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Post by Admin on Apr 5, 2019 10:30:44 GMT
The Angelus - September 1985 Our Father : A Commentary by St. Thomas Aquinas Part 1
We continue our series on prayer this month with the commentary of St. Thomas on the Our Father. Although this little work of St. Thomas demonstrates the remarkable logical order and systemization found in all his writing, yet we think the reader will be surprised at how easy to understand St. Thomas really is. For those who complain of reciting the same prayers every day but without really understanding their meaning, or who simply wish to learn more about this fundamental prayer of the Christian faith, this commentary should be ideal. There is also a tremendous wealth of Scriptural texts, and for this reason alone the commentary is a precious gem. The few minutes spent in reading and absorbing this commentary should be amply compensated by our greater understanding and devotion in saying this prayer.PrologueThe Lord's Prayer occupies the principal place among all prayers, for it has five excellent qualities that are necessary to prayer. Prayer must be a) confident, b) for what is right, c) ordered, d) devout and e) humble.
Prayer must be confident so that we approach with confidence the throne of grace. Prayer must not be lacking in faith, for James 1:6 says: "Ask with faith, without any hesitation." With reason this prayer is the most confident: it has been formed by our Advocate, Who is the wisest petitioner, in whom are all the treasures of wisdom, for "we have an advocate with the Father, Jesus Christ the Just" (I John 2:1), and therefore St. Cyprian says, "It is a familiar prayer, a devout prayer, the prayer of a friend, to address the Lord in His own words." We never say this prayer without fruit, for by it venial sins are remitted, as St. Augustine says.
Our prayer must also be for what is right, that the petitioner ask of God what is proper, for St. John Damascene says: "Prayer is the asking of God of those things which it is proper for us to ask." Very often prayer is not heard because we ask for improper things: "You ask and you do not receive, because you ask amiss" (James 4:3). It is very difficult to know what we should ask for, since it is difficult to know what we ought to desire. The things we may ask for in prayer are those things which we may licitly desire, and therefore the Apostle [St. Paul] says, "We do not know how to pray as we ought" (Romans 8:26). But Christ Himself is our Teacher, and He teaches us to pray as we ought, for the disciples said to Him, "Lord, teach us to pray." It is most fitting for us to ask for the very things He taught us, as St. Augustine says: "If we pray aright, whatever words we use, we are only repeating what is already contained in this prayer of our Lord."
Prayer must, like desire, be ordered, since prayer is the expression of our desires. The right order in our desires and prayers is that we prefer spiritual things to carnal things, and heavenly things to earthly things: "Seek ye first the kingdom of God and all these things will be given to you" (Matthew 6:33). That is what the Lord taught us to observe in this prayer, in which we ask first for heavenly things and then earthly ones.
Prayer must also be devout, for the excellence of devotion makes the sacrifice of prayer acceptable to God, as it is written: "Lifting up my hands I will call upon Thy name, as with the riches of a banquet shall my soul be satisfied" (Psalms 62, 5-6). Devotion is often weakened by the prolixity of the prayer: hence the Lord taught us to avoid superfluous words in prayer, saying (Matthew 6, 7): "When you pray, do not multiply words, as the heathens." And St. Augustine says to Proba: "Avoid in prayer the repetition of many words, but do not omit, while attention remains fervent, to add many petitions." Therefore the Lord made this prayer a brief one.
Devotion comes from charity, which is the love of God and neighbor, each of which is contained in this prayer. To show our love of God we call Him Father, and to manifest our love for our neighbor, we pray for all men without exception, saying Our Father, and forgive us our trespasses, being moved to say this by the love we have for our neighbor.
Finally, our prayer must be humble, as it is said (Psalms 101, 18): "He hath regard for the prayer of the humble." We learn the same thing from the parable of the Pharisee and the Publican, and Judith also said: "The prayer of the humble and the meek hath always pleased Thee." And this humility is observed in this prayer, for true humility is when we presume nothing on our own power, but expect all things from the divine power.
Prayer is the source of three goods. In the first place it is an efficacious and useful remedy against evils. It frees us from past sins (Psalms 31, 5-6): "Thou has forgiven the iniquity of my sin, for this shall every man pray to Thee." This is how the Good Thief prayed on the cross, and he obtained forgiveness, "for this day thou shalt be with Me in paradise." The Publican also prayed this way, and he went back to his house a just man.
Prayer also frees us from the fear of sins to come, from tribulations and sorrows: "Is anyone among you in sorrow? Let him pray [with a tranquil soul]" (James 5, 13).
Prayer delivers us from persecution and our enemies: "In return for my love they slandered me, but I prayed" (Ps. 108, 4).
Prayer is efficacious and useful to obtain everything we desire: "All things whatsoever you pray for, believe that you shall obtain them" (Mc. 11, 24).
And if we are not heard, it is because we do not pray with insistence: "For we ought always to pray and never to faint" (Lc. 18, 1), or because what we ask is not more expedient for our salvation, as St. Augustine says: "The Lord is good, for sometimes He does not grant what we ask so that He may give something better." This was true of St. Paul, who three times beseeched the Lord to take away from him his affliction, and his petition was not granted.
Prayer is also useful, for it makes us intimate with God: "May my prayer be directed as incense in Thy sight" (Ps. 140:2).
Our Father . . .There are two important things here: how God is our Father, and what we owe to Him on account of His fatherhood. God is called Father by virtue of the particular manner in which He created us, for He created us in His image and likeness, which He did not impress upon other creatures: "He is thy Father, who formed and created thee" (Deut. 23, 6). Likewise is God called Father because of the solicitude with which He governs: although He governs all things, He governs us as masters of creation, but governs other creatures as slaves. "Thy providence O Father, governs all things" (Wis. 14, 3), and also "With much favor dost Thou govern us" (Wis. 12, 18).
God is also Father because He has adopted us: for to other creatures He gave but slight gifts, while to us He has given an inheritance, as to His own children, but if we are children, then heirs also: "For you have not received the spirit of servitude unto fear, but the spirit of adoption of sons, in which we cry out, Abba, Father."
We owe Him then four things, and in the first place honor: "If then I am a Father, where is the honor due to Me?" (Mal. 1, 6)—and this honor consists in three things. In the first place it consists in giving praise to God, for the "sacrifice of praise shall honor Me" (Ps. 49, 23), and this must be not only on the tongue, but in the heart, as Isasias says: "This people honors Me with their lips, but their heart is far from Me."
We must honor God, secondly, by the purity of the body: "Glorify God and bear Him in your body" (I Cor. 6, 20).
Lastly, we honor God by practicing justice towards our neighbor: "The honor of the king loves justice" (Ps. 98, 4).
We must imitate God as well, because He is Father: "You shall call Me Father, and never cease to walk after Me" (Jer. 3, 19). This is made perfect by three things. Firstly, by love: "Be ye imitators of God, as very dear children, and walk in love" (Eph. 5, 1-2), and this must be in the heart.
We imitate God by mercy, which must accompany love: "Be ye merciful" (Lc. 6, 36), that is, we must practice mercy in our works.
We imitate God by perfection, for love and mercy must be perfect: "Be ye perfect, even as your heavenly Father is perfect" (Mt. 5, 48).
We owe God, in the third place, obedience. "We had fathers according to the flesh, and reverenced them. Shall we not much more obey the Father of spirits?" (Heb. 12, 9). We owe God obedience because of His sovereign dominion, for He is truly Lord of all things: "All things which the Lord has said we shall do, and obey" (Ex. 24, 7).
Our obedience is founded also on the example of Christ, true Son of God, Who became obedient to the Father unto death (Phil. 2, 8).
The third motive of our obedience is our own interest, for David says: "I will make merry before the Lord, Who has chosen me" (II Kings 6, 21). We owe God, lastly, patience when He chastises us:"The discipline of the Lord, my son, disdain not; Spurn not His reproof; For whom the Lord loves He reproves, And He chastises the son He favors" (Prov. 3, 11-12).
All this shows that we owe two things to our neighbors. In the first place, love, since they are our brothers, since we are all children of God: "He who does not love his brother whom he sees, how can he love God, whom he does not see?" (I Jn 4, 20).
Likewise, we owe our neighbors the profound respect due to children of God: "Have we not all the one Father? Has not the one God created us? Why then does each one of you despise his brother?" (Mal. 2, 10). And St. Paul says to the Romans, "Love one another with fraternal charity, anticipating one another with honor."
The accomplishment of this double duty entitles us to the fruits won for us by Christ: "Who has become, for all those who obey Him, the cause of eternal salvation" (Heb. 5, 9).
—To be continued —
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Post by Admin on Apr 6, 2019 19:00:56 GMT
The Angelus - October 1985
Our Father: A Commentary by St. Thomas Aquinas Part 2
We continue the Commentary of St. Thomas on the Our Father. This work of the great Saint demonstrates the remarkable logical order and systemization found in all his writing, yet we think the reader will be surprised at how easy to understand St. Thomas really is!
Who art in Heaven
AMONG THE OTHER things which are necessary to one who prays, confidence is of the highest importance. For he who prays, "ought to ask with faith, without hesitating" (Jam. 1, 6). Hence the Lord, in teaching us to pray, puts first that which ought to give us confidence: the kindness of the Father, hence He is called "Our Father": "For if you, evil as you are, know how to give good things to your children, how much more shall your heavenly Father give good things to those who ask Him?"
Another motive for confidence is the greatness of the Father's power; hence the Lord adds, "Who art in heaven." And the Psalm says, "To thee have I lifted up my eyes, who art enthroned in heaven."
This expression, "Who art in heaven," can apply to three different things: first, to prepare the one who prays, for it is said, "Before praying prepare thy soul" (Eccl. 18, 23). Assuredly the thought that our Father is in heaven, that is, in heavenly glory, prepares us to address our petitions to Him.
In the promise of the Lord to His Apostles, "Your reward shall be great in heaven," the words, "in heaven" also mean "in heavenly glory."
And this preparation for prayer must be by the imitation of heavenly realities, for the son must imitate the father. Hence it is written: "As we have borne the image of the earthly man, let us also bear the image of the heavenly man" (I Cor. 15, 49).
Preparation for prayer also requires contemplation of heavenly things, for men are accustomed to think more frequently of the things they love, as it is written (Mt. 6, 21): "Where thy treasure is, there also is thy heart." Hence the Apostle Paul said: "Our conversation is in heaven" (Phil. 3, 20).
Finally we must direct our intention towards the things of heaven, that from He Who is in heaven we ask only the things of heaven, as it is said (Col. 3, 1): "Seek the things that are above, where Christ is."
The words, "Who art in heaven" refer, in the second place, to the ease with which God hears us, being near to us; and so the words: "Who art in heaven" can mean "in the saints," in whom God abides, as it is said "Thou art in us, O Lord" (Jer. 14, 9). For the saints are sometimes called heavens, according to the Psalm: "The heavens announce the glory of God" (Ps. 18, 2).
Now God abides in the saints by faith, hence Eph. 3, 17 speaks of Christ abiding in our hearts by faith. Also by love: "He who abides in charity abides in God, and God in him" (I Jn. 4, 15). God also abides in us by the fulfillment of the commandments (Jn. 14, 23): "If any man loves Me, he will keep My word, and My Father will love him, and we will come to him, and make our abode with him."
In the third place, the words "Who art in heaven," call to mind the all-powerful readiness of God to hear us. The heavens, then, would refer to the corporeal heavens, not that God is limited by the physical heaven, as it is written: "Heaven and the heaven of heavens cannot contain thee" (II Kg. 18, 27).
On the contrary, the words "Who art in heaven," show:
(a) That God regards those who call on Him from high: "The Lord has looked down from His holy height" (Ps. 101, 20). (b) That He is sublime in His power, as it is written: "The Lord has prepared His throne in heaven" (Ps. 102, 19). (c) That He is stable in eternity, as the Psalm says (101; 13, 28): "But thou dost abide forever, and thy years shall not fail."
Hence it is written also of Christ: "His throne is as the days of heaven" (Ps. 88, 30). And Aristotle the philosopher himself said in his treatise On the Heavens, that on account of the incorruptibility of the heavens, all believed that the abode of the pure spirits was there.
These words, then, addressed to the Father: "Who art in heaven" give us, in our prayer, three reasons for confidence: on account of His power, His nearness to us, and the fittingness of the petition.
The power of Him to whom our petition is addressed is suggested, if by the heavens we understand the corporeal heaven. Although He is not circumscribed by physical places, as it is written (Jer. 23, 24): "I fill heaven and earth"; He is, however, said to be in the corporeal heavens to indicate two things: the excellence of His power and the sublimity of His nature.
This is directed in the first place against those who say that all things are determined by fate, and the motion of the heavens, so that it would be useless to ask anything of God in prayer. But this is a foolish opinion, since God is in heaven as the Lord of the heavenly bodies and the stars, for the Lord hath prepared His throne in heaven.
Secondly, this is directed against those who in prayer make up for themselves corporeal images of God. He is therefore said to be in heaven, so that by what is highest in the order of visible things may be shown the divine sublimity surpassing all things, and even the desire and intelligence of man: hence whatever can be conceived or desired is less than God. Therefore it is said in Job 36, 26: "Behold, God is great beyond our knowledge": and Ps. 112, 4: "The Lord is high above all nations"; and Is. 40, 18: "To whom have you likened God?"
Familiarity with God is indicated if by the heavens we take it to mean the saints. Now some had thought that God, on account of His sublime nature, had no concern about human affairs, but we on the contrary must believe that He is near, and intimately present to us: "For He is said to be in the heavens that is, in the saints, who are called heavens: The heavens announce the glory of God" (Ps. 18, 2), and (Jer. 14, 9): "Thou art in us, O Lord." This ought to give confidence to those who pray for two reasons: First, because of the proximity of God, as the Psalm says (Ps. 144, 18) "The Lord is nigh unto all those who invoke Him." Hence Matt. 6, 6, says: "But when thou prayest, go into thy room," referring to the heart.
Secondly, because by the intercession of other saints we can obtain what we ask for, as it says in Job 5, 1: "Turn to one of the saints," and James 5, 16: "Pray for each other, that you may be saved."
When we say, "Who art in heaven," this makes our prayer suitable and fitting because by the heavens are understood spiritual and eternal goods, for two reasons.
First, because this excites our desire for heavenly things. For our desire must tend where our Father is, because there is our inheritance: "Seek the things that are above" (Col. 3, 1). St. Peter also speaks of an "unfading inheritance, which is reserved for us in the heavens" (I Pet. 1,4).
Hallowed be Thy NameThis is the first petition, in which we ask that His Name be proclaimed and manifested through us.
The Name of God is admirable, because it performs wonderful works in all creatures: hence the Lord says in the last chapter of the Gospel of St. Mark: "In my name they will cast out demons, they will speak with new tongues; they will take up serpents; and if they drink any deadly thing, it shall not hurt them."
The Name of God is also lovable, for "no other name under heaven is given to men by which we must be saved" (Act 4, 12). Now all men must love salvation. An example is St. Ignatius the Martyr, who so loved the Name of Christ, that when Trajan asked him whether he would deny the Name of Christ, he answered that it could not be taken from his mouth. When the tyrant threatened to cut off his head, and thus take away the confession of Christ from his mouth, he said: "Even if you take it from my mouth, you shall never take it from my heart, for I have this name engraved upon my heart, and therefore I cannot cease invoking it."
Upon hearing this, Trajan wished to find out if it was true, and having beheaded the servant of God, ordered his heart to be taken out, and it was found having the name of Christ written on it in letters of gold—He had placed this name as a seal upon his heart.
The Name of God is also venerable, as St. Paul says (Phil. 2, 10): "In the name of Jesus every knee should bend, of those in heaven, on earth, and under the earth." In heaven—referring to the angels and the blessed; on earth—referring to those living in the world, who do this from the desire of gaining heavenly glory or avoiding punishment; and under the earth—among the damned, prostrate with fright before Jesus Christ.
Finally, the name of God is inexpressible, for no tongue is fully able to describe it. Therefore sometimes it is illustrated by the example of the creatures. It is compared to a rock by reason of its firmness: "Upon this rock I will build my Church" (Matt. 16, 18). It is also called a fire by reason of its purifying power, for just as fire purifies metals, God purifies the hearts of sinners; hence Deut. 4, 24, says: "Thy God is a consuming fire." The Name of God is also compared to a light, for just as light illuminates shadows, so also the Name of God enlightens the shadows of our minds: "My God, illumine my shadows" (Ps. 17, 29).
We pray therefore that this Name be made manifest, that it be known and kept holy.
The word "holy" means three things. In the first place it means the same thing as firm: hence the blessed who are in heaven are called holy, because they are confirmed in eternal happiness. In this particular sense, nobody in the world would be called holy, for they are continually subject to change. In this vein, Augustine says: "I fell away from thee, O Lord, and wandered on the paths of error; far away did I turn from Thy stability." Secondly, holy is the same thing as "not of this world." Hence the saints who are in heaven have no earthly affection, as the Apostle Paul says: "I count all things as dung that I may gain Christ" (Phil. 3, 8).
Thirdly, holy (sanctum) means "sprinkled with blood" (sanguine tinctum), as the Apocalypse says: "These are they who have come out of the great tribulation, and have washed their robes and made them white in the blood of the Lamb."
Sinners on the other hand are represented by the earth. For if the earth is not cultivated, it brings forth thorns and thistles, and likewise if the soul of the sinner is not "cultivated" by grace, it brings forth the "thorns and thistles" (Gen. 3, 18) of sin.
Secondly, the earth represents sinners on account of its natural obscurity and opacity, and similarly the soul of a sinner is dark and shadowy, as Gen. 1, 2, says: "Darkness covered the face of the abyss."
The earth also represents sinners because, if it is not held together by water, it breaks up and becomes dry, for God placed land above water, as Ps. 135, 6 says: "He spread out the earth upon the waters," for the aridity and dryness of the earth is counter-balanced by the humidity of water. Similarly, the sinner's soul is dry and arid, as the Psalm (142,6) says: "My soul is like parched land before Thee."
—To be continued—
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Post by Admin on Apr 8, 2019 13:35:33 GMT
The Angelus - November 1985 Our Father: A Commentary by St. Thomas Aquinas Part 3
How often we go on "automatic pilot" when saying the Paternoster! Yet, these words contain nothing other than an implicit request for the conversion of the whole world! "For God wishes all men to be saved, and to come to the knowledge of the truth" (I Tim. 2, 4). These words, then, are not to be taken lightly. Even at Mass, the priest begins the Our Father only after "excusing himself on the grounds that Christ Himself has taught, indeed commanded us to say them: "Praeceptis salutaribus moniti!"
Thy Kingdom Come
As has been said, the Holy Ghost makes us love, desire and ask as we ought, producing in us firstly fear, by which we seek that the name of God be sanctified. Another gift is the gift of piety, which properly speaking is a sweet and devout affection for a father, and for every man that we find in unhappy straits. Since God is truly Our Father, we must not only fear and reverence Him, but also have for Him this kind of sweet and devout affection, and this affection makes us ask for the coming of the Kingdom of God, as St. Paul says: "Let us live piously and justly in this world, expecting the blessed hope, and coming of our great God and Savior . . ." (Tit. 2, 12-13).
One might ask: the Kingdom of God has always been; how then can we ask that it come? Therefore the words, Thy Kingdom come, can be understood in three ways.
It sometimes happens that a king has the right to rule and command, but not actual dominion because his subjects have not in fact submitted to his rule. He will not appear as a real king and lord, until his subjects obey him.
God is, of Himself and by His very nature, the Lord of all things: and Christ in His divine nature, and even in His human nature, holds supreme dominion over all things, for "He gave him power, and honor and a kingdom" (Dan. 7, 14). It must needs be, then, that all things are subject to Him. This is not now actually the case, but will be at the end of time: "He must reign, until he has put his enemies beneath his feet" (I Cor. 15, 25). Therefore we say in this prayer: "Thy Kingdom come," and this for three ends: that the just be converted, that sinners be punished, and that death itself be destroyed.
For men are subject to Christ in two ways: either voluntarily, or involuntarily. Since the will of God has an efficacity of its own that causes it to be fulfilled, and God wills that all men be subject to Christ, then one of two things is necessary: either a man will do the will of God by submitting to His commandments, as do the just—or God will accomplish His will on them by punishing them, as He will do to unrepentant sinners and His enemies; and this will be in the end of the world, as the Psalm says (109, 1): "Until I make thy enemies the footstool of thy feet." And therefore it is given to the saints to ask for the coming of the Kingdom of God, or in other words, that they be completely subject to His royalty; but obstinate sinners find this horrible, because for them to ask for the coming of God's kingdom is tantamount to asking for their own punishment as required by the divine will. "Woe to those, (that is, sinners), that desire the day of the Lord" (Am. 5, 18).
The advent of the kingdom of God at the end of time will mean the destruction of death. Since Christ is life itself, there can be no such thing in His kingdom as death, which is contrary to life: therefore I Cor. 15, 26 says: "Lastly death itself shall be destroyed." This shall take place at the Resurrection, when "he will refashion the body of our lowliness, conforming it to the body of his glory" (Phil. 3, 21).
The kingdom of heaven also refers to the glory of paradise. Nor is this surprising, for a kingdom is a form of government. The best form of government is where nothing becomes an obstacle to the will of the ruler. Now the will of God is the salvation of men, for He wishes men to be saved (I Tim. 2, 4); and this will be accomplished in paradise, where nothing will go against the salvation of men, for "they will gather out of his kingdom all scandals" (Mt. 13, 41). Yet in this world there are many obstacles to the salvation of men. When therefore we pray, Thy Kingdom come, we pray that we may be partakers of the heavenly kingdom and the glory of paradise.
We ought to greatly desire this kingdom for three reasons.
First on account of the sovereign justice that reigns there: "Thy people shall all be just" (Is. 60, 21). Here the evil are mixed with the just, but there no unjust man or sinner will be found.
We should also desire this kingdom because of the most perfect liberty that will be found there. Here there is no perfect liberty, although all men naturally desire it, but there every kind of servitude will be replaced by liberty: "Creation itself shall be delivered from its slavery to corruption" (Rm. 8, 21). In that kingdom not only will everyone enjoy freedom, but they will all be kings: "Thou has made us a kingdom to our God" (Apoc. 5, 10). The reason is that they shall will the same things as God: God shall will whatever the saints will, and the saints shall will whatever God wills: hence their own will shall be done together with the will of God. Therefore all shall reign, for the will of all shall be done, and the Lord shall be the crown of them all: "On that day the Lord of hosts will be a glorious crown and a brilliant diadem to the remnant of his people" (Is. 28, 5).
We should also long for the kingdom of God because of the marvelous abundance of good things. there. "The eye hath not seen, O God, besides thee, what things thou has prepared for them that wait for thee" (Is. 64, 4), "who satisfieth thy desire with good things" (Ps. 102, 5).
In God alone shall man find all that he seeks in the world, and in a more excellent and perfect way. If it is delight you seek, you shall find it in God, in the highest degree. If you seek riches, in God you will find an abundance of everything you are looking for in riches; and so on with everything else. St. Augustine says in the Confessions: "When the soul commits fornication by turning away from thee, it seeks its good things outside of thee, which it does not find in their purity and brightness, save when it returns to thee."
The third reason we ask God for the coming of His kingdom is that sin sometimes reigns and triumphs in this world, when man is so disposed to follow his inclination to sin, without resisting it. Against this calamity St. Paul raises his voice: "Let not sin reign in thy mortal body" (Rom. 6, 12). God must reign in our hearts and He does reign when man is prepared to obey God, and keep all His commandments. When therefore we pray that His kingdom come, we are praying that God, not sin, reign in us.
By this petition in which we ask that God's kingdom come, we arrive at the beatitude proclaimed in Mt. 5, 4: "Blessed are the meek": for according to the first explanation we gave of the phrase, "Thy kingdom come," by the very fact that a man desires God to be the Lord of all, he does not look for vengeance of his own personal injuries, but leaves it to God. For he who looks for vengeance is not seeking His kingdom.
According to the second explanation of the petition, "Thy kingdom come," if you are seeking His kingdom, the glory of paradise, you ought not to care if you suffer the loss of this world's goods.
Finally, according to the third explanation of this phrase, if you ask that God and Christ reign in you, since He was the meekest of all men, you also must be meek: "Learn from me, for I am meek" (Mt. 11, 29). "You have joyfully accepted the plundering of your own goods" (Hebr. 10, 34).
Thy Will be done on earth as it is in Heaven
The third gift which the Holy Ghost produces in us is the gift of knowledge. The Holy Ghost Himself produces in the just not only the gifts of fear and piety, which is a sweet attraction unto God, as has been said, but makes a man wise. And this is what David asked for: "Teach me goodness, and discipline and knowledge" (Ps. 118, 66). This is the science by which man leads a good life, which the Holy Ghost teaches us. Among the dispositions which lead a man to wisdom and knowledge, the most important is that wisdom which teaches a man not to rely on his own judgment. "Lean not upon thy own prudence" (Pr. 3, 5). For those who presume on their own judgment to the point where they do not listen to others are considered foolish and rightly so: "You see a man wise in his own eyes? There is more hope for a fool than for him" (Prov. 26, 12). But when a man does not trust his own judgment this comes from humility: therefore where there is humility there is wisdom. The proud, on the other hand, trust too much in themselves.
Therefore the Holy Ghost teaches us by the gift of knowledge not to do our own will but the will of God. Therefore because of this gift we ask God that His will be done on earth as it is in heaven, and by this is manifested the gift of knowledge. When we say to God, "Thy will be done," we are like a sick person who accepts some bitter remedy prescribed by his doctor. He does not absolutely want it, but only to the extent the doctor wants it—if he wanted it for its own sake he would be foolish. So we also should ask of God nothing other than that His will be done regarding us, that His will be accomplished in us.
The heart of man is rightly ordered when it is in agreement with the divine will. This is what Christ did: "For I have come down from heaven, not to do my own will, but the will of him who sent me" (Jn. 6, 38). For inasmuch as Christ is God, His will is but one with the Father's; but as man He has a will distinct from that of the Father, and in this sense He declares that He does not His own will but that of the Father. And therefore He teaches us to pray and ask that "Thy will be done."
But what does this really mean? Does not Psalm 113 say, "He hath done all things whatsoever that he willed?" If then He has done whatever He has willed in heaven and on earth, what is the meaning of, "Thy will be done on earth as it is in heaven?" To understand this petition we must realize that God wills three things of us, for whose fulfillment we pray.
The first thing that God wills of us is that we have eternal life. Whoever makes something for a certain end, wants that thing to accomplish the end for which he made it. Now God made man, but not without a purpose, as Psalm 88 says: "Hast thou made all the children of men in vain?" He made men for a certain purpose, but not simply for them to enjoy pleasures, for even brute animals can do this—but rather, He made them so that they could have eternal life. Therefore God wills that man have eternal life.
When something attains the end for which it was made, we say that it is saved; when it does not, we say that it is lost. Now God made man for eternal life. When therefore he attains eternal life, he is saved, and this is what God wills: "For this is the will of my Father who sent me, that whoever beholds the Son, and believes in him, shall have life everlasting" (Jn. 6, 40). This God's will has already been fulfilled in the angels and saints who are already in the everlasting mansions, for they see God, and know and enjoy Him; but we desire that, just as the will of God has been fulfilled in the blessed in heaven, so it may be fulfilled in us who are on earth. And this is what we ask for when we say: "Thy will be done," in us who are on earth, as with the saints in heaven.
Another thing God wills for us is that we obey His commandments. For when somebody desires something, he not only wants what he desires, but whatever is necessary to attain it, just as a doctor who wants to heal a sick person also wants him to follow a certain diet, have medicine, etc. God wishes us to have eternal life. Therefore He wishes us to keep the commandments. "If you wish to have eternal life, obey the commandments" (Mt. 19, 17). St. Paul speaks of "your spiritual service . . . that you may discern what is the good and acceptable and perfect will of God" (Rom. 12, 1-2). When therefore we pray, "Thy will be done," we pray that we may fulfill the commandments of God.
This will of God is accomplished in the just, but not yet in sinners. "Heaven" stands for the just, but "the earth" stands for sinners. We therefore pray that the will of God be accomplished "on earth," that is in sinners, "as it is in heaven," as in the just.
The very way this is phrased teaches us something. It does not say, "Do Thy will," or even "let us do Thy will," but, "Thy will be done." For two things are necessary for eternal life: the grace of God and the will of man; and although God made man without his cooperation He does not justify man without his cooperation. St. Augustine says, "He who created you without you will not justify you without you," and God said through the Prophet: "Turn ye to me, and I will turn to you" (Zac. 1, 3). St. Paul says, "By the grace of God I am what I am, and his grace in me has not been fruitless." Do not therefore presume upon yourselves, but trust in the grace of God. Nor should we slacken our efforts, but diligently cooperate. Therefore Christ does not have us say: "Let us do Thy will," as though the grace of God meant nothing, or "Do Thy will," as though our will and efforts were meaningless, but He has us say "Thy will be done," by the grace of God, and with all due effort and diligence on our part.
The third thing God wills of us is that man be restored to the pristine condition and dignity in which the first man was created; which was such that the mind and soul felt no opposition from the flesh and sensuality. For as long as the soul was subject to God, the flesh was subject to the spirit so that the body was not subject to the corruption of death or sickness and the other passions. But the moment the mind and the soul, which held the middle place between God and the flesh, rebelled against God by sin, then the body rebelled against the soul, and began to be subject to death and infirmity, and the continual rebellion of sensuality against the spirit. "For I see another law in my members, warring against the law of my mind" (Rom. 7,23). Thus there is an incessant war between the flesh and the spirit, and man is continually being debased by sin. God wills that man be restored to his original state, when the flesh was in no way contrary to the spirit: "For this is the will of God, your sanctification" (I Thess. 4, 3). This will of God cannot be completely fulfilled in this life, but will be completed in the resurrection of the saints when their glorified bodies shall rise, splendid and incorruptible. Yet this will of God is fulfilled in the just even here below, with respect to their spirit: by their justice and science and good life. And therefore when we say, "Thy will be done," we pray that it may be so even as regards the flesh. In this sense we pray that Thy will be done "on earth," that is in our flesh, "as it is in heaven," that is, in our spirit, when we are just.
This petition corresponds to the third beatitude, "Blessed are they who mourn," for three reasons.
In the first place, we desire eternal life, and this love brings us to tears: "Woe is me, that my sojourning is prolonged!" (Ps. 119, 5). This desire of the saints is so vehement that they sometimes even desired death, which in itself would be avoided at all costs: "We even dare to prefer to be exiled from the body and to be at home with the Lord" (II Cor. 5, 18).
Secondly, those who keep the commandments are afflicted, for what is sweet to the soul the body finds bitter. As Psalm 25 says: "Although they go forth weeping," referring to the body, "They shall come back rejoicing," referring to the soul.
The third reason is that the continual war between the flesh and the spirit causes us sorrow: for it is scarcely possible to totally escape being wounded, at least by venial sin. To expiate these sins we mourn over them. "Every night," that is, as long as the darkness of my sins lasts, "with tears I shall wash my bed," meaning my conscience.
And those who weep in this way will arrive at the heavenly mansions to which may God draw us.
—Series to continue—
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Post by Admin on Apr 9, 2019 10:19:39 GMT
Our Father : A Commentary by St. Thomas Aquinas Part 4 This column continues our series on the Our Father as explained by St. Thomas.
Not by bread alone does man live, but by every word that comes forth from the mouth of God. (Mt.4.4) St. Thomas says that there is a two-fold bread: the sacramental bread of the Holy Eucharist, which the Church offers us every day, and the bread of God's Word. God speaks to us through the teaching of the Church, the writings of the saints and doctors of the Church, and the Bible. Have I made a real effort to nourish my soul every day with this word, so that I truly "live by every word that comes from the mouth of God?"
In the Eucharist we receive not merely the written word of God, but the living, Eternal Word of God, "born of the Father, before all ages." This is the Word of which St. John says: "In the beginning was the Word, and the Word was with God, and the Word was God. "Am I genuinely trying to assist at Mass as often as I can to receive this twofold bread?
Give Us This Day Our Daily Bread
It often happens that men of great knowledge and wisdom become timid, and, therefore, fortitude of heart is necessary, lest we lose courage in difficult situations. As the Prophet says, the Lord "gives strength to the fainting; for the weak he makes vigor abound." The Holy Ghost gives this fortitude: the Spirit entered into me, and set me on my feet." (Ez 2.2) The Holy Ghost gives fortitude that the heart of man not be afraid of lacking necessary things, but instead firmly believe that God will give all things that are necessary to us. And therefore, the Holy Ghost, who gives this fortitude, teaches us to ask of God: "Give us this day our daily bread." Therefore He is called the Spirit of Fortitude.
The three preceding petitions of the Our Father ask for spiritual things which we begin to possess in this world, but are not perfected save in eternal life. For when we pray that the name of God be "hallowed," we are asking that the holiness of God be made known. When we pray that God's Kingdom come, we are asking to be made partakers of eternal life; and when we pray that God's will be done, we are asking that His will be fulfilled in us. Although all these things have their beginning in this world, they cannot be perfectly fulfilled except in eternal life. This is why the Holy Ghost taught us to pray for things necessary to the present life, of which we can have perfect possession here below; and this teaches us that even temporal things are provided for us by God. For this reason we say: Give us this day our daily bread.
These same words teach us to avoid five sins which usually result from the desire for the goods of this world.
The first of these sins is when a man has an inordinate appetite for these things and, not content with the things he ought to have, asks for things that are above his condition in life; for example, if a simple soldier wished to dress like an officer, or a cleric wished to be dressed as a bishop. This vice causes men to turn away from spiritual things, since their desire is fixed on the things of this world.
Now the Lord taught us to avoid this vice when He taught us to ask only for bread; that is, things that are necessary for the present life according to each one's condition, which are all represented by bread. Therefore, He did not teach us to ask for delicacies, or many diverse or fancy things, but bread, without which man cannot live, for it is a nourishment common to all. "Life's prime needs are water and bread" (Eccl. 29.28) St. Paul also wrote: "Having food and sufficient clothing, with these let us be content." (I Tim. 6.8)
The second vice is that some commit injustices and defraud others in the acquisition of worldly goods. This vice is all the more dangerous because it is difficult to make restitution for stolen goods, for, according to St. Augustine, the sin is not forgiven without the will to return what was taken. The Lord has taught us to avoid this vice, teaching us to ask for our bread, not someone else's. For thieves do not eat their own bread but someone else's. The third vice is an exaggerated concern for worldly goods. There are some who are never content with what they have, but always want more, which is immoderate, for our desires should be moderated according to our needs. "Give me neither poverty nor riches; provide me only with the food I need." (Prov. 30.8) We are taught to avoid this vice when we say: "Our daily bread;" that is, enough bread for one day or one period of time. The fourth vice is a kind of voracity which comes from an immoderate appetite. There are some who would like to consume in a single day what would suffice for several days, and such people do not ask for enough bread for one day, but for ten; and because they spend altogether too much, they squander all their goods: "For the drunkard and the glutton come to poverty." (Prov. 23.21)
The fifth vice that comes from an excessive desire for worldly goods is ingratitude. When someone becomes proud because of his riches and does not remember that everything he has is from God, it is reprehensible, for all good things that we have, whether spiritual or temporal, are from God. "All things are Thine that we have received from Thy Hand." (I Chr 29.14) To avoid this vice, therefore, the Lord teaches us to say: "Give us," and "our bread" that we may realize that everything we have is from God.
Now it sometimes happens that a person has many riches, but gets no advantage from them, and instead actually becomes worse off for it both spiritually and temporally, for some have perished on account of their riches.
There is another evil which I have seen under the sun, and it weighs heavily upon man: there is the man to whom God gives riches and property and honor, so that he lacks none of all the things he craves; yet God does not grant him power to partake of them, but a stranger devours them. (Eccl. 6.1-2)
We must therefore ask that our riches actually be profitable to us. We ask for this when we say: "Give us our bread"; that is, make our riches profitable to us.
There are two kinds of bread: the sacramental bread and the bread of God's Word. We ask therefore for our sacramental bread, which is prepared every day in the Church, that as we receive it in the Sacrament it may be given to us for our salvation. I am the living bread that has come down from heaven. (Jn. 6.51) He who eats and drinks unworthily, eats and drinks judgment to himself. (I Cor. 11.29)
Likewise, there is also the bread of the Word of God: Not by bread alone does man live, but by every word that comes forth from the mouth of God. (Mt. 4.4) We ask God, therefore, that He give us bread; that is, His own Word. The word of God comes bringing beatitude to man, which consists in a hunger for justice. For when we have spiritual things, we desire them more, and from this desire proceeds hunger for justice, and this hunger shall be satisfied with eternal life.
And Forgive Us Our Trespasses, as We Forgive Those Who Trespass Against Us
There are some who have great wisdom and fortitude and yet, because they trust too much in their own power, do not act wisely, nor do they bring to completion the works they had intended. It is said that "Plans made with advice succeed." (Prov. 20.18) But the same Holy Ghost who gives fortitude also gives the gift of counsel, for every good counsel that conduces to the salvation of men comes from the Holy Ghost. Man is in need of counsel when he is in tribulation. Since therefore man becomes spiritually sick through sin, he must seek counsel so that he may be healed.
That sinners are in need of counsel is shown by Daniel 4.24 which says: "O King, take my advice, atone for your sins by alms." The best counsel that can be given against sins is almsgiving and mercy; and therefore the Holy Ghost teaches us sinners to pray and ask: "Forgive us our trespasses." We owe something to God when we have taken something that was His by right. God's right is that we do His Will, preferring it to our will, and this is what sin goes against. Our trespasses therefore are our sins. The Holy Ghost has given us the counsel that we ask of God pardon of our sins, and therefore we say: "Forgive us our sins."
There are three things we can consider in these words: the first is why we make this petition, the second is when it is fulfilled, and the third is what is required on our part that it be fulfilled.
As regards the question: why do we make this petition? There are two things we can learn from this petition, which are necessary to men in this life. One is that a man ought always to be in fear and humility. For there were some who were so presumptuous that they said that man could live in this world so as to avoid sin by his own power. But this privilege was given to nobody except Christ, who possessed the plenitude of the Spirit, and the Blessed Virgin, in whom there was no sin, as St. Augustine says: "I do not wish there to be the least mention of her when we speak of sin." But to no other saint was the privilege granted of being free from all sin, at least some slight fault, for if we say that we have no sin, we deceive ourselves, and the truth is not in us. (I Jn. 1.8) (Note: It is legitimate to hold the same privilege for St. Joseph, because of his most intimate connection with Christ and the Blessed Virgin.)
This petition shows that men are sinners. It is clear that it belongs to all the saints themselves to say: "Our Father," in which we say: "Forgive us our trespasses." Therefore, all men are to recognize that they are sinners or trespassers. If you are a sinner, you must have fear and humble yourself. Another thing we learn from this petition is that we must always live in hope, for although we are sinners, we must not despair, lest desperation lead us to other greater sins, as the Apostle says: "For they have given themselves up in despair to sensuality, greedily practising every kind of uncleanness." (Eph. 4.19) It is therefore very useful that we always have hope; for however great a sinner a man be, he must hope that if he have contrition and be converted, God will forgive him. This hope is confirmed in us when we ask: "Forgive us our sins."
Early heretics called Novatians took away this hope, saying that those who sinned but once after baptism would never obtain mercy. But this is not true, if the word of Christ is true, when He says: "I forgave thee all the debt because thou didst entreat Me." (Mt. 18.32) In whatever day you shall ask, you shall be able to obtain mercy, if you ask with repentance for sin. This petition, "forgive us our debts (trespasses)" causes us to have both fear and hope, for all sinners that are sorry for their sin and confess it, obtain mercy.
In sin there are two things to consider: the transgression by which God is offended, and the penalty due to sin. The transgression is remitted in contrition, which includes the resolve to confess it and make satisfaction for it: "I said, I confess my faults to the Lord, and you took away the guilt of my sin." No one should despair, since contrition together with the resolution to make a confession is sufficient for the remission of the sin. (Note: By divine law only mortal sins committed after baptism must be confessed to the priest. The Church encourages the confession of venial sins if we are truly resolved to avoid in the future the venial sins we confess.)
One might perhaps object: If sin is remitted through contrition, why is the priest necessary? The answer is that through contrition God remits the transgression and commutes the eternal punishment due to mortal sin to a temporal punishment, to which the sinner remains bound. Hence, if he were to die before confession, not because he despised the sacrament but because death took him by surprise, he would go to purgatory, where the punishment, as St. Augustine says, is extremely severe. Therefore when you confess, the priest absolves you from this punishment by virtue of the power of the keys, to which you submit yourself in confession; and therefore Christ told the Apostles, "Receive the Holy Spirit; whose sins you shall forgive they are forgiven them; whose sins you shall retain, they are retained." (Jn. 20.22-23) Therefore, when somebody confesses his sins once, part of this temporal punishment is remitted, and likewise when he confesses the same sins again; and if he confesses the sins a certain number of times he can obtain the full remission of this punishment.
The successors of the Apostles found another way to remit this punishment; namely, the benefits of indulgences. For those who have charity in their souls, indulgences may be applied to them to the extent that the Church concedes them. It is clear that the Pope can do this, for many saints did many good works and these did not sin, at least mortally, and they did these good works for the utility of the Church. Likewise, the merits of Christ and the Blessed Virgin are in the Church's treasury. Hence the supreme Pontiff and those to whom he gives this power can dispense these merits, where it is necessary. (Note: indulgences mean that the merits of Christ are applied to our souls simply for the remission of the temporal punishment due to our sin, which we would otherwise suffer for in Purgatory. Of course, this necessarily presupposes that we already have true sorrow for the sin and have been forgiven by God. In this way, not only is the guilt of our transgression remitted by contrition, but the punishment due to sin is remitted by confession, and then by indulgences.)
On our part we must forgive our neighbor for whatever offences he has committed against us. Hence we say: as we forgive those who trespass against us, otherwise God would not forgive us. "Should a man nourish anger against his fellows and expect healing from the Lord?" If therefore we do not forgive, neither shall we be forgiven.
One might say, I will say the part which says "Forgive us," but not the following, which says, "as we forgive those who trespass against us." Do you therefore seek to deceive Christ? Assuredly you do not deceive Him. For the same Christ who instituted this prayer remembers it quite well; he cannot be deceived. If therefore you say it with your mouth, fulfill it with your heart.
One might ask, further, if someone who does not intend to forgive his neighbor should say, "as we forgive those who trespass against us." It might seem that he should not because such a one is a liar. We would answer, however, that he does not lie, because he does not pray in his own person, but in the name of the Church, which is not deceived; therefore, this petition is put in the plural.
There are two ways we can forgive our neighbor. The way of the perfect is that the one offended actually seek out his neighbor to pardon him. "Seek after peace." (Ps. 33.15) The more common way, to which we are all bound, is that we forgive those who ask for it. "Forgive your neighbor's injustice, then when you pray, your own sins will be forgiven." (Eccl. 28.2)
All this corresponds to another beatitude: Blessed are the merciful, for it is mercy that makes us take pity on our neighbor.
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Post by Admin on Apr 11, 2019 15:00:05 GMT
The Angelus - March 1986 Our Father : A Commentary by St. Thomas Aquinas
Part 5
This column completes our series on the Our Father as explained by St. Thomas.
If we but consider the last petition of the Our Father, we will never have any lack of things to pray for. DELIVER US FROM EVIL! Let us consider all the evils which are crucifying the Church today: wholesale upheaval of the Liturgy; sacrilegious administration of sacraments that have almost become the rule; Modernist bishops, priests and nuns promoting abortion; a seemingly unending stream of schisms and dissentions, even among those still professedly adhering to the True Faith, etc., etc. . . .
What part do I play in order to reduce this evil? Or on the contrary, do I continue offending God and wounding the Church by my own sins? And do I have any excuse if I pray the Our Father in a listless manner?
And Lead Us Not into Temptation
There are some who have sinned, but desire to be pardoned for their sins; therefore they confess them and repent, but do not make a complete effort not to fall into sin again. This indeed is illogical, that on the one hand a man weep for his sins as he repents, and on the other hand multiply the very thing that made him weep, when he sins. Therefore the Prophet says "Wash yourselves clean! Put away your misdeeds from before my eyes; cease doing evil." (Is. 1.16) And therefore in the previous part Christ taught us to ask for the pardon of our sins; while in this part He teaches us to pray that we be able to avoid sins when he says: "Lead us not into temptation," that is the temptation through which we fall into sin.
From this we learn three things. The first is what temptation is; the second is how a man is tempted and by whom; the third is how a man is delivered from temptation.
To tempt is simply to test or try someone. Therefore, to tempt a man is to test his virtue. A man's virtue can be put to the test in two ways, according to the two things which virtue demands. The first thing virtue demands is that a man do what he does well; the other is that he take care to avoid evil. "Turn from evil, and do good." (Ps. 33.15) Thus a man's virtue can be tested to see if he is really doing good, or if he has turned from evil.
On the first point a man can be tried to see if he is prompt in doing good, for example, fasting. Then is your virtue great when you are found to be prompt in doing good. God sometimes tries a man in this way, not as though he were ignorant of that man's virtue, but so that all may know of it, and he be given to all as an example. In this way God tried Abraham and Job. And therefore God often sends tribulations to the just, so that as they patiently progress in virtue, as Moses said to the Hebrews: "The Lord your God is testing you, to see whether you love Him or not." In this way God sometimes tries a man, urging him on to do good.
On the second point, a man's virtue can be tested when he is urged on to evil. And if he resists well and does not consent, then great is the virtue of that man, but if he succumbs to the temptation, his virtue is nil. No one is tempted by God in this way: "for God is no tempter to evil, and He Himself tempts no one." (Jas. 1.13) In this way a man can be tempted by the world, the flesh, and the devil.
We are tempted by the flesh in two ways. "The flesh" is continually instigating us to evil, for it seeks its own pleasures, carnal ones, in which there is often sin. For he who lingers in carnal pleasures neglects spiritual things. The flesh also tempts us by drawing us away from good works. The spirit would willingly seek its delight in spiritual goods, but the flesh weighs heavily on the spirit and impedes it. "The corruptable body burdens the soul." (Wis. 9.15)
For I am delighted in the Law of God according to the inner man, but I see another law in my members, warring against the law of my mind and making me prisoner to the law of sin that is in my members. (Rom. 7.22)
Now this temptation from the flesh is extremely violent, because our "enemy", namely the flesh, is joined to us and as Boethius says, no pest is better able to harm us than an enemy who is familiar to us. Against it we must exercise vigilance: "Watch and pray, that you may not enter into temptation." (Mt. 26.41)
The devil also tempts us in an extremely violent way. For once the flesh has been bridled, another one, that is, the devil, rises up, against whom we have a tremendous struggle. "For our wrestling is not against flesh and blood, but against the Principalities and the Powers, against the world rulers of this darkness," as the Apostle says (Eph.6.12) It is very significant that he is called the Tempter.
In temptation he proceeds as a master of deceit. Like a good general who is besieging some fortress, he considers the weakest part in whomever he wishes to attack, and there he tempts him. And therefore with men who have vanquished the flesh, he tempts them to those vices to which they are the most prone—sins of the spirit such as anger and pride. "For your adversary, the devil, as a roaring lion, goes about seeking someone to devour." (I Pet. 5.8-9)
The devil does two things when he tempts someone: for he does not propose to someone right away some obvious evil, but something that has the appearance of good. At the very beginning he tries at least to disorient a man somewhat, so that later on he can more easily induce him to sin. "Satan himself disguises himself as an angel of light." (II Cor. 11.14) After inducing someone to sin, he binds him so as not to permit him to rise again. Therefore the devil both deceives his victims, and once they have been deceived, detains them in their sins.
The world tempts us in two ways: first, by an excessive and immoderate desire for worldly things, and secondly by trying to break us down through persecutors and tyrants. Do not fear those who kill the body. (Mt. 10.28)
Now that we have seen what temptation is, how a man is tempted, and by whom, there remains to consider how we are delivered from temptation. We must remember that Christ teaches us to pray not that we suffer no temptations, but that we do not be led into temptation. For if a man vanquishes temptation, he merits a crown and therefore the disciple says "Blessed is the man who endures temptation, for when he has been tried, he will receive the crown of life. . . . Esteem it all joy, my brethren, when you fall into various trials." (Jas. I) Therefore we are taught to pray that we not be led into temptation by consenting to it. For to be tempted is human, but to consent comes from the devil.
One might object: If God never induces us to evil, why do we pray: "lead us not into temptation?"
I answer that God does not lead anyone into evil, properly speaking, but may permit some to fall when He takes away His Grace from somebody who is obstinate in sinning, and then such a one falls.
On the other hand, God guides men in such a way that they not fall into temptation, because of the fervor of charity, for even the smallest degree of charity is able to resist any sin. Likewise, God guides by the light of the intellect, by which He instructs us about what we must do, for as Aristotle says, everyone who sins is to that extent ignorant. This is what King David asked for when he said: "Give light to my eyes that I may not sleep in death, lest my enemy say, I have overcome him." (Ps 12.4)
We receive this light through the gift of understanding. When we do not consent to temptation, we keep our heart clean, as the Gospel says: Blessed are the clean of heart, for they shall see God. (Mt.5.8). And therefore we will arrive at the vision of God to which, at length, may He conduct us.
But Deliver Us from Evil
Earlier the Lord taught us to ask for the pardon of sins, and how we may avoid temptations; here He teaches us to ask for preservation from evils. And this petition is a general one against all evils; that is, sins, infirmities and afflictions, as St. Augustine says. Since we have already spoken of sin and temptation, we should speak of other evils, such as all the adversities and afflictions of this world, from which God delivers us in four ways. Sometimes God intervenes so that the affliction does not come at all, although this is rare, for the saints are afflicted in this world, for "all who want to live piously in Christ Jesus will suffer affliction." (II Tim 3.12) Yet God does at times grant to some that they not be afflicted by a certain evil, when they are incapable of resisting it, just as a doctor does not give a weak patient violent medicines. "Behold, I have caused a door to be opened before thee which no one can shut, for thou hast scanty strength." (Apoc. 3.8)
In our heavenly home no one shall be afflicted. "Out of six troubles," meaning the present life, "He will deliver you, and at the seventh no evil shall touch you." (Job 5.19)
In the second place, God delivers us when He consoles us in our afflictions. For unless God consoled us, man would not be able to bear it. "According to the multitude of my sorrows in my heart, thy consolations have gladdened my soul." (Ps. 93.19)
Third, God delivers us from evil because He heaps up so many good things upon the good that they forget the evils they have suffered. And thus the afflictions and tribulations of this world are not to be feared for they are easily tolerated, both because of the consolation that comes with them, and their short duration. For our present light affliction, which is for the moment, prepares us for an eternal weight of glory that is beyond all measure. (II Cor. 4.17) for through these things we are led to eternal life.
Finally, God converts our temptation and tribulation to our own profit, and therefore Christ does not teach us to say, "Deliver us from tribulation," but "Deliver us from evil," because for the saints their tribulations lead to a crown, and therefore they glory in their tribulations.
God delivers men from evil and from tribulations by converting it to their own good, which is a sign of supreme wisdom, for the wise can draw good out of evil, because of the patience which the saints exercise in their tribulations. The other virtues may be exercised in prosperity, but patience thrives in tribulations.
Therefore, the Holy Ghost makes us ask this through the gift of wisdom, and through it we will arrive at that beatitude to which peace orders us, because through patience we have peace both in prosperous times and in adversities. Therefore the peacemakers are called the children of God, for they have a similarity to God in that, just as nothing can harm God, so nothing can harm the peacemakers, neither good things or evil; and therefore blessed are the peacemakers, for they shall be called children of God. (Mt. 5.9)
"Amen" is the universal confirmation of all we have asked for.
In general we may say that in the Our Father are contained both all the things we should desire, and all the things we should avoid.
Among all desirable things that which is most desired is that which is most loved, and this is God. Therefore you first ask for the glory of God, when you say: "Hallowed be Thy Name."
You should desire from God three things which pertain to you. The first is that you arrive at eternal life, which you ask for when you say: "Thy kingdom come." The second is that you fulfill the will of God and His justice, and you ask for this when you pray: "Thy will be done on earth as it is in heaven." The third is that you have what is necessary for your life, which you ask for when you pray, "Give us this day our daily bread." Concerning these three things, the Lord says, "Seek ye first the kingdom of God and His justice, and all these things shall be added unto you." (Mt 6.33)
Those things which we ought to avoid and fly from are whatever is contrary to the good. Now that good which is desirable above all else is fourfold.
First is the glory of God, and to this no evil is contrary in an efficacious way. For God is glorified both inasmuch as He punishes evil and rewards what is good.
Secondly, there is eternal life, which is opposed and lost by sin. Therefore to remove this impediment we say: "Forgive us our trespasses, as we forgive those who trespass against us."
Thirdly, there is justice and good works, to which is opposed to temptation, for temptations impede us from doing good. To remove or take away this obstacle we say: "Lead us not into temptation."
Fourthly, there are the things necessary for our life on earth, to which adversity and tribulations are opposed, and to remove this we pray: "But deliver us from evil." Amen.
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