mal. II, 10: nunquid non pater unus omnium nostrum? Numquid non Deus creavit nos? Quare ergo despicit unusquisque vestrum fratrem suum? Rom. XII, 10: honore invicem praevenientes. Et hoc propter fructum, quia ipse factus est omnibus obtemperantibus sibi causa salutis aeternae, Heb. V, 9.
We owe reverence to our neighbors because they are also children of God: have we not all one Father? Has not one God created us? Why then does every one of us despise his brother? (Mal 2:10). And again: with honor preventing one another (Rom 12:10). We do this because of the fruit we receive, for he became, to all that obey, the cause of eternal salvation (Heb 5:9).
PaterNosteQui es in caelis. Inter cetera quae oranti sunt necessaria, fiducia plurimum valet. Iac. I, 6: postulet autem in fide, nihil haesitans. Unde Dominus nos orare docens, ea praemittit ex quibus in nobis fiducia generetur: scilicet ex benignitate patris: unde Pater noster dicit, secundum illud Luc. XI, 13: si vos, cum sitis mali, nostis bona data dare filiis vestris; quanto magis pater vester (caelestis) de caelo dabit Spiritum bonum petentibus se? Et ex magnitudine potestatis: unde dicit, qui es in caelis. Unde Ps. CXXII, 1: ad te levavi oculos meos qui habitas in caelis.
Who art in heaven. Among all that is necessary for one who prays, faithfulness is above all important: let him ask in faith, nothing wavering (Jas 1:6). Hence, the Lord, teaching us to pray, first mentions that which causes faith to spring up, namely, the kindness of a father. So, he says Our Father, in the following meaning: if you then being evil know how to give good gifts to your children, how much more will your (heavenly) Father from heaven give the good Spirit to them that ask him? (Luke 11:13) Then he says, who art in heaven, because of the greatness of his power: to you have I lifted up my eyes, who dwell in heaven (Ps 123 [122]:1).
PaterNostePotest autem hoc ad tria pertinere. Primo quidem ad orantis praeparationem: quia dicitur Eccli. XVIII, 23: ante orationem praepara animam tuam: ut intelligatur, in caelis, hoc est in caelesti gloria, secundum illud Matth. V, 12: merces vestra copiosa est in caelis. Et haec praeparatio debet esse per caelestium imitationem, quia filius debet imitari patrem. Unde dicitur I Cor. XV, 49: sicut portavimus imaginem terreni, portemus et imaginem caelestis.
This line [who art in heaven] pertains to three things. First, it serves as a preparation for him who utters the prayer, for, as it is said: before prayer prepare your soul (Sir 18:23). Thus, in heaven is understood for the glory of heaven: for your reward is very great in heaven (Matt 5:12). And this preparation ought to be in the form of an imitation of heavenly things, since the son ought to imitate his father: therefore, as we have borne the image of the earthly, let us bear also the image of the heavenly (1 Cor 15:49).
PaterNosteItem per caelestium contemplationem: quia homines solent frequentius cogitationem dirigere ubi habent patrem et alia quae diligunt, secundum illud Matt. VI, 21: ubi est thesaurus tuus, ibi est et cor tuum. Unde dicebat Apostolus Philip. III, 20: nostra conversatio in caelis est. Et per caelestium intentionem, ut ab eo qui in caelis est, non nisi caelestia quaeramus, secundum illud Coloss. III, 1: quae sursum sunt quaerite, ubi Christus est.
So also this preparation ought to be through contemplation of heavenly things, because men are wont to direct their thoughts to where they have a father and others whom they love, as it is written: for where your treasure is, there is your heart also (Matt 6:21). The Apostle wrote: our conversation is in heaven (Phil 3:20). Likewise, through attention to heavenly things we may then seek only spiritual things from him who is in heaven: seek things that are above, where Christ is (Col 3:1).
PaterNosteSecundo potest pertinere quod dicitur, qui es in caelis, ad audientis facilitatem, quia propinquus est nobis; ut intelligatur, qui es in caelis, idest in sanctis, in quibus Deus habitat, secundum illud Ier. XIV, 9: tu in nobis es Domine. Sancti enim caeli dicuntur, secundum illud Ps. XVIII, 2: caeli enarrant gloriam Dei. Habitat autem Deus in sanctis per fidem: Eph. III, 17: Christum habitare per fidem in cordibus vestris. Per dilectionem: I Ioan. IV, 16: qui manet in caritate in Deo manet, et Deus in eo. Per mandatorum impletionem Ioan. XIV, 23: si quis diligit me, sermonem meum servabit; et pater meus diliget eum, et ad eum veniemus, et mansionem apud eum faciemus.
Second, who art in heaven can also pertain to his ability to hear us, because he is near to us. Then the who art in heaven is understood to mean in the saints, in whom God dwells, as it is written: you, O Lord, are among us (Jer 14:9). For the saints are called the heavens in the Psalm: the heavens show forth the glory of God (Ps 19:1 [18:2]). For God dwells in the devout through faith: That Christ may dwell by faith in your hearts (Eph 3:17). God also dwells in them through love: he that abides in charity, abides in God and God in him (1 John 4:16). And he also dwells through the keeping of the commandments: if any one love me, he will keep my word, and my Father will love him, and we will come to him, and will make our abode with him (John 14:23).
PaterNosteTertio potest pertinere quod dicitur, qui es in caelis, ad efficaciam exaudientis; ut per caelos, corporeos caelos intelligamus: non quod Deus corporalibus caelis includatur, secundum illud III Reg. VIII, 27: caelum et caeli caelorum te capere non possunt; sed ut significetur quod Deus est perspicax in consideratione, utpote qui de alto videt: Ps. CI, 20: prospexit de excelso sancto suo; et quod sublimis est in potestate, secundum illud Ps. CII, 19: Dominus in caelo paravit sedem suam; et quod stabilis est in aeternitate, secundum illud Ps. CI, 13: tu autem in aeternum permanes; item 28: et anni tui non deficient. Unde et de Christo dicitur Ps. LXXXVIII, 30: thronum eius sicut dies caeli.
Third, who art in heaven can pertain to the efficacy of the one hearing, such that through heaven we understand the physical heavens, but not that God is contained in the physical heavens, since the heaven and the heaven of heavens cannot contain you (1 Kgs 8:27). And so it can mean that God is all-seeing in his survey of us, in that he sees us from above: because he has looked forth from his high sanctuary (Ps 102:19 [101:20]). It also signifies how sublime God is in his power: the Lord has prepared his throne in heaven (Ps 103 [102]:19), and that he lives without change through eternity: but you, O Lord, endure forever (Ps 102:12 [101:13]). And again: your years shall not fail (Ps 102:27 [101:28]). And so of Christ it is written: his throne as the days of heaven (Ps 89:29 [88:30]).
PaterNosteEt Philosophus dicit in I De caelo, quod propter incorruptionem caeli, omnes posuerunt caelum esse locum spirituum. Per hoc ergo quod dicitur, qui es in caelis, datur nobis fiducia orandi, quantum ad tria: quantum ad potestatem, et quantum ad familiaritatem eius a quo petitur, et quantum ad congruitatem petitionis.
And the Philosopher says that on account of the incorruptibility of the heavens all have considered them as the abode of spirits.1 And so who art in heaven gives us confidence in our prayer which arises from a threefold consideration: of God’s power, of his familiarity with what is asked, and of the fitness of our requests.
PaterNostePotestas enim eius a quo petitur, insinuatur, si per caelos intelligantur caeli corporei: et quamvis ipse locis corporalibus non comprehendatur, cum scriptum sit Ier. XXIII, 24: caelum et terram ego impleo, tamen dicitur esse in caelis corporeis ad insinuandum duo: scilicet potentiae eius virtutem, et sublimitatem naturae. Primum quidem est contra illos qui dicunt, omnia ex fato caelestium corporum ex necessitate accidere: secundum quam opinionem inutile esset aliquid a Deo orando petere. Sed hoc stultum est, cum Deus in caelis sic esse dicatur ut caelorum Dominus et stellarum, secundum illud Ps. CII, 19: Dominus in caelo paravit sedem suam. Secundum vero contra illos est qui in orando aliquas sibi corporeas phantasias de Deo proponunt et fingunt: ideo dicitur esse in caelis, ut per id quod in sensibilibus rebus est altissimum, ostendatur divina sublimitas omnia excedens, etiam hominum desiderium et intellectum: unde quidquid cogitari, vel desiderari potest, est minus quam Deus. Propter quod dicitur in Iob XXXVI, 26: ecce Deus magnus vincens scientiam nostram; Ps. CXII, 4: excelsus super omnes gentes Dominus; Isa. XL, 18: cui similem fecistis Deum?
The power of him to whom we pray is implied if we consider heaven as the corporeal heavens. God is not limited by any physical bounds, since it is written: do I not fill heaven and earth? says the Lord (Jer 23:24). Nevertheless, he is said to be in the corporeal heavens to indicate two things: the extent of his power and the greatness of his nature. The former of these attributes is contrary to the view that all things happen out of necessity, by a fate regulated by the celestial bodies. According to this opinion all prayer would be useless. But such is absurd, since God dwells in the heavens as the Lord of the heavens and stars: the Lord has prepared his throne in heaven (Ps 103 [102]:19). The latter attribute, namely, his sublime nature, is against those who in praying propose or build up any corporeal images of God. Therefore, God is stated to be in heaven in that he exceeds all corporeal things, and even the desires and intellects of men, such that whatsoever man thinks or desires is far less than God. Thus, it is said: behold, God is great, exceeding our knowledge (Job 36:26). And again: the Lord is high above all nations (Ps 113 [112]:4). And finally: to whom then have you likened God? Or what image will you make for him? (Isa 40:18).
PaterNosteFamiliaritas autem Dei ostenditur, si per caelos sancti accipiantur. Quia enim propter eius altitudinem aliqui dixerunt quod humana non curat, oportet considerare quia nobis est vicinus, immo intimus: quia dicitur esse in caelis, idest in sanctis, qui caeli dicuntur, secundum illud Psal. XVIII, 2: caeli enarrant gloriam Dei; Ierem. XIV, 9: tu in nobis es, Domine. Hoc enim affert fiduciam orantibus quantum ad duo. Primo quantum ad propinquitatem Dei, secundum illud Ps. CXLIV, 18: prope est Dominus omnibus invocantibus eum. Unde Matt. VI, 6: tu autem cum oraveris intra in cubiculum, scilicet cordis. Secundo, quia per patrocinium aliorum sanctorum possumus impetrare quod petimus, secundum illud Iob V, 1: ad aliquem sanctorum convertere; Iac. V, 16: orate pro invicem, ut salvemini.
Familiar intercourse with God is shown if through heaven we understand the saints. Some indeed have said that because of his great distance from us God does not care for men. But it is fitting to consider that God is near to us, indeed is intimate, because he is said to be in heaven, that is, in the saints who are called heaven, according to Psalm 19:1 [18:2]: the heavens show forth the glory of God; and there: you, O Lord, are among us (Jer 14:9). This brings confidence in two ways to those praying. The first is because of the nearness of God, according to Psalm 145 [144]:18: the Lord is nigh unto all them that call upon him. Hence, Matthew 6:6: but you when you shall pray, enter into your chamber, that is, into your heart. The second is because we can gain what we seek through the intercession of other saints, according to Job 5:1: turn to some of the saints; and, pray one for another, that you may be saved (Jas 5:16).
PaterNosteIdoneitatem etiam et congruitatem accipit oratio ex hoc quod dicitur esse in caelis, secundum quod per caelos spiritualia bona et aeterna intelliguntur, in quibus est beatitudo, propter duo.
This part of the prayer—that is, in heaven—is appropriate and fitting also, if in heaven is taken to mean that spiritual and eternal good in which true happiness consists, and this for two reasons.
PaterNostePrimo, quia per hoc excitatur nostrum desiderium ad caelestia. Tendere enim debet illuc desiderium nostrum ubi Patrem habemus, quia illic est hereditas nostra. Col. III, 1: quae sursum sunt quaerite. I Pet. I, 4: in hereditatem immarcescibilem, conservatam in caelis.
The first is that through it our desires are lifted up towards heavenly things. For our desires ought to tend towards where we have our Father, because there is our true inheritance: seek the things that are above (Col 3:1). And again: unto an inheritance incorruptible, and undefiled, and that cannot fade, reserved in heaven for you (1 Pet 1:4).
PaterNosteSecundo, quia per hoc informamur ut sit vita caelestis, ut simus conformes Patri caelesti, secundum illud I Cor. XV, 48: qualis caelestis, tales et caelestes. Et haec duo faciunt idoneum ad petendum, scilicet desiderium caeleste, et vita caelestis: ex quibus oratio congrua fit.
The second is that through this we are told that, if our life is to be in heaven, then we ought to be conformed to our heavenly Father: such as is the heavenly, such also are they that are heavenly (1 Cor 15:48). These two reasons make what is sought suitable, namely, heavenly desire and heavenly life, from which prayer is made fitting.
PaterNosteA. 1Hallowed Be Thy Name
Sanctificetur nomen tuum
Hallowed Be Thy Name1
PaterNoste.A1Haec est prima petitio, in qua petitur ut nomen eius in nobis manifestetur et declaretur. Est autem nomen Dei primo mirabile, quia in omnibus creaturis mirabilia operatur: unde Dominus in Evangelio Marc. ult., 17: in nomine meo Daemonia eiicient, linguis loquentur novis, serpentes tollent: et si mortiferum quid biberint non eis nocebit.
This is the first petition, and in it we ask that God’s name be manifested and declared in us.1 The name of God, first of all, is wonderful because it works wonders in all creatures. Thus said our Lord in the Gospel: in my name they shall cast out devils, they shall speak new tongues. They shall take up serpents; and if they shall drink any deadly thing, it shall not hurt them (Mark 14:17).
PaterNoste.A1Secundo est amabile. Act. IV, 12: non est aliud nomen datum sub caelo in quo oporteat nos salvos fieri. Salus autem est ab omnibus diligenda. Exemplum de Beato Ignatio, qui intantum nomen Christi dilexit, quod cum Traianus requireret ab eo ut nomen Christi negaret, respondit quod de ore eius removeri non posset; et cum ille minaretur sibi caput abscindere, et Christum de eius ore removere, dixit: et si de ore abstuleris, nunquam tamen de corde eripere poteris: hoc enim nomen cordi meo inscriptum habeo, et ideo ab eius invocatione cessare non valeo. Quod audiens Traianus, et probari cupiens, servi Dei abscisso capite, cor eius extrahi iussit, et inventum est habens nomen Christi in se scriptum litteris aureis. Posuerat enim super cor suum hoc nomen quasi signaculum.
Second, this name is lovable: there is no other name under heaven given to men, whereby we must be saved (Acts 4:12).1 We all should desire to be saved. We have an example in Blessed Ignatius, who had such great love for the name of Christ that, when Trajan ordered him to deny it, he affirmed that it could not be dragged from his mouth. Then, the emperor threatened to have him beheaded, and thus take the name of Christ out of the mouth of the saint. But Ignatius replied: even though you take it from my mouth, you will never snatch it from my heart. I have this name written in my heart and there I never cease to invoke it. Trajan heard this and wished to put it to the test. He had the servant of God beheaded and then commanded that his heart be taken out, and there upon the heart was found the name of Christ inscribed in letters of gold. The name had been engraved on the heart as a seal.
PaterNoste.A1Tertio est venerabile. Apostolus, Phil. II, 10: ut in nomine Iesu omne genu flectatur, caelestium, terrestrium et infernorum. Caelestium quantum ad angelos et beatos; terrestrium quantum ad mundanos, qui hoc faciunt ex amore adipiscendae gloriae vel timore fugiendae poenae; et infernorum quoad damnatos, qui hoc faciunt ex timore.
Third, the name of God is venerable: in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth (Phil 2:10). Those that are in heaven refers to the angels and the blessed; those that are on earth to people living in this world, who do so for love of heaven which they wish to gain; those under the earth to the damned, who do so out of fear.
PaterNoste.A1Quarto inexplicabile, quia a narratione eius deficiunt omnes linguae. Et ideo explicatur aliquando per creaturas. Unde dicitur lapis ratione firmitatis: Matt. XVI, 18: super hanc petram aedificabo Ecclesiam meam.
Fourth, this name is ineffable, for in the telling of it every tongue is wholly inadequate. Accordingly, it is sometimes compared to created things as, for instance, it is likened to a rock because of its firmness: upon this rock I will build my Church (Matt 16:18).
PaterNoste.A1Item ignis ratione purificationis: quia sicut ignis metalla purificat, ita Deus purificat corda peccatorum: unde Deut. IV, 24: Deus tuus ignis consumens est.
It is likened to a fire because of its purifying power; for as fire purifies metal, so does God purify the hearts of sinners; hence, my God is a consuming fire (Deut 4:24).
PaterNoste.A1Item lux ratione illuminationis: quia sicut lux illuminat tenebras, ita nomen Dei illuminat tenebras mentis. Ps. XVII, 29: Deus meus, illumina tenebras meas.
It is compared to light because of its power of enlightening; for as light illumines the darkness, so does the name of God overcome the darkness of the mind: O my God, enlighten my darkness (Ps 18:28 [17:29]).
PaterNoste.A1Unde istud nomen petimus manifestari, ut cognoscatur, et teneatur sanctum. “Sanctum” autem tripliciter dicitur. Sanctum enim idem est quod firmum: unde omnes beati qui in caelo sunt, sancti dicuntur, quia sunt aeterna felicitate firmati. In mundo non possunt esse sancti, quia sunt continue mobiles. Augustinus: defluxi, Domine, a te, et erravi nimis: devius factus sum a stabilitate tua.
We pray that this name may be manifested in us, that it be known and revered as holy. Now “holy” [or hallowed] may have a threefold meaning. First, it is the same as firm. Thus, those who are firmly established in eternal happiness are all the blessed in heaven, who are called saints. In this world, none is a saint on earth because all is continually changeable. As Augustine says: I sank away from you, O Lord, and I wandered too much astray from you who are my firm support.1
PaterNoste.A1Secundo “sanctum” idem est quod non terrenum: unde sancti qui in caelo sunt, nullum habent affectum terrenum: unde Apostolus, Phil. III, 8: omnia arbitratus sum ut stercora ut Christum lucrifaciam. Per terram autem designantur peccatores. Primo ratione germinis: terra enim si non colitur, spinas et tribulos germinat; sic anima peccatoris, nisi colatur per gratiam, non germinat nisi tribulos et punctiones peccatorum. Gen. III, 18: spinas et tribulos germinabit tibi. Secundo ratione caliginis. Terra enim caliginosa est et opaca: sic etiam peccator caliginosus et opacus est. Gen. I, 2: tenebrae erant super faciem abyssi. Tertio ratione conditionis. Terra enim est elementum, quod spargitur nisi contineatur ab aquae humiditate: nam Deus posuit terram super aquam, iuxta illud Ps. CXXXV, 6: qui firmavit terram super aquas, quia ex humiditate aquae continetur ariditas vel siccitas terrae. Sic peccator animam habet siccam et aridam, iuxta illud Ps. CXLII, 6: anima mea sicut terra sine aqua tibi.
Second, “holy” may be understood as unearthly. The holy ones who are in heaven have naught earthly about them, hence the Apostle says: I count all things but as dung, that I may gain Christ (Phil 3:8). Earth may signify sinners first as a reference to production. For if the earth is not cultivated, it will produce thorns and thistles. Similarly, if the soul of the sinner is not cultivated by grace, it will produce only thistles and thorns of sins: thorns and thistles shall it bring forth to you (Gen 3:18). Second, earth may signify sinners in reference to its darkness. The earth is dark and opaque; and so also is the sinner dark and opaque: darkness was on the face of the deep (Gen 1:2). The third reason is in reference to its condition. Earth is an element which will fall to pieces unless it is mixed with the moisture of water. So God placed earth just above water: who established the earth above the waters (Ps 136 [135]:6), because the aridity or dryness of the earth is held together by the moisture of water. So also the soul of the sinner is dry and without moisture, as it is said: my soul is as earth without water unto you (Ps 143 [142]:6).
PaterNoste.A1Item tertio dicitur “sanctum,” idest sanguine tinctum; unde sancti qui sunt in caelo, sancti dicuntur, eo quod sunt sanguine tincti, iuxta illud Apoc. VII, 14: isti sunt qui venerunt ex magna tribulatione, et laverunt stolas suas in sanguine agni. Item ibid. I, 5: lavit nos a peccatis nostris in sanguine suo.
Third, “holy” may be understood as washed in blood, since the saints in heaven are called saints because they have been washed in blood: these are they who are come out of great tribulation, and have washed their robes, and have made them white in the blood of the Lamb (Rev 7:14). And again: he has washed us from our sins in his blood (Rev 1:5).
PaterNoste.A1A. 2Thy Kingdom Come
Adveniat regnum tuum
Thy Kingdom Come
PaterNoste.A2Sicut dictum est, Spiritus Sanctus facit nos recte amare, desiderare et petere; et efficit in nobis primo timorem, per quem quaerimus quod nomen Dei sanctificetur. Aliud donum est donum pietatis. Et est proprie pietas, dulcis et devotus affectus ad patrem, et ad omnem hominem in miseria constitutum. Cum ergo Deus sit pater noster, ut patet, non solum debemus eum revereri et timere, sed etiam ad eum habere debemus dulcem et pium affectum. Hic autem affectus facit nos petere quod adveniat regnum Dei. Tit. II, 12–13: pie et iuste vivamus in hoc saeculo, expectantes beatam spem, et adventum gloriae magni Dei.
The Holy Spirit makes us love, desire, and pray rightly.1 He effects in us, first of all, a fear whereby we ask that the name of God be sanctified. He gives us another gift, that of piety. This is proper piety, a devout and loving affection for our Father and for all men who are in trouble. Now, since God is our Father, we ought not only reverence and fear him, but also have towards him a sweet and pious affection. This love makes us pray that the kingdom of God may come: we should live soberly and justly in this world, looking for the blessed hope and coming of the glory of the great God (Titus 2:12–13).
PaterNoste.A2Posset autem quaeri: regnum Dei semper fuit: quare ergo petimus quod veniat? Et ideo dicendum est, quod hoc potest tripliciter intelligi. Primo quia aliquando rex habet ius regni solum, seu dominii: et tamen nondum dominium ipsius regni est declaratum, quia nondum homines regni sunt ei subiecti. Tunc ergo apparebit primo eius regnum seu dominium, quando homines regni erunt sibi subiecti. Deus autem ex se et sua natura est Dominus omnium: et Christus secundum quod Deus, et etiam secundum quod homo, habet a Deo quod sit Dominus omnium. Dan. VII, 14: dedit ei potestatem et honorem et regnum. Oportet ergo quod sibi sint omnia subiecta. Hoc autem nondum est, sed erit in fine. I Cor. XV, 25: oportet illum regnare, donec ponat omnes inimicos sub pedibus eius. Et ideo petimus et dicimus: adveniat regnum tuum.
It may be asked of us why, since the kingdom of God always was, do we then ask that it may come?1 This, however, can be understood in three ways. First, a king sometimes has only the right to a kingdom or dominion, and yet his rule has not been declared because the men in his kingdom are not as yet subject to him. His rule or dominion will come only when the men of his kingdom are his subjects. Now, God is by his very essence and nature the Lord of all things; and Christ being God and man is the Lord over all things: and he gave him power and glory and a kingdom (Dan 7:14). It is, therefore, necessary that all things be subject to him. This is not yet the case, but will be so at the end of the world: for he must reign, until he has put all his enemies under his feet (1 Cor 15:25). Hence it is for this that we pray when we say: thy kingdom come.
PaterNoste.A2Et hoc quantum ad tria: scilicet ut iusti convertantur, peccatores puniantur, et mors destruatur. Nam homines dupliciter subiiciuntur Christo: aut voluntarii, aut inviti. Cum enim voluntas Dei sit ita efficax quod oporteat penitus illam compleri, et Deus velit quod omnia subiiciantur Christo: alterum duorum erit necessarium: ut scilicet aut homo faciat voluntatem Dei subiiciendo se mandatis eius, et hoc facient iusti; aut Deus faciat de omnibus voluntatem suam puniendo eos, et hoc faciet peccatoribus et inimicis suis. Et hoc erit in fine mundi. Ps. CIX, 1: donec ponam inimicos tuos scabellum pedum tuorum.
In so doing we pray for a threefold purpose: that the just may be strengthened, that sinners may be punished, and that death may be destroyed. Now, the reason is that men are subject to Christ in two ways, either willingly or unwillingly. Again, the will of God is so efficacious that it must be fully complied with; and God does wish that all things be subject to Christ. Hence, two things are necessary: either man will do the will of God by subjecting himself to his commands, as do the just; or God shall exert his will and punish those who are sinners and his enemies; and this will take place at the end of the world: until I make your enemies your footstool (Ps 110 [109]:1).
PaterNoste.A2Et ideo sanctis est datum quaerere quod adveniat regnum Dei, scilicet quod ipsi totaliter subiiciantur ei; sed peccatoribus est horribile, quia nihil aliud est quaerere quod adveniat regnum Dei, nisi quod de voluntate Dei subiiciantur poenis. Amos V, 18: vae desiderantibus diem Domini. Sed et ex hoc destruitur mors. Cum enim Christus sit vita, non potest in regno eius esse mors, quae est vitae contraria: ideo dicitur I Cor. XV, 26: novissime autem inimica destruetur mors. Et hoc erit in resurrectione. Phil. III, 21 reformabit corpus humilitatis nostrae, configuratum corpori claritatis suae.
It is enjoined upon the faithful to pray that the kingdom of God may come, namely, that they subject themselves completely to him. But this is a terrible thing for sinners, because for them to ask the coming of God’s kingdom is nothing else than to ask that out of God’s will they be subjected to punishment: woe to them that desire the day of the Lord! (Amos 5:18). By this prayer, too, we ask that death be destroyed. Since Christ is life, death cannot exist in his kingdom, because death is the opposite of life: and the enemy, death, shall be destroyed last (1 Cor 15:26). And this shall take place at the last resurrection: who will reform the body of our lowness, made like to the body of his glory (Phil 3:21).
PaterNoste.A2Secundo regnum caelorum dicitur gloria paradisi. Nec mirum: nam regnum nihil aliud dicitur nisi regimen. Ibi autem est optimum regimen ubi nihil invenitur contra voluntatem regentis. Voluntas autem Dei est salus hominum, quia vult homines salvos fieri; et hoc potissime erit in paradiso, ubi nihil erit saluti hominum repugnans. Matt. XIII, 41: auferentur de regno eius omnia scandala. In mundo autem isto sunt multa contra salutem hominum. Cum ergo petimus: adveniat regnum tuum, oramus, ut simus participes regni caelestis et gloriae paradisi.
Second, the kingdom of heaven signifies the glory of paradise. Nor is this to be wondered at, for a kingdom is nothing other than a government. That will be the best government where nothing is found contrary to the will of the governor. Now, the will of God is the very salvation of men, for he wills that all men should be saved; and this especially shall come to pass in paradise where there will be nothing contrary to man’s salvation. They shall gather out of his kingdom all scandals (Matt 13:41). In this world, however, there are many things contrary to the salvation of men. Hence, when we pray, thy kingdom come, we pray that we might participate in the heavenly kingdom and in the glory of paradise.
PaterNoste.A2Quod quidem regnum est valde desiderandum propter tria. Primum propter summam iustitiam quae est in eo. Isa. LX, 21: populus tuus omnes iusti. Hic enim mali sunt mixti bonis; sed ibi nullus malus erit, et nullus peccator.
This kingdom is to be greatly desired for three reasons. The first is because of the perfect justice that obtains there: your people shall be all just (Isa 60:21). In this world the bad are mingled with the good, but in heaven there will be no wicked and no sinners.
PaterNoste.A2Item propter perfectissimam libertatem. Hic enim non est libertas, quanquam omnes naturaliter desiderent eam; sed ibi erit omnimoda libertas contra omnem servitutem. Rom. VIII, 21: ipsa creatura liberabitur a corruptione. Et non solum erunt ibi omnes liberi, sed erunt reges: Apoc. V, 10: fecisti nos Deo nostro regnum. Cuius ratio est, quia omnes erunt eiusdem voluntatis cum Deo, et Deus volet quidquid sancti volent, et sancti quidquid Deus voluerit: unde cum voluntate Dei fiet voluntas eorum. Et ideo omnes regnabunt, quia omnium voluntas fiet, et Dominus erit corona omnium. Isa. XXVIII, 5: in die illa erit Dominus exercituum corona gloriae, et sertum exultationis residuo populi sui.
The second is because of its perfect liberty. Here there is no liberty, although all men naturally desire it; but above there will be perfect liberty without any form of oppression: because the creature also shall be delivered from the servitude of corruption (Rom 8:21). Not only will men then be free, but indeed they will all be kings: and you have made us to our God a kingdom (Rev 5:10). This is because all shall be of one will with God, and God shall will what the saints will, and the saints shall will whatsoever God wills. Hence, in the will of God shall their will be done. All, therefore, shall reign, because the will of all shall be done, and the Lord shall be their crown: in that day, the Lord of hosts shall be a crown of glory and a garland of joy to the residue of his people (Isa 28:5).
PaterNoste.A2Item propter mirabilem affluentiam. Isa. LXIV, 4: oculus non vidit, Deus, absque te, quae praeparasti expectantibus te. Ps. CII, 5: qui replet in bonis desiderium tuum.
The third is because of the marvelous riches of heaven: the eye has not seen, O God, besides you, what things you have prepared for them that wait for you (Isa 64:4). And also: who satisfies your desire with good things (Ps 103 [102]:5).
PaterNoste.A2Et nota quod homo inveniet omnia in solo Deo excellentius et perfectius omni eo quod in mundo quaeritur. Si delectationem quaeris, summam invenies in Deo; si divitias, ibi omnem sufficientiam invenies, propter quam sunt divitiae; et sic de aliis. Augustinus, in Confess.: anima cum fornicatur abs te, quaerit extra te, quae pura et limpida non invenit, nisi cum redit ad te.
Note that man will find everything that he seeks for in this world more excellently and more perfectly in God alone. Thus, if it is pleasure you seek, then in God you will find the highest pleasure; if it is riches, there you will find it in abundance, on account of whom riches exist; and so for all other things: when the soul strays from you, she looks for things apart from you, but she finds all things impure and useless until she returns to you, says Augustine.1
PaterNoste.A2Tertio modo, quia aliquando in mundo isto regnat peccatum. Et hoc est quando homo est ita dispositus quod statim sequitur et prosequitur appetitum peccati. Apostolus, Rom. VI, 12: non ergo regnet peccatum in vestro mortali corpore: sed debet Deus regnare in corde tuo. Isa. VII, 7: Sion, regnabit Deus tuus. Et hoc est quando paratus est obedire Deo, et servare omnia mandata sua. Cum ergo petimus quod veniat regnum, oramus quod non regnet in nobis peccatum, sed Deus.
Third, thy kingdom come is understood in another sense because sometimes sin reigns in this world. This occurs when man is so disposed that he follows at once the enticement of sin. Let not sin reign in your mortal body (Rom 6:12), but let God reign in your heart: Zion, your God shall reign (Isa 52:7). And this will be when you are prepared to obey God and keep all his commandments. Therefore, when we pray to God that his kingdom may come, we pray that God and not sin may reign in us.
PaterNoste.A2Per hanc autem petitionem perveniemus ad beatitudinem, de qua dicitur Matt. V, 4: beati mites: nam secundum primam expositionem, ex quo homo desiderat quod Deus sit Dominus omnium, non vindicat se de iniuria sibi illata, sed reservat eam Deo. Nam si vindicares te, non quaereres quod adveniret regnum eius. Secundum vero secundam expositionem, si tu expectas regnum eius, idest gloriam paradisi, non debes curare si perdis res mundanas.
May we through this petition arrive at that happiness of which the Lord speaks: blessed are the meek (Matt 5:4). Now, according to what we have first explained above, namely, that man desires that God be the Lord of all things, then let him not avenge injuries that are done him, but let him leave that for the Lord. If you avenge yourself, you do not really desire that the kingdom of God may come. According to our second explanation, if you await the coming of this kingdom which is the glory of paradise, you need not worry about losing earthly things.
PaterNoste.A2Item secundum tertiam expositionem, si tu petis quod Deus regnet in te et Christus; cum ipse fuerit mitissimus, et tu debes esse mitis. Matt. XI, 29: discite a me, quia mitis sum. Heb. X, 34: rapinam bonorum vestrorum cum gaudio suscepistis.
Likewise, if according to the third explanation, you pray that God may reign within you, then you must be humble, for he is himself most humble: learn of me because I am meek and humble of heart (Matt 11:29). You took with joy the being stripped of your own goods (Heb 10:34).
PaterNoste.A2A. 3Thy Will Be Done on Earth as It Is in Heaven
Fiat voluntas tua sicut in caelo, et in terra
Thy Will Be Done on Earth as It Is in Heaven
PaterNoste.A3Tertium donum quod efficit in nobis Spiritus Sanctus, dicitur donum scientiae. Ipse enim Spiritus Sanctus non solum efficit in bonis donum timoris et donum pietatis, quae est dulcis affectus ad Deum, ut dictum est, sed etiam facit hominem sapientem. Et hoc petebat David in Ps. CXVIII, 66, dicens: bonitatem et disciplinam et scientiam doce me. Et haec est scientia qua homo bene vivit, quam docuit nos Spiritus Sanctus. Inter alia autem quae faciunt ad scientiam et sapientiam hominis potissima sapientia est, quod homo non innitatur sensui suo. Prov. III, 5: ne innitaris prudentiae tuae. Nam illi qui praesumunt de sensu suo, ita quod non credunt aliis, sed sibi tantum, semper inveniuntur et iudicantur stulti. Prov. XXVI, 12: vidisti hominem sapientem sibi videri? Magis illo spem habebit insipiens.
The third gift which the Holy Spirit works in us is called the gift of knowledge.1 The Holy Spirit not only gives us the gift of fear and the gift of piety, which is a sweet affection for God, as we have said, but he also makes man wise. It was this for which David prayed: teach me goodness and discipline and knowledge (Ps 119 [118]:66). This knowledge which the Holy Spirit teaches us is that whereby man lives justly. Among all that goes to make up knowledge and wisdom in man, the principal wisdom is that man should not depend solely upon his own opinion: lean not upon your own prudence (Prov 3:5). Those who put all their trust in their own judgment so that they do not trust others, but only themselves, are always found to be stupid and are so adjudged by others: have you seen a man wise in his own conceit? There shall be more hope of a fool than of him (Prov 26:12).
PaterNoste.A3Quod autem homo non credat sensui suo, procedit ex humilitate: unde et locus humilitatis est sapientia, ut dicitur Prov. XI. Superbi autem sibi ipsis nimis credunt. Docet ergo hoc Spiritus Sanctus per donum scientiae, ut scilicet non faciamus voluntatem nostram, sed voluntatem Dei. Et ideo propter hoc donum petimus a Deo ut fiat voluntas sua sicut in caelo et in terra. Et in hoc apparet donum scientiae. Unde hoc modo dicitur Deo, fiat voluntas tua, sicut si esset unus infirmus, et vellet aliquid a medico, non praecise vult, sed de voluntate medici; alias si tantum de voluntate sua vellet, esset stultus. Sic nos a Deo nihil petere debemus nisi quod fiat de nobis voluntas sua, idest ut voluntas sua compleatur in nobis. Tunc enim est rectum cor hominis quando concordat cum voluntate divina. Hoc Christus fecit: Ioan. VI, 38: descendi de caelo, non ut faciam voluntatem meam, sed eius qui misit me. Christus enim, secundum quod Deus, eandem voluntatem habet cum Patre; sed, secundum quod homo, habet aliam voluntatem a Patre: et secundum hanc dicit se non facere voluntatem suam sed Patris. Et ideo docet nos orare et petere: fiat voluntas tua.
Out of humility one does not trust one’s own knowledge: where humility is there is also wisdom (Prov 11:2). The proud trust themselves too much. Now, the Holy Spirit, through the gift of wisdom, teaches us to do not our own will but the will of God. It is through this gift that we pray of God that his will be done on earth as it is in heaven. And in this is seen the gift of knowledge. Thus, one says to God, let thy will be done, in the same way as one who is sick desires something from the physician; and his will is not simply his own, because it is the will of the physician. Otherwise, if his desire were purely from his own will, he would be indeed foolish. So we ought not to pray other than that in us God’s will may be done, that is, that his will be accomplished in us. The heart of man is only right when it is in accord with the will of God. This is what Christ did: because I came down from heaven, not to do my own will but the will of him that sent me (John 6:38). Christ, as God, has the same will with the Father; but as a man he has a distinct will from the Father’s, and it was according to this that he says he does not do his will but the Father’s. Hence, he teaches us to pray and to ask: thy will be done.
PaterNoste.A3Sed quid est quod dicitur? Nonne in Ps. CXIII, 3; dicitur: omnia quaecumque voluit fecit? Si omnia facit quae vult in caelo et in terra, quid est hoc quod dicit: fiat voluntas tua sicut in caelo, et in terra? Ad hoc sciendum est, quod Deus tria vult de nobis, et nos petimus quod haec impleantur. Primum quidem quod Deus vult de nobis, est quod nos habeamus vitam aeternam. Quicumque enim facit aliquid propter aliquem finem, vult de illa re illud pro quo facit eam. Deus autem fecit hominem, sed non pro nihilo: quia, sicut dicitur in Ps. LXXXVIII, 48: numquid vane constituisti omnes filios hominum.
But what is this that is asked? Does not the Psalm say: whatsoever the Lord has willed, he has done (Ps 115:3 [113:11])? Now, if he has done all that he has willed both in heaven and on earth, what then is the meaning of this: thy will be done on earth as it is in heaven? To understand this we must know that God wills of us three things, and we pray that these be accomplished. The first thing that God wills is that we may have eternal life. Whoever makes something for a certain purpose, has a will regarding it which is in accord with the purpose for which he made it. In like manner, God made man, but it was not for no purpose, as it is written: remember what my substance is; for have you made all the children of men in vain? (Ps 89:47 [88:48]).
PaterNoste.A3Fecit ergo homines propter aliquid, sed non propter voluptates, quia et bruta habent eas, sed ut habeant vitam aeternam. Vult ergo Dominus ut homo habeat vitam aeternam. Quando vero aliquid consequitur illud ad quod factum est, dicitur quod salvatur; quando vero non consequitur, dicitur quod res illa perditur. Deus autem fecit hominem propter vitam aeternam. Cum ergo consequitur vitam aeternam, salvatur; et hoc vult Dominus: Ioan. VI, 40: haec est autem voluntas Patris mei qui misit me, ut omnis qui videt Filium et credit in eum, habeat vitam aeternam. Haec autem voluntas iam completa est in angelis et in sanctis qui sunt in patria, quia vident Deum et cognoscunt, et fruuntur eo; sed nos desideramus quod sicut voluntas Dei completa est in beatis qui sunt in caelis, ita compleatur in nobis qui sumus in terra: et hoc petimus cum oramus: fiat voluntas tua in nobis qui sumus in terra, sicut in sanctis qui sunt in caelo.
Hence, God made men for a purpose; but this purpose was not for their mere pleasures, for also the brutes have these, but it was that they might have eternal life. The Lord, therefore, wills that men have eternal life. Now, when that for which a thing is made is accomplished, it is said to be saved; and when this is not accomplished, it is said to be lost. So when man gains eternal life, he is said to be saved, and it is this that the Lord wills: now, this is the will of my Father that sent me, that everyone who sees the Son and believes in him may have life everlasting (John 6:40). This will of God is already fulfilled for the angels and for the saints in the fatherland, for they see God and know and enjoy him. We, however, desire that, as the will of God is done for the blessed who are in heaven, it likewise be done for us who are on earth. For this we pray when we say: thy will be done for us who are on earth, as it is for the saints who are in heaven.
PaterNoste.A3Alia voluntas Dei de nobis est ut servemus mandata eius. Quando enim aliquis desiderat aliquid, non solum vult illud quod desiderat, sed omnia per quae venitur ad illud; sicut medicus ut consequatur sanitatem, vult etiam dietam et medicinam et huiusmodi.
In the second place, the will of God for us is that we keep his commandments. When a person desires something, he not only wills what he desires, but also everything which will bring that about. Thus, in order to bring about a healthy condition, a physician also wills to put into effect diet, medicine, and other needs.
PaterNoste.A3Deus autem vult ut habeamus vitam aeternam. Matt. XIX, 17: si vis ad vitam ingredi, serva mandata. Vult ergo ut servemus mandata. Rom. XII, 1: rationabile obsequium vestrum, ib. 2: ut probetis quae sit voluntas Dei bona, beneplacens et perfecta.
Accordingly, God wills that we have eternal life: but if you will enter into life, keep the commandments (Matt 19:17). Therefore, he wills that we keep the commandments. Your reasonable service (Rom 12:1), that you may prove what is the good and the acceptable and the perfect will of God (Rom 12:2).
PaterNoste.A3Bona, quia utilis: Isa. XLVIII, 17: ego Dominus docens te utilia. Beneplacens amanti; et si aliis non sit grata, amanti tamen est delectabilis. Ps. XCVI, 11: lux orta est iusto, et rectis corde laetitia. Perfecta, quia honesta: Matt. V, 48: estote perfecti, sicut et Pater vester caelestis perfectus est.
That is, his will is good because it is profitable: I am the Lord your God who teaches you profitable things (Isa 48:17). It is acceptable to the lover; and even if it is not pleasing to others, it is still delightful to the lover: light is risen to the just; and joy to the right heart (Ps 97 [96]:11). It is also perfect, because noble: be you therefore perfect, as your heavenly Father is perfect (Matt 5:48).
PaterNoste.A3Sic ergo cum dicimus, fiat voluntas tua, oramus ut impleamus mandata Dei. Haec autem voluntas Dei fit in iustis, sed in peccatoribus nondum fit. Iusti autem designantur per caelum, peccatores autem per terram. Petimus ergo ut fiat voluntas Dei ita in terra, idest in peccatoribus, sicut in caelo, idest in iustis.
Thus, when we say: thy will be done, we pray that we may fulfill the commandments of God. This will of God is done by the just, but it is not yet done by sinners. In heaven here signifies the just, while on earth refers to sinners. We, therefore, pray that the will of God may be done on earth, that is, by sinners, as it is in heaven, that is, by the just.
PaterNoste.A3Notandum autem, quod ex modo loquendi datur nobis doctrina. Non enim dicit, “fac,” nec etiam “faciamus”; sed dicit, fiat voluntas tua: quia ad vitam aeternam duo sunt necessaria, scilicet gratia Dei et voluntas hominis; et licet Deus fecerit hominem sine homine, non tamen iustificat eum sine eo. Augustinus, super Ioan.: qui creavit te sine te, non iustificabit te sine te, quia vult quod homo cooperetur. Zach. I, 3: convertimini ad me, et ego convertar ad vos. Apostolus, I Cor. XV, 10: gratia Dei sum id quod sum, et gratia eius in me vacua non fuit. Non ergo praesumas de te, sed confidas de gratia Dei: nec negligas, sed adhibeas studium tuum: et ideo non dicit, “faciamus,” ne videretur quod nihil faceret gratia Dei; nec dicit, “fac,” ne videatur quod nihil faceret voluntas et conatus noster; sed dicit, fiat per gratiam Dei, adhibito studio et conatu nostro.
It must be noted that the very words used in this petition teach us a lesson. It does not say, “do,” or, “let us do,” but it says, let thy will be done, because two things are necessary for eternal life: the grace of God and the will of man. Although God has made man without man, he does not justify man without him. Thus, Augustine says on John: who created you without yourself, will not justify you without yourself.1 For God wills that man cooperate with him: turn to me, says the Lord of hosts, and I will turn to you (Zech 1:3). By the grace of God, I am what I am. And his grace in me has not been void (1 Cor 15:10). Do not, therefore, presume on your own strength, but trust in God’s grace; and be not negligent, but use the zeal you have. It does not say, therefore, “let us do,” lest it would seem that the grace of God were left out; nor does it say, “do,” lest it would appear that our will and our zeal do not matter. He does say, let it be done through the grace of God at the same time using our desire and our own efforts.
PaterNoste.A3Tertium quod vult Deus de nobis, est, ut restituatur homo ad statum et dignitatem in qua creatus fuit primus homo; quae tanta fuit ut spiritus et anima nullam repugnantiam sentiret a carne et sensualitate. Quandiu enim anima subiecta fuit Deo, caro ita subiecta fuit spiritui ut nullam corruptionem mortis seu infirmitatis et aliarum passionum sentiret; sed ex quo spiritus et anima, quae erat media inter Deum et carnem, rebellavit Deo per peccatum, tunc corpus rebellavit animae, et tunc mortem et infirmitates sentire coepit, et continuam rebellionem sensualitatis ad spiritum. Rom. VII, 23: video aliam legem in membris meis, repugnantem legi mentis meae; et Gal. V, 17: caro concupiscit adversus spiritum, spiritus autem adversus carnem.
Third, the will of God in our regard is that men be restored to that state and dignity in which the first man was created. This was a condition in which the spirit and soul felt no resistance from sensuality and the flesh. As long as the soul was subject to God, the flesh was in such subjection to the spirit that no corruption of death, or weakness, or any of the passions were felt. When, however, the spirit and the soul, which were between God and the flesh, rebelled against God by sin, then the body rebelled against the soul. From that time death and weaknesses began to be felt together with continual rebellion of sensuality against the spirit: I see another law in my members, fighting against the law of my mind (Rom 7:23). The flesh lusts against the spirit, and the spirit against the flesh (Gal 5:17).
PaterNoste.A3Sic est continua pugna inter carnem et spiritum, et homo continue deterioratur per peccatum. Est ergo voluntas Dei ut homo restituatur ad statum primum, ut scilicet nihil sit in carne contrarium spiritui: I Thess. IV, 3: haec est voluntas Dei, sanctificatio vestra. Haec autem voluntas Dei non potest impleri in vita ista, sed complebitur in resurrectione sanctorum, quando resurgent corpora glorificata, et erunt incorruptibilia et nobilissima: I Cor. XV, 43: seminatur in ignobilitate, surget in gloria. Est tamen voluntas Dei in iustis quantum ad spiritum per iustitiam et scientiam et vitam. Et ideo cum dicimus, fiat voluntas tua, oramus ut etiam fiat in carne. Nam hoc modo per caelum accipimus spiritum, per terram carnem; ut sit sensus: fiat voluntas tua ita in terra, idest in carne nostra, sicut fit in caelo, idest in spiritu nostro per iustitiam.
Thus, there is an endless strife between the flesh and the spirit, and man is continually being brought lower by sin. The will of God, therefore, is that man be restored to his primal state so that no more would the flesh rebel against the spirit: for this is the will of God, your sanctification (1 Thess 4:3). Now, this will of God cannot be fulfilled in this life, but it will be fulfilled in the resurrection of the saints, when glorified bodies shall arise incorrupt and most perfect: it is sown a natural body; it shall rise a spiritual body (1 Cor 15:43). In the just the will of God is fulfilled relative to the spirit, which abides in justice and knowledge and perfect life. Therefore, when we say, thy will be done, let us pray that his will also may be done regarding the flesh. Thus, the sense of, thy will be done on earth is that it may be done for our flesh, and as it is in heaven means in our spirit. Thus, we take in heaven for our spirit, and on earth as our flesh.
PaterNoste.A3Per hanc autem petitionem pervenimus ad beatitudinem luctus, de qua Matth. V, 5: beati qui lugent, quoniam ipsi consolabuntur. Et hoc secundum quamlibet trium expositionum. Nam secundum primam desideramus vitam aeternam: unde per eius dilectionem inducimur ad luctum: Ps. CXIX, 5: heu mihi, quia incolatus meus prolongatus est. Et hoc desiderium sanctorum est ita vehemens quod propter hoc desiderant mortem, quae secundum se fugienda est: II Cor. V, 8: audemus, et bonam voluntatem habemus magis peregrinari a corpore, et praesentes esse ad Deum.
By means of this petition we arrive at the happiness of those who mourn, as it is written: blessed are they that mourn; for they shall be comforted (Matt 5:5). This can be applied to each of the threefold explanations we have given above. According to the first we desire eternal life. And in this very desire we are brought to a mourning of soul: woe is me, that my sojourning is prolonged (Ps 120 [119]:5). This desire in the saints is so vehement that because of it they wish for death, which in itself is something naturally to be avoided: but we are confident and have a good will to be absent rather from the body and to be present with the Lord (2 Cor 5:8).
PaterNoste.A3Item secundum secundam expositionem, illi qui servant mandata, sunt in luctu: quia licet sint dulcia animae, tamen carni sunt amara, quae continue maceratur: Ps. CXXV, 6: euntes ibant et flebant, quantum ad carnem; venientes autem venient cum exultatione, quantum ad animam.
Likewise, according to our second explanation, namely, that we will to keep the commandments, they who do so are in sorrow. For although such be sweet for the soul, it is bitter indeed for the flesh which is continually kept in discipline: going, they went and wept, which refers to the flesh, but coming, they shall come with joyfulness, which pertains to the soul (Ps 126 [125]:6).
PaterNoste.A3Item secundum tertiam expositionem, ex pugna quae continue est inter carnem et spiritum, provenit luctus. Non enim potest fieri quin anima saucietur ad minus per venialia a carne: et ideo ut expietur, est in luctu: Ps. VI, 7: lavabo per singulas noctes, idest obscuritates peccati, lectum meum, idest conscientiam meam. Et qui sic plorant, perveniunt ad patriam, ad quam nos perducat Deus.
Again, from our third explanation, concerning the struggle which is ever going on between the flesh and the spirit, we see that this too causes sorrow. For it cannot but happen that the soul be wounded by the venial faults of the flesh; and so in expiating for these the soul is in mourning: every night, that is, the darkness of sin, I will wash my bed, that is, my conscience, with my tears (Ps 6:6[7]). Those who thus sorrow will arrive at the fatherland, where may God bring us also!
PaterNoste.A3A. 4Give Us This Day Our Daily Bread
Panem nostrum quotidianum da nobis hodie
Give Us This Day Our Daily Bread
PaterNoste.A4Multoties accidit quod aliquis ex magna scientia et sapientia efficitur timidus; et ideo est ei necessaria fortitudo cordis, ne deficiat in necessitatibus. Isa. XL, 29: qui dat lasso virtutem, et his qui non sunt, fortitudinem et robur multiplicat. Hanc autem fortitudinem Spiritus Sanctus dat: Ezech. II, 2: ingressus est in me Spiritus . . . et statuit me super pedes meos. Est autem haec fortitudo quam Spiritus Sanctus dat, ut cor hominis non deficiat timore rerum necessariarum, sed credat firmiter quod omnia quae sunt ei necessaria, ministrentur sibi a Deo. Et ideo Spiritus Sanctus, qui hanc fortitudinem dat, docet nos petere a Deo: panem nostrum quotidianum da nobis hodie. Unde Spiritus fortitudinis dicitur.
Sometimes it happens that a man of great learning and wisdom becomes fearful and timid.1 Therefore, it is necessary that he have fortitude of heart lest he lack necessities: it is he that gives strength to the weary, and increases force and might to them that are not (Isa 40:29). The Holy Spirit gives this fortitude: and the Spirit entered into me . . . and he set me upon my feet (Ezek 2:2). This fortitude which is given by the Holy Spirit so strengthens the heart of man that he does not fear for the things that are necessary for him, but he trusts that God will provide for all his needs. The Holy Spirit who gives us this strength teaches us to pray to God: give us this day our daily bread. And thus he is called the Spirit of fortitude.
PaterNoste.A4Sciendum est autem, quod in tribus praecedentibus petitionibus petuntur spiritualia, quae hic inchoantur in hoc mundo, sed non perficiuntur nisi in vita aeterna. Cum enim petimus quod sanctificetur nomen Dei, petimus quod cognoscatur sanctitas Dei; cum vero petimus quod adveniat regnum Dei, petimus quod simus participes vitae aeternae; cum autem oramus quod fiat voluntas Dei, petimus quod compleatur voluntas eius in nobis; quae omnia etsi inchoentur in hoc mundo, non tamen possunt haberi perfecte nisi in vita aeterna. Et ideo necessarium fuit aliqua petere necessaria quae perfecte possent haberi in vita praesenti. Et inde est quod Spiritus Sanctus docuit petere necessaria in vita praesenti, quae perfecte hic habentur: simul etiam ut ostendat quod etiam temporalia providentur nobis a Deo. Et hoc est quod dicit: panem nostrum quotidianum da nobis hodie.
It must be noted that the first three petitions of this prayer ask only for spiritual things, which indeed begin to be in this world, but are only brought to fruition in the life eternal. Thus, when we pray that the name of God be hallowed, we really ask that the sanctity of God be known; when we pray that the kingdom of God may come, we ask that we may participate in God’s kingdom; and when we pray that the will of God be done, we ask that his will be accomplished in us. All these things, however, although they have their beginning here on earth, cannot be had in their fullness except in heaven. Hence, it is necessary to pray for certain necessities which can be completely had in this life. The Holy Spirit, then, taught us to ask for the requirements of this present life which are here obtainable in their fullness, and at the same time he shows that our temporal wants are provided us by God. It is this that is meant when we say: give us this day our daily bread.
PaterNoste.A4In quibus quidem verbis docuit nos vitare quinque peccata quae consueverunt contingere ex desiderio rerum temporalium. Primum peccatum est quod homo per immoderatum appetitum petit ea quae statum et conditionem eius excedunt, non contentus his quae decent eum: sicut si desiderat vestes, non vult eas ut miles, si est miles, sed sicut comes; non ut clericus, si est clericus, sed sicut episcopus. Et hoc vitium retrahit homines a spiritualibus, inquantum nimis inhaeret eorum desiderium temporalibus. Hoc autem vitium docuit nos vitare Dominus, docens nos petere panem tantum, idest necessaria ad praesentem vitam secundum conditionem uniuscuiusque; quae omnia sub nomine panis intelliguntur. Unde non docuit delicata petere, non diversa, non exquisita, sed panem, sine quo vita hominis duci non potest, quia omnibus communis est. Eccli. XXIX, 28: initium vitae hominis panis et aqua. Apostolus, I Tim. VI, 8: habentes alimenta et quibus tegamur, his contenti simus.
In these very words the Holy Spirit teaches us to avoid five sins which are usually committed out of the desire for temporal things. The first sin is that man, because of an inordinate desire, seeks those things which go beyond his state and condition of life. He is not satisfied with what befits him. Thus, if he be a soldier and desires clothes, he will not have them suitable for a soldier, but rather for a knight; or if he be a cleric, clothes fit for a bishop. This vicious habit withdraws man from spiritual things, in that it makes his desires cleave to transitory things. The Lord taught us to avoid this vice by instructing us to ask for daily bread only, that is, the necessities of this present life as they are in accord with the position of each one of us. All this is understood under the name of bread. And so he does not teach us to pray for that which is luxurious, nor for variety, nor for what is over-refined, but for bread which is common to all and without which man’s life could not be sustained: the chief thing for man’s life is water and bread (Sir 29:28). Having food and wherewith to be covered, with these we are content (1 Tim 6:8).
PaterNoste.A4Secundum vitium est quod aliqui in acquisitione rerum temporalium alios molestant et defraudant. Hoc vitium est adeo periculosum quod est difficile bona ablata restitui. Non enim dimittitur peccatum, nisi restituatur ablatum, secundum Augustinum. Quod quidem vitium docuit nos vitare, docens nos petere panem nostrum, non alienum. Raptores enim non comedunt panem suum, sed alienum.
The second sin is that some in acquiring temporal goods burden others and defraud them. This vicious practice is dangerous, because goods thus taken away can be restored only with difficulty. For, as Augustine says: the sin is not forgiven until that which is taken away is restored.1 The Lord teaches us to avoid this sin, and to pray for our bread, not that of another. Robbers do not eat their own bread, but another’s.
PaterNoste.A4Tertium est superflua sollicitudo. Aliqui enim sunt qui nunquam sunt contenti de eo quod habent, sed semper plus volunt; quod quidem immoderatum est, quia desiderium debet moderari secundum necessitatem. Prov. XXX, 8: divitias et paupertatem ne dederis mihi; sed tantum victui meo tribue necessaria. Et hoc monuit nos vitare, dicens: panem nostrum quotidianum, idest unius diei, vel unius temporis.
The third sin is unnecessary solicitude. There are some who are never content with what they have, but always want more. This is wholly immoderate, because one’s desire must always be measured by his need: give me neither beggary nor riches, but give me only the necessaries of life (Prov 30:8). We are taught to avoid this sin in the words, our daily bread, that is, bread of one day or for one time.
PaterNoste.A4Quartum vitium est immoderata voracitas. Sunt enim aliqui qui tantum volunt consumere uno die quod sufficeret pluribus diebus; et isti petunt non panem quotidianum, sed decem dierum; et ex hoc quod nimis expendunt, contingit quod omnia consumunt. Prov. XXIII, 21: vacantes potibus, et dantes symbola, consumentur. Eccli. XIX, 1: operarius ebriosus non locupletabitur.
The fourth sin is inordinate voracity. There are those who in one day would consume what would be enough for many days. Such people pray not for bread for one day, but for ten days. And because they spend too much, it happens that they spend all their substance: they that give themselves to drinking and that club together shall be consumed (Prov 23:21). A workman that is a drunkard shall not be rich (Sir 19:1).
PaterNoste.A4Quintum vitium est ingratitudo. Nam cum aliquis ex divitiis superbit, et non recognoscit a Deo ea quae habet, hoc est valde malum: quia omnia quae habemus, sive spiritualia, sive temporalia, a Deo sunt. I Paral. XXIX, 14: omnia tua sunt, de manu tua accepimus. Ideo ad removendum hoc vitium, dicit: da nobis, et panem nostrum, ut sciamus quod omnia nostra a Deo sunt.
The fifth sin is ingratitude. A person grows proud in his riches, and does not realize that what he has comes from God. This is a grave fault, for all things that we have, be they spiritual or temporal, are from God: all things are thine; and we have given you what we received of your hand (1 Chr 29:14). Therefore, to take away this vice, the prayer has, give us, and our bread, that we may know that all things come from God.
PaterNoste.A4Sed de hoc habemus unum documentum: quia aliquando aliquis habet multas divitias, et ex eis nullam utilitatem consequitur, sed damnum spirituale et temporale. Nam aliqui propter divitias perierunt. Eccli. VI, 1: est et aliud malum quod vidi sub sole, et quidem frequens apud homines. Vir cui dedit Deus divitias et substantiam et honorem, et nihil deest animae suae ex omnibus quae desiderat: nec tribuit ei potestatem Deus ut comedat ex eo, sed homo extraneus vorabit illud. Item ibid. V, 12: divitiae congregatae in malum domini sui. Debemus ergo petere ut divitiae nostrae sint nobis ad utilitatem. Et hoc petimus cum dicimus: panem nostrum da nobis; idest, fac divitias nobis utiles. Iob XX, 14–15: panis eius in utero illius vertetur in fel aspidum intrinsecus. Divitias quas devoravit, evomet; et de ventre illius extrahet eas Deus.
From all this we draw one great lesson. Sometimes one who has great riches makes no use of them, but suffers spiritual and temporal harm; for some because of riches have perished: there is also another evil which I have seen under the sun, and that frequent among men. A man to whom God has given riches and substance and honor, and his soul wants nothing of all that he desires; yet God doth not give him power to eat thereof, but a stranger shall eat it up (Eccl 6:1). And again: riches kept to the hurt of the owner (Eccl 5:12). We ought, therefore, pray that our riches will be of use to us; and it is this we seek for when we say, give us our bread, that is, make our riches be of use to us. His bread in his belly shall be turned into the gall of asps within him. The riches which he has swallowed, he shall vomit up; and God shall draw them out of his belly (Job 20:14–15).
PaterNoste.A4Aliud vitium est in rebus mundi, scilicet superflua sollicitudo. Nam aliqui sunt qui hodie solicitantur de rebus temporalibus quae erunt usque ad unum annum: et qui hoc habent, nunquam quiescunt. Matt. VI, 31: nolite soliciti esse, dicentes: quid manducabimus, aut quid bibemus, aut quo operiemur? Et ideo Dominus docet nos petere quod hodie detur nobis panis noster, idest ea quae sunt nobis necessaria ad praesens tempus.
Another great vice is concerned with the things of this world, namely, excessive solicitude for them. For there are some who daily are anxious about temporal goods which are enough for them for an entire year; and they who are thus troubled will never have rest: be not solicitous therefore, saying: what shall we eat, or what shall we drink, or wherewith shall we be clothed? (Matt 6:31) The Lord, therefore, teaches us to pray that today our bread will be given us, that is, those things which will be needful for us for the present time.
PaterNoste.A4Invenitur quidem alius duplex panis: scilicet sacramentalis, et panis verbi Dei. Petimus ergo panem nostrum sacramentalem, qui quotidie in Ecclesia conficitur; ut sicut illud accipimus in sacramento, ita detur nobis ad salutem. Ioan. VI, 51: ego sum panis vivus, qui de caelo descendi. I Cor. XI, 29: qui manducat et bibit indigne, iudicium sibi manducat et bibit.
One may also see in this bread another twofold meaning, namely, sacramental bread and the bread of the word of God. Thus, in the first meaning, we pray for our sacramental bread which is consecrated daily in the Church, so that we receive it in the sacrament, and thus it profits us unto salvation: I am the living bread which came down from heaven (John 6:51). He that eats and drinks unworthily, eats and drinks judgment to himself (1 Cor 11:29).
PaterNoste.A4Item alius panis est verbum Dei. Matt. IV, 4: non in solo pane vivit homo, sed in omni verbo quod procedit de ore Dei. Petimus ergo ut det nobis panem, idest verbum suum. Ex hoc autem provenit homini beatitudo quae est fames iustitiae. Nam postquam spiritualia habentur, magis desiderantur; et ex hoc desiderio provenit fames, et ex fame satietas vitae aeternae.
In the second meaning this bread is the word of God: not in bread alone doth man live, but in every word that proceeds from the mouth of God (Matt 4:4). We pray, therefore, that he give us bread, that is, his word. From this man derives that happiness which is a hunger for justice. For after spiritual things are considered, they are all the more desired; and this desire arouses a hunger, and from this hunger follows the fullness of life everlasting.
PaterNoste.A4A. 5And Forgive Us Our Trespasses as We Forgive Those Who Trespass against Us
Et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris
And Forgive Us Our Trespasses as We Forgive Those Who Trespass against Us
PaterNoste.A5Inveniuntur aliqui magnae sapientiae et fortitudinis; et quia nimis confidunt de virtute sua, non agunt sapienter quae agunt, nec perducunt quod intendunt ad complementum. Prov. XX, 18: cogitationes consiliis roborantur. Sed notandum, quod Spiritus Sanctus, qui dat fortitudinem, dat etiam consilium. Nam omne bonum consilium de salute hominum est a Spiritu Sancto. Tunc autem consilium est homini necessarium quando est in tribulatione, sicut consilium medicorum cum aliquis infirmatur. Unde et homo cum spiritualiter infirmetur per peccatum, debet quaerere consilium, ut sanetur. Consilium autem peccatori necessarium ostenditur Dan. IV, 24, cum dicitur: consilium meum placeat tibi, rex. Peccata tua eleemosynis redime. Optimum ergo consilium contra peccata est eleemosyna et misericordia; et ideo Spiritus Sanctus docet peccatores petere et orare: dimitte nobis debita nostra.
There are some men of great wisdom and fortitude who, because they trust too much in their own strength, do not wisely carry out what they attempt, and they do not bring to completion that which they have in mind.1 Designs are strengthened by counsels (Prov 20:18). It must be known that the Holy Spirit who gives fortitude also gives counsel. Every good counsel concerning the salvation of man is from the Holy Spirit. Thus, counsel is necessary for man when he is in difficulty, just as is the counsel of physicians when one is ill. When man falls into spiritual illness through sin, he must look for counsel in order to be healed. This necessity for counsel on the part of the sinner is shown in these words: wherefore, O king, let my counsel be acceptable to you, and redeem your sins with alms (Dan 4:24). The best counsel, therefore, against sin is alms and mercy. Hence, the Holy Spirit teaches sinners to seek and to pray: forgive us our trespasses.
PaterNoste.A5Debemus autem Deo illud quod auferimus de iure suo. Ius autem Dei est ut faciamus voluntatem suam, praeferendo eam voluntati nostrae. Auferimus ergo Deo ius suum, cum praeferimus voluntatem nostram voluntati suae; et hoc est peccatum. Peccata ergo sunt debita nostra. Est ergo consilium Spiritus Sancti ut petamus a Deo veniam peccatorum; et ideo dicimus: dimitte nobis debita nostra.
We owe God that which we have taken away from his sole right. This right of God is that we do his will in preference to our own will. Now, we take away from God’s right when we prefer our will to God’s will, and this is a sin. Sins, therefore, are our trespasses. And it is the counsel of the Holy Spirit that we ask God pardon for our sins, and so we say: forgive us our trespasses.
PaterNoste.A5Possumus autem in his verbis tria considerare.
We can consider these words in three ways.
PaterNoste.A5Primum est quare fit haec petitio;
First, why do we make this petition?
PaterNoste.A5secundum quando impleatur;
Second, how may it be fulfilled?
PaterNoste.A5tertium est quid requiratur ex parte nostra ut impleatur.
Third, what is required on our part for it to be fulfilled?
PaterNoste.A5Circa primum sciendum, quod ex hac petitione possumus duo colligere, quae necessaria sunt hominibus in vita ista. Unum est quod homo semper sit in timore et humilitate. Aliqui enim fuerunt ita praesumptuosi quod dicerent quod homo poterat vivere in mundo isto ita quod ex se poterat vitare peccata. Sed hoc nulli datum est, nisi soli Christo, qui habuit Spiritum non ad mensuram, et Beatae Virgini, quae fuit plena gratiae, in qua nullum peccatum fuit, sicut dicit Augustinus: de qua (scilicet Virgine) cum de peccatis agitur, nullam volo fieri mentionem. Sed de aliis sanctis nulli concessum est quin ad minus veniale peccatum incurreret: I Ioan. I, 8: si dixerimus quoniam peccatum non habemus, ipsi nos seducimus, et veritas in nobis non est. Et hoc etiam probatur per petitionem istam. Constat enim quod omnibus sanctis etiam hominibus, convenit dicere: pater noster, in quo dicitur: dimitte nobis debita nostra. Ergo omnes recognoscunt et confitentur se peccatores vel debitores. Si ergo peccator es, debes timere et humiliari.
It must be known, first, that from this petition we can draw two things that are necessary for us in this life. One is that we be ever in a state of fear and humility. There have been some, indeed, so presumptuous as to say that man could live in this world and by his own unaided strength avoid sin. But this condition has been given to no one except Christ, who had the Spirit beyond all measure, and to the Blessed Virgin, who was full of grace and in whom there was no sin, as Augustine says: concerning whom, that is, the Virgin, when it is a question of sin I wish to make no mention.1 But for all the other saints, it was never granted them that they should not incur at least venial sin: if we say that we have no sin, we deceive ourselves and the truth is not in us (1 John 1:8). And, moreover, this very petition proves this; for it is evident that all saints and all men say the Our Father in which is contained: forgive us our trespasses. Hence, all admit and confess that they are sinners or trespassers. If, therefore, you are a sinner, you ought to fear and be humble.
PaterNoste.A5Aliud est quod semper vivamus in spe: quia licet simus peccatores, non debemus desperare, ne desperatio ducat nos ad maiora et diversa peccata, sicut dicit Apostolus, Ephes. IV, 19: qui desperantes, semetipsos tradiderunt impudicitiae, in operationem immunditiae omnis. Ergo multum est utile quod semper speremus: quia quantumcumque homo sit peccator, debet sperare quod Deus, si perfecte conteratur et convertatur, dimittet ei. Haec autem spes firmatur in nobis cum petimus: dimitte nobis debita nostra.
Another reason for this petition is that we should ever live in hope. Although we are sinners, nevertheless we must not give up hope, lest our despair drive us into greater and different kinds of sins. As the Apostle says: who despairing, have given themselves up to lasciviousness, unto the working of all uncleanness (Eph 4:19). It is, therefore, of great help that we be ever hopeful; for in the measure that man is a sinner, he ought to hope that God will forgive him if he is perfectly sorry for sin and is converted. This hope is strengthened in us when we say: forgive us our trespasses.
PaterNoste.A5Sed hanc spem abstulerunt Novatiani, qui dixerunt, quod qui semel peccabant post baptismum, nunquam consequebantur misericordiam. Hoc autem non est verum, si verum dixit Christus dicendo, Matt. XVIII, 32: omne debitum dimisi tibi, quoniam rogasti me. In quacumque ergo die petes, poteris consequi misericordiam, si roges cum poenitudine peccati. Si igitur ex hac petitione consurgit timor et spes: quia omnes peccatores contriti et confitentes, misericordiam consequuntur. Et ideo necessaria fuit haec petitio.
The Novatians destroyed this hope, saying that one who has sinned but once after baptism can never look for mercy. But this is not true, if Christ spoke truly when he said: I forgave you all the debt, because you besought me (Matt 18:32). In whatsoever day, therefore, you ask, you can receive mercy if with sorrow for sin you make your prayer. Therefore, both fear and hope arise from this petition, since all sinners who are contrite and confess their guilt receive mercy. Hence, this petition is necessary.
PaterNoste.A5Circa secundum sciendum est, quod in peccato sunt duo: scilicet culpa qua offenditur Deus, et poena quae debetur pro culpa. Sed culpa remittitur in contritione, quae est cum proposito confitendi et satisfaciendi. Ps. XXXI, 5: dixi: confitebor adversum me iniustitiam meam Domino: et tu remisisti impietatem peccati mei. Non est igitur desperandum, ex quo ad remissionem culpae sufficit contritio cum proposito confitendi.
Concerning the second consideration of this petition, it must be known that there are two factors in sin: the fault by which God is offended, and the punishment which is due because of this fault. But the fault is taken away in contrition which goes with the intention to confess and make satisfaction: I said: I will confess against myself my injustice to the Lord. And you have forgiven the wickedness of my sin (Ps 32 [31]:5). One has no need to fear then, because for the remission of a fault contrition with a purpose to confess is sufficient.
PaterNoste.A5Sed forte quis dicet: ex quo dimittitur peccatum contritione, ad quid necessarius est sacerdos? Ad hoc dicendum est, quod Deus in contritione dimittit culpam, et poena aeterna commutatur in temporalem; sed nihilominus manet adhuc obligatus ad poenam temporalem. Unde si decederet sine confessione, non contempta tamen, sed praeventa, iret ad purgatorium, cuius poena, sicut dicit Augustinus, est maxima. Quando ergo confiteris, sacerdos absolvit te de hac poena in clavium virtute, cui te subieceris in confessione; et ideo dixit Christus apostolis, Ioan. XX, 22–23: accipite Spiritum Sanctum: quorum remiseritis peccata, remittuntur eis; et quorum retinueritis, retenta sunt. Unde quando semel confitetur quis, dimittitur ei aliquid de poena huiusmodi, et similiter quando iterum confitetur: et posset toties confiteri, quod tota sibi dimitteretur.
But one might say: If sin is thus taken away when a man is contrite, of what necessity is the priest? To this it must be said that God does forgive the fault in contrition, and eternal punishment is changed to temporal, but nevertheless the debt of temporal punishment remains. Hence, if one should die without confession, not out of contempt for it but prevented from it, one would go to purgatory, where the punishment, as Augustine says, is very great. When you confess, the priest absolves you of this punishment in virtue of the keys to which you subject yourself in confession. Therefore, Christ said to the apostles: receive the Holy Spirit: whose sins you forgive are forgiven them; and whose sins you retain are retained (John 20:22–23). When, therefore, one has confessed, something of this punishment is taken away; and similarly when he has again confessed, and it could be that after he has confessed many times, all would be remitted.
PaterNoste.A5Invenerunt autem successores apostolorum alium modum remissionis huius poenae: scilicet beneficia indulgentiarum quae existenti in caritate tantum valent quantum sonant et quantum pronuntiantur. Quod autem Papa hoc possit, satis patet. Nam multi sancti multa bona fecerunt, et tamen isti non peccaverunt, ad minus mortaliter; et haec bona fecerunt in utilitatem Ecclesiae. Similiter meritum Christi et Beatae Virginis sunt sicut in thesauro. Unde summus pontifex, et illi quibus ipse committit, possunt huiusmodi merita, ubi necesse est, dispensare. Sic ergo dimittuntur peccata non solum quantum ad culpam in contritione, sed etiam quantum ad poenam in confessione, et per indulgentias.
The successors of the apostles found another mode of remission of this punishment, namely, the good use of indulgences, which have their force for one living in the state of grace, to the extent that is claimed for them and as indicated by the grantor.1 That the Pope can bring this about is sufficiently evident. Many holy men have accomplished much good, and they have not greatly sinned, at least not mortally; and these good deeds were done for the common use of the Church. Likewise the merits of Christ and the Blessed Virgin are, as it were, in a treasury. From this the supreme pontiff and they who are permitted by him can dispense these merits where it is necessary. Thus, therefore, sins are taken away not only as regards their guilt by contrition, but also as regards punishment for them in confession and through indulgences.
PaterNoste.A5Circa tertium sciendum, quod ex parte nostra requiritur ut nos dimittamus proximis nostris offensas factas nobis. Unde dicitur: sicut et nos dimittimus debitoribus nostris: aliter Deus non dimitteret nobis. Eccli. XXVIII, 3: homo homini servat iram, et a Deo quaerit medelam. Luc. VI, 37: dimitte et dimittemini. Et ideo solummodo in ista petitione ponitur contritio, cum dicitur: sicut et nos dimittimus debitoribus nostris. Si ergo non dimittis, non dimittetur tibi.
Concerning the third consideration of this petition, it must be known that on our part we are required to forgive our neighbor the offenses which he commits against us. Thus, we say: as we forgive those who trespass against us. Otherwise, God would not forgive us: man to man reserves anger: and does he seek remedy of God? (Sir 28:3). Forgive and you shall be forgiven (Luke 6:37). Therefore, only in this petition is there a condition when it says: as we forgive those who trespass against us. If you do not forgive, you shall not be forgiven.
PaterNoste.A5Sed posses dicere: ego dicam praecedentia, scilicet dimitte nobis, sed sicut et nos dimittimus debitoribus nostris, tacebo. Ergo Christum decipere quaeris? Sed certe non decipis. Nam Christus qui hanc orationem fecit, bene recordatur eius: unde non potest decipi. Ergo si dicis ore, adimpleas corde.
But you may think: I shall say what goes first in the petition, namely, forgive us, but I shall not say, as we forgive those who trespass against us. Are you trying to deceive Christ? You certainly do not deceive him. For Christ who made this prayer remembers it well, and cannot be deceived. If, therefore, you say it with the lips, you should fulfill it in the heart.
PaterNoste.A5Sed quaeritur utrum ille qui non proponit dimittere proximo suo, debeat dicere: sicut et nos dimittimus debitoribus nostris. Videtur quod non, quia mentitur. Dicendum, quod non mentitur, quia non orat in persona sua, sed Ecclesiae, quae non decipitur: et ideo ponitur ipsa petitio in plurali. Sed sciendum, quod duobus modis dimittitur. Unus est perfectorum, ut scilicet offensus requirat offendentem. Ps. XXXIII, 15: inquire pacem. Alius est communiter omnium, ad quem tenentur omnes, ut scilicet petenti veniam tribuat. Eccli. XXVIII, 2: relinque proximo tuo nocenti te, et tunc deprecanti tibi peccata solventur. Ex hoc sequitur alia beatitudo: beati misericordes: misericordia enim facit nos misereri proximo nostro.
But one may ask whether he who does not intend to forgive his neighbor ought to say: as we forgive those who trespass against us. It seems not, for such is a lie. But actually, he does not lie, because he prays not in his own person, but in that of the Church which is not deceived, and therefore the petition itself is in the plural number. Know also that forgiveness is twofold. One applies to the perfect, where the one offended seeks out the offender: seek after peace (Ps 34:14 [33:15]). The other is common to all, and to it all are equally bound, that one offended grant pardon to the one who seeks it: forgive your neighbor if he has hurt you; and then shall your sins be forgiven to you when you pray (Sir 28:2). And from this follows that other beatitude: blessed are the merciful. For mercy causes us to have pity on our neighbor.
PaterNoste.A5A. 6And Lead Us Not into Temptation
Et ne nos inducas in tentationem
And Lead Us Not into Temptation
PaterNoste.A6Sunt aliqui qui licet peccaverint, tamen desiderant veniam consequi de peccatis: unde et confitentur et poenitent; sed tamen non adhibent totum studium quod deberent, ut iterato in peccata non ruant. Quod quidem non est conveniens, ut scilicet ex una parte ploret quis peccata dum poenitet, ex alia unde ploret accumulet, dum peccat. Et propter hoc dicitur Isa. I, 16: lavamini, mundi estote, auferte malum cogitationum vestrarum ab oculis meis, quiescite agere perverse.
There are those who have sinned and desire forgiveness for their sins.1 They confess their sins and repent. Yet, they do not strive as much as they should in order that they may not fall into sin again. In this indeed they are not consistent. For, on the one hand, they deplore their sins by being sorry for them; and, on the other hand, they sin again and again and have them again to deplore. Thus it is written: wash yourselves, be clean. Take away the evil of your devices from my eyes. Cease to do perversely (Isa 1:16).
PaterNoste.A6Et ideo, sicut supra dictum est, Christus in praecedenti docuit nos petere veniam peccatorum; in hac vero docet nos petere ut possimus vitare peccata, ut scilicet non inducamur in tentationem per quam labamur in peccata, cum dixit: et ne nos inducas in tentationem.
We have seen in the petition above that Christ taught us to seek forgiveness for our sins. In this petition, he teaches us to pray that we might avoid sin, that is, that we may not be led into temptation, and thus fall into sin: and lead us not into temptation.
PaterNoste.A6Circa quod tria quaeruntur.
Three questions are now considered.1
PaterNoste.A6Primo quid sit tentatio;
First, what is temptation?
PaterNoste.A6secundo qualiter homo tentatur, et a quo;
Second, in what ways is one tempted and by whom?
PaterNoste.A6tertio vero quomodo liberatur in tentatione.
Third, how is one freed from temptation?
PaterNoste.A6Circa primum sciendum est, quod tentare nihil aliud est quam experiri seu probare: unde tentare hominem est probare virtutem eius. Experitur autem seu probatur virtus hominis dupliciter, secundum quod duo exigit hominis virtus. Unum pertinet ad bene operandum, scilicet quod bene operetur; aliud est quod caveat a malo. Ps. XXXIII, 15: declina a malo, et fac bonum. Probatur ergo virtus hominis quandoque quantum ad hoc quod bene facit, quandoque vero quantum ad hoc quod cesset a malo. Quantum ad primum probatur homo utrum inveniatur promptus ad bonum, ut ad ieiunandum et huiusmodi. Tunc enim est virtus tua magna quando promptus inveniris ad bonum. Et hoc modo Deus probat aliquando hominem; non quod lateat eum virtus hominis, sed ut eam omnes cognoscant, et detur omnibus in exemplum. Sic tentavit Deus Abraham, Gen. XXII, et Iob. Et ideo Deus saepe immittit tribulationes iustis, ut dum patienter sustinent, appareat virtus eorum, et in virtute proficiant. Deut. XIII, 3: tentat vos Dominus Deus vester, ut palam fiat utrum diligatis eum, an non. Sic ergo Deus tentat provocando ad bonum.
Regarding the first, it must be known that to tempt is nothing other than to test or to prove. To tempt a man is to test or try his virtue. Man’s virtue is tried or proved in two ways, just as a man’s virtue requires two things. One requirement is to do good, the other is to avoid evil: turn away from evil and do good (Ps 34:14 [33:15]). Sometimes a man’s virtue is tried in doing good, and sometimes in avoiding evil. Thus, regarding the first, a man is tried in his readiness to do good, for example, to fast and such. Then is your virtue great when you are quick to do good. In this way does God sometimes try one’s virtue, not, however, because such a man’s virtue is hidden from him, but in order that all might know it and it would be an example to all. God tempted Abraham in this way, and Job also. For this reason God frequently sends trials to the just, who in sustaining them with all patience makes manifest their virtue, and they themselves increase in virtue: the Lord your God tries you, that it may appear whether you love him with all your heart and with all your soul, or not (Deut 13:3). Thus does God tempt man by inciting him to good deeds.
PaterNoste.A6Quantum ad secundum probatur virtus hominis per inductionem ad malum. Et si bene resistit, et non consentit, tunc virtus hominis magna est; si vero homo succumbit tentationi, tunc virtus hominis nulla est. Hoc autem modo nullus tentatur a Deo: quia, sicut dicitur Iac. I, 13: Deus intentator malorum est: ipse autem neminem tentat.
As to the second, the virtue of man is tried by solicitation to evil. If he truly resists and does not give his consent, then his virtue is great. If, however, he falls before the temptation, he is devoid of virtue. God tempts no man in this way, for it is written: God is not a tempter of evils, and he tempts no man (Jas 1:13).
PaterNoste.A6Sed tentatur homo a propria carne, a diabolo, et a mundo. A carne dupliciter.
Man is tempted by his own flesh, by the devil, and by the world. He is tempted by the flesh in two ways.
PaterNoste.A6Primo quia caro instigat ad malum: caro enim semper quaerit delectationes suas, scilicet carnales, in quibus est saepe peccatum. Qui enim immoratur delectationibus carnalibus, negligit spiritualia. Iac. I, 14: unusquisque vero tentatur a concupiscentia sua.
First, the flesh incites one to evil. It always seeks its own pleasures, namely, carnal pleasures, in which there is often sin. He who indulges in carnal pleasures neglects spiritual things: every man is tempted by his own concupiscence (Jas 1:14).
PaterNoste.A6Secundo tentat caro retrahendo a bono. Nam spiritus, quantum est de se, semper delectaretur in spiritualibus bonis; sed caro aggravans impedit spiritum. Sap. IX, 15: corpus quod corrumpitur, aggravat animam. Rom. VII, 22: condelector legi Dei secundum interiorem hominem; video autem aliam legem in membris meis repugnantem legi mentis meae, et captivantem me in lege peccati, quae est in membris meis. Sed haec tentatio, scilicet carnis, est valde gravis, quia inimicus noster, scilicet caro, coniunctus est nobis: et, sicut dicit Boetius, nulla pestis efficacior est ad nocendum quam familiaris inimicus. Et ideo contra eam vigilandum est. Matt. XXVI, 41: vigilate et orate, ne intretis in tentationem.
Second, the flesh tempts man by enticing him away from good. For the spirit on its part would delight always in spiritual things, but the flesh asserting itself puts obstacles in the way of the spirit: the corruptible body is a load upon the soul (Wis 9:15). For I am delighted with the law of God, according to the inward man. But I see another law in my members, fighting against the law of my mind, and captivating me in the law of sin, that is in my members (Rom 7:22). This temptation which comes from the flesh is most severe, because our enemy, the flesh, is united to us, and as Boethius says: there is no plague more dangerous than an enemy in the family circle.1 We must, therefore, be ever on our guard against this enemy: watch and pray that ye enter not into temptation (Matt 26:41).
PaterNoste.A6Diabolus fortissime tentat. Nam postquam conculcatur caro, insurgit alius, scilicet diabolus, contra quem est nobis magna colluctatio. Apostolus, Eph. VI, 12: non est nobis colluctatio adversus carnem et sanguinem, sed adversus principes et potestates, adversus mundi rectores tenebrarum harum. Unde et signanter dicitur tentator. I Thess. III, 5: ne forte tentaverit vos is qui tentat.
The devil tempts us with extreme force. Even when the flesh is subdued, another tempter arises, namely, the devil against whom we have a heavy struggle. Of this the Apostle says: our wrestling is not against flesh and blood, but against principalities and powers, against the rulers of the world of this darkness, against the spirits of wickedness in high places (Eph 6:12). For this reason he is very aptly called the tempter: lest perhaps he that tempts should have tempted you (1 Thess 3:5).
PaterNoste.A6In tentatione autem sua callidissime procedit. Ipse enim, sicut bonus dux exercitus qui obsidet aliquod castrum, considerat infirma eius quem impugnare vult, et ex illa parte unde magis est homo debilis, tentat eum. Et ideo tentat de illis vitiis ad quae homines conculcata carne magis proni sunt, ut de ira, de superbia, et de aliis spiritualibus vitiis. I Pet. V, 8: adversarius vester diabolus tanquam leo rugiens circuit quaerens quem devoret.
The devil proceeds most cunningly in tempting us. He operates like a skillful general when about to attack a fortified city. He looks for the weak places in the object of his assault, and in that part where a man is most weak, he tempts him. He tempts man in those sins to which, after subduing his flesh, he is most inclined. Such, for instance, are anger, pride, and the other spiritual sins. Your adversary the devil, as a roaring lion, goes about seeking whom he may devour (1 Pet 5:8).
PaterNoste.A6Facit autem duo diabolus dum tentat: quia non statim proponit illi quem tentat, malum aliquod apparens, sed aliquid quod habeat speciem boni, ut saltem in ipso principio per illud removeat eum aliquantulum a proposito suo principali, quia postmodum facilius inducit ipsum ad peccandum, quando illum vel modicum avertit. Apostolus, II Cor. XI, 14: ipse Satanas transfigurat se in angelum lucis. Deinde postquam induxit eum ad peccandum, sic alligat eum ut non permittat eum a peccatis resurgere. Iob XL, 12: nervi testiculorum eius perplexi sunt. Sic ergo duo facit diabolus: quia decipit, et deceptum detinet in peccato.
The devil does two things when he tempts us. For he does not at once suggest something that appears to us as evil, but something that has a semblance of good. Thereby he would, at least in the beginning, turn a man from his chief purpose, and then afterwards it will be easier to induce him to sin, once he has been turned away ever so little. Satan himself transforms himself into an angel of light (2 Cor 11:14). Then, when he has once led man into sin, he so enchains him as to prevent his rising up out of his sin. The sinews of his testicles are wrapped together (Job 40:12). The devil, therefore, does two things: he deceives a man first, and then after betraying him, enthralls him in his sin.
PaterNoste.A6Sed mundus dupliciter tentat.
The world has two ways of tempting man.
PaterNoste.A6Primo per nimium et immoderatum desiderium rerum temporalium. Apostolus, I Tim. VI, 10: radix omnium malorum est cupiditas.
The first is excessive and intemperate desire for the goods of this life: the desire of money is the root of all evil (1 Tim 6:10).
PaterNoste.A6Secundo per persecutores et tyrannos terrendo. Iob XXXVII, 19: nos quoque involvimur tenebris. II Tim. III, 12: omnes qui pie volunt vivere in Christo Iesu, persecutionem patientur. Matt. X, 28: nolite timere eos qui occidunt corpus.
The second way is the fears engendered by persecutors and tyrants: we are wrapped up in darkness (Job 37:19). All that will live godly in Christ Jesus shall suffer persecution (2 Tim 3:12). Fear not those that slay the body (Matt 10:28).
PaterNoste.A6Sic ergo patet quid est tentatio, et qualiter tentatur homo, et a quo. Sequitur videre qualiter homo liberatur. Circa quod sciendum est, quod Christus docet nos rogare non ut non tentemur, sed ut non inducamur in tentationem. Nam si homo vincit tentationem, meretur coronam; et ideo dicitur Iac. I, 2: omne gaudium existimate, fratres cum in tentationes varias incideritis. Eccli. II, 1: fili, accedens ad servitutem Dei . . . praepara animam tuam ad tentationem. Item Iac. I, 12: beatus vir qui suffert tentationem: quoniam cum probatus fuerit, accipiet coronam vitae. Et ideo docet petere ut non inducamur in tentationem per consensum. I Cor. X, 13: tentatio vos non apprehendat nisi humana. Nam tentari humanum est, sed consentire diabolicum est.
Now we have seen what temptation is, and also in what way and by whom one is tempted.1 But how is one freed from temptation? In this we must notice that Christ teaches us to pray, not that we may not be tempted, but that we may not be led into temptation. For it is when one overcomes temptation that one deserves the crown. Thus, it is said: count it all joy when you shall fall into diverse temptations (Jas 1:2). Son, when you come to the service of God . . . prepare your soul for temptation (Sir 2:1). Blessed is the man that endures temptation; for when he has been proved, he shall receive the crown of life (Jas 1:12). Our Lord, therefore, teaches us to pray that we be not led into temptation by giving our consent to it: let no temptation take hold on you, but such as is human (1 Cor 10:13). The reason is that it is human to be tempted, but to give consent is devilish.
PaterNoste.A6Sed nunquid Deus inducit ad malum, quia dicit: et ne nos inducas in tentationem? Dico, quod Deus dicitur inducere ad malum permittendo, inquantum scilicet propter multa peccata subtrahit homini gratiam suam, qua sublata homo labitur in peccatum: et ideo cantamus in Psalmo LXX, 9: cum defecerit virtus mea, ne derelinquas me Domine. Regit autem hominem ne inducatur in tentationem per fervorem caritatis: quia quaelibet caritas quantumcumque parva, potest resistere cuilibet peccato. Cant. VIII, 7: aquae multae non potuerunt extinguere caritatem.
But does God lead one to evil, since it says: lead us not into temptation? I reply that God is said to lead a person into evil by permitting him to the extent that, because of his many sins, he withdraws his grace from man, and as a result of this withdrawal man does fall into sin. Therefore, we sing in the Psalm: when my strength shall fail, do not forsake me (Ps 71 [70]:9). God, however, directs man by the fervor of charity that he be not led into temptation. For charity even in its smallest degree is able to resist any kind of sin: many waters cannot quench charity (Song 8:7).
PaterNoste.A6Item per lumen intellectus, quo instruit nos de agendis: quia, sicut dicit Philosophus, omnis peccans est ignorans. Ps. XXXI, 8: intellectum tibi dabo, et instruam te. Hoc autem petebat David, qui dicebat, Ps. XII, 4–5: illumina oculos meos, ne unquam obdormiam in morte: ne quando dicat inimicus meus, praevalui adversus eum. Hoc autem habemus per donum intellectus. Et quia cum non assentimur tentationi, servamus cor mundum, de quo Matt. V, 8: beati mundo corde, quoniam ipsi Deum videbunt: ideo ex hoc pervenimus ad visionem Dei, ad quam nos perducat.
He also guides man by the light of his intellect in which he teaches him what he should do. For as the Philosopher says: everyone who sins is ignorant.1 I will give you understanding and I will instruct you (Ps 32 [31]:8). It was for this last that David prayed, saying: enlighten my eyes that I never sleep in death; lest at any time my enemy say: I have prevailed against him (Ps 13:3–4 [12:4–5]). We have this through the gift of understanding. Therefore, when we refuse to consent to temptation, we keep our hearts pure: blessed are the clean of heart, for they shall see God (Matt 5:8). And it follows from this petition that we are led up to the sight of God, and to it may God lead us all!
PaterNoste.A6A. 7But Deliver Us from Evil. Amen.
Sed libera nos a malo. Amen.
But Deliver Us from Evil. Amen.
PaterNoste.A7Supra docuit nos Dominus petere veniam peccatorum, et quomodo possumus vitare tentationes: hic vero docet petere praeservationem a malis. Et haec petitio est generalis contra omnia mala; scilicet peccata, infirmitates et afflictiones, sicut dicit Augustinus. Sed quia de peccato et tentatione dictum est, dicendum est de aliis malis, scilicet adversitatibus et afflictionibus omnibus huius mundi; a quibus Deus liberat quadrupliciter.
The Lord has already taught us to pray for forgiveness of our sins, and how we can avoid temptations.1 In this petition, he teaches us to pray to be preserved from evil, and indeed from all evil in general, such as sin, illness, affliction, and all others, as Augustine explains it. But since we have already mentioned sin and temptation, we now must consider other evils, such as adversity and all afflictions of this world. From these God preserves us in a fourfold manner.
PaterNoste.A7Primo ne superveniat afflictio. Sed hoc raro contingit: quoniam sancti in mundo isto affliguntur, quia, ut dicitur II Tim. III, 12: omnes qui pie volunt vivere in Christo Iesu, persecutionem patientur. Sed tamen alicui Deus concedit aliquando ut non affligatur a malo; quando scilicet cognoscit eum impotentem, et non posse resistere; sicut medicus infirmo debili non dat violentas medicinas. Apoc. III, 8: ecce dedi coram te ostium apertum, quod nemo potest claudere, quia modicam habes virtutem. In patria autem erit generale hoc, quia nullus affligetur ibi. Iob V, 19: in sex tribulationibus, scilicet praesentis vitae, quae per sex aetates distinguitur, liberabit te; et in septima non tanget te malum. Apoc. VII, 16: non esurient neque sitient amplius.
First, he preserves us such that affliction does not come. Yet this is very rare because it is the lot of the just in this world to suffer, for it is written: all that will live godly in Christ Jesus shall suffer persecution (2 Tim 3:12). Once in a while, however, God does prevent a man from being afflicted by some evil; this is when he knows such a one to be weak and unable to bear it. Just so a physician does not prescribe violent medicines to a weak patient. Behold, I have given before you a door opened, which no man can shut; because you have little strength (Rev 3:8). In heaven this will be a general thing, for there no one shall be afflicted. In six troubles, namely, of this present life, which is divided into six periods, he shall deliver you, and in the seventh, evil shall not touch you (Job 5:19). They shall no more hunger nor thirst (Rev 7:16).
PaterNoste.A7Secundo liberat quando in afflictionibus consolatur. Nam nisi Deus consolaretur, non posset homo subsistere. II Cor. I, 8: supra modum gravati sumus supra virtutem nostram; et ibid. VII, 6: sed qui consolatur humiles, consolatus est nos Deus. Ps. XCIII: secundum multitudinem dolorum meorum in corde meo consolationes tuae laetificaverunt animam meam.
Second, God delivers us from afflictions when he consoles us amidst them. For unless he console us, we could not long persevere: we were pressed out of measure above our strength so that we were weary even of life (2 Cor 1:8). But God, who comforts the humble, comforted us (2 Cor 7:6). According to the multitude of my sorrows in my heart, your comforts have given joy to my soul (Ps 94 [93]:19).
PaterNoste.A7Tertio quia afflictis tot bona facit quot tradunt mala oblivioni. Tob. III, 22: post tempestatem tranquillum facis. Sic ergo afflictiones et tribulationes huius mundi non sunt timendae, quia facile tolerantur et propter consolationem admixtam, et propter brevitatem. Apostolus, II Cor. IV, 17: id quod in praesenti est momentaneum et leve tribulationis nostrae, supra modum in sublimitate aeternum gloriae pondus operatur in nobis: quia ex his pervenitur ad vitam aeternam.
Third, God bestows so many good things upon those who are afflicted that their evils are forgotten: after the storm you make a calm (Tob 3:22). The afflictions and trials of this world, therefore, are not to be feared, both because consolations accompany them and because they are of short duration, as the Apostle says: for that which is at present momentary and light of our tribulation, works for us above measure exceedingly an eternal weight of glory (2 Cor 4:17). For from these one arrives at eternal life.
PaterNoste.A7Quarto quia tentatio et tribulatio convertitur in bonum: et ideo non dicit, libera nos a tribulatione, sed a malo: quia tribulationes sunt sanctis ad coronam; et inde est quod gloriantur de tribulationibus. Apostolus, Rom. V, 3: non solum autem, sed et gloriamur in tribulationibus, scientes quod tribulatio patientiam operatur. Tob. III, 13: in tempore tribulationis peccata dimittis.
Fourth, we are preserved from afflictions in this way that all temptations and trials are conducive to our own good. We do not pray: deliver us “from tribulation,” but from evil. This is because tribulations bring a crown to the just, and for that reason the saints rejoiced in their sufferings: we glory also in tribulations, knowing that tribulation works patience (Rom 5:3). In time of tribulation you forgive sins (Tob 3:13).
PaterNoste.A7Liberat ergo Deus hominem a malo et tribulationibus, eas in bonum convertendo; quod est signum maximae sapientiae, quia sapientis est malum ordinare in bonum; et hoc fit per patientiam, quae habetur in tribulationibus. Ceterae vero virtutes bonis utuntur, sed patientia malis; et ideo solum in malis, idest in adversitatibus, est necessaria: Prov. XIX, 11: doctrina viri per patientiam noscitur.
God, therefore, delivers man from evil and from affliction by converting them to his good which is a sign of supreme wisdom, since it belongs to wisdom to divert evil to good. This happens through patience, which results in bearing trials. The other virtues operate by good things, but patience operates in evil things. And, indeed, it is very necessary in evil things, namely, in adversity: the learning of a man is known by his patience (Prov 19:11).
PaterNoste.A7Et ideo Spiritus Sanctus per donum sapientiae facit nos petere: et per hoc pervenimus ad beatitudinem ad quam ordinat pax, quia per patientiam pacem habemus et in tempore prospero et adverso: et ideo pacifici dicuntur filii Dei, qui sunt similes Deo, quia sicut Deo nihil nocere potest, ita nec eis, quia nec prospera nec adversa; et ideo beati pacifici, quoniam filii Dei vocabuntur, Matt. V, 9.
The Holy Spirit through the gift of wisdom has us use this prayer, and by it we arrive at supreme happiness which is the reward of peace. For it is by patience we obtain peace, whether in time of prosperity or of adversity. For this reason the peacemakers are called the children of God, because they are like to God in this, that nothing can hurt God and nothing can hurt them, whether it be prosperity or adversity: blessed are the peacemakers, for they shall be called the children of God (Matt 5:9).
PaterNoste.A7Amen est confirmatio universalis omnium petitionum.
Amen is a general ratification of all the petitions.
PaterNoste.A7Compendiosa expositio totius orationis Pater noster
A Short Explanation of the Whole Lord’s Prayer
PaterNoste.A7Ut in summa exponatur, sciendum est, quod in oratione dominica continentur omnia quae desiderantur, et omnia quae fugiuntur. Inter omnia autem desiderabilia illud plus desideratur quod plus amatur, et hoc est Deus;
By way of brief summary, it should be known that the Lord’s Prayer contains all that we ought to desire and all that we ought to avoid. Now, of all desirable things, that must be most desired which is most loved, and that is God.
PaterNoste.A7et ideo primo petis gloriam Dei, cum dicis: sanctificetur nomen tuum.
Therefore, you seek, first of all, the glory of God when you say: hallowed be thy name.
PaterNoste.A7A Deo autem desideranda sunt tria, quae pertinent ad te.
You should desire three things from God which concern yourself.
PaterNoste.A7Primum est quod pervenias ad vitam aeternam; et hoc petis cum dicis: adveniat regnum tuum.
The first is that you may arrive at eternal life. And you pray for this when you say: thy kingdom come.
PaterNoste.A7Secundum est quod facias voluntatem Dei et iustitiam; et hoc petis cum dicis: fiat voluntas tua sicut in caelo et in terra.
The second is that you do the will of God and his justice. You pray for this in the words: thy will be done on earth as it is in heaven.
PaterNoste.A7Tertium est ut habeas necessaria ad vitam; et hoc petis cum dicis: panem nostrum quotidianum da nobis hodie.
The third is that you may have the necessities of life. And thus you pray: give us this day our daily bread.
PaterNoste.A7Et de his tribus dicit Dominus, Matt. VI, 33: primum quaerite regnum Dei, quantum ad primum; et iustitiam eius quantum ad secundum; et haec omnia adiicientur vobis, quantum ad tertium.
Concerning all these things the Lord says: seek ye first the kingdom of God, which complies with the second, and all these things shall be added unto you, (Matt 6:33) as in accord with the third.
PaterNoste.A7Illa autem quae vitanda sunt et fugienda, sunt illa quae contrariantur bono. Bonum autem quod primo desiderabile est, est quadruplex, ut dictum est.
We must avoid and flee from all things which are opposed to the good. For, as we have seen, good is above all things to be desired. This good is fourfold.
PaterNoste.A7Et primum est gloria Dei, et huic nullum malum est contrarium. Iob XXXV, 6: si peccaveris, quid ei nocebis . . . si iuste egeris, quid donabis ei? Nam et de malo in quantum punit, et de bono inquantum remunerat, resultat gloria Dei.
First, there is the glory of God, and no evil is contrary to this: if you sin, what shall you hurt him? And if you do justly, what shall you give him? (Job 35:6). Whether it be the evil inasmuch as God punishes it, or whether it be the good in that God rewards it, all redound to his glory.
PaterNoste.A7Secundum bonum est vita aeterna; et huic contrariatur peccatum, quia per peccatum perditur: et ideo ad hoc removendum dicimus: dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris.
The second good is eternal life, to which sin is contrary: because eternal life is lost by sin. And so to remove this evil we pray: forgive us our trespasses as we forgive those who trespass against us.
PaterNoste.A7Tertium bonum est iustitia et bona opera; et huic contrariatur tentatio, quia tentationes impediunt nos a bono operando: et ad hoc removendum petimus: et ne nos inducas in tentationem.
The third good is justice and good works, and temptation is contrary to this, because temptation hinders us from doing good. We pray, therefore, to have this evil taken away in the words: lead us not into temptation.
PaterNoste.A7Quartum bonum sunt bona necessaria; et huic contrariantur adversitates et tribulationes; et ad hoc removendum petimus: sed libera nos a malo. Amen.
The fourth good is all the necessities of life, and opposed to this are troubles and adversities. And we seek to remove them when we pray: but deliver us from evil. Amen.
PaterNoste.A7