PART FOUR.
CHAPTER I. On Prayer, and especially its necessity.
I. How God is to be prayed to. In the pastoral office and duty, a teaching of Christian prayer is especially necessary for the salvation of the faithful people, whose force and rationale many must necessarily be ignorant of, unless it be transmitted by the pious and faithful diligence of the pastor. Therefore the principal care of the parish priest must be concerned with this: that his pious hearers may understand what is to be asked of God, and how it is to be asked. Moreover, all the necessary elements of prayer are contained in that divine formula which Christ the Lord willed to be known to the Apostles, and through them and their successors to all who would thereafter embrace the Christian religion; whose words and meanings it is necessary to grasp so with mind and memory that we may have them ready at hand. In order that in this manner of praying the parish priests may have the means of instructing their faithful hearers, we have here set forth what has seemed most fitting, drawn from those writers whose doctrine and abundance in this genre are most highly praised; for the rest, if need be, the pastors will be able to draw from the same sources.
II. The practice of prayer is necessary for salvation. First, therefore, it must be taught how necessary prayer is, whose precept has been handed down not only by way of counsel, but also has the force of a necessary command. This was declared by Christ the Lord in those words: "We ought always to pray." The Church herself also shows this necessity of prayer in that very preface to the Lord's Prayer: "Admonished by saving precepts, and formed by divine institution, we dare to say." Therefore, since prayer was necessary for Christian men, and since he himself had been asked by the disciples: "Lord, teach us to pray," the Son of God prescribed them a form of praying, and brought the hope of obtaining those things which they would ask. And he himself was an example of prayer, which he not only practiced assiduously, but also spent whole nights in it. Afterwards the Apostles did not cease to hand down the precepts of this duty to those who had come over to the faith of Jesus Christ. For both Saint Peter and Saint John very diligently admonish the pious on this matter, and the Apostle, mindful of its rationale, in many places exhorts Christians to the saving necessity of praying.
III. By what reason chiefly men can be led to the knowledge of this necessary duty.
Besides, we stand in need of so many goods and advantages necessary for the preservation of soul and body, that we must have recourse to prayer as to the one best of all, both the interpreter of our indigence and the conciliator of the things we lack. For since God owes nothing to anyone, it certainly remains that we ask from him by prayers the things we need; which prayers he has given us as a necessary instrument for obtaining what we would desire.
IV. There is no other way to satisfy all our indigence than
through prayer.
Especially since it is established that there are certain things which cannot be obtained without its aid. For sacred prayers have that excellent power by which demons are especially cast out. For there is a certain kind of demons that is not cast out except by fasting and prayer. Wherefore those who do not apply this habit and exercise of piously and diligently praying deprive themselves of a great capacity for singular gifts. For not only honest, but also assiduous petition is required to obtain what you desire. "For," as Saint Jerome says, it is written:
Catechismus, Conc. Trid.
35 i 554
"To everyone that asketh, it is given": therefore if it is not given to you, it is not given for this reason, because you do not ask: "ask therefore, and you shall receive."
CHAPTER II. On the usefulness of Prayer.
/. What is the first fruit which that necessity of praying brings forth.
Now this necessity has a most delightful usefulness, which brings forth most abundant fruits; pastors will gather a store of these from the sacred writers, when the need arises to impart them to the faithful people. From that abundance we have chosen a few which we have deemed suited to this time. The first fruit, then, which we gather from it, is this: that in praying we render honor to God; for prayer is a certain argument of religion, which in the sacred writings is compared to incense. "Let my prayer," says the Prophet, "be directed as incense in thy sight." Wherefore in this manner we profess ourselves subject to God, whom we acknowledge and proclaim as the author of all good things, on whom alone we look, whom we have as the one defense and refuge of safety and salvation. We are admonished of this fruit also by those words: "Call upon me in the day of tribulation; I will deliver thee, and thou shalt glorify me."
II. What is the second usefulness which we obtain by praying.
There follows a most ample and most delightful fruit of prayer, when prayers are heard by God; for, according to the sentence of Saint Augustine, prayer is the key of heaven. "For prayer," he says, "ascends, and God's mercy descends." Though the earth is low and heaven is high, yet God hears the tongue of man, if he have a clean conscience. So great is the force, so great the usefulness of this office of praying, that by it we obtain the abundance of heavenly gifts. For we obtain both that he employs the Holy Spirit as our guide and helper, and we attain the preservation and safety of the faith, and the avoidance of punishments, and divine patronage in temptations, and victory over the devil. Altogether there is in prayer a singular abundance of joy. Wherefore the Lord spoke thus: "Ask and you shall receive, that your joy may be full."
III. The divine majesty always hears pious prayers.
Nor indeed is any room left for doubting that God's benevolence is at hand and meets this petition; which many testimonies of the divine Scripture confirm, of which, since they are ready at hand, we shall touch only on those in Isaiah by way of example: "Then," he says, "shalt thou call, and the Lord shall hear: thou shalt cry, and he shall say: Here I am"; and again: "And it shall come to pass, that before they call, I will hear: as they are yet speaking, I will hear." We omit the examples of those who have entreated God, because they are nearly infinite and set before our eyes. / V. How it comes about that sometimes we do not obtain what we ask.
But sometimes it happens that we do not obtain from God what we ask. So it is; but then especially God looks to our advantage, either because he bestows other greater and more ample goods upon us, or because what we ask is neither necessary nor useful for us; nay rather, perhaps it would be superfluous if he gave it, and pestilent. "For certain things," says Saint Augustine, "a propitious God denies, which an angered God grants." Sometimes it also happens that we pray so remissly and negligently that we ourselves do not attend to what we are saying. But since prayer is the ascent of the mind to God, if in praying the mind, which ought to be directed to God, wanders, and the words of prayer are poured forth rashly, with no zeal and no piety applied: how shall we say that the empty sound of this prayer is Christian prayer? Wherefore it is in no way wonderful if God does not comply with our will, when we ourselves almost prove that we do not will what we ask, by the negligence and ignorance of our prayer, or when we request things that will be harmful to us.
V. Those who petition worthily obtain more than they petition for.
On the contrary, to those who petition knowingly and diligently much more is granted than they have asked of God: which the Apostle also testifies in the epistle to the Ephesians, and is declared by the similitude of the prodigal son, who would have thought himself to have been excellently dealt with, if his father had held him in the place of a hired servant; yet to those who think rightly, not only petitioning, God heaps up his grace upon us, not only in the abundance of gifts, but also in the swiftness of bestowing. Which the divine letters show, when they use that form of speaking: "The Lord hath heard the desire of the poor." For God meets the inmost and silent yearnings of the needy, even before their voice is heard.
VI. What is the third fruit of prayer. To this is added also that fruit, that by praying we both exercise and increase the virtues of the soul, but most of all faith. For just as those do not rightly pray who do not have faith in God ("for how," he says,
"shall they call upon him, in whom they have not believed?"), so the faithful, the more zealously they pray, the greater and more certain faith they have in divine care and providence, which most of all requires this of us: that referring to him concerning the things we need, we ask all things.
VII. Why God, though he knows what we lack, wills to be moved by our prayer.
God could indeed abundantly bestow all things upon us who neither petition nor even think, in the way in which he also supplies all things necessary for the uses of life to animals devoid of reason: but as a most beneficent parent he wills to be invoked by his sons; he wills us daily by rightly petitioning to petition more confidently; he wills that, having obtained the things we ask, we testify and proclaim day by day more his benignity toward ourselves.
VIII. How our charity toward God is exercised through prayer.
Charity too is amplified; for acknowledging him as the author of all our goods and advantages, we embrace him with as great a charity as we can, and, as lovers are kindled more to love by conversation and meeting: so pious men, the more often they make prayers to God and implore his benignity, as if they converse with him himself, the more affected with joy in each prayer, are the more ardently incited to love and worship him.
IX. By the assiduity of prayer we both become worthy of divine grace, and obtain humility and arms against the devil.
For this reason he wills us to employ this exercise of prayer, that burning with zeal of petitioning, we may advance by that assiduity and eagerness only so far that we become worthy that those benefits be conferred upon us, which our hitherto hungry and narrow soul was not able to receive. He wills besides that we understand and declare before ourselves what is true: that if we are deprived of the help of heavenly grace, we can accomplish nothing by our own labor, and that therefore we should apply ourselves with our whole soul to prayer. These are most effective as the arms of prayer against the fiercest enemies of our nature; for Saint Hilary says: "Against the devil and his arms we must fight with the sound of our prayers."
X. What is the fourth usefulness flowing from prayer to men.
Moreover we obtain that excellent fruit of prayer, that, whereas we are prone to evil and to the various appetites of lust through the vice of innate weakness, God allows himself to be conceived by our thoughts: that, while we pray to him and strive to merit his gifts, we receive the will of innocence, and are cleansed by the cutting away of every stain of all sins.
XI. What is the last fruit of prayer. Lastly, according to the sentence of Saint Jerome, prayer resists the divine wrath. Thus God spoke to Moses: "Let me alone," when indeed by his prayers he hindered him wishing to exact punishments from that people. For there is nothing that so soothes God when angered, or so checks and calls back from fury him even prepared to inflict plagues upon the wicked, as the prayers of pious men.
CHAPTER III. On the parts and degrees of Prayer.
I. Of what parts Christian prayer consists. Having set forth the necessity and usefulness of Christian prayer, it behooves the faithful people besides to know of how many and what parts that prayer consists; for the Apostle testifies that this pertains to the perfection of this office, who in the epistle to Timothy, exhorting to pray piously and holily, diligently enumerates the parts of prayer. "I beseech," he says, "first of all that supplications, prayers, intercessions, thanksgivings be made for all men." But since there is a certain subtle difference of these parts: if the parish priests shall think its explanation profitable to their hearers, let them consult the sacred writers, especially Saint Hilary and Augustine.
II. On petition and thanksgiving.
But since there are especially two parts of prayer, petition and thanksgiving, from which as from a head the rest flow: we have thought them in no wise to be passed over. For we approach God, that, showing him worship and veneration, we either obtain something from him, or give him thanks for the benefits with which we are continually adorned and increased by his benignity. Both of these most necessary parts of prayer God himself pronounced by the mouth of David in those words: "Call upon me in the day of tribulation; I will deliver thee, and thou shalt glorify me." But how much we need divine liberality and goodness, who is ignorant, if only he considers the supreme indigence and misery of men?
III. The benignity and liberality of God toward all men is proclaimed.
How inclined the will of God is toward the human race, how lavish his benignity toward us, all understand who are endowed with the sense of eyes and with mind. For wherever we cast our eyes, wherever we turn in thought, the admirable light of divine beneficence and benignity rises upon us. For what do men have that has not proceeded from the liberality of God? and, if all things are his gifts and bounties of goodness: what reason is there that not all men should to the best of their power celebrate the most beneficent God with praises, and follow up with thanksgiving? But of either office, both of petitioning something from God and of giving him thanks, there are many degrees, of which one is higher and more perfect than another. Therefore, that the faithful people may not only pray, but also excellently discharge that office of prayer, pastors shall propose to them the highest and most perfect manner of praying, and shall exhort them to it as diligently as they are able.
IV. What is the best manner of praying, and the highest
degree of prayer.
But what is the best manner of praying, and the highest degree of prayer? namely that which pious and just men use, who, relying on the stable foundation of true faith, through certain degrees of the best mind and prayer arrive at that place, from which they can contemplate the infinite power of God, his immense benignity and wisdom; where also they come into the most certain hope that they will obtain both whatever they ask in the present, and that force of inexplicable goods which God has promised he will bestow upon those who piously and from the heart implore divine aid. By these as by two wings the soul raised into heaven arrives with ardent zeal at God, whom it pursues with every honor of thanksgiving and praise, because it has been affected with the highest benefits by him; then indeed, with singular piety and veneration applied, as an only son to a most dear parent, not doubtfully lays out what it needs. Which manner of praying the divine letters express by the word "pouring out." For the Prophet says: "I pour out my prayer in his sight, and I declare my tribulation before him"; which word has this force, that he who comes to pray keeps back nothing, hides nothing, but pours out all, confidently taking refuge in the bosom of God the most loving parent. For to this heavenly doctrine exhorts us in those words: "Pour out your hearts before him"; and: "Cast thy care upon the Lord." This degree of prayer is signified by Saint Augustine, when he says in that book which is entitled Enchiridion: "What faith believes, hope and charity pray."
V. What is the second manner of praying.
There is another degree of those who, oppressed by deadly sins, yet by that faith which is called dead, strive to raise themselves, and to ascend to God, but because of their half-dead powers and the supreme weakness of their faith, they cannot lift themselves higher from the earth; yet recognizing their sins, and tormented by conscience and grief of them, humbly and low from that most distant place, repenting, they implore pardon of crimes and peace from God. Their prayer obtains its place with God; for their prayers are heard, nay rather the merciful God most liberally invites men of this kind: "Come," he says, "to me, all you who labor and are burdened, and I will refresh you." Of the number of these men was that publican, who, though he dared not lift his eyes to heaven, "went out, however," he says, "from the temple more justified than the Pharisee."
VI. In what degree the third kind of supplicants stands.
There is besides the degree of those who have not yet received the light of faith: yet, by the divine benignity kindling the small light of their nature, they are vehemently excited to zeal and desire of truth, which they seek with the highest prayers to be taught; who, if they remain in that will, their zeal is not rejected by the clemency of God. Which we see confirmed by the example of Cornelius the centurion. For to no one petitioning this from the heart are the doors of divine benignity closed. VII. Who among the supplicants remain in the last degree.
The last is the degree of those, whom, not only not repenting of their crimes and misdeeds, but even heaping sins upon sins, it nevertheless does not shame to ask often from God pardon of the sins in which they are accustomed to persevere. Who in such a state ought not to dare even of men to ask that they pardon them. Their prayer is not heard by God; for thus it is written of Antiochus: "This wicked man prayed the Lord, from whom he was not about to obtain mercy." Wherefore those who are in that grave misery must be vehemently exhorted that, casting off the will to sin, they may truly and from the heart turn themselves to God.
CHAPTER IV. On the things which are to be asked.
/. What things it is lawful to ask from God.
But since in each petition what is to be asked, and what not, will be said in its place: it will be enough here to admonish the faithful generally, that men ask from God what is just and honest; lest, if they ask something contrary to what is becoming, they be repelled by that response: "You know not what you ask." But whatever can be rightly wished, is lawful to ask. Which those most abundant promises of the Lord testify: "Whatsoever you will, you shall ask, and it shall be done unto you." For he promises he will grant all things.
II. What things primarily and in themselves are to be asked of God.
Wherefore we shall first direct our wish and desire to this rule, that to God, who is the highest good, our highest zeal and desire be referred. Next we shall desire those things which most of all join us with God; but those things which separate us from him, or bring some cause of separation, must be removed from all our zeal and desire. Hence it is permitted to gather, after that highest and perfect good, how the other things which are called goods are both to be wished for and to be asked from God the parent. III. To what extent bodily and external goods are to be asked of God.
For those goods which are called goods of the body and external goods, such as health, strength, beauty, riches, honors, glory, because they often give the capacity and matter for sin (whence it comes that they are not asked altogether piously or salutarily): that petition must be prescribed by these limits, that these conveniences of life be asked for the sake of necessity; which reason of praying is referred to God. For it is lawful for us to seek by prayers those things which both Jacob and Solomon asked; for Jacob in this way: "If he shall give me bread to eat, and raiment to put on, the Lord shall be my God"; Solomon in these words: "Grant only to my livelihood the things necessary."
IV. How riches and other goods of the body are to be used, when we possess them by the benignity of God.
But since by the benignity of God there is supplied to us for sustenance and for cultivation, it is fitting that we remember that exhortation of the Apostle: "Those who buy, as not possessing, and those who use this world, as if they used it not; for the fashion of this world passeth away." Likewise, "if riches abound, set not your heart upon them"; the fruit and use of which is ours only, but in such a way that we share with others, we have learned from God himself the teacher. If we are well, if we abound in the other external and bodily goods: let us remember that these have been granted to us for this, that we may both more easily serve God, and lend all things of this kind to our neighbor.
V. How the goods of intellect and learning are to be asked. But the goods and ornaments of intellect, of which kind are arts and sciences, it is also lawful to ask, but only on this condition, if they are going to profit us for the glory of God, and for salvation. But what altogether and without addition or condition is to be wished for, sought, asked, as we have said before, is the glory of God, and then all things which can join us to that highest good, such as faith, fear of God, love; of which we shall speak more fully in the explanation of the petitions.
CHAPTER V. For whom we ought to pray.
/. There is no kind of men in this world, for whom it is not lawful to pray to God.
But these things being known, which are to be asked, the faithful people must be taught for whom they ought to pray. Prayer contains petition and thanksgiving; wherefore let us first speak of petition. We must therefore pray for all without any exception either of enmities, or of nation, or of religion. For whether he be an enemy, or a stranger, or an infidel: he is a neighbor, whom since we must love by God's command, it follows that we ought also to make prayers for him, which is an office of love; for to this pertains that exhortation of the Apostle: "I beseech that prayers be made for all men." In which prayer those things must first be asked which concern the salvation of the soul, then those of the body.
II. For whom especially we ought to pray.
Now we ought to assign this office of prayer first to the pastors of souls, of which we are admonished by the Apostle by his own example; for he writes to the Colossians, that they pray for him, that God may open to him the door of speech; which likewise he does to the Thessalonians. It is besides in the Acts of the Apostles: "Prayer was made without ceasing by the Church" for Peter. Of which office also we are admonished by divine Basil in his books on Morals. For
*) Lib. mor. reg. 58. e. 5.
for those, he says, who preside over the word of truth, we must pray. In the second place we ought to pray for princes according to the sentence of the same Apostle. For how great a public good we enjoy from pious and just princes, no one is ignorant. Therefore God must be asked, that they may be such as it behooves to be, who preside over the rest of men. There exist examples of holy men, by which we are admonished to pray also for the good and pious. For they too need the prayers of others; which was done divinely, lest they be puffed up with pride, while they understand that they need the suffrages of their inferiors.
III. The same is shown to be done for our enemies and the enemies of the Church.
Besides, the Lord commanded us to pray "for those who persecute and calumniate us." That also is celebrated by the testimony of Saint Augustine, that this was an accepted custom from the Apostles, to make prayers and vows for those who are alien from the Church, that faith be given to infidels, that worshippers of idols be freed from the error of impiety, that the Jews, the darkness of their minds being dispelled, may receive the light of truth, that heretics, returning to soundness, may be instructed in the precepts of catholic doctrine, that schismatics, from the communion of most holy mother Church from which they have defected, may again be joined and united with her by the knot of true charity. But how great a force have prayers made from the heart for men of this kind, is established by so many examples of every kind of men, whom daily, snatched from the power of darkness, God transfers into the kingdom of the Son of his love, and out of vessels of wrath makes vessels of mercy. In which the intercession of the pious avails very much, no one who thinks rightly can doubt.
IV. How also this benefit may be extended to the dead. The prayers which are made for the dead, that they may be freed from the fire of purgatory, have flowed from the doctrine of the Apostles; of which matter enough has been said when we spoke of the sacrifice of the Mass.
V. The prayer of another does not profit those who sin unto death. But in those who are said to sin unto death, scarcely anything is accomplished by prayers and vows. Nevertheless it is of Christian charity both to pray for them, and to strive with tears whether they can render God appeased toward them.
VI. How the imprecations which are read in the Scriptures are to be taken.
But the imprecations of holy men, which they use against the impious, according to the sentence of the Fathers, are established to be either predictions
of those things which will happen to them, or applied against sin, that, the men being saved, the force of sin may perish.
VII. What is the use of thanksgiving. In the other part of prayer let us give the greatest thanks to God for his divine and immortal benefits, with which he has always affected and daily affects the human race. But most of all we discharge this office of thanksgiving on account of all the saints, in which office we render singular praises to God, and for their victory and triumph, which they have carried off from all enemies both internal and external by his benignity.
VIII. Among those thanksgivings which are offered to God on account of the Saints, which holds the first place in the Church. To this pertains that first part of the angelic salutation, when we use it for praying: "Hail Mary, full of grace: the Lord is with thee, blessed art thou among women." For we celebrate God with the highest praises to be rendered and with thanksgivings to be given, because he has heaped the most holy Virgin with every gift of heavenly favors; and we congratulate the Virgin herself on that singular happiness. Rightly however has the holy Church of God joined to this thanksgiving also prayers and entreaty of the most holy Mother of God, by which we might piously and suppliantly take refuge in her, that by her intercession she might reconcile God to us sinners, and obtain goods necessary both for this and for eternal life. Therefore we exiled sons of Eve, who inhabit this vale of tears, ought assiduously to invoke the Mother of mercy and advocate of the faithful people, that she may pray for us sinners; and from her by this prayer to implore aid and help, whose most excellent merits with God there are, and whose highest will of aiding the human race, no one, except impiously and wickedly, can doubt.
CHAPTER VI. Whom we are to pray to.
To whom prayer is chiefly to be directed. That God must be prayed to, and his name invoked, the very force of nature, implanted in the minds of men, speaks, and not only do the divine letters hand down, in which it is permitted to hear God commanding (Ps. 49, 15.): "Call upon me in the day of tribulation;" but by the name of God three persons must be understood.
- Whether also the Saints reigning with Christ are to be invoked. In the second place we have recourse to the helps of the saints who are in heaven; to whom also that prayers must be made, is so certain
in the Church of God, that to the pious no doubt about it can arise. Which matter, because it has been explained separately in its place, we send both the parish priests and others there. But that every error of the unskilled may be removed, it will be worth the effort to teach the faithful people what is the difference between this manner of invoking.
- We implore God in one way, and the Saints in another.
For we do not implore God and the Saints in the same way. For we pray to God that he himself either give goods, or free from evils: but from the Saints, because they are in favor with God, we ask that they take up our patronage, that they obtain for us from God the things we need. Hence we employ two formulas of praying, differing in manner; for to God we properly say: "Have mercy on us, Hear us:" to the Saints: "Pray for us." IV. How we may ask from the Saints that they have mercy on us.
Although it is also lawful by another manner to ask from the Saints themselves, that they have mercy on us; for they are most merciful, therefore we can pray them that, moved by the misery of our condition, they aid us with their grace and intercession with God. In which place it must most especially be avoided by all, lest they attribute to anyone else what is proper to God; nay rather, when one pronounces the Lord's Prayer before the image of some Saint, let him then so understand that he asks from him that he pray with him, and ask for him those things which are contained in the formula of the Lord's Prayer, and that he be finally the interpreter and intercessor of him to God. For Saint John the Apostle taught that they discharge this office in the Apocalypse.
CHAPTER VII. On the Preparation to be employed.
/. By what virtues most of all the soul is to be prepared for prayer.
It is in the divine letters: "Before prayer prepare thy soul, and be not as a man who tempts God." For he tempts God who, when he prays well, acts ill, and, when he speaks with God, his mind wanders from his prayers. Wherefore since it matters so much with what mind each one makes prayers to God, let parish priests hand down the ways of prayers to their pious hearers. The first degree therefore to prayer will be a truly humble and lowly mind, and also the recognition of crimes; by which crimes let him who approaches God understand
that he is not only not worthy to obtain anything from God, but not even to come into his sight to pray. Of this preparation the divine letters very often make mention, which also speak thus: "He hath regard to the prayer of the humble, and hath not despised their petitions;" likewise: "The prayer of him who humbles himself will pierce the clouds." But innumerable passages will occur to learned pastors which will agree with this sentence; wherefore we refrain from the commemoration of more, which is not necessary. But those things which we have touched elsewhere, we shall not pass over even in this part, because they are fitting to this matter, those two examples. There is that most well-known publican, who, standing afar off, did not dare to lift his eyes from the ground. There is also that sinful woman, who, moved by grief, bathed the feet of Christ the Lord with tears. Both of them declared how much weight Christian humility brings to prayer. There follows a certain anguish in the recollection of sins, or at least some sense of grief because we cannot grieve for that cause. Both of these, or at least one, unless employed by the penitent, pardon cannot be obtained.
II. What crimes especially are to be avoided by him who wishes to pray with fruit.
But because there are certain crimes which greatly obstruct that God should grant our request in prayer, as murders and violence inflicted: hands must be kept back from this cruelty and violence. Of which crime God thus speaks by the mouth of Isaiah: "When you stretch forth your hands, I will turn away my eyes from you, and when you multiply prayer, I will not hear; for your hands are full of blood." Anger and dissension must be fled, which also greatly impede that prayers be heard. Of which is that of the Apostle: "I will that men pray in every place, lifting up pure hands, without anger and contention." It must besides be seen to, that we do not show ourselves implacable toward anyone in injury; for being so affected we shall not be able to induce God by prayers to forgive us. "For when you shall stand," he himself says, "to pray, forgive if you have anything against any"; and: "If you will not forgive men: neither will your Father forgive you your sins." It must also be taken heed, that we be not hard and inhuman toward the needy. For against men of this kind is that saying: "He who shutteth his ear to the cry of the poor, shall also himself cry and not be heard." What shall we say of pride? how greatly it offends God, that voice is witness: "God resisteth the proud,
but to the humble he giveth grace." What of the contempt of divine oracles? against which stands that of Solomon: "He who turneth away his ears not to hear the law: his prayer shall be abominable." In which place however there is not excluded the deprecation of injury done, nor of murder, nor of anger, nor of illiberality toward the poor, nor of pride, nor of the despising of divine prayer, nor finally of the rest of crimes, if pardon be asked for forgiveness.
III. On faith in God, which is judged necessary for prayer.
Now for this preparation of the soul faith is also necessary, which if it be lacking, neither of the omnipotence of the supreme Father, nor of his mercy, whence nevertheless the confidence of him who prays arises, is knowledge had; as Christ the Lord himself taught: "All things," he says, "whatsoever you shall ask in prayer believing, you shall receive." Of faith of this kind Saint Augustine writes on the words of the Lord: "If faith fails, prayer is lost." The chief thing therefore for rightly praying, as has already been said, is that we be firm and fixed in faith, which the Apostle shows by the contrary: "How shall they call on him, in whom they have not believed?" Therefore we must believe, that we may be able both to pray, and that faith itself, by which we pray salutarily, may not fail us. For faith it is that pours forth prayers; prayers make that, all doubt being removed, faith may be stable and firm. In this sentence holy Ignatius exhorted those who approached God to pray: "Be not of doubtful mind in prayer; blessed is he who has not doubted." Wherefore to obtain what we will from God, faith brings the greatest weight, and certain hope of obtaining; which Saint James warns: "Let him ask in faith, nothing wavering."
IV. What things may induce us to faith for obtaining those things which we ask in prayer.
There are many things in which we ought to trust in this office of prayer. There is the very will and benignity of God toward us, clearly seen, when he commands us to call him Father, that we may understand ourselves to be his sons. There is the almost infinite number of those who have entreated God. There is that highest intercessor, who is always at hand for us, Christ the Lord, of whom thus it is in Saint John: "If anyone shall have sinned, we have an advocate with the Father, Jesus Christ the just; and he is the propitiation for our sins." Likewise the Apostle Paul: "Christ Jesus, who died, nay who also rose again, who is at the right hand of God, who also maketh intercession for us." Likewise to
Timothy: "For there is one God, one also mediator of God and men, the man Christ Jesus." Then to the Hebrews: "Whence it behooved him in all things to be made like unto his brethren, that he might become merciful, and a faithful pontiff to God." Wherefore, although we are unworthy to obtain: yet by the excellent dignity of the interpreter and intercessor Jesus Christ we ought to hope and greatly trust, that God will grant us all things which through him we shall have rightly asked.
V. The Holy Spirit is the author of our prayers. Finally the author of our prayer is the Holy Spirit, by whose leading our prayers must necessarily be heard. For we have received "the Spirit of adoption of sons, in which we cry, Abba, Father," which Spirit indeed aids our weakness and ignorance in this office of praying. Nay rather, he says: "He himself asketh for us with unutterable groanings."
VI. How in faith we ought to be helped for obtaining the benefits of God.
But if any sometimes waver, and do not feel themselves sufficiently firm in faith: let them use that voice of the Apostles: "Lord, increase our faith"; and of that blind man: "Help my unbelief." But then especially, flourishing in faith and hope, we shall obtain from God all things wished for, when we shall conform our whole mind, action and prayer to the law and will of God himself. "For if you shall abide," he says, "in me, and my words shall abide in you: whatsoever you will, you shall ask, and it shall be done unto you." Although for this faculty of obtaining all things from God first of all it is necessary, as we have said before, forgetfulness of injuries, and benevolence and beneficent will toward our neighbors.
CHAPTER VIII. What manner is required in praying.
/. The people must be taught the best manner of praying, and what it is to pray in spirit and truth.
But it matters most of all how we use sacred prayers; for although prayer is a saving good, yet, unless it be rightly applied, it profits in no wise; for what we ask, we often do not obtain, as Saint James says, for this reason, because we ask ill. Therefore parish priests will teach the faithful people what is the best manner of petitioning well, and of praying privately and publicly.
Which precepts of Christian prayer have been handed down from the discipline of Christ the Lord. We must therefore pray "in spirit and in truth." For the heavenly Father seeks such as adore him in spirit and in truth; and he prays in that manner who applies the inmost and ardent zeal of the soul; from which spiritual manner of praying we do not exclude the vocal. Nevertheless we judge the primacy rightly to be given to that entreaty which proceeds from a vehement soul: which God, to whom the hidden thoughts of men are open, hears, even if it be not uttered with the mouth. He heard the inmost prayers of Anna, who was the mother of Samuel, of whom we read this, that she prayed weeping, and moving only her lips. In this manner David prayed; for he says: "My heart said to thee, my face hath sought thee." Examples of this kind often occur everywhere to those reading the divine books.
II. What is the chief use of vocal prayer. But vocal prayer has its own utility and necessity. For it kindles the zeal of the soul, and inflames the religion of him who prays, which Saint Augustine wrote to Proba in this way: "Sometimes by words and other signs we ourselves more sharply excite ourselves to the increasing of holy desire." We are sometimes compelled by vehement desire and piety of soul to utter our thought in words; for when the soul exults with joy it is fitting that the tongue also exult, and truly it becomes us to make that full sacrifice of both soul and body, which manner of praying of the Apostles we learn from the Acts and from the Apostle in many places.
III. The office of the voice is not equally necessary in private prayer as in public.
But since there is a twofold manner of praying, private and public: we use the pronunciation of private prayer, that it may aid the inmost zeal and piety; in the public, which has been instituted for inciting the religion of the faithful people, at certain and fixed times the office of the tongue can in no wise be dispensed with.
IV. Only Christians pray in spirit, and they ought not to shun long prayers.
This custom of praying in spirit, proper to Christian men, the infidels cultivate not at all; of whom it is permitted thus to hear Christ the Lord speaking: "When you are praying, speak not much, as the heathens; for they think that in their much speaking they may be heard. Be not therefore like unto them; for your Father knoweth what is needful for you, before you ask him." But when he forbids loquacity, long prayers however, which from a
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vehement and long-lasting zeal of soul proceed, so far is he from rejecting that even by his own example he exhorts us to that manner, he who not only spent nights in prayer, but also repeated the same discourse three times. Only therefore it must be established, that God is not at all moved by the empty sound of words.
V. The Lord rejects the prayers of hypocrites. Nor indeed do hypocrites pray from the heart, from whose custom Christ the Lord deters us in this sentence: "When you pray, you shall not be as the hypocrites, who love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Amen I say unto you, they have received their reward. But thou, when thou shalt pray, enter into thy chamber, and having shut the door, pray to thy Father in secret, and thy Father who seeth in secret, will repay thee." The chamber, which is spoken of in this place, can be referred to the heart of man; which it is not enough to enter, but besides must be shut, lest anything break in and flow into our souls from outside, by which the integrity of prayer could be violated; for then the heavenly Father, who most of all sees the minds and hidden thoughts of all, grants the petition of him who prays.
VI. If what we ask is longer deferred, yet from this exercise
of piety we must not cease.
Prayer besides requires assiduity, how great a force this has, the Son of God shows by the example of that judge, who, although he "neither feared God, nor respected man," overcome by the assiduity and diligence of the widow, granted her petition. Therefore prayers must be made assiduously to God, nor are those to be imitated who, praying once or twice, unless they have obtained what they ask, are wearied in prayer; for there ought to be no weariness of this office, which the authority of Christ the Lord and of the Apostle teaches us. But if sometimes the will fails in it, let us ask from God by prayers the strength of persevering.
VII. Christ, if we wish to ask anything from the heavenly Father,
commanded that it be asked in his name.
The Son of God also wills that our prayer come to the Father in his name; which by his merit and grace as intercessor obtains that weight, that it may be heard by the heavenly Father. For there is that voice of his in Saint John: "Amen, amen I say unto you, if you shall ask the Father anything in my name, he will give it to you. Hitherto you have not asked anything in my name; ask and you shall receive, that your joy may be full"; and again: "Whatsoever you shall ask the Father in my name, this I will do."
Catechismus, Conc. Trid.
VIII. The fervor of the Saints in prayer is to be imitated, and thanksgiving is to be joined to petition.
Let us imitate the ardent zeal of holy men, which they applied in praying. But let us join thanksgiving with prayer by the example of the Apostles, who preserved this custom perpetually, as may be seen in the Apostle.
IX. That prayer may be fervent and efficacious, fasting must be employed
and almsgiving.
Let us apply fasting and almsgiving to prayer. Fasting indeed certainly is most associated with prayer; for those who are burdened with food and drink, their mind is so oppressed, that they can neither behold God, nor think what prayer wills for itself. There follows almsgiving, which itself also has a great association with prayer. For who, who has the capacity of doing good benignly to him who lives by the mercy of others, and does not aid his neighbor and brother, would dare to say himself endowed with charity? or with what face will he who is without charity implore the aid of God? unless then he prays for pardon of sin, at the same time also suppliantly asks from God charity. Wherefore it was done divinely, that the salvation of men should be helped by this triple remedy. For since by sinning we either offend God, or violate our neighbors, or injure ourselves: by sacred prayers we render God appeased; by almsgiving we redeem the offenses of men; by fasting we wash away the proper filth of our life. And although each profits for all kinds of crimes, yet they are properly fitting and accommodated to those single sins which we have named. CHAPTER IX. On the Preface of the Lord's Prayer.
Our Father, who art in heaven.
I. Why at the beginning of this prayer Christ willed that we use the name of Father rather than of Lord or Judge.
Since this formula of Christian prayer, handed down by Jesus Christ, has this force, that before we come to prayers and petitions, we must use certain words as a preface, by which, approaching God piously, we may also do so more confidently: it is the duty of parish priests to declare these words distinctly and clearly, so that the pious people may approach prayer more eagerly, and understand that they are dealing with God the Father. The preface, if you consider the words, is very brief; if you weigh the matter, it is most weighty and most full of mysteries. And indeed the first word which, by God's command and institution, we use in this prayer is "Father." For although our Savior could have prefaced this divine prayer with some word of greater majesty, for example Creator or Lord, He nevertheless omitted these, which could bring us fear at the same time; and He employed that word which conciliates love and confidence in those who pray and ask something from God. For what is more pleasant than the name of Father? which sounds of indulgence and charity.
II. What is the first reason why men here rightly call God Father.
The faculty of teaching the faithful people will furnish the reasons by which the name of Father befits God, from the topics of creation, governance, and redemption. For since God created man in His own image, nor imparted this to other living beings: from this singular gift, by which He adorned man, He is rightly called Father of all men in the divine Scriptures, not only of the faithful but also of unbelievers (Deut. 32, 6).
III. What is the second reason why God is called the Father of men.
From governance indeed He will be able to take an argument, that in looking forward to and taking counsel for the utility of men, by a certain special mode of care and providence, He shows us paternal charity. But in order that, in the explanation of this argument, the paternal care of God for men may be better recognized, something must be said about the custody of angels, in whose guardianship men are placed.
IV. By God's providence this task has been given to the angels, to guard the human race.
For it is given by God's providence this task to the angels, that they may guard the human race, and be at hand for each individual man, lest they receive some more serious harm. For just as parents, if their children must travel on a hostile and dangerous road, provide guardians and helpers against dangers: so the heavenly Parent on this journey, by which we strive toward the heavenly fatherland, has placed angels over each of us, by whose aid and diligence, being covered, we may avoid the snares stealthily prepared by our enemies, and repel the horrible attacks made upon us, and with them as guides may keep the right path, lest any obstacle of error from the deceitful adversary be able to lead us from the way that leads to heaven.
V. By what arguments we may clearly understand the greatness of the benefit that comes to men from the custody of angels.
Indeed, how great a benefit this singular care and providence of God for men has, whose office and administration has been entrusted to the angels, whose nature is intermediate and interposed between God and men: is clear from examples, of which the divine letters supply an abundance, which testify that often it has come to pass by God's kindness that angels performed marvelous deeds in the sight of men, by which we might be admonished that innumerable things of that kind, which do not fall under our eyes, are usefully and salutarily performed by the angels who are the guardians of our salvation. "Raphael the Angel," divinely assigned as Tobias's companion and guide on the journey, led him and brought him back unharmed, to whom he was also a help, lest he be devoured by an enormous fish, and he demonstrated what power there was in the liver, gall, and heart of that fish. He cast out the demon, and having impeded and bound its power, he prevented it from harming Tobias. He taught the young man the true and lawful right and use of matrimony; he restored sight to the eyes of Tobias's father, who had been blinded.
VI. On the angel by whom St. Peter was freed from prison. Likewise, that angel who delivered the prince of the Apostles will provide abundant material for instructing the pious flock concerning the admirable fruit of the care and guardianship of angels, when parish priests show the angel illuminating the darkness of the prison, and rousing Peter from sleep by touching his side, loosing the chains, breaking the bonds, admonishing him to rise, and, having put on his sandals and the rest of his clothing, to follow him; when they teach that by the same Angel Peter was freely led through the guards out of prison, and finally, with the door opened, was placed in safety. Of this kind of examples, as we have said, the history of the sacred letters is full; from which we understand how great is the power of the benefits which God confers upon men, with the angels as interpreters and messengers, sent not only on some certain and private matter, but placed over us from our first origin for our care, and set as guardians for the salvation of each man. This diligent teaching will be followed by the utility that the minds of the hearers may be lifted up, and stirred to recognize and venerate God's paternal care and providence for themselves.
VII. By what further reason the faithful may recognize God's paternal care for men.
Moreover in this place the parish priest will commend and above all preach the riches of God's kindness toward the human race, whom, although from the first parent of our race and from sin until this day we have offended by innumerable crimes and misdeeds: He nevertheless retains His charity toward us, nor lays aside that special care for us. If anyone thinks that He forgets men, he is mad, and hurls a most unworthy insult against God. God is angered with Israel on account of the blasphemy of that nation, which judged itself to be abandoned by heavenly aid. For it is in Exodus: "They tempted the Lord, saying: Is the Lord among us, or not?" and in Ezekiel God is angry with the same people, because they had said: "The Lord sees us not; the Lord hath forsaken the land." Therefore the faithful must be deterred by these authorities from that wicked opinion, that it could come to pass that forgetfulness of men should seize God. In which sense one may hear the Israelite people complaining about God in Isaiah, and God refuting their foolish complaint with a kindly similitude. For it is there: "Sion said, The Lord hath forsaken me, and the Lord hath forgotten me." To whom God: "Can a woman forget her infant, so as not to have compassion on the son of her womb? and if she should forget, yet will I not forget thee; behold, I have graven thee in my hands."
VIII. God's kindness toward us is demonstrated by the example of the first parent.
In which passages, although this is clearly confirmed, yet in order that it may be thoroughly persuaded to the faithful people, that no time can occur in which God lays aside the memory of men, in which He does not bestow on them the offices of paternal charity: parish priests will prove the matter by the most clear example of the first men, whom, after God's command was neglected and violated, you hear bitterly accused, and condemned by that horrible sentence: "Cursed is the earth in thy work; in labor shalt thou eat of it all the days of thy life, thorns and thistles shall it bring forth to thee, and thou shalt eat the herbs of the earth," when you see them expelled from Paradise, and, so that every hope of return might be taken away, when you read that at the entrance of Paradise was placed a Cherubim, holding a flaming and turning sword, when you understand that they were afflicted by inward and outward troubles by God avenging His own injury: would you not think it was all over with man? would you not believe that he was not only stripped of divine aid, but also exposed to every injury? Yet amid such indications of divine wrath and vengeance, a certain light of God's charity toward them arose. "For the Lord God made," he says, "for Adam and his wife garments of skin, and clothed them;" which was the greatest argument that God would at no time fail men.
IX. It is proved that God's kindness cannot be exhausted by any crimes of men, however great.
The force of this same sentiment, — "that the love of God is not exhausted by any injury of men," — David expressed in those words: "Will God in His anger shut up His mercies?"
Habacuc set this forth addressing God, when he says: "When thou art angry, thou wilt remember mercy." Micheas thus disclosed it: "Who is a God like to thee, who takest away iniquity, and transferrest the sin of the remnant of thy inheritance? He will send his fury no more, because he delighteth in mercy." Altogether the matter stands thus: when we most judge ourselves lost and stripped of God's protection, then most of all, in accordance with His immense goodness, God seeks us out and cares for us; for in His anger He holds back the sword of justice, nor does He cease to pour forth the inexhaustible treasures of mercy.
X. What is the third reason by which God abundantly shows the benefit of paternal charity toward the human race.
Creation and governance therefore have great force in declaring God's special manner in loving and protecting the human race. But nevertheless that work of redeeming man so stands out among the two former, that our most beneficent God and Parent has illustrated His supreme kindness toward us piled up in this third benefit. Wherefore the parish priest will hand down to his spiritual children, and assiduously inculcate in their ears, this most excellent charity of God toward us, so that they may understand that, because they have been redeemed, they have in a wondrous manner become children of God; "He gave," says John, "to them power to be made the sons of God;" and: "They are born of God." For which reason baptism, which we have as the first pledge and monument of redemption, is called the sacrament of regeneration: for from it we are born sons of God. For the Lord Himself says: "That which is born of the Spirit, is Spirit;" and: "You must be born again." Likewise Peter the Apostle: "Being born again not of corruptible seed, but incorruptible, by the word of God who liveth."
XI. By God's singular benefit through redemption we have been made sons of God.
By the weight of this redemption we have both received the Holy Spirit, and have been deemed worthy of God's grace. By which gift we are adopted as sons of God; as the Apostle Paul wrote to the Romans: "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." The force and efficacy of which adoption Saint John explains in this manner: "Behold what manner of charity the Father hath bestowed upon us, that we should be called, and should be, sons of God."
XII. What Christians, now made sons of God, ought in turn to render to the Father, after so many offices of paternal charity received.
These things having been expounded, the faithful people must be admonished, what he in turn owes to the most loving Father God, that he may understand, what love and piety, what obedience and veneration he ought to render to the Creator, Governor, and Redeemer, with what hope and confidence he ought to invoke Him. But for the instruction of the ignorance, and for the correction of the perversity of judgment of those, if any there be, who think only prosperity and a prosperous course of life to be an argument that God preserves His love toward us, but that adverse events and calamities when we are tried by God, are a sign of a hostile mind toward us, and of the divine will utterly alienated from us: it must be demonstrated that when the hand of the Lord touches us, the Lord by no means does it in a hostile manner, but by striking heals, and the wound coming from God is medicine. For He chastises sinners, that by that discipline He may make them better, and by present chastisement may redeem them from eternal destruction. For He visits indeed our iniquities with a rod, and our sins with stripes, but does not take away His mercy from us. Wherefore the faithful must be warned, that in such chastisement they may recognize the paternal charity of God, and hold in memory and in their mouths that saying of the most patient Job: "He woundeth, and healeth; he striketh, and his hands shall heal;" that they may employ what Jeremias wrote in the person of the Israelite people: "Thou hast chastised me, and I was instructed as a young bullock unaccustomed to the yoke. Convert me, and I shall be converted: for thou art the Lord my God," that they may propose to themselves the example of Tobias, who, when in that plague of blindness he had felt the paternal hand of God striking, exclaimed: "I bless thee, O Lord God of Israel, because thou hast chastised me, and thou hast saved me."
XIII. It must be inculcated to the faithful that God is never forgetful of us.
In which matter the faithful must especially beware, lest, even if they be afflicted by any inconvenience, afflicted by any calamity, they think that God is ignorant of it; for He Himself says: "A hair of your head shall not perish." Nay rather, let them console themselves with that comfort of the divine oracle, which is said in the Apocalypse: "Such as I love, I rebuke and chastise." Let him rest in the Apostle's exhortation to the Hebrews: "My son, neglect not the discipline of the Lord; neither be thou wearied whilst thou art rebuked by him: for whom the Lord loveth, he chastiseth; and he scourgeth every son whom he receiveth. — But if you be without discipline, then are you bastards and not sons. — Moreover we have had fathers of our flesh for instructors, and we reverenced them: shall we not much more obey the Father of spirits, and live?"
Our.
XIV. Why we are commanded here to call God our Father with the word of plurality.
When we each invoke the Father, and call Him our own, we are taught that, from the gift and right of divine adoption, it follows necessarily that all the faithful are brethren and ought to love one another fraternally. "For all you," He says, "are brethren." — For one is your Father, who is in heaven. Wherefore also in their Epistles the Apostles call all the faithful "brethren." From which also follows that necessary consequence, that by the same adoption of God not only are all the faithful joined among themselves by fraternal bond, but because man is the only-begotten Son of God, they are also called and are His brethren. For in the Epistle to the Hebrews, when he was speaking of the Son of God, the Apostle wrote: "He is not ashamed to call them brethren, saying: I will declare thy name to my brethren;" which so long before David had foretold of Christ the Lord. Christ Himself moreover thus speaks to the women in the Evangelist: "Go, tell my brethren, that they go into Galilee; there they shall see me." Which it is evident was said by Him at that time, when, having been already raised from the dead, He had obtained immortality, lest anyone should think that this fraternal kinship had been dissolved by His resurrection and ascent into heaven. So far is it from the resurrection of Christ having broken this union and charity, that from that seat of majesty and glory, when He shall judge all men of every memory, we have received that the "least" of the faithful are to be called by Him by the name of "brethren."
XV. By what reason the faithful are reckoned among the brethren of Christ. How indeed can it be, that we are not "brethren of Christ," whose "co-heirs" we are called? For He Himself is "the firstborn," constituted "heir of all things;" but we, begotten in the second place, are His co-heirs according to the measure of heavenly gifts, according to the proportion of charity, by which we have offered ourselves as ministers and fellow-workers of the Holy Spirit, by whose authorship we are impelled and inflamed toward virtue and salutary actions, so that relying on His grace we may descend bravely into the contest of salvation; which being wisely and constantly completed, and the course of this life being run, we receive from the heavenly Parent the just reward of the crown, prepared for all who have kept the same course. "For," as the Apostle says, "God is not unjust, that he should forget our work and love."
XVI. In what manner we should pray for one another, and esteem all as brethren mutually.
Indeed how much from the heart we ought to utter this word "Our," is declared by the judgment of St. Chrysostom, who says that God willingly hears a Christian praying, not only for himself, but for another; because to pray for oneself is of nature, for another is of grace: for oneself necessity compels, for another fraternal charity exhorts. To which he added: more pleasing to God is that prayer, which fraternal charity commends, than that which is pronounced by the necessity of the matter. In this great matter of salutary prayer the parish priest must admonish and exhort all of every age, kind, and order, that, mindful of this common fraternal bond, they may behave courteously and fraternally, nor prefer themselves insolently to others. For although in the Church of God there are diverse grades of offices, yet that variety of grades and offices in no way removes the union of fraternal bond; just as in the body of man the various use and diverse function of members does nothing, on account of which this or that part of the body loses the office and name of member.
XVII. For what reasons Christians are joined together by so great a bond of union.
Consider the one who has royal power; is he therefore, if he is faithful, not the brother of all who are contained in the communion of the Christian faith? Most certainly. Why so? Because God is not one, from whom the rich and the kings are born, different from the one from whom the poor, and those who are under the power of kings, have arisen, but one God and parent and lord of all. Therefore there is one nobility of spiritual birth of all, one dignity, one splendor of race, since we are all born from the same Spirit, from the same sacrament of faith, sons of God, and co-heirs of the same inheritance. Nor indeed do the rich and powerful men have a different Christ God, the poorer and lowly another; they are not initiated by other sacraments, nor do they await another inheritance of the heavenly kingdom. We are all brothers, and, as the Apostle says to the Ephesians, "we are members of the body of Christ, of his flesh, and of his bones." Which same in the Epistle to the Galatians the Apostle signifies: "All you are the children of God by faith in Christ Jesus. For as many of you as have been baptized in Christ, have put on Christ. There is neither Jew nor Greek; there is neither bond nor free; there is neither male nor female: for you are all one in Christ Jesus." Now this matter must be accurately handled by pastors of souls, and they must skillfully dwell on this sentiment; for it is a suitable place no less for confirming and stirring up the needy and abject men, than for restraining and suppressing the arrogance of the wealthy and powerful. For which inconvenience of men, in order to remedy it, the Apostle urged this fraternal charity, and inculcated it into the ears of the faithful.
XVIII. What a Christian ought to meditate, when he shall pronounce that beginning of the prayer, Our Father.
When therefore, O Christian, you are about to offer these prayers to God, remember that you approach God the Father as a son. Therefore when you begin the prayer, and pronounce that "Our Father," consider into what place the supreme kindness of God has raised you, who has commanded you not to come as an unwilling and timid servant to a master, but as a son to flee voluntarily and securely to a father. In which memory and thought, consider with what zeal and piety you should in turn pray. For you must strive to show yourself such as it becomes a son of God to be, that is, that your prayer and actions be not unworthy of the divine birth, of which the most beneficent God willed to deem you worthy. To this rule of duty the Apostle exhorts us, when he says: "Be ye therefore imitators of God, as most dear children," so that it may be truly said of us, what the Apostle himself wrote to the Thessalonians: "You are all children of the light, and children of the day."
Who art in heaven.
XIX. Since God is everywhere present, how is He said to have His dwelling particularly in heaven.
It is agreed among all who rightly think of God, that God is in all places and among all peoples; which is not to be so understood, as if He Himself, distributed into parts, occupied and guarded with one part one place, with another another. For God is a spirit, destitute of all division. For who would dare to circumscribe God, as if placed in a footprint, within the limits of any place, when He Himself says of Himself: "Do I not fill heaven and earth?" Which again is to be taken thus: that God embraces heaven and earth, and whatever things are contained by heaven and earth, by His power and virtue; but that He Himself is not contained by any place. For God is present to all things, either creating them, or preserving them when created, circumscribed by no region, no limits, nor so defined as to prevent Him from establishing His nature and power everywhere present. Which blessed David expressed in those words: "If I shall ascend into heaven, thou art there." But although He is present
that He has His dwelling in heaven; this, as we see, has come about because the heavens, to which we look upward, are the most noble part of the world, and remain incorrupt, and surpass the other bodies in strength, greatness, and beauty, and possess their determined and unchangeable movements. Therefore, in order to stir up the spirit of men to the contemplation of His infinite might and majesty, which shines forth especially in the work of the heavens, He testifies in Holy Scripture that He dwells in the heavens. Often also He declares, as it is indeed true, that there is no part of the world which is not embraced by the Being and power of God present there.
XX. What those words, "who art in heaven," set forth for the faithful to contemplate.
Meanwhile, at this thought the faithful should set before themselves not only the image of the common Father of all, but also of God reigning in heaven, so that, when they wish to pray, they may remember that spirit and heart must be raised to heaven; and as much hope and confidence as the name Father inspires in them, so much Christian humility and reverence may be added to that glorious nature and divine majesty of our Father "who is in the heavens." These words also determine beforehand to the one praying what he is to pray for. For whatever we ask, which refers to the utility and necessity of this life, is, insofar as it is not joined with heavenly things and directed to this goal, vain and unworthy of a Christian. Therefore the parish priests will admonish their pious hearers of this mode of prayer and confirm their exhortation by that testimony of the Apostle: "If you be risen with Christ, seek the things that are above, where Christ sitteth at the right hand of God; mind the things that are above, not the things that are upon the earth."
Hallowed be thy name.
- Why we begin our wishes with the sanctification of the divine name.
What we should seek from God, and in what order this is to be done, the Master and Lord of all has taught and commanded us. For since prayer is the manifestation and expression of our desire, we then pray rightly and reasonably, when the order of petitions conforms to the order of what may be desired. But true charity admonishes us, that we direct our mind and zeal to God, who, since
charity, that we apply our whole mind and zeal to God, who, since He alone in Himself is the highest good, is rightly to be loved with a certain special and singular love. Nor indeed can God be loved from the heart and uniquely, unless His honor and glory be preferred to all things and natures. For both our own goods, and those of others, and altogether all things whatsoever are called by the name of good, have proceeded from Him, and yield to Him as the highest good. Wherefore, so that prayer might proceed in order, the Savior established this petition concerning the highest good as the chief and head of the remaining petitions, teaching us that, before we ask those things which we or our neighbor need, we ought to ask those things which are proper to God's glory, and to set forth to God Himself our zeal and desire for that matter. Which being done, we shall remain in the duty of charity, by which we are taught, both to love God more than ourselves, and first to ask what we desire for God, then what we wish for ourselves.
II. Since the divine nature can neither be augmented by anything nor lack anything, why was it necessary to ask here for the sanctification of the name of God.
And since desire and petition are of those things which we lack, (nor indeed to God, that is to His nature, can an accession be made, nor can the divine substance be augmented by any thing, which is heaped up with every perfection in an inexplicable manner:) it must be understood that what we ask from God for God Himself is outside of these things, and pertains to His external glory. For we desire and ask that God's name be better known among the nations, that His kingdom be amplified, that more each day may obey the divine power; which three, name, kingdom, obedience, are not in that intimate good of God itself, but are assumed extrinsically.
III. The words "as in heaven and on earth," can be referred to the first three petitions, and how they are here to be understood. But in order that how much force these petitions have, and what they are worth, may be more clearly understood: it will be the part of the pastor, to admonish the faithful people, that those words: "As in heaven and on earth," can be referred to each of the first three petitions, as: "Hallowed be thy name, as in heaven and on earth;" likewise: "Thy kingdom come, as in heaven and on earth;" similarly: "Thy will be done, as in heaven and on earth." Moreover when we pray that God's name be sanctified, we understand this, that the sanctity and glory of the divine name be augmented. In which place the parish priest will note, and will teach the pious hearers, that the Savior does not say this, that it be sanctified on earth in the same manner as it is in heaven, that is, that the earthly sanctification equal the heavenly in amplitude, (for this can in no way come to pass): but that it be done from charity, and from the inmost zeal of the soul.
IV. In what manner the name of God, holy in itself, can be sanctified by us.
Although it is most true, as it is, that the divine name does not itself need sanctification, since it is holy and terrible, just as God Himself is holy by His own nature, nor can any sanctity be added to Him, with which from all eternity He has not been endowed: nevertheless, because on earth it is treated with far less honor than is fitting, sometimes even is violated by curses and wicked voices, therefore we desire and ask that it be celebrated with praises, honor, and glory, after the example of the praises, honor, and glory which are rendered to Him in heaven, that is, that honor and worship be so engaged in the mind, in the soul, in the mouth, that we may follow with every inward and outward veneration, that we may embrace the exalted, pure, and glorious God with every celebration, after the imitation of the heavenly and celestial citizens. For as the heavenly ones with supreme consent, glory, and proclamation extol God: so we pray that the same may befall the whole world, and that all nations may know, worship, and venerate God; that no mortals at all may be found, who do not both embrace the Christian religion, and, dedicating themselves wholly to God, believe that from Him every fountain of sanctity exists, nor is there anything pure or holy, which does not arise from the sanctity of the divine name.
V. In what manner it can come to pass, that the name of God may be holy among unbelievers.
For the Apostle testifies, that the Church has been cleansed in "the laver of water, in the word of life." Now the word of life signifies the name of the Father, and of the Son, and of the Holy Spirit, in which we are baptized and sanctified. Therefore, since no expiation of anyone, no cleanliness and integrity can exist, over which the divine name has not been invoked: we desire and ask from God, that the whole human race, having left the darkness of impure unbelief, and illumined by the rays of divine light, may so recognize the force of this name, that in it they may seek true sanctity, and receiving the sacrament of baptism in the name of the holy and undivided Trinity, by the right hand of God Himself, may obtain the perfect force of sanctity.
VI. In what manner the name of God may be sanctified among sinners. Our wish and petition pertains moreover no less
also to those who, contaminated by crimes and wickedness, have lost the pure integrity of baptism and the garment of innocence; wherefore it has come to pass, that in them most miserably the most impure spirit has again placed his seat. We desire therefore, and ask from God,
that in them also His name be sanctified, that returning to heart and to sanctity by the sacrament of penance they may redeem their former soundness, and present themselves as a pure and holy temple and dwelling place to God.
VII. In what manner all men may be able to sanctify God's name in themselves.
We pray lastly, that God may hold forth His light to the minds of all, by which they may be able to see, that "every best gift, and every perfect gift, — descending from the Father of lights," has been brought down to us divinely; so that temperance, justice, life, salvation, in short all goods of soul, body, external, vital, and salutary, they may ascribe as received from Him, from whom, as the Church proclaims, all good things proceed. If the sun by its light, if the remaining stars by their motion and course profit the human race, if we are nourished by this air poured around us, if the earth sustains the life of all by the abundance of crops and fruits, if we enjoy the work of magistrates in quiet and tranquility, both these and innumerable goods of this kind the immense kindness of God supplies to us. Nay even, what the philosophers call second causes, we ought to interpret as certain wondrously effected, and for our use accommodated hands of God, by which He distributes His goods to us, and diffuses them far and wide.
VIII. In what manner the name of God is especially sanctified through the recognition and veneration of the Catholic Church.
But what especially contains the matter in this petition, is, that all may recognize and venerate the most holy spouse of Jesus Christ, and our parent the Church, in which alone is that most ample and perpetual fountain for washing away and expiating all the defilements of sins, whence are drawn all the sacraments of salvation and sanctity, by which as by certain heavenly pipes that dew and liquor of sanctity is poured into us from God; to which alone, and to those whom she has embraced in her bosom and lap, pertains the invocation of that divine name, which alone "has been given to men under heaven, whereby we must be saved."
IX. By what reason the name of God is polluted today by Christians.
But parish priests especially will have to urge this place: that it is for good sons, not only to pray to God the Father in words, but also to strive by deed and action, that the sanctification of the divine name may shine forth in him. Would that there were not those who, though they assiduously ask in prayer for this sanctification of God's name, yet in deeds, as far as in them lies, violate and contaminate it; by whose fault at times God Himself also is spoken ill of. Against whom it was said by the Apostle: "The name of God through you is blasphemed among the Gentiles;" and in Ezekiel we read: "They went in to the nations whither they went, and they profaned my holy name, when it was said of them: This is the people of the Lord, and they are come forth out of his land." For as is the life, and as are the manners of those who profess religion: so the ignorant multitude is wont to judge concerning religion itself, and concerning its author. Wherefore those who live according to the Christian religion, which they have received, and direct their prayer and actions to its rule, furnish a great opportunity to others of praising the name of the heavenly Parent, and celebrating it with every honor and glory. For the Lord Himself has imposed on us this part, that by illustrious actions of virtue we may rouse men to the praise and proclamation of the divine name; to whom He speaks in this manner in the Evangelist: "So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven;" and the prince of the Apostles: "Having your conversation good among the Gentiles, that, — considering you by your good works, they may glorify God."
CHAPTER XI. On the Second Petition.
Thy kingdom come. I. How often the preaching of God's kingdom is commended in the Scriptures.
The heavenly Kingdom, which we ask for in this second petition, is of such a kind, that to it all the preaching of the Gospel is referred and terminated. For from this St. John the Baptist began to exhort to penance, when he says, "Do penance; for the kingdom of heaven is at hand;" nor did the Savior of the human race begin His preaching from any other source, and in that salutary sermon, by which He showed His disciples the ways of blessedness on the mount, as the proposed argument of the discourse, He took His beginning from the kingdom of heaven; for "Blessed," He says, "are the poor in spirit; for theirs is the kingdom of heaven." Moreover He brought forward to those who wished to retain Him that cause of necessary departure: "And to other cities also I must preach the kingdom of God, because therefore am I sent." Afterwards He commanded the Apostle to preach this same kingdom, and to him who had said that he wished to go to bury his father, He answered: "But go thou, and preach the kingdom of God." Moreover when He had risen from the dead, during those forty days in which He appeared to the Apostles, He spoke "concerning the kingdom of God." Wherefore parish priests will treat this place of the second petition most diligently, so that the faithful hearers may understand how great is the force and necessity in this petition.
II. What this second petition comprehends. Firstly moreover the thought will afford them great facility for explaining the matter skillfully and subtly, that, although this petition is joined with all the rest, He nevertheless commanded it also to be employed separately from the others, so that we may seek with supreme zeal what we ask; for He says: "Seek ye therefore first the kingdom of God, and his justice, and all these things shall be added unto you." And indeed such force and abundance of heavenly gifts is contained in this petition, that it embraces all things which are necessary for guarding bodily and spiritual life. But whom shall we say worthy of the royal name, to whom are not of concern those things which contain the welfare of the kingdom? for if men are solicitous about the safety of their kingdom, how great care and providence must we believe the King of all kings employs in guarding both the life and the salvation of men? By this petition therefore of the kingdom of God all things are comprehended, whatsoever in this pilgrimage or rather exile we need, which God kindly promises He will grant; for He immediately added: "And all these things shall be added unto you." By which words He altogether declared, that He is that King, who abundantly and richly supplies all things to the human race, in the contemplation of whose infinite kindness David, rooted, sang: "The Lord ruleth me, and I shall want nothing."
III. What must be done by those who desire to obtain the fruit of this petition.
But it is by no means enough to ask God's kingdom vehemently, unless to our petition we apply all things as instruments, by which it is sought and found. For the five foolish virgins asked zealously indeed in this manner: "Lord, Lord, open to us," yet, because they had not the supports of that petition, they were shut out; nor unjustly: for it is that sentence pronounced by God's mouth: "Not every one that saith to me, Lord, Lord, shall enter into the kingdom of heaven."
IV. By what reasons the desire of God's kingdom must be stirred up in men.
Wherefore those who have the care of souls, the priests, will draw from the most abundant fountains of the divine letters those things which
may stir up in the faithful the desire and zeal of the heavenly kingdom, which may set before their eyes the calamitous condition of our state, which may so affect them, that looking back and collecting themselves they may come to the memory of the supreme blessedness and the inexplicable goods, with which the eternal house of God the parent abounds. For we are exiles, and wholly inhabitants of that place, in which dwell demons, whose hatred toward us can be soothed by no reason; for they are most hostile and implacable toward the human race. What of the domestic and internal battles, which body and soul, flesh and spirit, continually wage among themselves? by which it is perpetually to be feared, lest we fall; to be feared indeed? nay rather, we would immediately fall, unless defended by the bulwark of the divine right hand. Which force of miseries when the Apostle perceived: "Unhappy man that I am," he says, "who shall deliver me from the body of this death?" V. How great is the misery of man, shown by the comparison of other things with man.
This unhappiness of our race, although it is known of itself, yet from the comparison of other natures and created things can more easily be understood. In those things, whether devoid of reason, or even of sense, we rarely see it come to pass that any nature so declines from its proper actions, from the sense, or inborn motion, that it turns aside from its proposed and appointed end. This appears in wild beasts, swimming, flying, so that the matter needs no declaration. But if you look up to heaven, do you not understand that to be most true, which was said by David: "For ever, O Lord, thy word standeth firm in heaven." Indeed it is carried on by continuous motion and perpetual revolution, so as not in the least to depart from the law divinely appointed. If you consider the earth and the rest of the universe, you will easily see it to fail either in no part, or in a small part. But the most miserable race of men most often slips, rarely follows through with what has been rightly thought, for the most part rejects and despises good actions undertaken; the best judgment which had just now pleased, suddenly displeases, and rejecting it he slips down to base and ruinous counsels for himself.
VI. What is the chief cause of all miseries.
What then is the cause of this inconstancy and misery? Plainly the contempt of the divine inspiration. For we close our ears to God's admonitions; we are unwilling to lift our eyes to those things which are held forth to us divinely as lights; nor do we hear the heavenly Father salutarily instructing us. Wherefore the parish priests will have to labor at this, that they may both set the miseries before the eyes of the faithful people, and recount
the causes of the miseries, and show the force of the remedies. Of all which matters the faculty will not be lacking to them, prepared from the most holy men John Chrysostom and Augustine, but especially from those things which we have set down in the exposition of the Creed. For when these are known, who will there be among the number of wicked men, who, with the help of the preceding grace of God, will not try, by that Gospel example of the prodigal son, to rise up, and lift himself, and come into the sight of the heavenly King and Father?
VII. What the kingdom of God designates in the sacred letters.
These things having been explained, which is the fruitful petition of the faithful, they will disclose, what it is that we ask from God by these words; especially since the term kingdom of God signifies many things, the declaration of which will both not be useless for the understanding of the rest of Scripture, and is necessary for the knowledge of this place. Therefore a certain common signification of the kingdom of God, which is frequent in the divine letters, is not only of that power which He has over the whole universe of men and things, but also of providence, by which He rules and governs all things. "In his hand," says the Prophet, "are all the ends of the earth." By which ends are understood also those things which are hidden and concealed in the inmost parts of the earth and of all things. In this sense Mardochai spoke these words: "Lord, Lord, king almighty, for all things are put in thy power, and there is none that can resist thy will. — Thou art Lord of all; nor is there any that can resist thy majesty."
VIII. What Christ's kingdom in the pious is like.
Likewise by the kingdom of God is declared that special and singular reason of providence, by which God protects and cares for pious and holy men; of which proper and exceptional care of God was said that saying by David: "The Lord ruleth me, and I shall want nothing;" then by Isaiah: "The Lord, our king, he will save us." In which royal power of God although in this life are in a special manner those holy and pious men whom we have mentioned: yet Christ the Lord Himself warned Pilate, that His kingdom was not of this world, that is, by no means has its origin from this world, which is both founded and about to perish; for in the manner which we have said, emperors, kings, commonwealths, dukes dominate, and all those who either sought for and chosen by men preside over cities and provinces, or by violence and injury have seized dominion. But Christ the Lord was "constituted" King
by God, as the Prophet says; whose kingdom according to the Apostle's judgment is justice; for he says: "The kingdom of God is justice, and peace, and joy in the Holy Spirit."
IX. In what manner Christ reigns in His faithful. Now Christ the Lord reigns in us through the inward virtues, faith, hope, charity; by which virtues we become in some manner parts of the kingdom, and being subject to God in a certain special manner, we are consecrated to His worship and veneration, so that, as the Apostle said: "I live, now not I; but Christ liveth in me:" so may it be permitted to us to say: I reign, now not I; but Christ reigneth in me. Now that kingdom is called "justice," because it is established by the justice of Christ the Lord. And of this kingdom the Lord thus speaks in St. Luke: "The kingdom of God is within you." For although Jesus Christ reigns through faith in all who are contained in the bosom and lap of the most holy mother Church: yet in a special manner He rules those who, endowed with excellent faith, hope, and charity, have presented themselves as certain pure and living members to God; and in these the kingdom of God's grace is said to be.
X. On the kingdom of glory of Christ our Lord. There is also the kingdom of the glory of God, concerning which we hear Christ the Lord speaking in St. Matthew: "Come, ye blessed of my Father, possess the kingdom prepared for you from the foundation of the world." Which same kingdom was sought in St. Luke by the thief, wondrously recognizing his crimes, in this manner: "Lord, remember me, when thou shalt come into thy kingdom." St. John also mentions this kingdom: "Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God." The Apostle likewise mentions it to the Ephesians: "Every fornicator, or unclean, or covetous person, (which is a serving of idols) hath inheritance in the kingdom of Christ and of God." To the same pertain several similitudes of Christ the Lord, speaking of the kingdom of heaven.
XI. On the nature and diversity of Christ's kingdom of glory and of grace. It is necessary moreover first to posit the kingdom of grace; for it cannot come to pass, that God's glory should reign in anyone, unless His same grace has reigned in him. Now grace, according to the judgment of the Savior Himself, is "a fountain of water springing up into life everlasting." But what shall we say glory to be, except a certain perfect and absolute grace? for as long as we are clothed in this frail and mortal body " "Rom. 11, ') Gal. 2, 20. ') Luc. 17, 21. 4) Mat. 25, 34. ») Luc. 23, 48,
we have stood, while in this blind pilgrimage and exile we wander and, weak, are absent from the Lord, we often slip and fall, having cast aside the support of the kingdom of grace, on which we leaned; but when the light of the kingdom of glory, which is perfect, shall have shone upon us, we shall stand firm and stable forever; for every vice and every ill shall be exhausted; every infirmity shall be strengthened and made robust; and finally God Himself shall reign in our soul and in our body. This matter was treated more fully in the Creed, when the resurrection of the flesh was dealt with.
XII. What chiefly, therefore, we pray to God in this petition. Having therefore set forth these things, which declare the common meaning of the kingdom of God, it must now be said what this petition properly means. We ask of God that the kingdom of Christ, which is the Church, may be propagated; that infidels and Jews may turn themselves to the faith of Christ the Lord, and to the receiving of the knowledge of the true God, and that schismatics and heretics may return to soundness, and come back to the communion of the Church of God, from which they have defected; that what the Lord said through the mouth of Isaiah may be fulfilled and brought to its completion: "Enlarge the place of thy tent, and stretch out the skins of thy tabernacles, spare not: lengthen thy cords, and strengthen thy stakes; for thou shalt pass on to the right hand and to the left — because he shall rule over thee, who made thee." And again: "The Gentiles shall walk in thy light, and kings in the brightness of thy rising. Lift up thy eyes round about, and see: all these are gathered together, they are come to thee: thy sons shall come from afar, and thy daughters shall rise up at thy side."
XIII. Secondly, what is here asked for. But because there are in the Church those who, confessing God with their lips but denying Him by their deeds, display a deformed faith, in whom, because of sin, the demon dwells and rules as in his own dwelling; we also ask that the kingdom of God may come to them, whereby they, the darkness of their sins being dispelled, and illumined by the rays of divine light, may be restored to the pristine dignity of sons of God; that, the heavenly Parent having removed from His kingdom all heretics and schismatics, and having cast out all scandals and causes of crimes, He may cleanse the threshing-floor of the Church, which, rendering worship piously and holily to God, may enjoy a quiet and tranquil peace.
XIV. What we seek in the third place by the same petition. Finally, we ask that God alone may live in us, that God alone may reign, that there may be no more place for death, but that it may be swallowed up in the victory
Fars IV Caput XI.
of Christ our Lord, who, every principality, power, and strength of the enemies being scattered and dispersed, may subject all things to His empire.
XV. What things are chiefly to be done and contemplated by Christians
on occasion of this petition.
It shall be the care of pastors, as the nature of this petition demands, to teach the faithful people with what thoughts and meditations, once instructed, they may piously offer these prayers to God. And first they shall exhort them to consider the force and meaning of that similitude introduced by the Saviour: "The kingdom of heaven is like unto a treasure hidden in a field; which a man having found, hid it, and for joy thereof goeth and selleth all that he hath, and buyeth that field." For he who has known the riches of Christ the Lord, will despise all things in comparison with them; to him, wealth, resources, and power will become vile; for there is nothing that can be compared with it at the highest price, nay rather, nothing that can stand in its sight. Wherefore those to whom it has been granted to know this, will exclaim with the Apostle: "I have counted all things as loss, and esteem them as dung, that I may gain Christ." This is that illustrious pearl of the Gospel, and he who shall pay for it the money gathered from the sale of all his goods, shall enjoy eternal beatitude.
XVI. How desirable is the kingdom of Christ here through grace, and
in the future through glory.
O how happy we are, if Jesus Christ would hold before us so much light that we might see that pearl of divine grace, by which He Himself reigns in His own! (for we would sell all our goods, and even ourselves, that we might guard that pearl once bought;) then indeed it would be permitted to us to say without hesitation: "Who shall separate us from the charity of Christ?" But if we wish to know what the surpassing excellence of the kingdom of glory is, let us hear the same voice and sentiment concerning it from the Prophets and the Apostles: "Eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love Him."
XVII. On the humility which we ought to display in this petition and
others.
It will greatly avail for obtaining what we ask, if we consider with ourselves who we are, that is, the progeny of Adam, rightly cast out from paradise and exiles; whose unworthiness and perversity would require the highest hatred of God and eternal punishments. Wherefore we ought then to be of a humble and dejected spirit. Our prayer shall also be full of Christian humility; and, altogether distrusting ourselves, we shall, after the manner of the publican, take refuge in God's
2, 9. 0) Luc. 18, 13.
mercy, and, attributing the whole to His benignity, we shall render Him immortal thanks, who has bestowed upon us His Spirit, trusting in whom we dare to cry out: "Abba, Father."
XVIII. With what zeal we must apply ourselves, that at length we may obtain the kingdom of heaven.
We shall also take up that care and thought of what is to be done, and what, on the contrary, is to be avoided, that we may be able to arrive at the heavenly kingdom; for we have not been called by God to idleness and inactivity, nay rather He says: "The kingdom of heaven suffereth violence, and the violent bear it away," and: "If thou wilt enter into life, keep the commandments." Therefore it is not enough to ask for the kingdom of God, unless men also apply their own zeal and effort; for they ought to be helpers and ministers of the grace of God, in keeping the course by which heaven is reached. God never forsakes us, who has promised that He will be with us forever; the one thing for us to see to is that we do not forsake God and ourselves. And in this kingdom of the Church all things belong to God, by which He both defends the life of men and perfects their eternal salvation, both things which do not fall under sight, the hosts of angels, and this visible office of the sacraments, full of heavenly power. In these there is so great a protection divinely established for us, that we may not only be safe from the kingdom of the fiercest enemies, but may also cast down and trample underfoot the tyrant himself and his wicked satellites.
XIX. Conclusion of this petition, and another brief exposition of it. Wherefore let us at last earnestly ask of the Spirit of God,
that He may command us to do all things according to His will; that He may take away the empire of Satan; that on that supreme day he may have no power over us; that Christ may conquer and triumph; that His laws may flourish throughout the whole world; that His decrees may be kept; that there may be no traitor or deserter from Him; but that all may so show themselves, that they may come without hesitation into the sight of the Divine King, and enter upon the possession of the heavenly kingdom appointed for them from all eternity, where blessed they may enjoy Christ for eternal ages.
CHAPTER XII. On the Third Petition.
Thy will be done.
I. Why, having asked for the kingdom of God, it is immediately added that His will be done.
Since it has been said by Christ the Lord: "Not every one that saith to me, Lord, Lord, shall enter into the kingdom of heaven; but he that doth the will of my Father who is in heaven, he shall enter into the kingdom of heaven;" whoever desires to come into that heavenly kingdom, ought to ask this of God, that His will be done. Wherefore this petition is placed here, immediately after the request for the heavenly kingdom.
II. By what method we are to come to a true understanding of this petition.
That the faithful, however, may understand how necessary to us is that which we request in this prayer, and how great is the power of the salutary gifts which we obtain through its impetration: pastors shall demonstrate with what miseries and calamities the human race has been oppressed, on account of the sin of the first parent.
III. What evils the prevarication of the first parent brought upon
the human race.
For from the beginning God implanted in created things an appetite for their own good, so that by a certain natural propensity they might seek and desire their end, from which they never deviate unless an impediment is placed in their way from outside. This force in man, of seeking God, the author and parent of his beatitude, was at the beginning the more excellent and surpassing, because he was endowed with reason and counsel. But while the other natures, destitute of reason, preserved this love naturally implanted in them, which, as they were created good by nature at the beginning, so remained in that state and condition, and remain so to this day: the wretched human race did not maintain its course; for it not only lost the goods of original justice, by which it had been augmented and adorned by God beyond the power of its own nature, but also obscured the principal zeal for virtue implanted in its soul: "All," it says, "have gone aside, they are become unprofitable together; there is none that doth good, no not one." For "the sense and thought of man's heart are prone to evil from his youth"; whence it can easily be understood that no one of himself has salutary wisdom, but all are inclined to evil, and innumerable are the depraved desires of men, while they are prone and borne with burning zeal to wrath, to hatred, to pride, to ambition, to nearly every kind of evil.
IV. Although man is overwhelmed with many miseries, yet he does not
know his own state.
Although we are constantly involved in these evils, yet, which is the supreme misery of our race, very many of them do not seem evil to us at all; which matter shows forth the remarkable calamity of men, who, blinded by their desires and lusts, do not see that what they think salutary, is for the most part pestilent; nay rather, they are carried headlong to those pernicious evils as to a desirable and sought-for good; they abhor those things which are truly good and honourable, as if they were contrary things. This opinion and corrupt judgment God detests in those words: "Woe to you that call evil good, and good evil, that put darkness for light, and light for darkness, that put bitter for sweet, and sweet for bitter."
V. In what manner the sacred letters set this misery of ours before
our eyes.
Therefore, that they may set our miseries before our eyes, the divine letters compare us to those who have lost the true sense of taste; whence it happens that they are averse to wholesome food, and desire the contrary. They further compare us to the sick; for as they, unless they have driven away the disease, cannot perform the duties and functions of sound and whole men: so we cannot undertake actions that are pleasing to God, without the aid of divine grace.
VI. In the state of corrupted nature, how great is the weakness of men for doing anything good. But if, being so affected, we accomplish certain things, they are slight, and have little or no weight in attaining heavenly beatitude. But to love and worship God as is fitting, which is something greater and higher than that we, prostrate on the ground, should attain it by human powers, we shall never be able, unless we are lifted up by the support of divine grace.
VII. In divine matters we are altogether like children. Most apt also is that comparison for signifying the wretched condition of the human race, that we are said to be like children, who, left to their own judgment, are rashly moved to all things; children, I say, we are, and imprudent, given to playful talk and empty actions, if we are abandoned by divine protection. For Wisdom thus reproaches us: "How long, O children, will ye love childhood, and fools desire those things which are hurtful to themselves?" And in this manner the Apostle exhorts: "Do not become children in sense." Although we are involved in a greater emptiness and error than that childish age, to which human prudence is so foreign, yet to which it can itself attain in time, when to divine prudence, which is necessary for salvation, we cannot aspire, unless with God as author and helper; for unless God's help is at hand, rejecting those things which are truly good, we rush to voluntary destruction.
VIII. What remedy for such great evils is proposed by this petition.
And if anyone, the darkness of the soul having been dispelled divinely, should see these miseries of men, and, stupor being removed, should feel the law of the members, and recognize the senses of concupiscence warring against the spirit, and discern the whole propensity of our nature to evil: how can he not seek with ardent zeal an opportune remedy for so great an evil, by which we are pressed by the vices of nature, and desire that salutary rule, according to which the life of a Christian man is to be directed and conformed? This, therefore, is what we implore, when we thus pray to God: "Thy will be done." For since, obedience cast aside and the will of God neglected, we fell into these miseries: this one remedy for such great evils has been divinely proposed to us, that we may at some time live by the will of God, which we scorned by sinning, and measure all our thoughts and actions by that rule. That we may be able to attain this, we humbly ask this of God: "Thy will be done."
IX. This prayer is to be used even by the justified, who already obey God.
This indeed is also to be vehemently asked by those in whose souls God already reigns, and who are already illumined by the rays of divine light, by the benefit of whose grace they obey the will of God. Although they are so disposed, yet their own desires oppose them because of the proclivity to evil implanted in the senses of men, so that, even if we are such, nevertheless in this place there is great danger to us from ourselves, lest, being drawn away and enticed by "the concupiscences which war in our members," we again turn aside from the way of salvation. Concerning which danger Christ the Lord admonished us in these words: "Watch and pray, that you enter not into temptation; the spirit indeed is willing, but the flesh is weak."
X. In the justified concupiscence still flourishes, which no one indeed can entirely extinguish.
For it is not in man's power, not even of him who has been justified by the grace of God, so to have subdued the affections of the flesh, that they may never afterwards be excited, since the grace of God heals the mind of those who have been justified, but not also the flesh, concerning which the Apostle wrote: "For I know that there dwelleth not in me, that is to say, in my flesh, that which is good." (Rom. 7, 18.) For as once before man lost original justice, by which as by a certain bridle the desires were governed: afterwards reason could by no means so contain them in their duty, that they should not desire those things which are repugnant even to reason. Therefore in that part of man the Apostle writes that sin dwells, that is, the fomes of sin, so that we may understand that it does not sojourn with us for a time as a guest, but, as long as we live, adheres perpetually as an inhabitant of our body in the dwelling of our members. Therefore, assiduously assailed by domestic and intestine enemies, we easily understand that we must have recourse to the help of God, and ask that His will be done in us. Now it must be brought about that the faithful know what is the force of this petition.
XI. How the will of God is to be taken in this petition.
In which place, many things being omitted, which are usefully and copiously discussed by scholastic doctors concerning the will of God, we say that the will is here taken for that which they are wont to call "of sign," that is, for that which God has commanded or admonished us to do or to avoid. Wherefore under the name of will are comprised here all things which are proposed to us for the attainment of heavenly beatitude, whether they pertain to faith or to morals; all things, finally, whatsoever Christ the Lord has bidden us to do or has forbidden, either through Himself or through His Church. Concerning which will the Apostle thus writes: "Become not unwise, but understanding what is the will of God, the good, and acceptable, and perfect will." (Eph. 5, 17.)
XII. What meaning the third petition includes.
When therefore we pray: "Thy will be done," we first ask for ourselves that the heavenly Father may grant us the faculty of obeying the divine commands, and of serving Him in holiness and justice all the days of our life; that we may do all things according to His nod and will; that we may cultivate those duties of which we are admonished in the sacred letters; that with Him as leader and author we may perform all the rest, which befits those who are born not of the will of the flesh, but of God, following the example of Christ the Lord, "who (Phil. 2, 8.) was made obedient unto death, even the death of the cross,"
that we may be prepared to endure all things rather than to depart in the least from His will.
XIII. To whom it is chiefly given to burn most ardently with zeal and love for those things here asked for.
Nor indeed is there anyone who burns more ardently with zeal and love for this petition than he to whom it has been granted to behold the highest dignity of those who obey God. For he understands that it is most truly said, that to serve God and to obey Him is to reign. "Whosoever," says the Lord, "shall do the will of my Father who is in heaven, he is my brother, and sister, and mother;" that is, with him I am most closely joined by all bonds of love and goodwill. There is hardly any among the holy men who has not vehemently asked of God the principal office of this petition, and all have indeed used excellent but often varied prayer; among whom we see the wondrous and most sweet David variously petitioning it. For now he says: "O that my ways may be directed to keep thy justifications." Sometimes: "Lead me into the path of thy commandments." At other times: "Direct my steps according to thy word, and let no iniquity have dominion over me." To this belong: "Give me understanding, and I will learn thy commandments. Teach me thy judgments. Give me understanding, that I may know thy testimonies." Often in other words he treats and turns over the same sentence. Which passages are to be diligently noted, and explained to the faithful, that all may understand how great is the force and abundance of salutary things in the first part of this petition.
XIV. What besides we signify by this petition.
In the second place, when we pray: "Thy will be done," we detest the works of the flesh, of which the Apostle writes: "Now the works of the flesh are manifest, which are fornication, uncleanness, immodesty, luxury, idolatry, witchcrafts, enmities, contentions, emulations, wraths, quarrels, dissensions, sects, envies, murders, drunkenness, revellings" etc; and: "if you live according to the flesh, you shall die." And we ask that God may not permit us to accomplish those things which sense, which concupiscence, which our weakness has suggested, but that He may moderate our will by His will. Far from this will are voluptuous men, who are fixed in the care and thought of earthly things. For they are borne headlong by lust to obtain what they have desired, and place their happiness in the fruit of depraved concupiscence, so that they call him blessed
5, 19. Rom. 8, 13
also who obtains whatsoever he has wished. We, on the contrary, ask of God, as the Apostle says, "that we make not provision for the flesh in its desires," but that His will be done.
XV. It is better to wish that what God wills be done, than what we
desire.
Although we are not easily led to pray to God that He may not satisfy our desires; for this inducement of the soul has a difficulty, because we ourselves, in a certain manner, in asking this, seem to hate ourselves, which even those attribute to folly, who cling wholly to the body. But let us willingly bear the name of folly for the sake of Christ, whose is that saying: "If any man will come after me, let him deny himself"; especially since we know that it is far better to desire what is right and just, than to obtain what is foreign to reason, to virtue, to the laws of God. And certainly he is in a worse condition, whoever attains what he rashly and by the impulse of lust desired, than he who, for the best, does not obtain what he wished.
XVI. Even those things which do not have the appearance of piety are
not to be asked of God.
Although we do not only ask that what we of our own accord desire be not granted to us by God, when it is certain that our zeal is depraved: but also that what, at the suggestion and impulse of the demon, feigning himself an angel of light, we sometimes ask for as if good, be not given. Most right seemed that zeal of the prince of the Apostles, and most full of piety, when he was trying to turn the Lord from the counsel of going to death: and yet because he was led by human senses, not by divine reason, the Lord sharply rebuked him. What could seem to have been asked more lovingly toward the Lord than what the holy men, James and John, being angered at those Samaritans who had refused to receive the Master into their hospitality, asked of Him, that He might command fire to come down from heaven, which would consume those hard and inhuman men? But they were rebuked by Christ the Lord with these words: "You know not of what spirit you are: for the Son of man came not to destroy souls, but to save."
XVII. When what we desire pertains to the preservation of nature, we must ask especially that it may be done, if God wills.
Nor indeed only when what we desire is evil, or has the appearance of evil, ought we to pray to God that His will may be done: but also when it is in truth not evil, as when the will follows that first inclination of nature, to seek those things which preserve nature, and to reject those which seem contrary to it. Wherefore, when it has come to the point that we wish to ask something of this kind, let us then from the heart say: "Thy will be done;" let us imitate Him from whom we received salvation and the discipline of salvation; who, although He was moved by a naturally implanted fear of torments and a most bitter death, nevertheless in that horror of supreme pain referred His own will to the will of God the Father (Luc. 22, 42.): "Not my," said He, "will, but thine be done."
XVIII. Since apart from God's help we cannot avoid sin,
this too we ask in this petition.
But wonderfully depraved is the human race, who, although they have done violence even to their own concupiscence, and have subjected it to the divine will, nevertheless without God's help, by which we are both protected from evil and directed to good, cannot avoid sins. Therefore we must have recourse to this prayer, and ask of God that He Himself may perfect in us what He has instituted; that He may repress the exulting movements of concupiscence, that He may render the appetites obedient to reason; that He may in short conform us wholly to His will. We pray also that the whole world may receive knowledge of the will of God, so that the divine mystery, hidden from ages and generations, may be known and made common among all.
As in heaven, and on earth.
XIX. What this clause means.
We also ask the form and prescription of this obedience; namely, that it may be directed according to that rule which in heaven the blessed angels keep, and the rest of the choir of heavenly souls observes; so that, just as they obey the divine majesty spontaneously and with the highest delight, so we may most willingly obey the will of God, in the manner in which He Himself most greatly wills.
XX. God is to be obeyed not for the sake of some reward, but out of love for Him.
And indeed in the work and zeal which we devote to God, God requires from us the highest love and eminent charity, so that, even if we have dedicated ourselves wholly to Him in hope of heavenly rewards, nevertheless we hope for those things for this reason, because it pleased the divine majesty that we should enter into that hope. Wherefore our hope rests wholly on that love of God, who has proposed eternal beatitude as the reward of our love. For there are some who lovingly serve someone, but still for the sake of reward, with which they repay love. There are besides those who, moved only by charity and piety, in him to whom they give their service, regard nothing but his goodness and virtue; in the thought and admiration of which they consider themselves blessed, because they can render him their duty.
XXI. Other expositions likewise of that clause.
And this appendage has this meaning: "As in heaven, and on earth." For we must strive with the greatest effort to be obedient to God, as we have said that the blessed minds are, whose praises, in discharging that office of supreme obedience, David recounts in that psalm: "Bless ye the Lord, all ye His hosts; ye ministers of His that do His will." But if anyone, following Saint Cyprian, thus interprets it, so as to say: "In heaven," in the good and pious, "on earth," in the wicked and impious: we also approve his sentiment, that by "heaven" the spirit, by "earth" the flesh may be understood, so that both all and all things in all may obey the will of God.
XXII. In what way this petition also contains thanksgiving.
This petition likewise contains thanksgiving. For we venerate His most holy will, and, suffused with the greatest joy, we celebrate all His works with highest praises and congratulations, knowing for certain that He has done all things well. For since it is established that God is omnipotent, it necessarily follows that we understand all things to have been done at His nod. And since we also affirm that He Himself, as He is, is the highest good: we confess that none of His works is not good, since He has imparted His goodness to all. But if in all things we do not attain the divine reason, yet in all things, the cause of doubt being neglected, and every hesitation rejected, we profess with the Apostle that His ways are "unsearchable." But for this reason especially do we also worship the will of God, that we have been deemed worthy by Him of heavenly light. For having rescued us "from the power of darkness, He has translated us into the kingdom of the Son of His love."
XXIII. What in this petition is to be referred to contemplation.
But that at the last place that which pertains to the meditation of this petition may be explained: we must return to what we touched upon at the beginning, that the faithful people in the pronouncing of this petition ought to be of a humble and lowly spirit, considering with themselves that force of the desires implanted in nature, repugnant to the divine will; thinking that in this office he is surpassed by all natures, concerning which it is thus written: "All things serve thee," and that he is especially weak, who cannot only not perform, but not even undertake, any work pleasing to God, unless he is supported by God's help. But since nothing is more magnificent, nothing more excellent, than, as we have said, to serve God, and to lead a life according to His law and precepts: what can be more desirable to a Christian man than to walk in the ways of the Lord, than to meditate nothing in his mind, to undertake nothing in action, which is foreign to the divine will? But that he may take exercise, and hold that institute more diligently, let him seek from the divine books examples of those, to whom, when they did not refer the reason of their counsels to the will of God, all things turned out badly.
XXIV. How great profit for leading a tranquil life we may obtain from the meditation of this petition.
Finally, let the faithful be admonished to acquiesce in the simple and absolute will of God; let him bear with equanimity his condition, who seems to himself to be in a lower place than his dignity demands, let him not desert his order, but remain in that vocation in which he has been called, and subject his own judgment to the will of God, who provides better for us than we ourselves can desire. If we are pressed by narrowness of family means, if by bodily health, if by persecutions, if by other troubles and anxieties: it must be determined with certainty that none of these things can happen to us without the will of God, which is the supreme reason of all, and therefore we ought not to be moved more gravely, but to bear it with invincible spirit, always having in the mouth: "The will of the Lord be done," and that of blessed Job: "As it hath pleased the Lord, so is it done: blessed be the name of the Lord."
CHAPTER XIII. On the Fourth Petition.
Give us this day our daily bread.
I. What order and reason is observed in this Lord's Prayer.
The fourth petition, and the rest that follow, by which we properly and by name ask for the supports of soul and body, are referred to the higher petitions. For the Lord's Prayer has this order and reason, that the petition for divine things should be followed by the petition for those things which pertain to the body, and to the preservation of this life. For as men are referred to God as to their ultimate end: so the goods of human life are directed by the same reason to divine things.
II. Why the goods of human life may lawfully be wished and asked for from God.
These indeed are to be wished and asked for, either because the divine order so requires, or because we need those supports for the attainment of divine goods,
40;)
so that by those supports we may attain the proposed end, which is contained in the kingdom and glory of the heavenly Father, and in the cultivation and observance of those precepts, which we know to belong to the will of God. Wherefore we ought to refer all the force and reason of this petition to God and His glory.
III. For what end and in what manner temporal goods are to be asked for. Pastors therefore shall perform their duty to their faithful hearers, that they may understand, that in asking for those things which pertain to the use and enjoyment of earthly things, our mind and zeal must be directed to God's prescription, and by no means deviated from it. For in that which the Apostle writes: "We know not what we should pray for as we ought," it is especially sinned in these petitions for earthly and transient things. Therefore these goods are to be asked for, as is fitting, lest, asking something wrongly, we bear that answer from God: "You know not what you ask." There will, however, be a certain mark of judging which petition is depraved, and which right, the counsel and purpose of the one asking. For if anyone asks for earthly things with the intent that he may consider them altogether as goods, and, resting in them as in a desired end, seeks nothing besides; without doubt he does not pray as he ought. "For," says St. Augustine, "we ask not for these temporal things as our goods, but as our necessities." The Apostle, even in the Epistle to the Corinthians, teaches that all things pertaining to the necessary uses of life ought to be referred to the glory of God. "Whether therefore you eat," he says, "or drink, or do any other thing; do all to the glory of God."
IV. With how many and how great advantages man was endowed in the state of innocence.
But that the faithful may see how much necessity this petition has: pastors shall commemorate how great is the need of external things for food, and for cultivating life; which they will the more understand, if a comparison is made of those things which were necessary for living to that first parent of our race, and to the rest of men thereafter. For although he in the most ample state of innocence, from which he himself, and by his fault all his posterity, fell, had need to take food for refreshing his strength: yet between the necessities of his and of our life there is much difference. For he would not have had need of garments for the covering of his body, nor of a roof for refuge, nor of arms for defence, nor of remedies for health, nor of many other things, by whose support we need to maintain this weakness
and fragility of nature. That fruit, which the most happy tree of life would have provided without any labour of his or his posterity, would have sufficed him for immortal life. Nor indeed would man, placed by God for acting in that dwelling of pleasure, have been idle in such great delights of paradise: but no work would have been troublesome to him, no office of duty not pleasant. He would have perpetually gathered the sweetest fruits from the culture of happy gardens, nor would labour or hope ever have deceived him.
V. What great evils followed the prevarication of Adam. But the offspring of the descendants was not only deprived of the fruit of the tree of life, but also was condemned by that horrible sentence: "Cursed is the earth in thy work; with labour shalt thou eat thereof all the days of thy life; thorns and thistles shall it bring forth to thee, and thou shalt eat the herbs of the earth; in the sweat of thy face shalt thou eat bread, till thou return to the earth out of which thou wast taken: for dust thou art, and into dust thou shalt return." To us therefore all things have turned out contrary to what would have befallen him and his posterity, if Adam had been obedient to God's word. Therefore all things are turned, and changed for the worst. In which this is most grievous, that after the greatest expenses, the highest labour and sweat, very often no fruit follows, since the fruits given for a worse harvest, either are oppressed by the growing harshness of wild herbs, or are stricken and laid low by storms, winds, hail, blight, mildew, so that all the labour of the year in a short time by some calamity of heaven or earth is reduced to nothing. Which happens because of the enormity of our crimes, from which God turned away, does not bless our works; but that horrendous sentence remains, which He pronounced concerning us at the beginning: "In the sweat of thy face shalt thou eat bread."
VI. Men, to succour their own necessities, are bound to labour, who nevertheless, unless God favour, labour in vain. Therefore pastors shall apply themselves to the treatment of this place, that the faithful people may know that by their own fault men fall into these straits and miseries; that they may understand that indeed they must sweat and labour in procuring those things which are necessary for living; yet unless God bless our labours, the hope will be deceptive, and all effort vain. For "neither he who plants is anything, nor he that watereth; but God that giveth the increase;" and: "Unless the Lord build the house, they labour in vain that build it."
Catechismus, Conc. Trid.
402 VII. God is to be asked that He may supply those things which we need; which
He does abundantly.
Pastors therefore shall teach, that there are almost innumerable things, which if they are lacking to us, either we lose life, or we live unpleasantly. For by this necessity of things and weakness of nature being known, the Christian people will be forced to approach the heavenly Father, and to ask of Him suppliantly earthly and heavenly goods. He shall imitate that prodigal son, who, when he had begun to be in want in a far country, and there was none, when he was hungry, who gave him husks, at length coming to himself, understood that the remedy of the evils by which he was oppressed was to be sought nowhere but from his father. In which place the faithful people will approach to pray even more confidently, if in the thought of divine benignity he will remember that the paternal ears are perpetually open to the voices of sons. For while He exhorts us to ask for bread, He promises that He will bestow those things abundantly to those who rightly ask. For in teaching in what manner we should ask, He exhorts, in exhorting He impels, in impelling He pledges, in pledging He leads us to the hope of most certain obtaining.
VIII. What is to be understood by the name of bread, and what is the meaning of
this petition.
Therefore, with the minds of the faithful people excited and inflamed, it follows that it must be declared what is asked for in this petition: first, what is that bread which we ask for. Therefore it must be known that in the divine letters by this name "bread" many things are signified, but chiefly these two: first, whatever we apply in food and other things for the sustenance of the body and life; then, whatever is given to us by the gift of God for the life and salvation of the spirit and soul. We ask here for the supports of this life which we lead on earth, by the authority of the holy Fathers so thinking.
IX. It is shown that temporal benefits can be asked of God. Wherefore those are by no means to be heard, who say that it is not lawful for Christian men to ask of God earthly goods of this life. For besides the consenting sentence of the Fathers, very many examples of both the Old and the New Testament oppose this error. For Jacob in making a vow thus prayed: "If God shall be with me, and shall keep me in the way by which I walk, and shall give me bread to eat, and raiment to put on, and I shall return prosperously to my father's house: the Lord shall be my God, and this stone, which I have set up for a title, shall be called the house of God, and of all things which thou shalt give
me, I will offer tithes to thee." Solomon also asked for a certain support of this life, when he prayed: "Give me neither beggary, nor riches: give me only the necessaries of my life." What, that the Saviour of the human race commands us to ask those things, which no one dares to deny pertain to the use of the body: "Pray," He says, "that your flight be not in the winter, or on the sabbath." What shall we say of Saint James, whose words are: "Is any of you sad? let him pray; is he cheerful in mind? let him sing." What of the Apostle, who thus dealt with the Romans: "I beseech you, brethren, through our Lord Jesus Christ, and by the charity of the Holy Ghost, that you help me in your prayers for me to God, that I may be delivered from the unbelievers, which are in Judea." Wherefore since it has been divinely granted to the faithful, that they may ask for these supports of human things, and this perfect form of praying has been handed down by Christ the Lord: not even this doubt remains, that this is one of the seven petitions.
X. What is here understood by the name of bread pertaining to the necessity of the body.
We ask further for daily bread, that is, the necessaries of life, that by the name of bread we may understand whatever suffices both of garments for covering, and of food for eating, whether it be bread, or flesh, or fish, or whatever else. For we see Eliseus using this manner of speaking, when he admonished the king that he should provide bread for the Assyrian soldiers; to whom a great abundance of foods was given. That too we know is written of Christ the Lord: He entered "into the house of a certain prince of the Pharisees on the Sabbath day to eat bread;" by which word we see signified those things which pertain to food, and those which pertain to drink. For the absolute signification of this petition, besides, it must be noted, that by this word bread is to be understood not an abundant and exquisite supply of foods and garments, but a necessary and simple one; as the Apostle wrote: "Having food, and wherewith to be covered, with these we are content;" and Solomon, as we have said: "Give me only the necessaries of my life."
XI. Why we do not ask here simply for bread, but for "our" bread.
By that word which immediately follows we are likewise admonished of this frugality and parsimony; for when we say "our," we ask that bread for our necessity, not for luxury; for we say our, not because we can procure it for ourselves by our own work without God, (for there is in David:
"All things look up to thee, that thou give them their food in due season: when thou givest it to them, they shall gather it up; when thou openest thy hand, they shall all be filled with good things," and in another place: "The eyes of all hope in thee, O Lord, and thou givest them their meat in due season";) but because it is necessary, and attributed to us by the Parent of all, God, who by His providence nourishes all living things.
XII. Bread, which we desire to be ours if we ask for our bread, is to be procured by our own labour.
For this cause also it is called our bread, because it is rightly to be acquired by us, not prepared by injustice, fraud, or theft; for those things which we procure for ourselves by evil arts are not ours, but foreign, and very often the acquisition, or possession, or at all events the loss of them, is calamitous. But on the contrary, in the honest and laborious gains of pious men, according to the Prophet's sentence, tranquillity inheres, and great happiness. "For the labours," says he, "of thy hands, because thou shalt eat: blessed art thou, and it shall be well with thee." Now indeed to those who seek their food by just labour, God in that place promises the fruit of His benignity: "The Lord will send forth a blessing upon thy storehouses, and upon all the works of thy hands, and He will bless thee." Nor do we only ask of God that it may be lawful for us to use that which we have procured by our sweat and virtue, by the help of His benignity, for this is truly called ours: but we also ask for a good mind, that we may use rightly and prudently the things rightly acquired.
Daily.
XIII. Why this particle "daily" is also added. To this word is also subjoined that notion of frugality and parsimony, which we have just spoken of. For we do not ask for manifold or delicate food, but that which satisfies the necessity of nature, so that those may be ashamed in this place, who, out of distaste for common food and drink, pursue the most exquisite kinds of foods and wines. Nor less by this word "daily" are those reproved, to whom Isaiah proposes those horrendous threats: "Woe to you that join house to house, and lay field to field, even to the end of the place; shall you alone dwell in the midst of the earth?" For the desire of these men is unsatiable, concerning whom it is written by Solomon: "A covetous man shall not be satisfied with money;" to whom also this of the Apostle pertains: "They that will become rich, fall into temptation, and into the snare of the devil." We call it daily bread, moreover, because we feed on it
•) I. Tim. 6, 9.
for refreshing the vital humour, which is daily consumed by the force of the natural heat. Finally, there is this reason for this name, that it must be asked for continually, so that we may be retained in this custom of loving and worshipping God, and may be wholly persuaded, which is the case, that our life and salvation depend on God.
Give us.
XIV. What these two words "give us" mean.
How much matter these two words afford for exhorting the faithful piously and holily to venerate the infinite power of God, in whose hand are all things, and to detest that wicked boast of Satan:
"To me are all things delivered, and to whom I will, I give them:" everyone sees. For at the nod of God alone all things are both distributed, preserved, and increased.
XV. Why the rich, even though they abound in all things, ought to use these words.
But what necessity, someone might say, is imposed on the rich to ask for daily bread, since they abound in all things? This necessity is upon them of praying in this manner, not that those things may be given to them, of which they have abundance by God's benignity, but lest they lose those things which are abundantly present to them. Wherefore, as the Apostle writes, let the rich learn hence "not to be highminded, nor to trust in the uncertainty of riches, but in the living God, who giveth us abundantly all things to enjoy." But of this necessary petition Saint Chrysostom alleges this cause, not only that food may be at hand for us, but that the hand of the Lord may supply it to us, which, instilling a wholesome and even salutary power into the daily bread, causes that both the food profits the body, and the body serves the soul. XVI. Why we say "give us," not "give me."
But why is it that we say "give us" in the plural, and not "give me"? Because it is proper to Christian charity that each one should not be solicitous for himself alone, but should also labour for his neighbour, and, in the care of his own utility, should also be mindful of others. To this is added that the gifts which are divinely bestowed upon anyone are not bestowed for this reason, that he alone should possess them or live luxuriously in them, but that he should share with others what shall have exceeded his necessity. For Saints Basil and Ambrose say: "It is the bread of the hungry which you withhold; it is the clothing of the naked which you lock away; it is the ransom and absolution of the wretched, the money which you
- (from the version of Ambrose)
bury in the earth. Know therefore that you seize upon as many goods as you are able to bestow and refuse to."
This day.
XVII. What the little word "This day" here added insinuates. This word reminds us of our common weakness. For who is there who, if he hopes less to be able by his own labour alone to provide himself for a long time with the necessary expenses of life, does not at least trust that he will procure the supports of sustenance for the day? But not even this capacity of confidence is permitted to us by God, who has commanded us to ask from Him the food even of each single day. Which sentence has this necessary reason, that since we all need daily bread, we must also use the Lord's prayer daily, each one of us. These things are said of the bread which, received by the mouth, nourishes and sustains the body, which is common to the faithful and the infidels, the pious and the impious, imparted to all by the admirable goodness of God, "who makes His sun to rise upon the good and the bad, and rains upon the just and the unjust."
XVIII. What is here to be understood by spiritual bread, which is also included in the amplitude of this petition.
There remains the spiritual bread, which also in this place we ask. By this are signified all things whatsoever are required in this life for the salvation and safety of the spirit and the soul. For as the food by which the body is nourished and sustained is manifold, so it is not of one kind the nourishment which contains the life of the spirit and the soul: for the word of God is also food of the soul. For Wisdom says: "Come, eat my bread, and drink the wine which I have mingled for you." But when God takes away from men the opportunity of this word, which He is wont to do when He is more gravely offended by our crimes, He is said to press the human race with famine. For so it is in Amos: "I will send a famine into the land, not a famine of bread, nor a thirst for water, but of hearing the word of the Lord." But as that is a certain sign of approaching death, when men are unable either to take food or to retain what they have taken: so it is a great argument of desperate salvation, when they either do not seek the word of God, or, if it be at hand, they do not bear it, and pour forth that voice of impiety against God: "Depart from us, we desire not the knowledge of thy ways." In this fury of soul and blindness of mind are engaged those who, having neglected those who lawfully preside over them, catholic bishops and priests, departing from the holy Roman Church, have handed themselves over for instruction to heretics, corrupters of the word of God. 407
XIX. Of the true supersubstantial bread, which is Christ the Lord. Now indeed the bread is Christ the Lord, the food of the soul: for
He Himself says of Himself: "I am the living bread, which came down from heaven." It is incredible with how much delight and joy this bread suffuses the souls of the pious, especially when they are most conflicted with earthly troubles and inconveniences. An example to us is that holy choir of the Apostles, of whom it stands written: "They indeed went rejoicing from the presence of the council, because they were counted worthy to suffer reproach for the name of Jesus." The books concerning the lives of holy men are filled with examples of this kind; and of these intimate joys of the good God thus speaks: "To him that overcometh I will give hidden manna."
XX. Christ is truly contained in the sacrament of the Eucharist, and
therefore is properly called our bread.
But especially our bread is Christ the Lord Himself, who is substantially contained in the sacrament of the Eucharist. This inexplicable pledge of charity He gave us when about to return to the Father, of which He said: "He that eateth my flesh, and drinketh my blood, abideth in me, and I in him." "Take ye, and eat; this is my body." Pastors shall ask for those things which shall pertain to the utility of the faithful people, from that place where the virtue and reason of this sacrament is separately contained. And indeed this bread is called "ours," because it belongs only to faithful men, that is, to those who, joining charity with faith, wash away the filth of sins by the sacrament of penance; who, not letting go the memory that they are sons of God, receive the divine sacrament and worship it with the greatest sanctity and veneration they possibly can. XXI. Why the Eucharist is called our daily bread.
But why it is called daily, a twofold reason is at hand: one, that in the sacred mysteries of the Christian Church it is daily both offered to God, and given to those who ask piously and holily; the other, that it ought to be received daily, or at least we ought so to live that daily, so far as it can be done, we may be able worthily to receive. Let those who think the contrary hear, namely, that we should not feed the soul with these saving banquets except at a long interval, what Saint Ambrose says: "If it is daily bread, why do you receive it after a year? Receive daily what profits you daily; so live that you may daily deserve to receive."
XXII. How we ought to be affected if we do not soon obtain the bread
we have asked for.
But in this petition the faithful are especially to be exhorted to this, that, when they shall have rightly employed both their counsel
*) Lib. 5. de sacr. c. 4.
40»
and their industry in procuring the things necessary for life, they should commit the outcome of the matter to God, and refer their desire to His will, "who will not give fluctuation forever to the just." For either God will grant what is asked, and thus they will obtain their wish, or He will not grant it, and this will be the most certain argument that what is denied to the pious by God is neither salutary nor useful, since He has more care for their salvation than they themselves. Which place pastors will be able to furnish by explaining those reasons which are excellently gathered by S. Augustine in his epistle to Proba.
XXIII. What occasion for meditation presents itself here.
This will be the last thing in the treatment of this petition, that the rich may remember to refer their faculties and abundance to God, and consider that they are for this reason heaped with these goods, that they may distribute them to the needy. To which sentence agree those things which are discoursed by the Apostle in the first epistle to Timothy; whence pastors will be able to derive a great force from the divine precepts for usefully and salutarily illustrating this place.
CHAPTER XIV. On the Fifth Petition.
And forgive us our trespasses, as we forgive them that trespass against us.
I. From the Passion of Christ the remission of all our sins
has emanated.
Whereas there are so many things which signify the infinite power of God, joined with equal wisdom and goodness, so that wheresoever you shall have turned your eyes and thought, the most certain signs of His immense power and benignity present themselves: there is indeed nothing which more declares His supreme love and admirable charity towards us, than the inexplicable mystery of the passion of Jesus Christ, whence that perennial fount burst forth for washing away the filth of sins, with which, under the guidance and bestowal of God, we earnestly desire to be suffused and expiated, when we ask this from Him: "Forgive us our trespasses." II. What this fifth petition contains.
Now this petition contains a certain summary of those goods with which the human race has been heaped through Jesus Christ. For Isaiah taught this. "The iniquity," he says, "of the house of Jacob shall be forgiven, and this is all the fruit, that its sin may be taken away." Which David also shows, proclaiming blessed
those who were able to receive that salutary fruit, in these words: "Blessed are they whose iniquities are forgiven." Wherefore the sense of this petition must be accurately and diligently observed and expounded by pastors, which we understand to be of such great weight for attaining heavenly life.
III. How here the manner of praying is not the same as was in the preceding ones.
But we enter upon a new manner of praying. For hitherto we have asked from God not only eternal and spiritual goods, but fleeting ones also, and the conveniences which pertain to this life: but now we deprecate the evils both of soul and body, and of this life and of the everlasting life.
IV. What things are required in him who wishes to obtain pardon for his sin. But since, in order to obtain what we ask, a right manner of asking is required: it seems to be said in what disposition they ought to be who wish to pray God in this way. Pastors therefore will admonish the faithful people that, first, it is necessary that he who wishes to approach to ask this, should himself acknowledge his sin; then, that he should be moved by the sense and sorrow of it; then, that he should altogether persuade himself that God is of this will, that to those who have sinned, being so disposed and prepared as we have said, He will forgive, lest perchance that bitter remembrance and recognition of offenses be followed by that despair of pardon, which formerly occupied the mind of Cain and Judas, who esteemed God only as avenger and punisher, and not also as gentle and merciful. Therefore in this petition we ought to be so disposed that, sorrowfully recognizing our sins, we take refuge in God as in a parent, not as in a judge, from whom we should ask, not that He deal with us out of justice, but out of mercy.
V. By what reasons a man is led to the acknowledgment of sins.
Now we shall easily be induced to acknowledge our sin, if we shall have heard God Himself admonishing us of this reason in the sacred writings. For there is that passage in David: "All have declined, together they have become unprofitable; there is none that doeth good, no not one." Solomon speaks to the same sentiment: "There is not a just man upon earth, that doeth good and sinneth not." To which this also pertains: "Who can say: my heart is clean, I am pure from sin?" The same thing was written by S. John to deter men from arrogance: "If we shall say, that we have no sin,
we seduce ourselves, and the truth is not in us;" and by Jeremiah: "Thou hast said: without sin and innocent am I, and therefore let thy fury be turned away from me. Behold I will contend with thee in judgment, because thou hast said: I have not sinned." The sentences of all these, the same Christ the Lord who had brought them forth through their mouth, confirms by this prescription of petition, wherein He commands us to confess our sins. For the authority of the Milevitan council forbade interpreting this otherwise in this manner: "It has pleased that whosoever wishes the very words of the Lord's prayer, where we say: 'Forgive us our trespasses,' to be said by the saints so that this be said humbly, not truly: let him be anathema." For who would endure one praying, and lying not to men but to the Lord Himself, who says with his lips that he wishes to be forgiven, and says in his heart that he has no debts to be forgiven?
VI. How, after the acknowledgment of sin, a remorseful sorrow and true
penitence for the same is aroused in the soul. But in the necessary recognition of sins it is not sufficient lightly to recall them: for it is necessary that that memory be bitter to us, that it prick the heart, stimulate the soul, and burn in sorrow. Wherefore pastors will treat this place diligently, that the faithful hearers may not only remember their crimes and disgraces, but may remember them with trouble and sorrow, so that, when they are afflicted by innermost feelings, they may betake themselves to God the Father, from whom they may suppliantly ask that He would pluck out the inhering stings of their crimes. Nor indeed shall they only study to place before the eyes of the faithful people the turpitude of their errors: but also the unworthiness and filth of men, who, whereas we are nothing but putrid flesh, nothing but utmost foulness, dare in an incredible manner to offend that incomprehensible majesty of God, and His inexplicable excellence; especially by whom we have been created, delivered, increased by innumerable and greatest benefits.
VII. How through sin we deliver ourselves into the most grievous servitude
of the devil.
To what end? that, estranged from God the Father, who is the highest good, we should, with the most base wages of sin, addict ourselves to the devil in most wretched servitude. For it cannot be said how cruelly he dominates in the souls of those who, having repelled the sweet yoke of God, and broken the most amiable knot of charity, by which our spirit is bound to God the parent, have defected to the bitterest enemy; who by this name is called "the prince" and ruler "of the world," and prince of darkness, and "king over all the sons of pride" in the divine writings. But upon those who are
oppressed by the tyranny of the demon, that voice of Isaiah truly applies: "Lord our God, lords other than thee have possessed us."
VIII. How great evils sin brings into the soul. If these broken covenants of charity move us less, certainly let the calamities and miseries into which we fall through sin move us. For the sanctity of the soul is violated, which we know to have been betrothed to Christ; that temple of the Lord becomes profane, of which the Apostle says to those who contaminate it: "But if any man shall violate the temple of God, him shall God destroy." Innumerable are the evils which sin has brought into man; which almost infinite plague David expressed in these words: "There is no health in my flesh because of thy wrath; there is no peace for my bones because of my sins." Indeed he knew the force of this plague, when he confessed that no part of himself was untouched by the pestilent sin. For the venom of sin had pervaded unto the bones, that is, it had infected reason and will, which are the most solid parts of the soul. The sacred writings indicate this widely spreading plague, when they call sinners lame, deaf, mute, blind, and maimed in all their members. But besides the sorrow which he felt as it were from the crime of his sins, David was more afflicted by the wrath of God, which he understood to have been stirred up against him on account of sin. For there is war for the wicked with God, by whose crimes He is incredibly offended; for the Apostle says: "Wrath and indignation, tribulation and anguish upon every soul of man working evil." For although the action of sin has passed, yet sin remains as stain and guilt, which the wrath of God, always imminent, follows, as a shadow the body.
IX. How, having perceived the calamity of sins, we ought to be converted to penitence.
Since therefore David was wounded by these stings, he was aroused to ask pardon for his offenses, of whom both the example of sorrow, and the reason of doctrine, drawn from his fiftieth Psalm, pastors shall propose to the faithful hearers, that by the imitation of the Prophet they may be instructed both to a sense of sorrow, that is, to true penitence, and to hope of pardon. How much utility this manner of teaching has, that from our sins we may learn to sorrow, that oration of God in Jeremiah declares, who, when he exhorted Israel to penitence, admonished him to perceive the sense of the evils which follow sin. "For see," he says, "that it is an evil and bitter thing that thou hast left the Lord thy God, and that my fear is not with thee, saith the Lord, the God
U2
of hosts." Those who lack this necessary sense of recognition and sorrow, are said in the Prophets, Isaiah, Ezekiel, and Zechariah, to have "a hard, stony, and adamantine heart." For they are like stone, softened by no sorrow, having no sense of life, that is, of salutary recognition.
X. By what meditations, after the recognition and detestation of sin, hope of obtaining pardon is to be conceived. But lest the people, terrified by the gravity of sins, should despair that they can obtain pardon: pastors shall call them to hope by these reasons: that Christ the Lord has given to the Church the power of remitting sins, as is declared in the article of the most sacred creed, and that by this petition He taught how great is the goodness and liberality of God towards the human race; for unless God were prompt and prepared to forgive sins to the penitent: He would never have prescribed this form of prayer to us: "Forgive us our trespasses." Wherefore we ought to hold this fixed in our souls, that He will impart to us paternal mercy who has commanded it to be besought with these prayers.
XI. How, if we repent, God readily indulges our sins.
For altogether under this petition is subjected that sentence, that God is so disposed towards us that He willingly forgives those who truly repent. For God is He against whom we sin by abject disobedience, whose order of wisdom we disturb, as far as lies in us; whom we offend, whom we violate by deeds and words. But the same is that most beneficent parent, who, whereas He can forgive all things, not only has declared that He wishes this, but has also impelled men to ask pardon from Him, and has taught in what words they should do it. Wherefore there can be doubt to no one that, on His authority, it is in our power to reconcile to ourselves the grace of God. And since this attestation of the divine will propense to forgiving increases faith, nourishes hope, inflames charity: it is worth while to adorn this place with some divine testimonies and examples of men, to whom, though penitents of the greatest crimes, God has conceded pardon. Which sentence since we have pursued, as far as the matter bore, in the preface of this prayer, and in that part of the creed, which is concerning the remission of sins: thence pastors shall assume what shall seem to pertain to instructing this place; the rest they shall draw from the fountains of the divine writings.
XII. What is to be understood by the name of debts in that sentence of the petition.
Then indeed let them use the same institute which we have said is to be used in the other petitions; so that the faithful may understand what "debts" here signify, lest perchance, deceived by the ambiguity, they ask something other than what is to be asked. First, however, it must be known that we do not at all ask that there be remitted to us the love from our whole heart, from our whole soul, and from our whole mind, which we entirely owe to God, and the payment of which debt is necessary for salvation. Nor indeed, because under the name of debt are also contained obedience, worship, veneration, and the other duties of this kind, do we ask that we may no longer owe them: but we pray that He would free us from sins. For thus S. Luke has interpreted it, who put sins for debts, for this cause, that by committing them we are made guilty before God, and exposed to due punishments, which we pay either by making satisfaction or by suffering. Of this kind was the debt of which Christ the Lord spoke through the mouth of the Prophet: "What I did not seize, then I was paying back." By which sentence of the word of God it is permitted to understand not only that we are debtors, but also that we are unable to pay, since the sinner by himself can in no way make satisfaction.
XIII. Since the sinner by himself is not able to pay, whence the debt contracted
through sin can be satisfied.
Wherefore we must flee for refuge to the mercy of God, to which, because equal justice corresponds, of which God is most retentive, we must use deprecation, and the patronage of the passion of our Lord Jesus Christ, without which no one ever obtained pardon of offenses, from which all the force and reason of making satisfaction, as from a fountain, has flowed forth. For that price paid on the cross by Christ the Lord and communicated with us through the sacraments, applied in reality or in intention and desire, is of so great worth, that it obtains and effects for us what we ask by this petition, that our sins may be remitted.
XIV. Here pardon and remission of venial and mortal sin is prayed for.
In which place we deprecate not only for light errors and those easiest for obtaining pardon, but also for grave and mortal sins; which prayer will not have weight in the gravity of crimes, unless it shall have drawn this from the sacrament of penance, received in reality, or at least in desire, as has already been said.
XV. The reason why we here say "our debts" is not the same as
was when we asked for "our bread." Now we say "Our debts" in a manner far different from "Our bread" as we said before. For that is "our" bread, because it is bestowed upon us by the gift of God, and sins are "ours," because the guilt of them resides in us; for they are undertaken by our will, which would not have the force of sin, unless they were voluntary. Therefore, we, bearing and confessing that guilt, implore the necessary clemency of God for expiating sins. In which we do not use the excuse of anyone, nor do we transfer the cause to anyone, as the first men Adam and Eve did; we ourselves judge ourselves, using, if we are wise, that prayer of the Prophet: "Incline not my heart to words of malice, to make excuses in sins."
XVI. Why we ask in the plural number "forgive us our debts."
Nor indeed do we say, forgive me, but "us;" because fraternal necessitude and charity, which intercedes among all men, demands from each of us that, being solicitous for the common salvation of our neighbours, when we make prayers for ourselves, we should also deprecate for them. This manner of praying, handed down by Christ the Lord, then received from the Church of God, and perpetually preserved, the Apostles themselves especially held, and were the authors that others should employ it. But of this ardent study and desire in deprecating for the salvation of neighbours, we have in both Testaments the illustrious example of Saints Moses and Paul; of whom the one thus prayed to God: "Either forgive them this trespass, or if thou dost not, blot me out of thy book, which thou hast written;" the other in this manner: "I wished myself to be anathema from Christ for my brethren."
As we forgive them that trespass against us.
XVII. How these words: as we forgive them that trespass against
us, are to be understood.
That "as" can be understood in two ways; for it has the force of a similitude, namely when we ask from God that, in the same manner as we remit injuries and insults to those by whom we have been hurt, so He Himself may pardon us our sins. It is moreover a note of condition; in which sense Christ the Lord interprets that formula: "For if you shall forgive," He says, "men their sins, your heavenly Father will also forgive you your offenses; but if you shall not forgive men, neither
will your Father forgive you your sins." But both senses have the same necessity of forgiving; so that, if we wish God to grant us pardon of our offenses, we must spare those very persons from whom we have received injury. For thus God requires from us the oblivion of injuries and mutual study and love, so that He rejects and scorns the gifts and sacrifices of those who are not reconciled into grace.
XVIII. The remission of all injuries is proved to be consonant both with the precepts
of nature and with the commands of Christ.
It is also sanctioned by the law of nature, that we show ourselves to others such as we desire them to be towards us, so that truly most impudent is he who should demand from God to pass over the punishment of his own crime, while he himself retains in his mind an armed disposition against his neighbour. Wherefore ready and prompt to forgive ought those to be on whom injuries have been inflicted, since they are both urged by this formula of praying, and in S. Luke God commands this: "If thy brother shall sin against thee, rebuke him, and if he shall do penance, forgive him, and if he shall sin against thee seven times in a day, and seven times in a day be converted unto thee, saying: I repent: forgive him," and in the Gospel of S. Matthew it is: "Love your enemies," and the Apostle and before him Solomon, wrote: "If thy enemy shall hunger, feed him: if he thirst, give him drink," and thus in S. Mark the Evangelist: "When you shall stand to pray, forgive, if you have aught against anyone; that your Father also, who is in heaven, may forgive you your sins."
XIX. By what reasons the souls of men are to be bent to the mildness which God here requires.
But since through the vice of depraved nature nothing is done with more difficulty by man than that he forgive injuries to him who inflicts them: pastors shall bring all the force of soul and ingenuity to changing and bending the souls of the faithful to this mildness and mercy necessary for a Christian man. Let them dwell in the tradition of the divine oracles, in which it is permitted to hear God commanding that injuries be forgiven to enemies. Let them preach that, which is most true, that it is a great argument to men that they are sons of God, if they easily remit injuries, and love enemies from the soul. For there shines forth in this, that we love enemies, a certain similitude with God the parent, who reconciled to Himself the most inimical and most hostile race of men, redeemed from eternal ruin by the death of His Son. But let the conclusion of this exhortation and precept be that command of Christ the Lord, which we cannot refuse without the utmost
dishonour, and ruin (Mat. 5, 44. 45.): "Pray for them that persecute and calumniate you, that you may be sons of your Father, who is in heaven."
XX. How we ought to deal with those who cannot erase from their mind
the memory of injuries.
But in this place no ordinary prudence of pastors is required, lest anyone, having learned the difficulty and necessity of this precept, should despair of salvation. For there are those who, when they understand that they ought to wear away injuries by voluntary oblivion, and to love those who have harmed them: desire this, and do it according to their strength, but feel that they cannot exhaust from themselves the entire memory of injuries. For certain relics of enmity reside in the soul; wherefore they are agitated by great waves of conscience, fearing, lest, with enmities laid aside too little simply and candidly, they should not obey the command of God. Here therefore pastors shall explain the contrary studies of flesh and spirit; that the sense of the former is prone to vindication, that the reason of the latter is propense to forgiving: hence between these themselves there exists perpetual tumult and strife. Wherefore they shall demonstrate that salvation is by no means to be despaired of, even with the appetitions of corrupt nature clamouring and opposing reason, provided the spirit persists in duty, and in the will of remitting injuries, and loving one's neighbour.
XXI. Those who still retain the appetite of vengeance, can and ought
to recite the Lord's prayer without guilt.
But whereas there shall perhaps be some, who, since they cannot yet induce their mind to love enemies, forgetful of injuries, therefore, deterred by that condition of this petition which we have said, do not use the Lord's prayer: pastors shall bring forward these two reasons, by which they may snatch from them this pernicious error. For any one of the number of the faithful makes these prayers in the name of the whole Church, in which it is necessary that there be some pious ones, who have remitted to their debtors the debts which are here commemorated. To this is added, that asking this from God, we also at once ask whatever ought necessarily to be conferred by us to that petition for obtaining that. For we ask both pardon of sins, and the gift of true penitence; we ask the faculty of intimate sorrow; we ask that we may be able to shudder at sins, and confess them truly and piously to a priest. Therefore, since it is also necessary for us to spare those who shall have inflicted any damage or evil: when we pray that God forgive us, we at the same time pray that He may bestow upon us the faculty of reconciling ourselves to those whom we hate. Wherefore those are to be deterred from that opinion, who are moved by that vain and depraved fear, lest they render God more offended towards themselves by this prayer; and on the contrary, they are to be exhorted to the frequent
use of this prayer, by which they may ask from God the parent, that He may grant them such a mind, that they may forgive those who shall have hurt them, and love enemies.
XXII. What he ought to do who desires the prayer for the remission of sins to be fruitful to him. But that the prayer may be altogether fruitful, first this care and meditation must be employed therein, that we are suppliants to God, and ask from Him pardon, which is not given except to the penitent; and therefore we must be endowed with that charity and piety which befits penitents; and it befits them most to expiate with tears their own disgraces and crimes as it were placed before their eyes. With this thought must be joined caution for the future of those things in which there has been some occasion of sinning, and which could give us a handle for offending God the parent. In these cares David was engaged, when he said: "And my sin is always against me," and in another place: "I will wash my bed every night; I will water my couch with my tears." Let each one, moreover, set before himself the most ardent zeal for praying of those who have obtained from God by their prayers pardon of their offenses; as of that publican, who, standing afar off because of shame and sorrow, with eyes fixed on the ground, only struck his breast, having this prayer: "God, be merciful to me a sinner;" then of that sinful woman, who, standing behind Christ the Lord, kissed His feet which she had bathed and wiped with her hair; finally of Peter, the prince of the Apostles, "who, going forth, wept bitterly."
XXIII. What are the chief remedies for healing the wounds of the soul.
Then it must be considered, that the more infirm men are, and the more prone to the diseases of the soul, which are sins, the more and more frequent medicines they need. Now the remedies of the sick soul are penitence and the Eucharist. These therefore let the faithful people most frequently employ. Then almsgiving, as the divine writings hand down, is a medicine accommodated for healing the wounds of the soul. Wherefore those who piously desire to use this prayer, let them according to their strength act benignly towards the needy; for how great force it has for wiping out the stains of crimes, the angel of the Lord, holy Raphael, is witness in Tobias, whose voice is that: "Almsgiving delivers from death, and it is that which purges sins, and makes to find mercy and eternal life." Daniel is witness, who thus admonished Nabuchodonosor the king: "Redeem thy sins with alms, and thy iniquities with the mercies of the poor18, 9. '} Dun. i, 24.
Catechism, Conc. Trid.
." But the best largess, and manner of imparting mercy, is the oblivion of injuries, and good will towards those who have violated your property, or reputation, or body, or those of yours. Whosoever therefore desires God to be most merciful towards himself, let him give his own enmities to God Himself, and remit every offense, and most willingly deprecate for his enemies, seizing every occasion of doing well to those very ones. But since this argument has been explained when we treated the place of homicide, thither we refer pastors; who however shall conclude this petition with this end, that nothing is more unjust, or can be feigned more, than he who, since he is hard towards men, so that he gives himself to mildness towards no one, the same demands that God be mild and benign towards himself.
CHAPTER XV. On the Sixth Petition.
And lead us not into temptation.
I. How great the danger is, lest after the remission of sins received we again relapse into sin.
There is no doubt that the sons of God, after the pardon of offenses has been obtained, when, inflamed with zeal of rendering worship and veneration to God, they earnestly desire the heavenly kingdom, and attributing all things to the divine Godhead, the duties of piety, wholly depend on His paternal will and providence: then so much the more the enemy of the human race contrives all arts against them, prepares all machinations, by which they may be assaulted, so that it is to be feared, lest, their purpose being weakened and changed, they should again slide back into vices, and come forth far worse than they were before. Of whom that saying of the prince of the Apostles may rightly be said (II. Pet. 2, 21.): "It had been better for them, not to have known the way of justice, than after knowing it, to turn back from that holy commandment, which was delivered to them."
II. How Christ willed to fortify us by this means against the ambushes of the most cunning enemy.
Wherefore the precept of this petition has been given to us by Christ the Lord, that daily we may commend ourselves to God, and implore His paternal care and protection, in no way doubting that, if we are forsaken by divine patronage, we shall be held ensnared in the nets of the most cunning enemy. Nor indeed only in this rule of praying did He command us to ask from God, that He may not suffer us to be induced into temptation, but also in that prayer which He had to the sacred Apostles around the very time of death, when indeed He had said them to be clean, He admonished them of this duty in these words:
"Pray, that you enter not into temptation." Which admonition, again applied by Christ the Lord, imposes a great burden of diligence upon pastors, to arouse the faithful people to the frequent use of this prayer, so that, whereas such great perils of this kind are aimed at men by the enemy the devil in every single hour, they may ask assiduously from God, who alone can repel them: "Lead us not into temptation."
By what reasons especially men can understand the necessity of this petition.
Now the faithful people will understand how greatly it needs this divine aid, if it shall have remembered its own weakness and ignorance, if it shall remember that sentence of Christ the Lord: "The spirit indeed is willing, but the flesh is weak;" if there shall come into its mind how grave and fatal are the falls of men, when the demon impels, unless they be sustained by the aid of the heavenly right hand. What illustrious example of human infirmity can there be, than that sacred choir of the Apostles, who, though of great soul before, when the first terror was offered, having left the Saviour, fled in all directions? though more illustrious even is that of the prince of the Apostles, who, in so great profession of singular both fortitude and love towards Christ the Lord, when shortly before, trusting well in himself, he had thus said: "If it behove me to die with thee, I will not deny thee;" at once terrified by the voice of a single little woman, affirmed with an oath that he did not know the Lord. Doubtless his strength did not correspond to the supreme alacrity of his spirit. But if most holy men gravely sinned by the fragility of human nature, in which they trusted, what ought not to be feared by the rest, who are far distant from their holiness?
IV. By how many and how great perils of temptations the life of men
is exposed.
Wherefore let the pastor propose to the faithful people the battles and perils in which we are assiduously engaged, while the soul is in this mortal body, which the flesh, the world, and satan assail on all sides. What anger, what cupidity can do in us, who is there, who is not compelled to experience it to his great evil? Who is not provoked by these stings? who does not feel these goads? who is not burned by the burning torches placed beneath? and indeed the blows are so varied, the attacks so diverse, that it is most difficult not to receive some grave wound. And besides these enemies, who dwell and live with us, there are moreover those most bitter enemies, of
whom it is written: "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 the high places."
V. How grave are the assaults of demons upon us, is expounded from the sentence of D. Paul.
For to the intimate struggles are added external onsets and impressions of demons, who both openly attack us, and through secret mines flow into our souls, so that we can scarcely beware of them. Them the Apostle calls both "principalities" because of the excellence of nature (for by nature they surpass men and the other created things which fall under sense); and calls them "powers," because they excel not only by force of nature, but also by power; and names them "rulers" of the world of darkness: for they do not rule the bright and illustrious world, that is, the good and pious, but the obscure and gloomy, namely those who, blinded by the filth and darkness of a shameful and criminal life, take delight in the leader of darkness, the devil. He also calls the demons "spirits of wickedness;" for there is wickedness both of flesh and of spirit. That which is called carnal wickedness inflames appetite to lusts and pleasures, which are perceived by the senses. Spiritual wickednesses are evil studies, and depraved cupidities, which pertain to the higher part of the soul; which are so much the worse than the rest, as mind itself and reason is higher and more excellent. Which wickedness of satan, because it especially aims at this, to deprive us of the heavenly inheritance: therefore the Apostle said "in the high places." From which it is permitted to understand that the forces of the enemies are great, their soul unconquered, their hatred towards us monstrous and infinite; that they also wage perpetual war with us, so that no peace can be had with them, no truces can be made. VI. How great is the audacity and perversity of the devil for tempting. But how much they dare, declares the voice of satan in the Prophet: "I will ascend into heaven." He assailed the first men in paradise; he assaulted the Prophets; he attacked the Apostles, so that, as the Lord says in the Evangelist, "he might sift them like wheat." Nor did he blush even before the face of Christ the Lord Himself. Therefore his insatiable cupidity and immense diligence saint Peter expressed, when he said: "Your adversary the devil as a roaring lion goeth about, seeking whom he may devour." Although satan tempts men not only alone, but sometimes in flocks demons make an assault upon individuals. Which that demon confessed, who, asked
by Christ the Lord what was his name, answered: "Legion is my name," namely a multitude of demons, which had tormented that wretched man; and of another it is written: "He takes seven other spirits with him, worse than himself, and entering in they dwell there, and the last state of that man becomes worse than the first."
VII. Why the perverse are less, but the pious more assailed by demons.
There are many, who, because they feel not the impulses and assaults of demons in themselves, judge the whole matter to be false; who themselves are not attacked by demons, it is not wonderful, to whom they have willingly handed themselves over. There is no piety in them, no charity, no virtue worthy of a Christian man. Wherefore it happens, that they are wholly in the power of the devil, nor is any temptation needed to overthrow them, in whose souls, with themselves willing, he already dwells. But those who had dedicated themselves to God, leading on earth a heavenly life: these are assailed most of all by the onsets of satan, he hates these most bitterly, for these at every single moment of time he constructs snares. The history of the divine writings is full of holy men whom, even standing with alert spirit, he perverted either by force or by fraud. Adam, David, Solomon, and others, whom it would be difficult to enumerate, experienced the violent assaults of demons, and their cunning astuteness, which cannot be resisted by counsel, or by the forces of men. Who therefore should esteem himself sufficiently safe by his own protection? Therefore we must ask from God piously and chastely, that He suffer us not to be tempted above what we are able, but make also with the temptation the outcome, that we may be able to sustain.
VIII. Demons cannot tempt men as much, or as long as they wish.
But here the faithful are to be confirmed, if any by weakness of mind or ignorance of the matter shudder at the force of demons, that they themselves, tossed by the waves of temptations, may take refuge in this port of prayer. For satan in such great both power and pertinacity, in capital hatred of our race, cannot tempt or vex us either as much or as long as he wishes, but all his power is governed by the nod and permission of God. Most known is the example of Job, of whom unless God had said to the devil: "Behold all things, which he has, are in thy hand," satan would not have touched anything of his; but on the contrary unless the Lord had added: "Only stretch not forth thy hand upon him:" with one blow of the devil he himself with his sons and fortunes would have fallen. Thus moreover the force of demons is bound, that not even into those swine, of whom the Evangelists write, could they have invaded without God permitting.
IX. What the word of tempting designates to us, and by what reason we are tempted by God.
But for understanding the force of this petition it must be said, what "temptation" here signifies, what likewise, to be led into temptation. Now to tempt is to make trial about him who is tempted, so that by eliciting from him what we desire, we may express the truth. Which manner of tempting falls not at all upon God. For what is there which God does not know? "For all things," He says, "are naked and open to His eyes." There is another kind of tempting, when by proceeding further another thing is wont to be sought in a good or in a bad part; in a good, when someone's virtue is thereby tempted, that, having been discerned and known, he may be increased with conveniences and honours, and his example be proposed to the rest for imitation, and finally all on account of this very thing be excited to the praises of God. Which manner of tempting alone belongs to God. An example of this temptation is that in Deuteronomy: "The Lord your God tempts you, that it may be made manifest, whether you love Him or not." In which manner also God is said to tempt His own, when He presses them with want, sickness, and other kinds of calamities: which He does for the sake of proving their patience, and that they may be a document to others of Christian duty. In this part we read that Abraham was tempted to immolate his son; by which fact he was a singular example of obedience and patience for the eternal memory of men. In the same sentiment it was said of Tobias: "Because thou wast acceptable to God, it was necessary that temptation prove thee."
X. How the demon tempts men.
In a bad part men are tempted, when they are impelled to sin or to destruction; which is the proper office of the devil. For he tempts men with this intention, that he may deceive and drive them headlong. Wherefore he is called "the tempter" in the divine writings. But in these temptations, now applying inmost goads to us, he employs the affections and commotions of the soul as ministers, now agitating us from without, he uses external things, either prosperous for elating us, or adverse for breaking us; sometimes he has as emissaries and scouts lost men, and especially heretics, who, sitting in the chair of pestilence, scatter the deadly seeds of evil doctrines, so that those who have no choice or discernment of virtue and vices, men of themselves inclined to evil, he may impel, wavering and falling headlong. XI. In what ways someone is said to be led into temptation.
We are said to be "led" into temptation when we succumb to temptations. We are led into temptation in two ways:
first, when, being driven from our state, we rush into that evil into which someone by tempting has impelled us. But no one indeed is led into temptation by God in this way, because God is the author of sin to no one; on the contrary, He hates "all who work iniquity." Thus also it is in St. James: "Let no one, when he is tempted, say that he is tempted by God: for God is not a tempter of evils." Next, he is said to lead us into temptation who, although he does not himself tempt, nor lend his effort that we be tempted, is nevertheless said to tempt, because, when he could prevent this from happening, or prevent us from being overcome by temptations, he does not hinder it. In this manner God indeed allows the good and pious to be tempted, yet He does not desert them, sustained as they are by His grace. Nor indeed do we not sometimes, by the just and hidden judgment of God, our own crimes demanding it, being left to ourselves, fall.
XII. God's benefits sometimes lead us into temptation. Moreover, God is said to lead us into temptation when we abuse to our ruin His benefits, which He gave us for our salvation, and, like that prodigal son, we squander the father's substance "by living luxuriously," yielding to our desires. Wherefore we can say that which the Apostle said concerning the law: "The commandment, which was unto life, the same was found to be unto death for me." A timely example of the matter is Jerusalem, as Ezekiel testifies, which God had enriched with every kind of ornament, so that God said through the mouth of the Prophet: "Thou wast perfect in My beauty, which I had put upon thee;" and yet that city, heaped with divine goods, was so far from, with due gratitude toward God who had so well deserved and still deserved of her, using the heavenly benefits for the attainment of that blessedness for whose sake she had received them, that, most ungrateful toward God her parent, with hope and thought of heavenly fruits cast aside, she only enjoyed her present abundance luxuriously and dissolutely; which Ezekiel has pursued in many words in the same chapter. Wherefore in the same place are ungrateful toward God those men who turn the rich material of right deeds divinely granted to them to vices, He permitting it.
XIII. In what manner the words of Scripture are to be understood, which, signifying by words of operation the permission of God, speak thus.
But it is necessary diligently to attend to this custom of divine Scripture, which sometimes signifies God's permission by those words which, if properly taken, signify as it were an action in God. For in Exodus it is thus: "I will harden Pharaoh's heart;" and in Isaiah: "Blind the heart of this people;" and to the Romans the Apostle writes: "God delivered them up to the passions of ignominy, and to a reprobate sense." In which passages and others similar it is to be understood that this was not at all done by God, but permitted.
XIV. In this part of the prayer it is not asked that we be altogether immune from every temptation, but that we be not deserted by God in temptations.
These things being laid down, it will not be difficult to know what we ask in this part of the prayer. Nor indeed do we ask that we be not tempted at all; for the life of man upon earth is temptation. But this is a useful and fruitful thing for the race of men; for in temptations we know ourselves, that is, our own strength, wherefore we are also humbled under the mighty hand of God, and, fighting manfully, we await the unfading crown of glory: "For he also that striveth for the mastery is not crowned, except he strive lawfully," and, as St. James says, "Blessed is the man that endureth temptation; for when he hath been proved, he shall receive the crown of life, which God hath promised to them that love Him." And if we are sometimes pressed by the temptations of enemies, it will be a great relief to us to consider that we have as a helper "a high priest, who can have compassion on our infirmities, being Himself tempted in all things." What then do we here ask? that we, deserted by divine protection, may not assent to temptations when deceived, nor yield when afflicted, so that the grace of God may be at hand for us, which, when our own strength has failed us, may revive and restore us in evils.
XV. In what manner we ought to implore help from God in our temptations.
Wherefore we ought both generally to implore God's help in all temptations, and by name, when we are afflicted by particular ones, we must take refuge in prayer; which we read was done by David in almost every kind of temptation; for in lying he thus prayed: "Take not the word of truth utterly out of my mouth;" in avarice in this manner: "Incline my heart unto Thy testimonies, and not to covetousness." But in the empty things of this life, and the allurements of desires, he used this prayer: "Turn away my eyes that they may not behold vanity." Therefore we ask that we may not indulge our desires, nor grow weary in bearing temptations, that we may not decline from the way of the Lord, that we may preserve equanimity and constancy both in adverse things and in prosperous, and that God may leave no part of us void of His protection. Finally we ask that He would "crush Satan under our feet."
XVI. How victory is to be won over temptation, and by whose authorship it can be obtained.
It remains that the parish priest should exhort the faithful people to those things which in this prayer they must especially think upon and meditate; in which the best method will be this: if, understanding how great is the infirmity of men, we distrust our own strength, and, every hope of our safety placed in the kindness of God, relying on that patronage, we have great courage even in the greatest dangers; especially considering how many, endowed with this hope and this courage, God has delivered from the gaping jaws of Satan. Did He not, when Joseph was surrounded on every side by the burning torches of the insane woman, snatch him from extreme danger and raise him to glory? Did He not, when Susanna was beset by the ministers of Satan, at the very moment when nothing was nearer than that she should be killed by wicked sentences, preserve her safe? Nor is it wondrous; "For her heart," it says, "had confidence in the Lord." Illustrious is the praise and glory of Job, who triumphed over the world, the flesh, and Satan. Very many are the examples of this kind, by which the parish priest ought diligently to exhort the pious people to that hope and confidence.
XVII. Christ is the standard-bearer of our contest, all the saints are His companions, and those who do not follow them are senseless.
Let the faithful also consider what a leader they have in the temptations of their enemies, namely Christ the Lord, who won the victory from that contest. He Himself conquered the devil; He is that stronger one, who, coming upon him, overcame the strong man armed, whom He stripped both of his arms and of his spoils. Concerning His victory, which He won over the world, it is in St. John: "Have confidence, I have overcome the world." And in the Apocalypse He Himself is called the conquering lion, and He went forth "conquering that He might conquer," in which victory He also gave His worshippers the ability to conquer. The Apostle's epistle to the Hebrews is full of the victories of holy men, "who by faith conquered kingdoms, stopped the mouths of lions," and what follows. But from these things which we thus read to have been done, let us embrace in thought those victories which men excelling in faith, hope, and charity daily win from the inner and outer battles of the demons, which are so many and so remarkable that, if they fell under the gaze of our eyes, we would judge that nothing happens more frequently, nothing more gloriously; concerning the defeat of which enemies St. John wrote in these words: "I write to you, young men, because you are strong, and the word of God abideth in you, and you have overcome the wicked one."
XVIII. How the devil can be overcome by us. But Satan is conquered not by idleness, sleep, wine, feasting, lust; but by prayer, labor, watching, abstinence, continence, chastity. "Watch and pray," He says, as we have already said, "that ye enter not into temptation." Those who use these weapons in that fight turn their adversaries into flight; for those who resist the devil, he will flee from them. In these victories of holy men, however, which we have mentioned, let no one be pleased with himself, let no one exalt himself insolently, so as to trust that he is able by his own strength to withstand the hostile temptations and assaults of the demons. This belongs not to our nature, not to human weakness, but to the divine power alone.
XIX. In what manner strength is given to us by God for conquering. These forces, by which we lay low the satellites of Satan, are given by God; who sets "our arms as a bow of brass," by whose kindness "the bow of the mighty is overcome, and the weak are girt with strength;" who gives us the protection of salvation; whose right hand upholds us; who "teacheth our hands to battle, and our fingers to war," so that to God alone for victory are thanks to be rendered and had, by whom alone, as author and helper, we are able to conquer; which the Apostle did. For he says: "But thanks be to God, who hath given us the victory through our Lord Jesus Christ." The same author of victory that heavenly voice in the Apocalypse proclaims: "Now is come salvation, and strength, and the kingdom of our God, and the power of His Christ; because the accuser of our brethren is cast down, and they overcame him by the blood of the Lamb." The same book testifies to the victory won by Christ the Lord over the world and the flesh in this passage: "These shall fight with the Lamb, and the Lamb shall overcome them." So much for the cause and manner of conquering. XX. What are the rewards of the conquerors in that spiritual contest. These things being set forth, the parish priests will propose to the faithful people the crowns prepared by God, and the everlasting amplitude of rewards appointed for the conquerors. Of which from the same Apocalypse they will bring forth divine testimonies: "He that shall conquer, shall not be hurt by the second death;" and in another place: "He that shall conquer, shall thus be clothed in white garments, and I will not blot his name out of the book of life, and I will confess his name before My Father, and before His angels." And a little later God Himself and our Lord thus speaks to John: "He that shall conquer, I will make him a pillar in the temple of My God, and he shall go out no more." Then He says: "To him that shall conquer, I will give to sit with Me in My throne; as I also have conquered, and sat with My Father in His throne." Finally, when He had set forth the glory of the Saints, and that perpetual abundance of goods which they shall enjoy in heaven, He added: "He that shall conquer shall possess these things."
CHAPTER XVI. On the seventh Petition.
But deliver us from evil.
I. Nothing is contained in the previous petitions that is not included in this one.
This last petition is equivalent to all the others, with which the Son of God concluded this divine prayer; showing also its force and weight, He used this clause in praying, when, about to depart from life, He besought God the Father for the salvation of men: "I pray," He says, "that Thou preserve them from evil." Therefore in this formula of prayer, which He both handed down by precept and confirmed by example, He comprehended as it were in a certain summary the force and reasoning of the other petitions. For when we have obtained that which is contained in that prayer, nothing, on the authority of St. Cyprian, remains which ought to be asked further, since once we ask for God's protection against evil, which being obtained, we stand safe and secure against all things which the devil and the world work. Wherefore, since this petition is of such importance as we have said, the parish priest must apply the greatest diligence in explaining it to the faithful. But this and the preceding petition differ, in that by that one we ask for the avoidance of guilt, by this one for deliverance from punishment.
II. What urges us to pour forth this prayer before the Lord.
Wherefore the faithful people are no longer to be admonished how much they both labor from inconveniences and calamities, and need heavenly aid. For with how many and how great miseries the life of men is beset, besides the fact that both sacred and profane writers have pursued this argument most copiously, there is scarcely anyone who does not understand by his own and by another's danger. For it is persuaded
to all, which the example of the patience of Job has handed down to memory: "Man born of woman, living a short time, is filled with many miseries; who cometh forth as a flower, and is crushed, and fleeth as a shadow, and never continueth in the same state." Nor indeed does any day pass which cannot be marked by some peculiar trouble or inconvenience, of which that voice of Christ the Lord is witness: "Sufficient for the day is the evil thereof." Even the condition of human life is declared by that same admonition of the Lord, by which He taught that the cross must be taken up daily, and that He must be followed. As therefore each one feels how laborious and dangerous this manner of living is: so the faithful people will easily be persuaded that deliverance from evils must be implored from God; especially since by nothing are men led to pray more than by the desire and hope of deliverance from those troubles by which they are pressed, or which threaten. For there is this reason implanted in the minds of men, that in evils they immediately take refuge in God's help. On which matter is that which is written: "Fill their faces with shame, and they shall seek Thy name, O Lord;" and: "Their infirmities were multiplied, afterwards they made haste."
III. In what manner the averting of dangers and calamities is to be sought from God.
But if men do this of themselves almost spontaneously, that in dangers and calamities they invoke God: certainly, how they can rightly do so is to be taught them especially by those to whose faith and prudence their salvation is committed. For there are not lacking those who, contrary to the command of Christ the Lord, use a preposterous order of prayer. For He who commanded us to take refuge in Him "in the day of tribulation," the same prescribed for us an order of prayer; for He willed that, before we prayed to be delivered from evil, we should ask that God's name be sanctified, and that His kingdom come, and that we should ask the rest, by which as by certain steps one arrives at this point. But some, if the head, if the side, if the foot has ached, if they suffer loss of family goods, if threats or dangers are pressed upon them by enemies, in famine, in war, in pestilence, omitting the intermediate steps of the Lord's prayer, only ask to be rescued from those evils. But this custom is contrary to the command of Christ the Lord: "Seek ye first the kingdom of God." And so those who pray rightly, when they deprecate calamities, inconveniences, the averting of evils, refer it to the glory of God. Thus David, to that prayer: "O Lord, rebuke me not in Thy wrath," added the reason, by which
he showed himself most eager for the glory of God; for he says: "For in death there is no one mindful of Thee; and in hell who shall confess to Thee?" And the same, when he prayed God to grant him mercy, subjoins this: "I will teach the unjust Thy ways, and the wicked shall be converted to Thee." To this salutary manner of praying, and to the example of the Prophet, the faithful hearers must be incited, and at the same time taught how great is the difference between the prayers of the unfaithful and of Christian men.
IV. The unfaithful do not ask to be delivered from evil in the same way as Christians.
Those too vehemently ask of God that they may recover from sicknesses and wounds, that they may escape from urgent or impending evils; but yet they place the chief hope of that deliverance in remedies prepared by nature or by human industry; nay, they even employ without any religion any medicine given to them from anyone, even if it has been prepared by incantations, by poisonings, by the working of demons, provided that some hope of health is shown. Very different is the reasoning of Christians, who in sicknesses and in all adverse things have as their highest refuge and protection of salvation God, and acknowledge and venerate Him alone as the author of all good, and their deliverer; but they hold for certain that the power which is in remedies for healing has been implanted by God, and they esteem that these profit the sick only so much as God Himself has willed. For medicine has been given by God to the race of men, by which He might heal sicknesses. Hence is that voice of Ecclesiasticus: "The Most High hath created medicines out of the earth, and a prudent man will not abhor them." And so those who have given their name to Jesus Christ place not the highest hope of recovering health in those remedies, but most of all trust in God Himself, the author of medicine.
V. How in sicknesses one must trust God alone, who has delivered very many from the most present dangers. Wherefore also in the divine letters those are reproved who, by trust in medicine, seek no help from God; nay, those who lead their life according to the divine laws abstain from all remedies whatsoever which it is established have not been employed by God for healing. But if even by the use of those medicines the hope of health is tried out for them, nevertheless they abhor them as incantations and artifices of demons. But the faithful must be exhorted to this, that they trust in God. For by this very thing our most beneficent parent has commanded us to seek deliverance from evils, that in that very thing which He commanded, we should also have hope of obtaining. There are many examples of this matter in the sacred letters, so that those who are less led by reasonings
to hope well, may be compelled to trust by the multitude of examples. Abraham, Jacob, Lot, Joseph, David are before our eyes, most abundant witnesses of divine kindness. The sacred letters of the New Testament enumerate so many who were rescued from the greatest perils by the weight of pious prayer, that the matter has no need of commemorating examples. Therefore we shall be content with this one saying of the Prophet, which can confirm even the weakest: "The just cried," he says, "and the Lord heard them; and delivered them out of all their tribulations."
VI. What is here understood by the name of evil, and what is the meaning of this petition.
There follows the force and reasoning of this petition, that the faithful may understand that we do not altogether ask in this place to be delivered from all evils. For there are certain things which are commonly thought to be evils, which are yet fruitful to those who suffer them; like that "sting," which was applied to the Apostle, so that by the assistance of God's grace "virtue might be perfected in infirmity." These, if their force is known, affect the pious with the greatest pleasure; far is it from their asking God that they be taken away. Wherefore we only deprecate those evils which can bring no profit to the soul; the rest by no means, provided some salutary fruit arises from thence.
VII. How many and how great are the kinds of evils from which we desire to be delivered.
Altogether therefore to this word is subjected this force, that being delivered from sin, we may also be snatched from the danger of temptation, from inner and outer evils; that we may be safe from water, from fire, from lightning; that hail may not harm the crops; that we may not labor from the high cost of provisions, from seditions, from war; we ask of God that He ward off diseases, plague, devastation; that He prohibit bonds, prison, exile, betrayals, plots, and all the other troubles by which the life of men is especially wont to be terrified and pressed; finally that He turn away all the causes of crimes and misdeeds. Nor do we deprecate only these things, which by the consensus of all are evils, but also those which almost all confess to be goods, riches, honors, health, strength, this very life; we ask, I say, that these be not turned to evil, and to the ruin of our soul. We also pray to God that we be not overtaken by sudden death; that we stir not up against us the wrath of God; that we undergo not those punishments which await the impious; that we be not tortured by the fire of purgatory; from which we piously and holily pray that others be delivered. This petition both in the Mass,
and in the litanies the church thus interprets, namely that we deprecate those evils past, present, future.
VIII. God both wards off impending evils, and sometimes wondrously snatches from present ones.
But not in one way does God's kindness snatch us from evils; for He prevents impending calamities, in the way we read that great Jacob was delivered from the enemies whom the slaughter of the Shechemites had stirred up against him; for there stands that passage: "The terror of God fell upon all the cities round about, and they dared not pursue them as they retreated." And indeed all the blessed who reign with Christ the Lord in heaven have been delivered from all evils by God's help; but us, who are engaged in this pilgrimage, He by no means wills to be freed from all troubles; but He snatches us from some. Even so, equivalent to deliverance from all evils are those consolations which God sometimes gives to those who are pressed by adverse things. With these the Prophet consoled himself when he said: "According to the multitude of my sorrows in my heart, Thy consolations have given joy to my soul." Moreover God delivers men from evils when He preserves them whole and unharmed, even when brought into the utmost peril; which we read happened both to those boys cast into the burning furnace, and to Daniel, whom the lions in no way harmed, just as the flame did not violate the boys.
IX. The devil is here called evil, because he is the author of the evil of guilt, and the exactor of the evil of punishment.
But the demon is chiefly called evil, according to the opinion of Saints Basil the Great, Chrysostom, and Augustine, because he was the author of human guilt, that is, of crime and sin; whom also God uses as a minister in exacting punishments from criminals and evildoers; for God gives every evil to men, which they suffer on account of sin. In which sense the divine letters speak with these words: "Shall there be evil in a city, which the Lord hath not done?" likewise: "I am the Lord, and there is no other, forming the light, and creating the darkness, making peace, and creating evil." He is also called evil for this reason, because, although we have in no way harmed him, nevertheless he brings perpetual war upon us, and pursues us with deadly hatred. And if, armed with faith and protected by innocence, he cannot harm us, nevertheless he makes no end of tempting us with outward evils, and of vexing us by whatever means he can. Wherefore we pray to God that He would deliver us from evil.
X. Why we ask to be delivered from evil in the singular, not in the plural.
But we say "from evil," not "from evils," on account of this, that we assign the evils which come to us from our neighbors to him as their author and instigator. Wherefore we ought less to be angry with our neighbors, nay, we must turn our hatred and wrath against Satan himself, by whom men are driven to inflict injury. And so if a neighbor has injured thee in any matter, when thou prayest to God the parent, ask that He not only deliver thee from evil, that is, from those injuries which thy neighbor imposes upon thee, but that He also snatch that very neighbor out of the hand of the devil, by whose impulse men are led into fraud.
XI. How we ought to be disposed in evils, even if we are not continually delivered from them.
Finally this must be known: if in prayers and vows we are not delivered from evils, we must bear patiently those things which press upon us, understanding that it pleases the divine Numen that we suffer them with toleration. Wherefore it is by no means fitting that we be indignant or grieved that God does not hear our prayers, but we must refer all things to His nod and will, esteeming that useful, that salutary, which pleases God to be thus, and not that which seems otherwise to us.
XII. How many and how great are the benefits which come to us from tribulations. Finally the pious hearers must be taught, while they are engaged in this course of life, they ought to be ready to bear every kind of inconvenience and calamity not only with an equitable, but even with a joyful mind. "For all," says he, "who will live piously in Christ Jesus shall suffer persecution;" likewise: "Through many tribulations we must enter into the kingdom of God;" again: "Ought not Christ to have suffered these things, and so to enter into His glory?" For it is not equitable that a servant be greater than his lord, just as, by the opinion of St. Bernard, it is shameful for the members to be delicate under a thorny head. That example of Uriah is illustrious set forth for imitation, who, when David exhorted him to remain at home, said: "The ark of God, and Israel, and Judah dwell in tents, and shall I go into my house?" Instructed by these reasonings and meditations, if we come to pray, we shall obtain this, that if, surrounded on every side by threats, and beset by evils, we, like those three boys untouched by the fire, may be preserved inviolate: certainly,
as the Maccabees, we may bear adverse events constantly and bravely. In insults and torments we shall imitate the sacred Apostles, who, beaten with rods, greatly rejoiced, because they had been deemed worthy to suffer insults for Jesus Christ. Thus disposed, we shall sing with the highest pleasure of mind: "Princes have persecuted me without cause, and my heart hath been in awe of Thy words; I will rejoice at Thy words, as one that hath found great spoils."
CHAPTER XVII. On the final clause of the Lord's Prayer:
Amen.
I. What is the use and fruit of this particle.
This word, as it is, Saint Jerome in his Commentaries on Matthew calls the seal of the Lord's Prayer. Wherefore, as we have admonished the faithful beforehand concerning the preparation which must be applied, before they approach the divine prayer: so now we have thought it must be done that they should know the cause and reasoning of the clause and end of the prayer itself. For it is not of greater importance diligently to begin divine prayers than religiously to complete them. Let the faithful people therefore know that there are many, and those abundant, fruits which we perceive from the end of the Lord's Prayer: but the most abundant and most joyful fruit of all is the obtaining of those things which we have asked: concerning which enough has been said above. But we obtain by this last part of the prayer not only that our prayers be heard, but certain things even greater and more excellent than can be explained in words.
II. How great goods flow to men from prayer.
For when in praying men converse with God, as St. Cyprian says, in a certain inexplicable manner the divine majesty becomes closer to the one praying than to others, whom moreover He adorns with singular gifts; so that those who piously pray to God can in a certain way be compared with those who approach the fire, who, if they are cold, grow warm, if they are warm, grow hot: so those standing before God, according to the measure of their piety and faith, become more ardent; for their soul is inflamed to the glory of God, their mind is illumined in a wondrous manner, altogether they are heaped with divine gifts. For that is handed down in the sacred letters: "Thou hast prevented him with
blessings of sweetness." An example for all is that great Moses, who, departing from meeting and conversation with God, shone with a certain divine splendor, so that the Israelites could not gaze upon his eyes and face. Altogether, those who with that vehement zeal offer prayers wondrously enjoy the kindness and majesty of God. "In the morning I shall stand before Thee," says the Prophet, "and will see; because Thou art not a God that willest iniquity." The more men know these things, the more they venerate God with a more vehement worship and piety; the more they also feel more pleasantly how sweet the Lord is, and how truly blessed are all who hope in Him; then indeed, surrounded by that most clear light, they consider how great is their humility, how great is the majesty of God. For there is that rule of Saint Augustine: "May I know Thee, may I know myself." And so it happens that, distrusting their own strength, they entrust themselves wholly to the kindness of God, in no way doubting that He, embracing them with that fatherly and wondrous charity of His, will abundantly supply for them all things which are necessary for life and salvation; hence they turn themselves to giving thanks to God, as great as their soul can contain, as great as prayer can comprehend; which we read great David did, who, when he had thus begun his prayer: "Save me from all them that persecute me," thus concluded it: "I will confess to the Lord according to His justice, and will sing to the name of the Lord Most High."
III. By what reasoning it comes about that the prayers of the Saints, begun in fear, are concluded in joy.
Innumerable are the prayers of such Saints, whose beginning is full of fear, whose clause is filled with good hope and joy; but it is wondrous how in that kind the prayers of David himself shine forth. For when, disturbed by fear, he had thus begun to pray: "Many rise up against me, many say to my soul: there is no salvation for him in his God:" strengthened, filled with joy, he subjoined a little after: "I will not fear thousands of the people surrounding me." In another Psalm also, when he had deplored his misery, at the end, trusting in God, he rejoices incredibly with the hope of everlasting blessedness: "In peace in the self same," he says, "I will sleep, and I will rest." What of those words: "O Lord, rebuke me not in Thy wrath, nor chastise me in Thy anger?" with how much trembling and pallor must it be believed the Prophet said them? On the contrary, those which follow next, with how confident and joyful a mind? "Depart from me," he says, "all ye that work iniquity; because the Lord hath heard
the voice of my weeping." But when he feared the wrath and fury of Saul, how humbly and submissively he implored the help of God: "O God, save me by Thy name, and judge me in Thy strength;" and yet cheerfully and confidently in the same Psalm he subjoined: "For behold, God is my helper, and the Lord is the protector of my soul." Wherefore let him who betakes himself to sacred prayers, armed with faith and hope, approach God the parent, so as in no way to distrust that he can obtain that which is needful for him.
IV. In what sense that little word "Amen" is used at the end here, and is reserved to be pronounced by the priest in the Mass.
But in this last word of the divine prayer "Amen" there are many, as it were, seeds of those reasonings and thoughts which we have mentioned. And indeed so frequent was this Hebrew word on the lips of the Savior, that it pleased the Holy Spirit that it be retained in the church of God; to which word this sentence is as it were subjoined: know that thy prayers have been heard; for it has the force of one responding, and of God, who dismisses with good grace the one who has obtained in prayer what he wished. This opinion has been approved by the perpetual custom of the church of God, which in the sacrifice of the Mass, when the Lord's Prayer is pronounced, does not attribute this word "Amen" to the ministers of the sacred thing, whose part is to say those words: "But deliver us from evil," but has reserved it, fitted to the priest himself; who, being interpreter of God and of men, responds to the people that God has been entreated.
V. Why in other prayers the minister, but in this one the priest, should respond Amen.
Yet this rite is not common to all prayers, since in the others it is the office of the ministers to respond "Amen," but it is proper to the Lord's Prayer. For in other prayers it signifies only consent and desire; in this one it is a response, that God has consented to the petition of the one praying.
VI. How the expression "Amen" is variously expounded.
And variously indeed by many has this word "Amen" been interpreted. The Seventy interpreters translated it "let it be done;" others rendered it "truly;" Aquila translated "faithfully;" but it matters little whether it has been rendered in this way or that; provided we understand it to have that force which we have said, of the priest confirming, that what was being asked has been granted; of which opinion the Apostle is witness in the epistle to the Corinthians: "For as many," he says, "as are the promises of God, are in Him 'yea;' therefore also by Him Amen to God for our glory." There is also fitted to us this
word, in which is contained a certain confirmation of those petitions which we have hitherto employed; which also renders attentive those who are engaged in sacred prayers; for it often happens that men distracted in prayer are led away by various thoughts to other things. Nay rather with the utmost zeal we ask by this very word, that all things be done, that is, granted, which we have previously asked; or rather, understanding that we have now obtained all things, and feeling the present force of divine aid, we sing with the Prophet: "For behold, God is my helper, and the Lord is the protector of my soul." Nor is it that anyone should doubt, that both by the name of His Son, and by the word, which He most often used, God is moved, who always, as the Apostle says, "was heard for His reverence;" "whose is the kingdom, and the power, and the empire, for ever and ever."