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The Excellence of the Lord's Prayer
The Lord's Prayer is presented as the supreme model of prayer due to its divine origin, brevity, and comprehensive nature.
Among the other things said about prayer, the Lord's Prayer is included, which excels all other prayers for many reasons: the authority of its Teacher, because it was spoken by the mouth of the Savior himself; the brevity of its language, because it is easily said and quickly spoken; the sufficiency of its petitions, because it contains what is necessary for both lives; and the richness of its mysteries, because it contains immense sacraments. Hence Chrysostom says: "The Lord, in handing down to his disciples a form of prayer in a brief summary of words, encompasses both the sum and the sufficiency of all things to be sought, whether they pertain to beatitudes or to all gifts, namely those belonging to the present and future life." This prayer is brief in its number of words, yet sufficient in its content. It is more spiritual and holy than all other prayers for all things to be sought, because it proceeded from the mouth of the Most High, and because it asks for and includes what is contained in all other prayers. O how faithful and blessed this prayer is for us, whose order the Teacher of life and the Heavenly Master established for us! How blessed we can also be if we keep the words of this Lord's Prayer not only by the service of our lips, but also by the act of a most faithful life! The Lord established this form of prayer for his disciples for the hope of human salvation; therefore, everything necessary for our faith and salvation is contained in this brevity of the Lord's Prayer, says Chrysostom. Regarding the sufficiency of this blessed prayer, Augustine says: "Whatever other words we say, which the affection of the one praying forms, we say nothing else than what is placed in this Lord's Prayer, if we pray rightly and appropriately. And if you run through all the words of holy prayers, you will find nothing that is not contained in this Lord's Prayer. Whoever says that something cannot pertain to this Evangelical prayer prays carnally, which I do not know how it can be said to be lawful, when the Lord teaches the reborn to pray only spiritually." Augustine also says, and Cyprian says of the Lord's Prayer, that Christ in this prayer, by his own teaching, summarized all our prayer in a saving word. There are seven reasons why this prayer is so brief and contains so few words: first, so it may be learned more quickly; second, so it may be better remembered; third, so that no one may be excused by ignorance of it; fourth, so it may be said more frequently; fifth, so that any tediousness in saying it may be removed; sixth, so that confidence in quickly obtaining what is asked may be granted; seventh, so that the power of prayer may be shown to lie in the devotion of the mind, not in the multiplication of words.1 All petitions are indeed contained within the number seven, because seven is the number of universality; and the totality of all things rightly to be desired is contained in these petitions. Therefore, it is reasonable that all petitions are encompassed by the number seven.
Invoking the Father
The opening address 'Our Father' establishes our relationship with God through faith, hope, and charity, emphasizing divine adoption.
The Lord's Prayer, therefore, consists of eight parts. The first is an appeal for goodwill, followed by seven petitions. Goodwill is sought in three ways: concerning the One asked, because He is Father, whose children we are through faith; concerning those asking, because He is ours, given to us through charity; and concerning those who stand with the One asked, because He is in heaven—that is, in the saints—by whose help we are raised up through hope. Let us say, therefore: 'Father,' in whom we believe; 'our,' whom we love; 'who are in heaven,' from whom we hope. These three things make a prayer worthy: the movements of faith, love, and hope. The Lord Himself is called our Father in three ways, according to the threefold existence we have received from Him: namely, of nature, of grace, and of glory. He gave us the existence of nature in creation; the existence of grace in recreation, or redemption; and the existence of glory in the companionship of His kingdom. He is called the Father of all, therefore, generally by reason of creation; but of the faithful specifically, by reason of adoption. By the name of Father, however, the whole Trinity is understood here: the Father, the Son, and the Holy Spirit. Oh, what confidence and bold trust it is that the thing made dares to call the Maker, the creature its Creator, and a human being dares to call God 'Father'! Who ever dared to presume such things under the Old Law? . Certainly no one. According to the Gloss, the ancients called God 'Lord' as servants do; now He is called 'Father,' and we serve Him not out of fear, but out of love. As Augustine says: 'It is never found that the people of Israel were commanded to say "Our Father," but He was made known to them as a Lord to servants.' We, however, having been made children of adoption through the blood of the Lord Jesus, confidently cry out: 'Abba, Father.' And again: 'By this name, love is also stirred up; for what should be dearer to children than a father?' And there is a humble affection when people say, 'Our Father,' and a certain presumption of obtaining what we are about to ask; for what would He not now give to children who ask, since He Himself already gave this, that they should be children? Finally, what great care should touch the soul, so that whoever says "Our Father" might not be unworthy of such a Father! The wealthy, or those noble by worldly standards, are reminded here that once they’ve become Christians, they shouldn't be arrogant toward the poor and the lowly, since they all say "Our Father" together—a prayer they cannot say truly and piously unless they recognize that they are brothers. So says Augustine. Hence Chrysostom says: "How great is the Lord's love for us, how great His mercy and kindness, which has granted us the gift of such grace that we servants may freely dare to call the Lord and our God 'Father'! By this title, He shows that we are no longer just servants, but also children of God. Having received the grace of such a great gift, we ought to act and live as children of God, so that we may prove by our spiritual conduct that we are what we are called; otherwise, by acting in a way unbecoming to children of God, we might be held guilty for usurping such a great name. He also teaches us to offer a general prayer for our brothers; for He doesn't say "my Father," but "our Father," so that you may pour out your prayer for the common body, and everywhere seek not so much your own interests as those of your neighbors. By this, He destroys enmities, suppresses pride, repels envy, introduces charity—the mother of all good things—and completely excludes the rare inequality of human status, showing the mutual equality of honor between a king and a poor man, provided that we are joined in Communion in the greatest things necessary for eternal glory. For God has bestowed one and the same nobility upon all, when He deigned to be called the Father of all." So says Chrysostom.
Heavenly Citizenship
The phrase 'who art in heaven' calls the faithful to interiority, detachment from earthly things, and a focus on our true homeland.
We're reminded here of brotherly unity and love; just as we're born of one heavenly Father through grace, and also of one earthly father through nature—both formed and created by the same supreme heavenly Father, and all of us fashioned from the same clay—we shouldn't be arrogant, as if some of us were born from more noble origins than others. “Who art in heaven”—by “heavens” we understand the saints and the righteous, who are the temple of God, because God dwells in them as in His own temple. For although God is in all things by the presence of His divinity, He is in the righteous in a special way through His indwelling grace, and His excellence shines most specially in the blessed through glory. Hence Augustine says: “It is rightly understood that the words ‘Our Father, who art in heaven’ are spoken of His being in the hearts of the righteous, as in His holy temple.” At the same time, the one who prays should also want the One he calls upon to dwell within him. And when he desires this, he should hold fast to justice, the gift by which God is invited to dwell in the soul; or, “who art in heaven,” that is, in the secret place of your... ...majesty, which is still hidden from us, according to that word of Isaiah: “Truly You are a God who hides Yourself.” In this, we are reminded both to imitate the saints in our conduct and to seek out secret and hidden things. Or “in heaven,” that is, in that heavenly region of eternal beatitude, so that we may dread our stay in this present life as a pilgrimage that separates us from our Father, and with the greatest longing hasten toward the region where we confess our Father dwells, fixing our whole intention on it as our true homeland. We're also warned not to let anything in that would deprive us of our paternal inheritance. And the fact that it says 'who art in heaven' doesn't mean He isn't everywhere and in all places. For although He is present everywhere in His entirety—essentially, presentially, and potentially—it still speaks of Him as 'who art in heaven' to imply that the heavenly Father wants to have heavenly children. So, as Chrysostom says, those who have a Father in heaven should be ashamed to debase themselves with earthly things. Likewise, it's so that when we pray, we might ask for heavenly things, and that we might think of the inheritance of the children of God in heaven. Likewise, it's because the power and virtue of His divine operation shine forth more brightly in heaven, and it is said to be there more than elsewhere—just as the soul is everywhere in the body, yet is said to be more intensely in the heart, or according to others, even in the head, because His noble operations appear more clearly there.
The First Three Petitions
The petitions for the hallowing of God's name, the coming of His kingdom, and the fulfillment of His will define the believer's primary desires.
Now, let's look at what we should be seeking. First of all, among the things we ask for is this: 'Hallowed be thy name.' This means that your name—which is in itself always worthy of reverence and holy—should be glorified, held as holy and celebrated, and made manifest in us: in our hearts through believing and loving, in our speech through praising and preaching, and in our deeds through living well, so that you may appear holy in our life and spiritual conduct. It is said to be hallowed, then, just as it is said to be glorified and magnified, not in itself but in us. For we aren't asking for some new holiness to be added to God—that's impossible—but that the holiness which is eternally his may shine more brightly in his creatures, and be sought first and foremost in human works, so that, as the Apostle says, 'Whatever you do, do it for the glory of God.'✦ Hence Chrysostom says: 'A prayer is truly worthy of one who has called God Father, if it asks for nothing at all before his glory.' 'Deign,' he says, 'to keep us in such pure conduct that through us everyone may glorify you completely.' For just as when someone looks at the beauty of the heavens, he says, 'Glory to you, O God,' so too when he looks at someone's virtue—because human virtue glorifies God much more than the heavens do—that is Chrysostom. Or 'Hallowed be thy name'—that is, the name of the Fatherhood by which you are called Father—means that it should be confirmed in us through perseverance and stability, so that we never deviate in any way from the hallowing of your name, but rather show forth the Father's name in ourselves as in children, through our life and character, so that we are never separated from the grace of sonship by sin, nor is the grace of sonship separated from us; but may we always remain your children through grace, so that we may truly be your children, whose Father you deign to be. Or 'Hallowed be thy name'—that is, your knowledge—means that it should be confirmed in us through true faith, so that you, O God, who are holy in yourself, may be held as holy by men, and thus be made known to all, so that they may not think there is anything holier that they should fear more. to offend, and that they should strive more diligently to honor Him.2 Next follows the second petition: "Your kingdom come," that is, the kingdom of the Church; it means that it may be made manifest to people, so that you, who now reign and have always reigned on earth, may be perceived and recognized as reigning by people who are ignorant of it—people to whom the kingdom of God, though it never departs from the earth, is nonetheless absent, just as light is present but absent to the blind and to those who close their eyes. Or, "Your kingdom come"—that is, the kingdom of grace—because you reign daily in the saints. This happens when the devil's rule is cast out of our hearts through the destruction of our vices, and you begin to rule in us through the burning fire of the virtues, so that the devil, the world, carnal desire, or any sin does not reign in us, but you alone without them. Or, "Your kingdom come"—that is, the kingdom of glory—which is generally promised to all the perfect and to the children of God at the appointed time. In this, we stir up our desire for the future kingdom, so that it may come to us and for us, and that we may deserve to reign in it. For whether we want it or not, it will certainly come, and I only hope it finds us ready! Hence Chrysostom says: "This is also the mark of the most grateful servants: not to cling to present things, nor to think that what is seen is anything great, but to be always urged toward the Father, and always to be eager for the things to come." This certainly arises from an excellent state. A conscience and a mind stripped of all earthly things. For anyone set on fire by this love and holding this desire, neither the wealth and comforts of this world will be able to puff them up, nor will adversity and sadness be able to bring them low; instead, living and moving as if in heaven itself, they are freed from both and remain in balance. And again: "It belongs to great confidence and a sincere conscience to pray with certainty that this kingdom of the Lord may come." And because we always pray for the kingdom of God to come, we must show ourselves to be such people in our faith in the Lord and in his commandments that we might be worthy of the future kingdom—so says Chrysostom. The kingdom of God is threefold: it exists in the Church, in the soul, and in eternal life. We cannot come to God through glory unless he first comes to us through grace. Next comes the third petition: "Your will be done, on earth as it is in heaven." This means that just as your will is perfectly fulfilled by the angels and the elect in heaven—so that they are conformed to your will, obey your commands, cling to you completely, serve you without fault, and enjoy you—so may it be done in those who are of the earth and live on the earth. "Your will be done, on earth as it is in heaven"—that is, just as it is in the righteous, so may it also be in sinners, that they may be converted to you, the one true God, and that all may do not their own will but yours, and believe that you direct everything that happens, whether bitter or sweet, for our benefit. There seems to be as much difference spiritually between the righteous and sinners as there is physically between heaven and earth, and this comes from the difference in their affections. The affection of the righteous is set on heavenly things, while the affection of sinners is occupied with earthly things. Or, "Your will be done, on earth as it is in heaven"—that is, just as in the spirit, so also in the flesh; so that the flesh may not lust against the spirit, but just as the good spirit does not resist you, so the body may not resist the spirit, and consequently, may not resist you either. And so, in both, may we hate everything you hate, love what you love, and fulfill what you command. Regarding the will of God, Cyprian says this in his commentary on the Lord's Prayer: "The will of God is what Christ did and taught: humility in conduct, stability in faith, modesty in speech, justice in deeds, mercy in works, discipline in character; to not know how to do injury, and to be able to tolerate it when done; to keep peace with brothers, to love the Lord with all one's heart; to love in him that he is Father, to fear that he is God; to prefer nothing to Christ, because he preferred nothing to us; to cling inseparably to his love; to stand by his cross bravely and confidently; and when there is a struggle for his name and honor, to show in speech the constancy by which we confess him, in questioning the confidence by which we engage, and in death the patience by which we are crowned." "This is to wish to be a co-heir with Christ, this is to do the command of Christ, this is to fulfill the will of the Father," says Cyprian.
Daily Bread and Forgiveness
The petitions for daily bread and the forgiveness of debts highlight our dependence on God and the necessity of mercy toward others.
Next follows the fourth petition: Give us this day our daily bread—that is, the daily sustenance necessary for the body, designated by the name of bread; and in this, it is understood that we are asking for everything necessary for life. Hence Augustine says: "So, therefore, we ask here for sufficiency by the part that excels—that is, by the name of bread, we signify the whole." He says 'bread,' therefore, not meat, not fish—that is, not anything superfluous, but only what is necessary for nature, which is well signified by bread, because, according to Ecclesiasticus: 'The beginning of a man's life is water and bread.' And he adds 'our,' so that no one may claim temporal things for himself, because, according to Chrysostom, everything that God gives us—whether we are praying or struggling—he gives not only to us, but also to others through us, so that we may share a portion of what we have received from God with those who are in need. Therefore, whoever does not provide for those in need from his own labor eats not only his own bread, but another's as well. He who eats bread acquired through justice eats his own; but he who eats it with sin eats another's, for God gives bread to those who prepare it with justice, while the devil gives it to those who prepare it with sin. According to Gregory, we call this bread 'ours,' and yet we pray that it be given: it is a gift from God, given by Him, and it becomes 'ours' once we receive it. He says 'daily,' however, not 'annual' or provided for many years and stored in barns, which Matthew calls 'supersubstantial'—that is, added above substance and subsistence. And, according to Cyril, because He commanded us to seek daily sustenance, it seems we should have nothing stored up, but rather cultivate an honest poverty. It isn't for those who have plenty to ask for bread, but for those suffering from need. And it adds: 'Give us today,' because we cannot have even the least bit unless He gives it—He who gives food to every living thing. Therefore, a devout person should receive food as if it were being served to them directly by the hand of the Lord. And it adds 'today,' meaning in the present; or 'today' as in that which is enough for us only for today, so that we don't worry about tomorrow, because we don't know if we'll even make it to tomorrow. O true wisdom and divine providence, which taught us to ask only for bread, and for 'today'! For by this saying, both greed and avarice are taken away. And the uncertainty of human life is taught. Or: 'Give us our daily bread today.' That is, spiritual bread—namely, divine precepts. Which we ought to meditate on and put into practice every day. For the Lord says of these: "Work for the food that does not perish." This bread is called 'daily' as long as this temporal life lasts. However, the phrase 'give us today' is understood to cover the entire span of this human life; for in the life to come, it won't be taken away from those who have earned it here, because they will be satisfied forever with spiritual food. Give us this day our daily bread—that is, the sacramental and living bread that comes down from heaven, which is supersubstantial, meaning it surpasses all substances and every creature. This bread is ours on the altar and is offered daily for the salvation of the faithful; it restores the soul, transcending the nature of the body, and we need it daily to strengthen us, because we fall daily and are prone to stumbling. It is also called 'daily' because we receive it every day through the ministers of the Church, who receive this Sacrament for themselves and for the whole community. Hence Chrysostom says: "It is not without reason that we must always pray that we may deserve to receive this heavenly bread daily, so that, by no sin intervening, we may be separated from the Body of the Lord." It can also be explained in terms of another threefold bread: the bread of doctrine or understanding, the bread of struggle or sorrow, and the bread of heaven or glory. Of the first it is said: 'He will feed him with the bread of life and understanding'; of the second: 'You will feed us with the bread of tears'; of the third: 'Blessed is he who will eat bread in the kingdom of God.' And that blessed enjoyment is rightly called bread, because just as physical bread satisfies the appetite of the one who eats it, so that enjoyment satisfies the longing of the one who contemplates, according to the saying: 'I will be satisfied when your glory appears.' The fifth petition. Next comes the fifth petition: "And forgive us our debts," which refers to the sins that make us debtors to punishment and bind us to a penalty—whether that be satisfaction, purgation, or eternal. Debts are whatever sins we have committed against you, against our neighbor, or against ourselves; likewise those committed against you, Father, against you, Son, or against the Holy Spirit; and those committed in heart, in word, or in deed. Cyprian says: "So that no one might flatter himself as if he were innocent and perish all the more by exalting himself, he is instructed that he sins daily, since he is commanded to pray daily for his sins: 'As we also forgive our debtors.'" Here is the rule set before us: if we want our own sin to be forgiven, we must forgive our neighbor the sin committed against us; so that, according to Gregory, the good we ask of God with compunction, we should first do for our neighbor once we have turned to him. The same Cyprian says: "He who taught us to pray for our sins promised fatherly mercy, but he clearly added a law, binding us with a condition: that we should ask for our debt to be forgiven in the same way that we ourselves forgive our debtors." And Chrysostom says: "He did not say that God should forgive us first, and then we forgive our debtors." For God knows that humans are liars, since even if they have received the forgiveness of their own sin, they don't forgive their own debtors; therefore he says it this way, so that we might forgive first, and then ask for forgiveness. And again: "Considering this, therefore, we ought to be grateful to our debtors, for if we are wise, they become a cause of the greatest indulgence for us, and by showing a little, we will receive much." For we also owe many and great debts to the Lord, and if he had wanted to exact even the smallest part of them from us, we would have already perished; so says Chrysostom. But what about the person who refuses to make amends when they can, or who won't ask for forgiveness when they can't? We must make a distinction: someone who has committed to the path of perfection ought to forgive others in every way, even those who don't ask for it. This means not only letting go of bitterness, but also, without requiring any compensation for injuries, restitution for losses, or even a request for mercy, letting everything go and loving from a pure heart; the perfect are bound to this, for that is the counsel. But someone who has not yet taken the vow of perfection is still bound to let go of bitterness, so that they do not wish for their enemy's harm to increase or their good to diminish, but rather that they receive some kind of satisfaction for what was done against them; all are bound to this, for that is the commandment. Forgiving an offense is therefore a necessity, because a person is bound to live in charity and love everyone; but forgiving an injury is not a matter of necessity, but of supererogation. Just as no one is bound to forgive someone who has stolen their money, but may instead ask for it back, so too, for an injury done to you, you may seek compensation through restitution, according to the order of justice. For, according to the Master, he is not speaking of the debt of money or the demanding of justice, but of the bitterness and enmity that must not be returned. Yet because there are faults where it is a fault to relax punishment, even if we are bound to forgive sins against us, we must still punish sins against God and sins against our neighbor. Hence Jerome says: 'If our brother sins against us and harms us in any matter, we have the power—or rather, the necessity—to forgive; but if someone sins against God, it is not ours to decide.' We, on the contrary, are lenient when God is injured, but we exercise hatred when we are insulted: so says Jerome. Anyone struggling with hatred or envy is burdened more by this prayer than helped by it. It’s as if they were saying, "Do not forgive my sins, because I don’t want to forgive others theirs." See how much the Lord detests hatred toward a brother, since He forgives sin only on this condition: that we have forgiven our brother. For, as Anselm says, "You won’t have forgiveness unless you have given it." And Seneca says, "Always forgive others, but never yourself."
Temptation and Deliverance
The final petitions ask for protection against the trials of the world, flesh, and devil, and for deliverance from all forms of evil.
The sixth petition. Then follows the sixth petition: 'And lead us not into temptation'—that is, of the flesh, so it doesn't swallow us up through pleasure; or of the world, so it doesn't burn us up through greed; or of the devil, so he doesn't destroy us through wickedness. Temptation is twofold: one is for testing, and with this God rightly tests the saints—not so that He might gain knowledge of them (for He knows everyone perfectly before any temptation), but so that they might test themselves and come to know themselves, which they didn’t know before. The other is the temptation of deception, and with this God tests no one; rather, it comes from the flesh, which suggests soft things, and from the world, which...3 It offers vanity and, from the enemy who injects bitterness, it offers things that are bitter; yet God, for a good reason, permits us to be led into this. The meaning, therefore, is 'do not lead us,' which is to say, 'do not allow us to be led into temptation and to be tempted beyond what we can bear, but with the temptation, provide a way out so that we can endure it, lest we be caught in a trap and overcome by its strength.' It is as if he were saying: 'Even if you allow us to be led by our senses so that we may be exercised, do not, however, allow us to be led by our consent so that we succumb.' Causally speaking, God doesn't bring this about by His own action, but by permission; by withdrawing His help, He allows the person whom He abandons to be led into it—just as He hardened Pharaoh's heart, which is to say, He permitted it to be hardened—and just as it is said that there is no evil in the city that the Lord has not done, which is to say, that He does not permit to happen. Cyprian shows in this part that the adversary can do nothing against us unless God has first permitted it, so that all our fear and devotion may be turned toward God. It is one thing to be led into temptation and another to be led into it; for one is led into temptation who is buffeted by temptation but not cast down, whereas one is led into temptation who succumbs to it and is separated from God by it. To be 'led into it' is to be led inwardly and to succumb. It shows, therefore, that we aren't to pray that we might not be tempted, because to be tempted is not an evil, but rather useful and an exercise of virtue when one resists manfully; for without temptation, no one can be proven, either to himself or to others. Rather, we pray that, if we are abandoned by His help, we might not be led into temptation through our own consent, and that we might not consent to any temptation, whether deceived or overcome, and thus be conquered by it, abandoned by God. But whoever isn't deceived by pleasant things isn't cast down by harsh ones either; for, as Augustine says, "No one is broken by the trouble of adverse circumstances who isn't captured by the delight of prosperous ones." And again: "First, therefore, pleasures must be avoided, and afterwards, pains." For how can someone overcome a raging world if they can't overcome a flattering one? So the Lord wanted us to turn back to Him in times of temptation and not to rely on ourselves. Hence the same Augustine says: "God therefore wanted to be asked not to let us be brought into temptation—something He could have given us even if we didn't pray—because He wanted us to be reminded of whom we receive these benefits from." In this, as Cyprian says, we are reminded of our own infirmity and weakness, so that no one might insolently exalt themselves; so that while a humble and submissive confession comes first, and everything that is humbly asked for is given to God, it may be granted through His own mercy. Next comes the seventh and final petition: "But deliver us from evil." This refers to every kind of evil: whether innate, which we inherit (original sin); added, which we commit (actual sin); or inflicted, which we endure (penal, meaning the punishment that follows). Or it means from all evil, visible and invisible, which is to say, from both guilt and punishment; or from all evil, whether past, present, or future. It should be noted that this petition is not understood as referring to the evil of guilt already committed, because that would overlap with the fifth petition; rather, it refers to the evil of guilt that is currently possible to commit, from which we pray to be delivered so that we do not, in fact, sin. Likewise, it is not understood as referring to the evil of future punishment, because that would overlap with the second petition; rather, it refers to the evil of present punishment, insofar as it is for us a cause and occasion of ruin. It can also be understood as referring to the evil of future punishment, in the sense that we pray to be delivered from present evil so that we don't encounter the evil of future punishment. We pray to be delivered from all these things, praying and speaking in the person of the Church.
The Seal of Amen
The conclusion of the prayer with 'Amen' serves as a seal of truth and a final act of surrender to God's will.
But anyone who wishes to be delivered from evils must take care to sympathize with the evils of their neighbor, because whoever wishes to obtain mercy from God must necessarily show it to their neighbor. Next comes the conclusion of the entire prayer mentioned above, when we say: Amen, which means, may everything said before come to pass. By this word, the desire of the person praying is expressed; it is a word of wishing for the good things that came before, and a wish for the fulfillment of all that was asked. This word Amen was added by John, and because it is angelic—just like Alleluia—no language has presumed to translate it. This word is Hebrew, and neither the Greek nor the Latin translators dared to translate it, out of reverence for the Savior, who often used it to confirm the truth. It remained untranslated so that it might hold honor through the veil of a secret; not because it was denied, but so that it wouldn't become cheapened by being laid bare. Sometimes it is used as a noun, as in the Apocalypse where it is said: 'These things says the Amen,' which means the Truth; sometimes as a verb, as whenever it is said in the Psalms, 'Fiat, fiat,' which is the same as 'Amen, amen,' and it is placed at the end of prayers in this way, as it is here; sometimes it is used as an adverb, as in the Gospel whenever it is said: 'Amen, I say to you,' which means truly and faithfully. This word Amen, when placed at the end, has a threefold efficacy and power. It concludes the prayer because, in short, it is the seal of the prayer; just as a document is closed by a seal, so the prayer is closed by 'Amen,' and it also gathers up the intention. For when 'Amen' is said, the intention is gathered up and directed toward all that came before; and if, through human frailty, anything was passed over in the prayer without actual intention, the intention returns to it by saying 'Amen'. It nonetheless secures a hearing, for 'Amen' is the mark and sign of being heard. Hence Rabanus says: 'By the fact that the Lord said "Amen," he signifies without doubt that all things are granted by the Lord to those who ask rightly, provided they do not neglect to keep the condition added—which is indeed the condition of forgiving our debtors, of which it is said: "..." Rabanus says: "O Lord, it is a small thing that I should say "Amen" or "so be it" by way of wishing, unless You say "Amen" by way of commanding—that is, "so be it!"'" O magnificent and most effective word, 'so be it'! For by this word You, O supreme Father, in the Beginning—that is, in Your Word—created all things; You spoke, and they were made. By this same word You restored us when we were lost, when our most holy Restorer said to the Angel: 'Let it be done to me according to your word!' O life-giving word, 'so be it'! O 'Amen', o 'so be it', o word of omnipotence, word of wondrous efficacy! Come, my good Lord Jesus, Word of the Father, fulfill my prayer; perfect the words I have spoken, which were dictated by You and commended to my lips. Perfect them and say 'Amen', say 'so be it', say to me as You said to that Syrophoenician woman: 'Let it be done for you as you wish.' O sweet love of Jesus, o sweet truth, o sweet 'Amen'. O sweet word, 'so be it'; let it be done to me according to Your word, let it be done, 'Amen'.
Reflections on Mercy and Practice
A concluding reflection on the structure of the prayer and the absolute necessity of forgiving others to receive God's mercy.
It’s worth noting that Luke omits two petitions of the Lord's Prayer—the third and the seventh—because the third is contained within the two that come before it, and the seventh within the sixth. For in the sanctification of the soul, requested in the first, and the resurrection of the body, requested in the second, the divine will is fulfilled, which is what the third petition asks for. Alternatively, if we seek God’s glory first, along with a share in His kingdom—both contained in the first two petitions—we are doing His will well, and His will is fulfilled in us. This is what the third petition covers, because God’s will tends primarily toward this: that we might know His holiness and reign with Him. Similarly, the seventh petition is contained in the sixth, so that everyone might know they are being freed from evil. This happens when we aren't led into temptation. For if we are not led into temptation by succumbing to it, but rather prevail by resisting it, we are well and truly freed from evil. And so, what Matthew says explicitly, Luke includes implicitly. It should be noted that in His prayer, the Lord shows above all the necessity of forgiving.4 But as Augustine says: "We shouldn't carelessly pass over the fact that, out of all the petitions the Lord taught us, He judged the one concerning the forgiveness of sins—in which He wanted us to be merciful—to be the most worthy of commendation, for it is the only way to escape our miseries." For in no other petition do we pray in such a way that we are, as it were, making a bargain with Him. For we say: 'Forgive us, as we also forgive,' and if we lie in this agreement, the whole prayer is fruitless—so says Augustine. Therefore, after the prayer, it is added: 'And when you stand to pray, forgive if you have anything against anyone, so that your Father who is in heaven may also forgive you your sins.' Chrysostom says of this: 'He mentions heaven and the Father for this reason: to provoke the listener.' Nothing makes us so like God as forgiving those who do us wrong. It is inconsistent, however, for a child of such a Father to become feral, and, though called to heaven, to have a mindset that is earthly and characteristic of this life—so says Chrysostom. If you forgive the sins people have committed against you—not by holding onto resentment, not by seeking revenge—your heavenly Father will forgive your own offenses. But if you do not forgive others, neither will your Father forgive your sins; it is well said, because this is the only work and possession of man—namely, sin—for he can move toward evil on his own, but not toward good. Look, the Lord has set a law for you. If you forgive, you'll be forgiven; if you don't, you won't be. Cyprian says: "You have no excuse on the day of judgment, since you'll be judged by your own verdict, and you'll suffer exactly what you've done." Chrysostom also notes: "Once the prayer is finished, he mentions no other command at all, except for this one by which he has surely stirred us to grant forgiveness." He says, in fact: 'If you forgive others their sins, your heavenly Father will also forgive yours.' Therefore, this whole matter begins with us, and the judgment passed on us is in our own hands. So that no one, however unreasonable, could complain about God's judgment regarding either a great or a small offense, he has made the Lord himself liable to that same sentence. "Just as you have judged," he says, "so I will also judge you." For if you forgive your fellow servant, you'll receive the same grace from me. This is certainly not an equal comparison: you forgive, even though you yourself need forgiveness; but God, who needs nothing, grants pardon. You forgive a fellow servant, while God forgives a servant; and you are guilty of a thousand sins, while God is free from all sin. And yet, even so, He shows the abundance of His mercy. Why are we not worthy of punishment when God gives us such power, yet we become traitors to our own salvation? Just as we ask to be heard in other matters, yet do not grant to others the very things of which we are masters, there is nothing that makes us so like God as being placable toward those who are malicious and harmful to us. For this reason, He teaches us to make our prayers communal in every word by saying, 'Our Father,' and so on. He teaches us everywhere to use the plural, so that, being reconciled to our neighbors in all things, we might not leave even a trace of anger within us. For if we were willing to count up our sins for even one day, we would then learn very well how many evils we are guilty of. Who among you, therefore, does not have sloth in prayer? Who is not puffed up with the swelling of pride? Who hasn't been stirred by a little breeze of empty glory? Who hasn't spoken ill of a brother? Who hasn't let in some wicked desire, or looked with impure eyes? Who hasn't remembered an enemy with a passionate heart? Who hasn't been pained by a rival's success, or delighted in their misfortune? Yet God has given us a short and easy way to be set free from so many and such great sins, a way that requires no labor at all. For what labor is it to forgive a brother who is grieving? There is no labor in forgiving, but there is great labor in holding onto grudges. Truly, being freed from anger brings great peace to the mind, and this is very easy for anyone who genuinely wants it. “It is enough just to want it, and all sins are immediately forgiven,” says Chrysostom. Therefore, as Augustine says, we should embrace such a kind condition: that by forgiving the offenses of others, we wash away our own. For, according to the same author, there are many kinds of almsgiving that, when we perform them, help us to have our sins forgiven; but none is greater than when we forgive from the heart the wrong someone has done to us, and we aren't lazy about forgiving others. For, as Chrysostom says, whoever has forgiven his neighbor has freed himself before he has freed the other from his debts. Hence Gregory also says: “If we consider that we are not giving to the one who offended us, but to ourselves,” we would quickly let go of the poison of anger. To forgive others, however, it is necessary to restrain the anger that so often goads us toward revenge. Hence Augustine says: “My brothers, practice as much as you can to show gentleness, even toward your enemies. Restrain the anger that goads you toward revenge; if you want to take revenge on your enemy, turn that anger against itself, because it is your enemy, and it kills your soul.” You are about to pray to God, and the time is coming for you to say: “Our Father who art in heaven.” You are about to come to that verse: “Forgive us our debts.” What follows? “As we also forgive our debtors.” Right there, that enemy stands against you; your prayer blocks the way. It builds a wall, and there's no way for you to get through. Don't rage against your enemy, then; rage against anger itself. It's better to conquer anger than to capture a city. You can't destroy it, but you can restrain it. If you are strong, conquer your anger and spare the city—as Augustine says.
A Devotional Summary
A final, concise devotional paraphrase of the Lord's Prayer for the reader's meditation.
PRAYER: Our Father, exalted in creation, sweet in love, rich in inheritance; who are in heaven, the mirror of eternity, the crown of joy, the treasure of happiness: Hallowed be your name, that it may be honey in our mouths, a harp in our ears, and devotion in our hearts. Your kingdom come: joyful without mixture, tranquil without disturbance, secure without loss. Your will be done on earth as it is in heaven, that we may hate all that you hate, love what you love, and fulfill what is pleasing to you. Give us this day our daily bread—that is, the bread of doctrine, of penance, and of virtue. And forgive us our debts, whatever we have committed against You, or against our neighbors, or against ourselves. Just as we also forgive our debtors: those who have offended us in words, in our persons, or in our possessions. And do not lead us into temptation: whether from the world, the flesh, or the devil. But deliver us from evil: present, past, and future. Amen.
Read the original Latin
Inter cetera autem quae de oratione dicuntur, oratio Dominica interseritur , quae multis «x causis orationibus ceteris antecellit, scilicet : auctoritate doctoris, quia ipsius Salvatoris ore prolata fuit ; brevitate sermonis, quia facile dicitur, etcito proferturj sufficientia petitionum, quia utriusque vitae continet necessaria; et fecunditate mysteriorum, quia immensa continet sacramenta. Unde Chrysostomus : « Dominus sub compendio verborum formam orandi tradens discipulis, et summam et sufficientiam omnium petendorum , tum beatitudinum, tum donorum omnium, videlicetad vitam praesentem et futuram pertinentium complectitur. In hac orationis formula brevis paucitate verborum, sed sufficiens continentia . omnium petendorum, omni oratione spiritualioris et sanctioris, quia ex ore Altissimi processit, quia petuntur et includuntur quae in omnibus aliis orationibus continentur. O quam fideils haec et beata nobis oratio est, cujus ordinem nobis Doctor vitae, ac Magister Coelestis instituit! Quam beati etiam nos esse possumus, si hujus orationis Dominicae verba non tantum officio oris, sed etiam fidelissimae conversationis actu servemus! Hanc itaque formam Dominus discipuHs suis ad spem salutis humanae orandi constituit, universa igitur quae fidei ac saluti nostrae sunt necessaria in hac brevitate orationis dominicae continentur : » haec Chrysostomus. De sufficientia quoque istius orationis benedictae, sic dicit Augustinus : « Quaecunque alia verba dicamus, quae afTectus orantis format, nil aliud dicimus, quam quod in ista oratione Dominica positum est, si recte et congruenter oramus, Et si per omnia precationum sanctarum verba discurras, nihil invenies quod in ista oratione Dominica non contineatur; quisquis autem id dicit quod ad istam Evangelicam precem i>ertinere non possit, carnaliter orat, quod nescio quomodo non dicatur illicite quando renatos Dominus non nisi spiritualiter docet orare : » haec^irgustinus, Cyyrianus etlam de oratione Dominica dicit, quod Christus in ista oratione magisterio suo omnem precem nostram salutari sermone breviavit.
Quare autem haec oratio tam brevis est, et tam pauca verbacomplectitur, possunt assignari septem rationes : prima, ut citius addiscatur ; secunda, ut melius retineatur; tertia, ut nullus de ejus ignorantia excusetur; quarta, ut frequentius dicatur; quinta, ut t8B«dxum in dicendo removeatur ; sexta, ut fiducia cito impetrandi tribuatur ; septima, ut in devotione mentis, non in muitiplicatione verborum, virtus orationis esse ostendatur. Omnes vero petitiones,sub septenario numero comprehenditur, quia septenarius est numerus universitatis ; at universitas omniam recte desiderabilium in his cqmprehenditur petitionibus : ideo rationabiliter omnes petitiones sub septenario est complexus.
Habet ergo haec oratio Dominica octo partes. Prima est captatio benevolentiae , quam sequuntur septem petitiones. Captatur autem benevolentia tripliciter, cx parte rogati , quia Pater, cujus filii sumus per fidem ; ex parte rogantium , quia noster, nobis datus per charitatem ; ex parte assessorum rogati, quia in ccelis est, id est in Sanctis, quorum auxilio erigimur per spem. Dicamus ergo : Pater, in quem credimus , noster, quem diligimus, qui es in coelis, de quibus speramus ; hasc enim tria feciunt orationem dignam, scilicet : motus fidei, charitatis, et spei. Ipse quidem Dominus dicitur Pater nostej' tripiiciter , secundum triplex esse quod ab eo accepimus , sciiicet : naturss, gratiae et gloriae. Esse naturae dedit nobis in creatione; esse gratiae, in recreatione, seu redemptione; etesse gloriae, in regni comitatione. Dicitur ergo Pater omnium generaliter ratione creationis; sed fidelium specialiter, ratione adoptionis. Nomine autem Patris inteiligitur hic tota Trinitas, sdlicet Pater, Filius, et Spiritus Sanctus.
O quanta fiducia et fiducialis audacia, quod factura Factorem, creatura Creatorem , homo Deum Patrem audcat nuncupare! Quis unquam ausus est jn veteri Lege talia praesumere? . Nemo, utique. Quia, secundum Glossam, Deus antiquis, ut servis, dicebatur Dominus; nunc dicitur Pater, cui non timore, sed amore, servimus. Unde et Augustinus : « Nunquam invenitur praeceptum populo Israel ut diceret Pater noster, sed est eis insinuatus tanquam Dominus servis. Nos vero per sanguinem Domini Jesu filii adoptionis efFecti, confidenter clamamus : Abba Pater, » Et iterum : « Quo nomine et charitas excitatur; quid enim charius filiis esse debet quam pater? Et supplex affectus, cum homines dicunt : Pater noster, et quaedam praesumptio impetrandi quae petituri sumus; quid enim non det jam filiis petentibus, cum hoc ipse ante dederit,utfilii essent?
Postremo quanta cura animum tangit , ut qui dicit : Pater noster , tanto Patre non sit indignus! Admonentur hic etiam divites, vel genere nobiles secundum seculum , cum Christiani facti fuerint, non superbire adversus pauperes et ignobiles, quoniam simul dicunt : Pater noster, quod non possunt vere ac pie dicere, nisi se fratres esse cognoscant :•)> htec Augustinus. Unde et Chrysostomus : « Quanta Domini circa nos dilectio, quanta miscricordia ejus et pietas, quae nobis tantae gratiae munus indulsit, ut licenter Dominum ac Deum nostrum servi Patrem dicere audeamus ! Quo vocabulo non jam tantum servos, sed etiam filios Dei esse demonstrat, quia ergo. tanti muneris gratiam con&ecuti sumus, quasi filii Dei atgere et conversari debemus, ut id nos esse quod dicimur, spirituali actu probemus; ne aliter agentes quam Dei filios convenit, rei sub usurpatione tanti nominis teneamur. Docet autem et generalem pro fratribus facere orationem ; non enim dicit, Pater meus, sed Pater noster, ut pro communi, scilicet corpore, precem fundas, et ubique non tam propria commoda, quam proximorum requiras. Ab hoc autem inimicitias interimit, et superbiam reprimit, et invidiam repellit, et matrem bonorum omnium charitatem introducit , et humananim rarum inaequalitatem prorsus excludit , et mutuam regis cum paupere aequalitatem honoris ostendit; si tamen in maximis et ad sternam gioriam necessariis communione sociemur. Cunctis enim unam atque eamdem nobilitatem donavit Deus, cum dignatus est Pater omnium vocari : » haec Chrysosiomus.
Admonemur hic ad fraternam unionem et dilectionem ; sicut geniti ab uno Patre coelesti per gratiam, ab uno etiam terreno per naturam plasmato et creato a summo Patre coelesti , omnes etianl de eodem luto formati, ne simus elati, quasi alii aliis clarioribus sint orti natalibus. 3 : Qui es in ccelis, — Per coelos autem intelliguntur Sancti et jusii , qui templum Dei sunt , quia in eis tanquam in templo suo Deus habitat. Nam licet Deus sit in omnibus, per divinitatis praesentiam , est tamen speciali modo in justis per inhabitantem gratiam, et speciaiissime excellentia ejus reiucet in Beatis per gloriam. Unde Augustinus ; « Recte inteliigitur quod dictum est, Pater noster, qui es in coelis, in cordibus justorum esse dictum tanquam < in templo sancto suo. Simul etiam ut qui orat, in se quoque ipso velit habitare quem invocat. £t cum hoc affectat, teneat justitiam, quo munere invitatur ad inhabitandum animum Deus : » hzicAugusiinus, Vel qui es in coelis, id est, in secreto tuae . majestatis, quee adhuc celatur nobis, secundum illud Isaiae : Vere tu es Deus abscondiius, in quo admonemur et Sanctos imitari in conversatione, ac secreta et abscondita petere. Vel in coelis, id est in illa coelestiregione aetemae beatitudinis, ut commorationem vitae praesentis velut peregrinam, et a Patre nostro nos separantem, horrentes, ad regionem in qua Patrem nostrum commorari fetemur, summo desiderio properemus, et adillam tanquam ad patriam totam nostram intentionem figamus.
Admonemur etiam ut nihil admittamus ejusmodi, quod hereditate paterna nos privet. Et per hocquod dicitur essetn coelis, non excluditur quin sit ubique et in omnibus locis ; quamvis enim ubique sit totus essentialiter , praesentiditer et potentialiter, tamen dicit de eo, qui es in coeliSj ut innuat quod coelestis Pater coelestes vult habere filios; et ideo, ut ait ChrysostO" mus , erubescant se terrenis rebus substernere, qui Patrem habent in coelis. Item, ut orantes coelestia petamus, et ut in coelis hereditatem filiorum Dei cogitemus. Item, quia in coelis magis relucet suae divinsB operationis potestas et virtus praecipue, et potius dicitur esse ibi quam alibi, sicut anima ubique est in corpore, intensius tamen dicitur esse in corde, vel secundum alios etiam dicitur esse in capite, quia ibi nobiles suae operationes magis videntur apparere.
Jam nunc quae sunt appetenda videamus. Primum autem omnium quae petuntur, hoc est : Sanctificetur nomen tuum , id est, nomen tuum quod in se et semper venerabile est et sanctum, glorificetur ac sanctum et celebre sit, et ostendatur in nobis : et in corde credendo et amando ; et in ore laudando et praedicando ; et in opere bene vivendo, ut scilicet in nostra vita et conversatione spirituali sanctus appareas. Ita ergo dicitur sanctificari, sicut clarificari, et magnificari, non in se, sed in nobis; nom enim petimus quod aliqua sanctitas ei de novo accrescat, quia hoc est impossibile, sed quod sanctitas quae aeternaliter inest , reluceat amplius in creaturis, ac primo et principaliter quaeratur in operibus humanis, ut, secundum Apostolum : Omnia in gloriam Dei faciamus. Unde Chrysostomus : « Digna prorsus ejus qui Deum Patrem appeilavit oratio , nihil omnino prius quam pro illius gloria supplicare. Dignare, inquit, in tam munda nos conversatione servare, ut per nos cuncti te omnino glorificent. Sicut enim cum quis coeli pulchritudinem aspicit , dicit gloria tibi Deus , sic etiam cum aspicit alicujus virtutem, quia hominis virtus multo magis quam coelum, giorificat Deum : » haec Chrysostomus. Vei nomen tuum, scilicet paternitatis quo diceris Pater, sanctificetur, id est confirmetur in nobis per perseverantiam et stabilitatem, ne a sanctificatione nominis in aliquo discrepemus, sed Patris nomen in nobis tanquam in filiis vita et moribus ostendamus , ut nunquam per peccatum a filiationis gratia separemur , vel a nobis gratia separetur filiationis; sed filii tui per gratiam semper maneamus, ut vere simus filii tui, quorum tu Pater esse dignaris. Vel nomem tuum, id est notitia tua, sanctificetur, id est confirmetur nobis per veram fidem, ut tu Deus qui in te sanctus es, sanctus habearis ab hominibus, et ita omnibus innotescaris, ut non existiment aliquid sanctius quod magis timeant .
offendere, et quod diligentius studeant honorare.
Deinde sequitur secunda petitio : Adveniat regnum tuum, scilicet Ecclesiae; id est manifestetur hominibus, ut tu qui nunc regnas, semperque regnasti in terris, ab hominibus ignorantibus regnare percipiaris et cognoscaris, quibus regnum Dei, quamvis nunquam discedat de terris, tamen absens est, sicut lux praesens abest caecis et oculos claudentibus. Vel adveniat regnum tuum, scilicet gratiae, pro quotidie regnas in Sanctis, quod sit cum diaboli imperio per exstinctionem vitiorum de cordibus nostris pulso, tu in nobis per virtutum flagrantiam incipias dominari, ut non regnet diabolus, aut mundus, vel carnalis afFectus seu ullum peccatum in nobis, sed tu solus sine illis. Vel adveniat regnum tuum, scilicet gloriae, quod praestituto tempore omnibus est perfectis, ac Dei filiis generaliter repromissum. Ubi desiderium nostrum ad futurum regnum excitamus, ut nobis et ad nos veniat et in eo regnare mereamur. Nam velimus, nolimus utique adveniet, et utinam paratos inveniat ! Unde Chrysostomus : « Hoc quoque gratissimi omnino servi est, neque inhaerere praesentibus, nequemagnum aliquid ea quae videntur putare , sed ad Patrem semper urgeri, semperque in futura gestire. Quod certe de optima oritur. conscientia , et mente terrenis omnibus exuta.
Qui enim isto amore succenditur, et hoc habet desiderium, neque hujus opibus et benignis inflari poterit, neque adversis et tristibus humiliari, sed tanquam in ipso coelo habitans et conversans, ab utraque erutus est in aequalitate. » Et iterum : « Sed magnae fiduciae et sincerae conscientiae est hoc Domini regnum, ut adveniat confidenter optare. Et idcirco quia ut regnum Dei veniat semper oramus, tales nos in fide Domini et mandatis ejus exhibere debemus, ut futuro regno digni esse possimus : » haec Chrysostcmus. Et sic regnum Dei est triplex, scilicet in Ecclesia, et in anima, atque in vita aeterna; nec possumus ad Deum venire per gloriam, nisi ipse primo veniat ad nos per gratiam.
Post haec sequitur petitio tertia : Fiat volunias tudy sicut in coelo et in terra, id est sicut in Angelis et electis, qui sunt in coelo, perfecta est voluntas tua, ut voluntati tuae confonnati praeceptis tuis obediant, et tibi omnino adhaereant, et inculpate serviant, teque perfruantur; ita fiat in hominibus qui de terra sunt, et in terra conversantur. \Q\fiat voluntas tua, sicut in ccelo et in terra, id est sicut in justis, ita et in peccaioribus, ut ad te, sciiicet unum Deum et verum, convertantur, et universi non suam, sed tuam faciant voluntatem, ac te credant omnia quae videntur vel aspera vel prospera, pro nostris utilitatibus dispensare. Tantum enim spirituaiiter interesse videtur inter justos et peccatores, quantum corporaliter intei coelum et terram, et hoc accidit ex diversitate affectuum. Nam affectus justi est circa coelestia; peccatorum autem affectus versatur circa terrena. Velfiat voluntas tua sicut in ccelo et in terra, id est sicut in spiritu , ita et in carne ; ut caro npn concupiscat adversus spiritum, sed quemadmodum bonus spiritus non resistat tibi, ita et corpus non resistat spiritui, et per consequens nec tibi ; et utroque omnia quae odis, odiamus; et quae diligis, diiigamus ; et quae praecipis, impleamus. De voluntate Dei sic dicit Cyprianus super orationem Dominicam : a Voiuntas Dei est quam Christus fecit et docuit ; humilitas in conversatione, stabiii,tas in fide, modestia in verbis, in fectis justitia, in operibus misericordia, in moribusdisciplina;injuriam facere non nosse, et factam posse tolerare; cum fratribus pacem tenere, Dominum toto corde diligere; amare in illo quod Pater est, timere quod Deus est ; Christo nil praeponere, quia nec nobis quidquam praeposuit; charitati ejiis inseparabiliter adhaerere ; cruci ejus fortiter ac fidenter assistere; quando de ejus nomine et honore certamen est, exhibere in sermone constantiam qua confitemur, in quaestione fiduciam qua congredimur, in morte patientiam qua coronamur. Hoc est coheredem Christi velle esse, hoc est praeceptum Christi facere, hoc est voluntatem Patris implere : » haec Cyprianus.
Deinde sequitur quarta petitio : Panem wostrum quotidianum da nobis hodie, id est victum quotidianum corpori necessarium, nomine panis designatum ; et in hoc intelligimtur peti omnia vitae necessaria. Unde Augustinus : « Sic ergo hic sufficientiam petimus a parte quae excellit, id est nomine panis totam significantes. » Panem ergo dicit, non cames, non pisces, id est non aliquod fsuperfluum, sed tantum quod est naturae necessarium , quod bene significatur per panem, quia, secundum Ecclesiasticum : Initium vitce hominis aqua et panis, Et addit nostritm, ut nemo sibi temporalia appropriet, quia , secundum Chrysostomum , omnia quae nobis dat Deus, sive orantibus, sive militantibus, non solum nobis dat; sed etiam aliis per nos, ut de eo quod accepimus a Deo, partem impotentibus faciamus. Qui ergo delaboribus suis indigentibus non praestat, non tantum panem suum , sed etiam alienum manducat. Et qui de justitia panem acquisitum manducat, suum panem manducat; qui autem cum peccato, alienum, nam illi Deus dat panem, qui cum justitia praeparat; diabolus autem ei qui praeparat cum peccato. Secundun\ Gregorium , nostrum hunc panem didmus, et tamen ut detur oramus : Dei enim est ex munere, quia ab illo datur et no> ster fit ex perceptione , cum accipitur. Dicit autem quotidianum, non ■annuum, vel ad plures annos provistim, et in horreis reservatum, quem Matthaeus dicit superstdrstantialem, id est superadditum substantiae et substeiitatiomem. Et, secundum Cyrillum^ ex eo etiam quod quoiidianwn aEmentum jussit qtiaerere, videtur quod nihil co^icedateos habere, sed magis honestam colere paupertatem.
Non eniim est habentium pa* nem petere, sed oppressormn penuria. £t subjungit : Da nobis hodie, quia nec minimum habere possumus, Aisi det ille qtd dat eseam enmti cami, Unde homo devotus tali menite debet sumere cibum, ac si sibi de manu Domini praesentiaBter ministretur. £t addit kodie, id est in praesenti : vel hodiey id est illmn qui nobis hodie tantummodo suffi— cit, ut de crastino non cogitemus, quia nescimus si in crastinum proveniamius. O sapientia vera et divina providentia, quae docuit et panem soium petere, et hodie nominarel Hoc enim dicto et aviditas et avaritia tollitur,. et humanae vitae incertum instnuatur. Vel panem no~ strum cptotidianum da nobis kodie,. id est panem spiritualem^ scillcet f^raecepta divina,. quae quoti«die oportet meditari et operari.
Nam de ipsis Dominus dicit : Operamini cibum qid non perit. Quoiidianus dicitur iste panis^ quandiu durat haec vita temporalisw Dictum est autem^ da nobis hodie, quod intelligitur pro toto tempore hujus vitae humanae ; in futura enim eis qui hic meruerunt non aufere^ tur, quia ciba spirituali ia aeternum saturabuntur. YelpaneiA jw-^ strum quoiidianum da nobis hodie, id est panem sacramentalem et vivum qui de coelo desceodit, qui est supersubstantiaiis , id est super (HBnes substantias et unireiisam superat creaturam, qui panis nosler est ia altari et quotidie offertkur pra saiute fideliuia, qui reficit aaimam naturam corporis transcendentem, quo quotidie ad roborandvun nos indigemus, quia quotidie labimur, et ad lapsum proni sumus. Qui etiam vocatur quotidianus, quia quotidie ipsum sumimus per ministros EccIesiaB, qui hoc sacramentum percipiunt pro se et pro tota conmiunitate. Unde Chry' sostomus t « Non immerito semper orare debemus ut hunc panem co&lestem quotidie mereamur accipere, ne aliquo interveniente peccato, a corpore Domini sieparemur. » Potest etiam adhuc de alio triplid pane exponi, scilicet doctrinali seu intelligentiae, luctualiseu moestitiae, et coelesti seu gloriae. De primo dicitur : Cibaatit ilhim pane vitce et intellectus; de secundo : Cibabis nos pane iacrymarum ; de tertio : Beatus qui manducabit panem in regno Dei. Et bene illa beata fhiitio dicitur panis, quia sicut panis corporalis satiat appetitum edentis, sic fruitio illa satiat desiderium contemplantis, secundum illud : 5^tiabor cum apparuerit gloria tua, 8 QuiNTA PBTITIO.
— PoSt hoC sequitur petitio quinta : Et dimitte vmbis debita nosfra, id est peccata quae nos debitores poenae constitmmt et quibus obligamur ad poenam, aut satisfactoriam, aut purgatoriam , aut aeternam. Debita , inqoaiii, et peccata quaecunque contra te commisimus^ vel contra proximids, vel contra nosmetipsos; item contra te P*atrem, et contra te Filium, vel contra Spiritum Sanctum; item corde, vei ore, vel opere commissa. Ubi Cyprianus : a Et ne quis sibi quasi innocens placeat, et se extoUendd plus pereat, instruitur sc peccare quotidie, dum pra peccatis quotidie jubetur orare : Sicut et ms dimHtimus debitoribus nostris^ » Ecce regula nobis proposita, qiiod si voUtmus nobis dimitti peccatom nostrum, debemus dimittere proximo peccatum in nos commissum ; ut, secundum Gregorium, bonum quod a Deo compuncti petimus, hoc ipsum primo proximo conversi faciamus. Unde idem Cyprianus : « Qui ergo pro peccatis orare nos docuit, patemam misericordiam promisit, sed plane addidit legem, certa conditione nos constringens, ut sic nobis debitum dimitti postulemus, secundum quod et nosipsi debitoribus nostris dimittimus. » Unde et Chrysostomus : « Non autem dixit ut pnus nobis Deus dimittat, et postea nos debitoribus nostris. Scit enim Deus homines esse mendaces, quoniam et si acceperint remissionem peccati sui, ipsi suis debitoribus non dimittunt; ideo sic dicit ut prius dimittamus, ei postea petamus dimissionem. » Et iterum : « Haec igitur animadvertentes grates agendae sunt debitoribus nostris, fiunt enim nobis, si sapimus, causa indulgentiae maximae, et pauca exhibentes plurima recipiemus. Nam et nos multa debemus et magna debita Domino, quorum si minimam partem a nobis velletexigere, jam perissemus ; » haec Chrysostomus.
Sed quid de illo qui non satisfacere vult cum potest, nec veniam postuiare cum non potest? Sane distinguendum est : is enim qui viam perfectionis arripuit, debet etiam non petenti veniam omnimodis indulgere, non solum rancorem animi dimittendo, sed sine satisfactione injuriarum, sine restitutione rerum, sine interventu precum, omnia dimittere, et ex puro corde diligere, et ad hoc tenentur perfecti , quia sic consilium est; qui vero nondum perfectionis votum assumpsit, tenetur quidem rancorem animi dimittere, ut nec malum inimici velit augeri, nec bonum ejus minui , sed quod in eum deliquit, aliqualiter satisfieri; et ad hoc tenentur omnes, quia sic praeceptum est. Remissio ergo offensae est de necessitate , quia homo tenetur esse in charitate et omnes diligere; sed remissio injuriae non est necessitatis, sed supererogationis. Sicut enim pecuniam ablatam non tenetur quis auferenti dimittere, sed potest eam repetere; sic pro injuria sibi illata potest recompensationem per emendam petere , secundum ordinem justitiae. Nam, secundum ^M^M5/iitMm, non loquitur de debito pecuniae sive justitiae exigendae, sed rancoris et inimicitiae non reinferendae. Quia vero sunt culpae, in quibus culpa est vindictam relaxare; et si peccatum in nos teneamur dimittere, peccatum tamen in Deum, et peccatum in proximum debemus punire. Unde Hieronymus : « Si peccaverit in nos frater noster, et in qualibet causa nos laeserit , dimittendi habemus potestatem , imo necessitatem ; si autem in Deum quis peccaverit, non est nostri arbitrii. Nos e contrario in Dei injuria benigni sumus, in nostris contumeliis exercemus odia : » haec Hieronymus.
Qui ergo laborat odio vel invidia gravatur magis hac oratione quam juvetur ea. Taie enim est ac si dicat : Noli mihi dimittere peccata mea, quia nec ego volo aliis dimittere sua. Ecce quantum detestetur Dominus fratemum odium, cum ita conditionaliter et non aliter dimittat peccatum , si scilicet fratri dimiserimus. Nam, ut ait Anselmus : « Indulgentiam non habebis, nisi dederis. » Et Seneca : « Alteri semper ignosce, tibi ipsi nunquam. » 9 Sexta petitio. — Deinde sequitur sexta petitio : Et ne nos inducas in tentationem, scilicet carnis, ut nos non absorbeat per voluptatem; vel mundi, ut nos non comburat per cupiditatem ; vel diaboli, ut nos non perdat per iniquitatem. Est autem tentatio duplex : una scilicet probationis, et hac Deus sanctos bene tentat, non ut ipse per hoc de eis notitiam capiat, cui ante omnes tentationes quisque notissimus est, sed ut ipsi seipsos probent, et sibiipsis innotescant qui se nesciebant; aiia est tentatio deceptionis, et hac Deus neminem tentat, sed fit a carne quae suggerit moUia, et a mundo qui.
offert vana, et ab hoste qui ingerit amara, sed Deus bene permittit in hanc induci ex causa. Unde est sensus ne nos inducas, id est ne permittas nos induci in tentationem, et tentari supra id quod possumus ferre, sed fac cum tentatione etiam exitum, ut possimus sustinere, ne irretiti teneamur et superemur ejus fortitudine. Quasi diceret : Etsi nos permittas duci per sensum ut exercitemur, non tamen permittas induci per consensum ut succumbamus. Causaliter quidem efl&ciendo Deus per seipsum non inducit, sed permissive et deserendo patitur induci eum quem suo auxilio deserit, sicut cor Pharaonis induravit, id est indurari permisit, et sicut dicitur quod non est malum in civitate quod Dominus non fecerit, id est quod fieri non permittat. Ubi Cyprianus r a Quia in parte ostenditur contra nos nihil adversarium posse, nisi Deus ante permiserit, ut omnis timor noster et devotio convertatur in Deum. » Aliud est in tentationem duci et aiiud induci : in tentationem enim ducitur qui a tenta-^ tione puisatur, sed non dejicitur; in tentationem inducitur qui tentationi succumbit, et ab ea separatur. Induci enim est intus duci, et succumbere. Ostendit ergo non id a nobis orandum esse ut non tentemur, quia tentari non est malum, sed magis utile, et ad virtutis exercitium quando viriliter resistitur, nam sine tentatione nemo potest probatus esse, sive sibiipsi, sive alii; sed ne deserti ejus adjutorio per blanda vei aspera in tentationem per consensum inducamur, ne alicui tentationi vei consentiamus decepti, vel cedamus afflicti, et sic ab ea devincamur, a Deo deserti.
Sed qui blandis non decipitur , etiam asperis non dejicitur; quia, ut dicit Augustinus : « Nemo frangitur rerum adversarum molestia, qui prosperarum delectatione non capitur. » Et iterum : « Primo itaque vitandae sunt delectationes, postea dolores. Quomodo enim superare potest mundum saevientem , qui non potest blandientem? Sic ergo Dominus voluit nos ad se in tentationibus recurrere et non de nobis praesumere. » Unde idem Augustinus : « Voluit ergo Deus a se posci, ne inferamur in tentationem, quod poterat nobis etiam non orantibus dare, quia voluit nos admoneri a quo haec beneficia accipiamus. » In quo, ut dicit Cyprianus , admonemur infirmitatis et imbecillitatis nostrae, ne quis se insolenter extollat, ut dum praecedit humilis et submissa confessio, et datur totum Deo quidquid suppliciter petitur, ipsius pietate praestetur.
Post hoc sequitur petitio septima et ultima : Sed libera nos a malo, scilicet omni, vel innato quod contrahimus, scilicet originali; vel adjecto quod committimus, scilicet actuali; vel inflicto quod sustinemus , scilicet poenali, id est poena consequenti. Vel a malo omni, visibili et invisibili, id est culpae et poenae; vel a malo omni, scilicet praeterito, praesenti, et futuro. Et notandum quod haec petitio non intelligitur de malo culpae jam perpetratae, quia tunc coincideret cum quinta petitione ; sed culpae instantis perpetrari possibilis, a quo malo liberari nos petimus, ne videlicet peccemus. 3S8 Item, non intelligitur de maio poenae futurae, quia tunc coincideret tec petitio cum secunda, sed poenae praesentis in quantum est nobis causa et occasio ruinae. Potest etiam aocipi de malo poenae fiiturse, ita quod petamus sic nos iiberad a malo praesenti, ut non incuntmius malum poenae futurae. Et ab omnibus praedictis petimus liberari, orantes, et loquentes in persona Ecdesiae. Sed qui vult a malis iibexari, stodeat malis proximis compati, quia qui vuit impetrare misericordiam a Deo, necesse est ut exhibeat eam proximo.
Deinde sequitur conclusio totius orationis praemissae, cum dicitur : Amen, id cst fiant omnia praedicta. Quo verbo desiderium orantis expiimitur, quia est verbum optativum respectu bonorum praecedentium, et optado hnpletionis omnium petitorum. Hoc vcrbum Amen additum a loanne, quia Angelicum est sicut et Alleluia, nulia lingua praesumpsit transferre. Hoc autem verbum est Hebraeum, et nec Graecus interpres ausus est interprctari, nec Latinus, propter reverentiam Salvatoris qui ad confirmandam veritatem saepe eo est usus. Sic mansit et non est interpretatum , ut honorem haberet veiamento secreti; non utesset negatum, sed ne vilesceret nudatum. Ponitur autem quandoque nominaliter, ut in Apocalypsi, ubi dicitur : H<ec dicit Amen, id est Veritas; quandoque verbaliter, ut ubicunque in Psalmista dicitur : Fiat fiat, idem est quod : Amen amen, et sic ponitur in fine orationum, ut hic; quandoque autem adverbialiter, ut in Evangelio ubicunque dicitur : Amen dico vobis, id est vere et fideliter. Habet autem haec dictio Amen, posita in fine, triplicem efficaciam et virtutem. Nam concludit oratiooem, qoia, secuaidum /fitf— mnymum, est orationis signaculum, ut sicut per sigillum clauditur scriptura, sic per amm clauditur or»tiow Kecoiiigit etiam intentionem,.
nam quando didtur amen, imtentio summatim fertur super omnia prae^ cedentia, et si aliquid ex fragilita^ humana per dis^ctionem mentis in oratione absque actuali intentione pertransitum fuerit, ad id intentio redit dicendo : Amen. Impetrat nihilominus exauditionem, est enim amen exauditionis nota et signum. Unde Rabanus : a Per hoc quod Dominus dixerat ixmen, signat indubitanter illis a Domino conferri omnia quae rite postulant, qui conditionis additae servare p&ctum non negiigunt, quae quidem conditio est dimittM^ debitoribus nostris, de qua dictum est : » haec Rabanus, O Domine, parum est quod dixerim amen vel fiat optando, nisi tu dicas amen imperando, id est fiat! O magnificum et efficacissimum verbum fiat, hoc enim verbo tu, Pater summe in Principio, id est in Verbo tuo, coactema omnia creasti, dixisti et facta sunt ; hoc etiam verbo nos perditos reparasti, dicente illa sanctissima Reparatrice nostra ad Angelum : Fiat mihi secundum i^erbum tnum! O salutiferum verbum fiat, o amen, o fiat, o verbum omnipotentiae, vcrbum mirae efficaciae ! Eia, mi Domine Jesu bone, Verbum Patris, compie tu orationem meam, perfice tu verba mea per te dictata et in os meum commendata, perfice ea et dic amen, dic fiat, dic mihi sicut dixisti illi mulieri Syrophoenissae : Fiat tibi sicut vis. O dulcis amor Jesu, o dulcis veritas, o dulce amen,. o dulce verbum fiat; fiat mihi secundum verbum tuum, fiat amen.
Et sciendum quod Lucas omittit duas petitiones orationis Dominicae, scili-s eet tertiam et septimam, quia tertia continetur in duabus praecedentibus, et septima in sexta. In sanctificatione enim animae quae petitur in prima, et in resurrectione camis quas pedtur in secunda, impletur divina voluntas quae petitur in tertia. Vel si gloriam Dei principalitep quaeramus, et participationem regni ejus, quae continentur in duabus primis petitionibus, bene voluntatem ejus facimus , et ejus voluntas impletur in nobis; quod continetur in tertia, quia ad hoc praecipue voluntas Dei tendit, ut ejus sanctitatem cognoscamus et cum ipso regnemus. Similiter septima continetur - in sexta, ut sciat unusquisque se liberari a malo,. cum non inducitur in tentationem. Si enim in tentationem non inducimur ei succumbendo, sed magis praevaiemus resistendo, bene liberamur a malo. Et sic quod Matthaeus dicit explicite, Lucas complectitur implicite. 1 3 Advertendum quod iw oratiome sua ignoscendi necessitatex prjeSERTIK OSTENDAT DoMINUS.
— Ut autem dicit Augustinus : « Non negiigenter praetereundum est, quod ex -omnibus his sententiis quibus nos Dominus orare praecepit, eam potissimum commendandam esse joidicavit, quae pertinet ad remissionem peccatorum , in qua nos misericordes esse voluit, quod unum est consilium miserias evadendi. In nulla enim sententia sic oramus , ut quasi paciscamur cum eo. bicimus enim : Dimitte nobis , sicut et nos dimittimus, in qua pactione si mentimur, totius orationis nuUus est fructus : » haec Augustinus. Unde post orationem subjungitur : Et cum stabitis ad orandum, dimittitte si quid habetis adversus aliquem, ut et Pater vester qui in coelis est^ dimittat vobis peccata vestra, Unde ait Chrysos^ tomus : « Ideo coelorum et Patris meminit, ut ex hoc provocet auditorem. Nihil enim ita Deo assimilat, sicut injuriam facientibus ignO' scere. Inconveniens est autem si talis Patris filius existens feralis efiBcitur, et ad ccelum vocatus terrenum quemdam et vitae hujus proprium habet sensum : » haec Chrysostomus. Si enim dimiseritis, non retinendo rancorem, non appetendo vindictam, hominibus pec-" cata eorum, scilicet in vos commissa, dimittet vobis Paier vester coslestis delicta vestra. Siautem non dimiseritis hominibus, nec Pater vester dimittet vobis peccata vestra, Bene dicit vestra, quia haec est sola operatio hominis et possessio, scilicet peccatum; in malum enim potest per se, non in bonum.
Ecce lex, o homo, tibi a Domino posita est. Si enim dimiseris, dimittetur tibi; si non dimiseris, non dimittetur tibi. Unde Cyprianus : « Excusatio enim tibi nulla est in die judicii, cum secundum tuam sententiam judiceris, et quod feceris hoc ipse patieris. d Ubi et Chrysostomus : « Post impleta morationis formulam nullius prorsus mandati meminit, nisi istius quo certe ad dandum nos veniam concitavit. Ait quippe : Si dimiseritis hominibus peccata eorum, dimittet et vobis Pater coslestis peccata vestra, Itaque a nobis tota haec res sumit exordium, futurumque de nobis in nostra est potestate judicium. Ne enim vel irrationabilis quispiam, aut in magno aliquo aut in exiguo delicto de judicio Dei conqueri posset, ipsum reum Dominum illius fecit essesententiae. Quemadmodum, inquit, tu ipse judicaveris, ita tibi etiam judicabo. Si enim dimiseris conservo tuo, a me quoque eamdem gratiam consequeris.
Et certe nequaquam istud aequale est : tu enim remittis, cum ipse quoque remissione indigeas; Deus vero, cum nullius unquam indigeat, ignoscit ; tu conservo remittis, Deus servo; et tu quidem mille peccatorum reus, Deus vero ab omni peccato extraneus. Et tamen sic quoque abundantiam propriae miserationis ostendit, quo non igitur digni supplicio sumus, cum tali enim a Deo potestate donata, ipsi salutis nostrae efficimur proditores? Quemadmodum vero in aiiis causis ut audiamur rogamus, qui nobis ea ipsa quorum domini sumus non impendimus; nihil est quod sic Dei similes faciat, ut malignis atque laedentibus esse placabilem. Propterea et per singula quaeque verba nos communes fieri orationes docet, dicendo : Pater nosier, etc. Plurali ubique numero nos uii docens, ut proximis per cuncta placati, ne vestigium quidem in nobis iracundiae relinquamus. Quod si unius diei saltem vellemus nostra peccata dinumerare, tunc optime disceremus quantorum rei essemus malorum. Quis igitur vestrum in oratione non habdt desidiam? Quis non superbiae est inflatus tumore?
Quis non inanis gloriae aurula ventilatus? Quis non de fratre detraxit? Quis non concupiscentiam admisit malignam, vel impudicis oculis aspexit? Quis non inimici cum passione animi recordatus est? Quis non aemuli sui aut cruciatus est prosperis, aut delectatus adversis? Verumtamen tot ac talium peccatorum compendiosam nobis ac facilem Deus viam liberationis dedit, totiusque laboris alienam. Quis enim labor est fratri indulgere moerenti ? Labor quidem in remittendo nullus, in retinendo vero inimicitias maximus.
Siquidem iracundia liberari magnam menti reddit quietem, et valde hoc est facile volenti. Sufficit velle tantummodo, et omnia conti-> nuo peccata delata sunt : » haec Chrysostomus, Igitur, ut ait Augustinus, amplectenda est homini tam benigna conditio, ut dimittendo delicta aliena, diluat sua. Nam, secundum eumdem, multa sunt eleemosynarum genera, quas cum facimus adjuvamur ut dimittantur nobis peccata; sed ea nihil majua est quam cum ex corde dimittimus quod in nobis quisque peccavit, nec simus pigri ad dimittendum aliis : qui enim, ut ait Chrysosto^ mus, remisit proximo, se prius quam illum de reatibus liberavit. Unde et Gregorius : « Si cogitaverimus quoniam non ei qui contristavit nos, sed nobisipsis largimur,. cito dimitteremus venenum irae^ Ad dimittendum autem aliis necesse est frenare iram, quae frequenter nos stimulat ad vindictam. » IJnde Augustinus : « Fratres mei, exercete vos quantum potestis ad exhibendam mansuetudinem, etiam erga inimicos vestros , frenate iram quae vos stimulat ad viitdictam ; si vindicare te vis de inimico tuo, ad ipsam iram te converte, quia ipsa est inimica tua, quae occidit animam tuam. Oraturus es Deum, ventura est hora ut dicas : Pater noster qui es in coelis; venturus es ad illum versum : Dimitte nobis debita nostra, quid sequitur? Sicut et nos dimittimus debitoribus nostris, ibi illa inimica stat contra te ; sepit viam oratio.
nis tuae ; murum erigit, et non est qua transeas. Non ergo saevias contra inimicum tuum, in istam saevias; melior est qui vincit iram quam qui capit civitatem. Non potes illam interimere, potes istam reprimere. Si fortis es, iram vince, et civitati parce : » haec Augusti^ nus. ORATIO Pater noster, ezcelsus in creatione, suavis in amore, dives in hereditate; qui es in coelis, speculum aeternitatis, corona jucunditatis, thesaurus felicitatis : Sanctificetur nomen tuum, ut nobis sit mel in ore, cithara in aure, devotio in corde. Adveniat regnum tuum, jucundum sine permixtione, tranquillum sine perturbatione, securum sine amissione. Fiat voluntas tua sicut in coelo et in terra, ut omnia quae odis, odiamus ; quae diligis, diligamus; quae tibi placent, impleamus. Panem nostrum quotidianum da nobis hodie, scilicet doctrinalem, poenitentialem, virtualem.
Et dimitte nobis debita nostra, quaecunque contra te commisimus, aut contra proximos vel contra nosmetipsos. Sicut et nos dimittimus debitoribus nostris : qui nos ofFenderunt verbis, vel in personis, aut in rebus. Et De nos inducas in tentationem : mundi, carnis, daemonis. Sed libera nos a malo : praesenti, praeterito, et futuro. Amen.
Scripture echoes
- ↩1Cor.10.31 — So, whether you eat or drink, or whatever you do, do all to the glory of God.
Notes
- 1 ↩The source text contains a garbled sequence 't8B«dxum' which is interpreted here as 'taedium' (tedium/tediousness) based on the context of prayer brevity.
- 2 ↩This sentence is a fragment in the source text, likely continuing the thought from the previous section regarding the fear of offending God and the desire to honor Him.
- 3 ↩The source text ends abruptly at 'qui' (who).
- 4 ↩The Latin source text for this sentence is corrupt ('iw oratiome', 'necessitatex prjeSERTIK OSTENDAT DoMINUS'). The translation reflects the intended meaning based on the context of the chapter.
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