Aquinas: Expositio in Orationem Dominicam

Haec est prima petitio, in qua petitur ut nomen eius in nobis manifestetur et declaretur. Est autem nomen Dei primo mirabile, quia in omnibus creaturis mirabilia operatur: unde dominus in Evangelio Marc. ult., 17: in nomine meo Daemonia eiicient, linguis loquentur novis, serpentes tollent: et si mortiferum quid biberint non eis nocebit. Secundo est amabile.

This is the first petition, in which it is asked that His name be manifested and declared in us. Now the name of God is, first, marvelous, because in all creatures it works wonders: whence the Lord in the Gospel, Mark, last chapter, 17: 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 will not harm them. Secondly, it is lovable.

Act. IV, 12: non est aliud nomen datum sub caelo in quo oporteat nos salvos fieri. Salus autem est ab omnibus diligenda. Exemplum de beato Ignatio, qui intantum nomen Christi dilexit, quod cum Traianus requireret ab eo ut nomen Christi negaret, respondit quod de ore eius removeri non posset; et cum ille minaretur sibi caput abscindere, et Christum de eius ore removere, dixit: et si de ore abstuleris, nunquam tamen de corde eripere poteris: hoc enim nomen cordi meo inscriptum habeo, et ideo ab eius invocatione cessare non valeo.

Acts 4, 12: there is no other name given under heaven by which it is necessary for us to be saved. Moreover, salvation is to be loved by all. An example is of blessed Ignatius, who loved the name of Christ to such an extent that, when Trajan required of him that he deny the name of Christ, he replied that it could not be removed from his mouth; and when that man threatened to cut off his head and to remove Christ from his mouth, he said: and even if you take it from my mouth, nevertheless you will never be able to tear it from my heart; for I have this name inscribed upon my heart, and therefore I am not able to cease from its invocation.

Quod audiens Traianus, et probari cupiens, servi Dei abscisso capite, cor eius extrahi iussit, et inventum est habens nomen Christi in se scriptum litteris aureis. Posuerat enim super cor suum hoc nomen quasi signaculum. Tertio est venerabile.

Hearing this, Trajan, wishing to have it proved, after the servant of God’s head had been cut off, ordered his heart to be drawn out, and it was found to have the name of Christ written in it in golden letters. For he had set upon his heart this name as a kind of signet. Thirdly, it is venerable.

Apostolus, Phil. II, 10: ut in nomine Iesu omne genu flectatur, caelestium, terrestrium et Infernorum. Caelestium quantum ad Angelos et beatos; terrestrium quantum ad mundanos, qui hoc faciunt ex amore adipiscendae gloriae vel timore fugiendae poenae; et Infernorum quoad damnatos, qui hoc faciunt ex timore.

The Apostle, Phil. 2, 10: that at the name of Jesus every knee should bend, of the heavenly, the earthly, and the Infernal. Of the heavenly as regards the Angels and the blessed; the earthly as regards the worldly, who do this out of love of attaining glory or out of fear so as to flee punishment; and the Infernal as regards the damned, who do this out of fear.

Quarto inexplicabile, quia a narratione eius deficiunt omnes linguae. Et ideo explicatur aliquando per creaturas. Unde dicitur lapis ratione firmitatis: Matth.

Fourth, inexpressible, because from its narration all tongues fail. And therefore it is sometimes explained through creatures. Whence it is called a stone by reason of firmness: Matt.

XVI, 18: super hanc petram aedificabo Ecclesiam meam. Item ignis ratione purificationis: quia sicut ignis metalla purificat, ita Deus purificat corda peccatorum: unde Deut. IV, 24: Deus tuus ignis consumens est. Item lux ratione illuminationis: quia sicut lux illuminat tenebras, ita nomen Dei illuminat tenebras mentis. Psal.

16, 18: upon this rock I will build my Church. Likewise, fire by reason of purification: because just as fire purifies metals, so God purifies the hearts of sinners: whence Deut. 4, 24: Your God is a consuming fire. Likewise, light by reason of illumination: because just as light illuminates the darkness, so the name of God illuminates the darkness of the mind. Psal.

XVII, 29: Deus meus, illumina tenebras meas. Unde istud nomen petimus manifestari, ut cognoscatur, et teneatur sanctum. Sanctum autem tripliciter dicitur. Sanctum enim idem est quod firmum: unde omnes beati qui in caelo sunt, sancti dicuntur, quia sunt aeterna felicitate firmati.

17, 29: My God, illumine my darkness. Whence we ask that this name be manifested, that it may be known and be held holy. Holy, however, is said in a threefold way. For holy is the same as firm: whence all the blessed who are in heaven are called saints, because they are confirmed by eternal felicity.

In mundo non possunt esse sancti, quia sunt continue mobiles. Augustinus: defluxi, domine, a te, et erravi nimis: devius factus sum a stabilitate tua. Secundo sanctum idem est quod non terrenum: unde sancti qui in caelo sunt, nullum habent affectum terrenum: unde apostolus, Phil. III, 8: omnia arbitratus sum ut stercora ut Christum lucrifaciam. Per terram autem designantur peccatores.

In the world there cannot be saints, because they are continually changeable. Augustine: I have flowed down, O Lord, from you, and I have erred exceedingly: I have been made wayward from your stability. Secondly, holy is the same as not earthly: whence the saints who are in heaven have no earthly affection: whence the Apostle, Phil. 3, 8: I have reckoned all things as dung that I might gain Christ. But by “earth” sinners are designated.

Primo ratione germinis: terra enim si non colitur, spinas et tribulos germinat; sic anima peccatoris, nisi colatur per gratiam, non germinat nisi tribulos et punctiones peccatorum. Gen. III, 18: spinas et tribulos germinabit tibi. Secundo ratione caliginis.

First, by reason of germination: for the earth, if it is not cultivated, germinates thorns and thistles; thus the soul of the sinner, unless it be cultivated through grace, germinates nothing but thistles and pricks of sins. Gen. 3, 18: it will germinate for you thorns and thistles. Secondly, by reason of gloom.

Terra enim caliginosa est et opaca: sic etiam peccator caliginosus et opacus est. Gen. I, 2: tenebrae erant super faciem abyssi. Tertio ratione conditionis.

For the earth is caliginous and opaque: so also the sinner is caliginous and opaque. Gen. 1, 2: darkness was upon the face of the abyss. Thirdly, by reason of condition.

Terra enim est elementum siccum, quod spargitur nisi contineatur ab aquae humiditate: nam Deus posuit terram super aquam, iuxta illud Psal. CXXXV, 6: qui firmavit terram super aquas, quia ex humiditate aquae continetur ariditas vel siccitas terrae. Sic peccator animam habet siccam et aridam, iuxta illud Psal.

For the earth is a dry element, which is scattered unless it is contained by the humidity of water: for God placed the earth upon the water, according to that of Ps. 135, 6: who made firm the earth upon the waters, because by the moisture of the water the aridity or dryness of the earth is contained. Thus the sinner has a dry and arid soul, according to that of the Psalm.

CXLII, 6: anima mea sicut terra sine aqua tibi. Item tertio dicitur sanctum, idest sanguine tinctum; unde sancti qui sunt in caelo, sancti dicuntur, eo quod sunt sanguine tincti, iuxta illud Apoc. VII, 14: isti sunt qui venerunt ex magna tribulatione, et laverunt stolas suas in sanguine agni. Item ibid. I, 5: lavit nos a peccatis nostris in sanguine suo.

142, 6: my soul is, to you, like land without water. Likewise, thirdly it is called holy, that is, tinged with blood; whence the saints who are in heaven are called saints, for the reason that they are tinged with blood, according to that Apoc. 7, 14: these are they who came out of great tribulation, and washed their stoles in the blood of the Lamb. Likewise ibid. 1, 5: he washed us from our sins in his blood.

Articulus 2
Adveniat regnum tuum

Article 2
May your kingdom come

Sicut dictum est, spiritus sanctus facit nos recte amare, desiderare et petere; et efficit in nobis primo timorem, per quem quaerimus quod nomen Dei sanctificetur. Aliud donum est donum pietatis. Et est proprie pietas, dulcis et devotus affectus ad patrem, et ad omnem hominem in miseria constitutum.

As has been said, the Holy Spirit makes us to love, to desire, and to petition rightly; and he brings about in us first fear, through which we seek that the name of God be sanctified. Another gift is the gift of piety. And piety properly is a sweet and devout affection toward the father, and toward every man set in misery.

Cum ergo Deus sit pater noster, ut patet, non solum debemus eum revereri et timere, sed etiam ad eum habere debemus dulcem et pium affectum. Hic autem affectus facit nos petere quod adveniat regnum Dei. Tit.

Since therefore God is our father, as is evident, we ought not only to revere and fear him, but also to have toward him a sweet and pious affection. Moreover, this affection makes us ask that the kingdom of God may come. Tit.

II, 12-13: pie et iuste vivamus in hoc saeculo, expectantes beatam spem, et adventum gloriae magni Dei. Posset autem quaeri: regnum Dei semper fuit: quare ergo petimus quod veniat? Et ideo dicendum est, quod hoc potest tripliciter intelligi. Primo quia aliquando rex habet ius regni solum, seu dominii: et tamen nondum dominium ipsius regni est declaratum, quia nondum homines regni sunt ei subiecti.

2, 12-13: let us live piously and justly in this age, awaiting the blessed hope and the advent of the glory of the great God. But it could be asked: the kingdom of God has always existed; why therefore do we ask that it may come? And therefore it must be said that this can be understood in a threefold way. First, because sometimes a king has only the right of the kingdom, or of dominion; and yet the dominion of that kingdom is not yet declared, because the men of the kingdom are not yet subject to him.

Tunc ergo apparebit primo eius regnum seu dominium, quando homines regni erunt sibi subiecti. Deus autem ex se et sua natura est dominus omnium: et Christus secundum quod Deus, et etiam secundum quod homo, habet a Deo quod sit dominus omnium. Dan.

Then therefore his kingdom or dominion will first appear, when the people of the kingdom will be subject to him. But God, from himself and by his nature, is lord of all: and Christ, insofar as he is God, and also insofar as he is man, has from God that he is lord of all. Dan.

VII, 14: dedit ei potestatem et honorem et regnum. Oportet ergo quod sibi sint omnia subiecta. Hoc autem nondum est, sed erit in fine. I Cor.

7, 14: he gave to him power and honor and kingdom. Therefore it is necessary that all things be subject to him. But this is not yet so, but it will be at the end. 1 Cor.

XV, 25: oportet illum regnare, donec ponat omnes inimicos sub pedibus eius. Et ideo petimus et dicimus: adveniat regnum tuum. Et hoc quantum ad tria: scilicet ut iusti convertantur, peccatores puniantur, et mors destruatur. Nam homines dupliciter subiiciuntur Christo: aut voluntarii, aut inviti. Cum enim voluntas Dei sit ita efficax quod oporteat penitus illam compleri, et Deus velit quod omnia subiiciantur Christo: alterum duorum erit necessarium: ut scilicet aut homo faciat voluntatem Dei subiiciendo se mandatis eius, et hoc facient iusti; aut Deus faciat de omnibus voluntatem suam puniendo eos, et hoc faciet peccatoribus et inimicis suis.

15, 25: it is necessary for him to reign, until he puts all enemies under his feet. And therefore we ask and we say: let your kingdom come. And this as regards three things: namely, that the just be converted, sinners be punished, and death be destroyed. For human beings are subjected to Christ in a twofold way: either voluntarily, or unwillingly. For since the will of God is so efficacious that it must be fulfilled utterly, and God wills that all things be subjected to Christ, one of two alternatives will be necessary: namely, either a person does the will of God by subjecting himself to his commands—and this the righteous will do—or God brings about his will upon all by punishing them—and this he will do to sinners and to his enemies.

Et hoc erit in fine mundi. Psal. CIX, 1: donec ponam inimicos tuos scabellum pedum tuorum. Et ideo sanctis est datum quaerere quod adveniat regnum Dei, scilicet quod ipsi totaliter subiiciantur ei; sed peccatoribus est horribile, quia nihil aliud est quaerere quod adveniat regnum Dei, nisi quod de voluntate Dei subiiciantur poenis.

And this will be at the end of the world. Psalm 109, 1: until I make your enemies the footstool of your feet. And therefore it is given to the saints to seek that the kingdom of God may come, namely, that they themselves be totally subjected to him; but to sinners it is terrible, because to seek that the kingdom of God may come is nothing other than that, by the will of God, they be subjected to punishments.

Amos V, 18: vae desiderantibus diem domini. Sed et ex hoc destruitur mors. Cum enim Christus sit vita, non potest in regno eius esse mors, quae est vitae contraria: ideo dicitur I Cor. XV, 26: novissime autem inimica destruetur mors. Et hoc erit in resurrectione.

Amos 5, 18: woe to those desiring the day of the Lord. But also from this death is destroyed. For since Christ is life, death, which is contrary to life, cannot be in his kingdom: therefore it is said 1 Cor. 15, 26: but last, the enemy death will be destroyed. And this will be in the resurrection.

Phil. III, 21 reformabit corpus humilitatis nostrae, configuratum corpori claritatis suae. Secundo regnum caelorum dicitur gloria Paradisi. Nec mirum: nam regnum nihil aliud dicitur nisi regimen.

Phil. 3, 21 he will re-form the body of our humility, configured to the body of his clarity. Secondly, the kingdom of heaven is called the glory of Paradise. Nor is it a marvel: for a kingdom is said to be nothing else than a regimen.

Ibi autem est optimum regimen ubi nihil invenitur contra voluntatem regentis. Voluntas autem Dei est salus hominum, quia vult homines salvos fieri; et hoc potissime erit in Paradiso, ubi nihil erit saluti hominum repugnans. Matth.

There, moreover, the best regimen is where nothing is found against the will of the regent. But the will of God is the salvation of human beings, because he wills human beings to be saved; and this most especially will be in Paradise, where nothing will be repugnant to the salvation of human beings. Matt.

XIII, 41: auferentur de regno eius omnia scandala. In mundo autem isto sunt multa contra salutem hominum. Cum ergo petimus: adveniat regnum tuum, oramus, ut simus participes regni caelestis et gloriae Paradisi. Quod quidem regnum est valde desiderandum propter tria.

13, 41: all scandals will be removed from his kingdom. But in this world there are many things against the salvation of human beings. When therefore we petition: may your kingdom come, we pray that we may be participants in the heavenly kingdom and the glory of Paradise. And this kingdom indeed is greatly to be desired for three reasons.

Primum propter summam iustitiam quae est in eo. Isai. LX, 21: populus tuus omnes iusti. Hic enim mali sunt mixti bonis; sed ibi nullus malus erit, et nullus peccator. Item propter perfectissimam libertatem.

First, on account of the supreme justice which is in it. Isaiah 60, 21: your people, all just. For here the evil are mixed with the good; but there no evil man will be, and no sinner. Likewise, on account of the most perfect liberty.

Hic enim non est libertas, quanquam omnes naturaliter desiderent eam; sed ibi erit omnimoda libertas contra omnem servitutem. Rom. VIII, 21: ipsa creatura liberabitur a corruptione. Et non solum erunt ibi omnes liberi, sed erunt reges: Apoc.

For here there is not liberty, although all naturally desire it; but there there will be all‑around liberty against every servitude. Rom. 8, 21: the creature itself will be liberated from corruption. And not only will all there be free, but they will be kings: Apoc.

V, 10: fecisti nos Deo nostro regnum. Cuius ratio est, quia omnes erunt eiusdem voluntatis cum Deo, et Deus volet quidquid sancti volent, et sancti quidquid Deus voluerit: unde cum voluntate Dei fiet voluntas eorum. Et ideo omnes regnabunt, quia omnium voluntas fiet, et dominus erit corona omnium. Isai.

5, 10: you have made us a kingdom for our God. The reason for which is, that all will be of the same will with God, and God will will whatever the saints will, and the saints whatever God wills: whence, with the will of God, their will will be done. And therefore all will reign, because the will of all will be done, and the Lord will be the crown of all. Isai.

XXVIII, 5: in die illa erit dominus exercituum corona gloriae, et sertum exultationis residuo populi sui. Item propter mirabilem affluentiam. Isai. LXIV, 4: oculus non vidit, Deus, absque te, quae praeparasti expectantibus te. Psal.

28, 5: on that day the Lord of hosts will be a crown of glory, and a wreath of exultation for the remnant of his people. Likewise on account of the marvelous affluence. Isai. 64, 4: eye has not seen, O God, apart from you, the things which you have prepared for those who await you. Psal.

CII, 5: qui replet in bonis desiderium tuum. Et nota quod homo inveniet omnia in solo Deo excellentius et perfectius omni eo quod in mundo quaeritur. Si delectationem quaeris, summam invenies in Deo; si divitias, ibi omnem sufficientiam invenies, propter quam sunt divitiae; et sic de aliis. Augustinus, in Confess.: anima cum fornicatur abs te, quaerit extra te, quae pura et limpida non invenit, nisi cum redit ad te. Tertio modo, quia aliquando in mundo isto regnat peccatum.

102, 5: who fills your desire with good things. And note that a man will find all things in God alone more excellently and more perfectly than anything that is sought in the world. If you seek delectation, you will find the highest in God; if riches, there you will find every sufficiency, on account of which riches exist; and so with the others. Augustine, in the Confessions: when the soul fornicates away from you, it seeks outside you those things which it does not find pure and limpid, unless when it returns to you. In a third way, because sometimes in this world sin reigns.

Et hoc est quando homo est ita dispositus quod statim sequitur et prosequitur appetitum peccati. Apostolus, Rom. VI, 12: non ergo regnet peccatum in vestro mortali corpore: sed debet Deus regnare in corde tuo.

And this is when a man is so disposed that he immediately follows and prosecutes the appetite of sin. The Apostle, Rom. 6, 12: therefore let not sin reign in your mortal body: but God ought to reign in your heart.

Isai. VII, 7: Sion, regnabit Deus tuus. Et hoc est quando paratus est obedire Deo, et servare omnia mandata sua. Cum ergo petimus quod veniat regnum, oramus quod non regnet in nobis peccatum, sed Deus.

Isaiah 7:7: Zion, your God will reign. And this is when one is prepared to obey God and to keep all his commandments. When therefore we ask that the kingdom may come, we pray that sin may not reign in us, but God.

Per hanc autem petitionem perveniemus ad beatitudinem, de qua dicitur Matth. V, 4: beati mites: nam secundum primam expositionem, ex quo homo desiderat quod Deus sit dominus omnium, non vindicat se de iniuria sibi illata, sed reservat eam Deo. Nam si vindicares te, non quaereres quod adveniret regnum eius.

By this petition, moreover, we shall arrive at the beatitude of which it is said Matt. 5, 4: blessed are the meek: for according to the first exposition, since a man desires that God be lord of all, he does not avenge himself for an injury inflicted on him, but reserves it to God. For if you were to avenge yourself, you would not be seeking that his kingdom should come.

Secundum vero secundam expositionem, si tu expectas regnum eius, idest gloriam Paradisi, non debes curare si perdis res mundanas. Item secundum tertiam expositionem, si tu petis quod Deus regnet in te et Christus; cum ipse fuerit mitissimus, et tu debes esse mitis. Matth.

But according to the second exposition, if you expect his kingdom, that is, the glory of Paradise, you ought not to care if you lose worldly things. Likewise, according to the third exposition, if you ask that God and Christ may reign in you; since he himself was most meek, you also ought to be meek. Matth.

XI, 29: discite a me, quia mitis sum. Hebr. X, 34: rapinam bonorum vestrorum cum gaudio suscepistis.

11, 29: learn from me, for I am meek. Hebr. 10, 34: you accepted the rapine of your goods with joy.

Articulus 3
Fiat voluntas tua sicut in caelo, et in terra

Article 3
Let your will be done as in heaven, and on earth

Tertium donum quod efficit in nobis spiritus sanctus, dicitur donum scientiae. Ipse enim spiritus sanctus non solum efficit in bonis donum timoris et donum pietatis, quae est dulcis affectus ad Deum, ut dictum est, sed etiam facit hominem sapientem. Et hoc petebat David in Psal.

The third gift which the Holy Spirit effects in us is called the gift of knowledge. For the Holy Spirit himself not only brings about in the good the gift of fear and the gift of piety, which is a sweet affection toward God, as has been said, but also makes a man wise. And this David was asking in the Psalms.

CXVIII, 66, dicens: bonitatem et disciplinam et scientiam doce me. Et haec est scientia qua homo bene vivit, quam docuit nos spiritus sanctus. Inter alia autem quae faciunt ad scientiam et sapientiam hominis potissima sapientia est, quod homo non innitatur sensui suo. Prov.

118, 66, saying: teach me goodness and discipline and knowledge. And this is the knowledge by which a man lives well, which the Holy Spirit has taught us. Among other things, however, which pertain to a man’s science and wisdom, the chief wisdom is that a man not lean upon his own sense. Prov.

III, 5: ne innitaris prudentiae tuae. Nam illi qui praesumunt de sensu suo, ita quod non credunt aliis, sed sibi tantum, semper inveniuntur et iudicantur stulti. Prov. XXVI, 12: vidisti hominem sapientem sibi videri?

3, 5: do not lean upon your own prudence. For those who presume upon their own sense, in such a way that they do not believe others, but only themselves, are always found and judged fools. Prov. 26, 12: have you seen a man who seems wise to himself?

Magis illo spem habebit insipiens. Quod autem homo non credat sensui suo, procedit ex humilitate: unde et locus humilitatis est sapientia, ut dicitur Prov. XI. Superbi autem sibi ipsis nimis credunt. Docet ergo hoc spiritus sanctus per donum scientiae, ut scilicet non faciamus voluntatem nostram, sed voluntatem Dei.

The fool will have more hope than he. But that a man does not trust his own sense proceeds from humility: whence also the place of humility is wisdom, as is said in Prov. 11. But the proud trust themselves too much. Therefore the Holy Spirit teaches this through the gift of knowledge, namely, that we should not do our will, but the will of God.

Et ideo propter hoc donum petimus a Deo ut fiat voluntas sua sicut in caelo et in terra. Et in hoc apparet donum scientiae. Unde hoc modo dicitur Deo, fiat voluntas tua, sicut si esset unus infirmus, et vellet aliquid a medico, non praecise vult, sed de voluntate medici; alias si tantum de voluntate sua vellet, esset stultus.

And therefore on account of this gift we ask from God that his will be done as in heaven and on earth. And in this the gift of knowledge appears. Hence in this way it is said to God, thy will be done, just as if there were a sick person, and he wanted something from a medic, he does not will it precisely, but according to the will of the physician; otherwise, if he were to will only according to his own will, he would be foolish.

Sic nos a Deo nihil petere debemus nisi quod fiat de nobis voluntas sua, idest ut voluntas sua compleatur in nobis. Tunc enim est rectum cor hominis quando concordat cum voluntate divina. Hoc Christus fecit: Ioan.

Thus we ought to ask from God nothing except that his will be done concerning us, that is, that his will be fulfilled in us. For then the heart of man is right, when it is in concord with the divine will. This Christ did: John.

VI, 38: descendi de caelo, non ut faciam voluntatem meam, sed eius qui misit me. Christus enim, secundum quod Deus, eandem voluntatem habet cum patre; sed, secundum quod homo, habet aliam voluntatem a patre: et secundum hanc dicit se non facere voluntatem suam sed patris. Et ideo docet nos orare et petere: fiat voluntas tua. Sed quid est quod dicitur? Nonne in Psal.

6, 38: I descended from heaven, not to do my will, but that of him who sent me. For Christ, according as he is God, has the same will as the Father; but, according as he is man, he has a different will from the Father: and according to this he says that he does not do his own will but the Father’s. And therefore he teaches us to pray and to ask: thy will be done. But what is it that is said? Is it not in the Psalms.

CXIII, 3; dicitur: omnia quaecumque voluit fecit? Si omnia facit quae vult in caelo et in terra, quid est hoc quod dicit: fiat voluntas tua sicut in caelo, et in terra? Ad hoc sciendum est, quod Deus tria vult de nobis, et nos petimus quod haec impleantur. Primum quidem quod Deus vult de nobis, est quod nos habeamus vitam aeternam. Quicumque enim facit aliquid propter aliquem finem, vult de illa re illud pro quo facit eam.

113, 3; it is said: he has done all things whatsoever he willed? If he does all things which he wills in heaven and on earth, what is this that he says: thy will be done, as in heaven, and on earth? For this, it is to be known that God wills three things concerning us, and we ask that these be fulfilled. The first indeed that God wills concerning us is that we have eternal life. For whoever makes anything for some end, wills of that thing that for the sake of which he makes it.

Deus autem fecit hominem, sed non pro nihilo: quia, sicut dicitur in Psal. LXXXVIII, 48: numquid vane constituisti omnes filios hominum. Fecit ergo homines propter aliquid, sed non propter voluptates, quia et bruta habent eas, sed ut habeant vitam aeternam. Vult ergo dominus ut homo habeat vitam aeternam.

But God made man, yet not for nothing: because, as it is said in Psalm 88, 48: Have you established all the sons of men in vain? He therefore made men for some purpose, but not for pleasures, because even brute beasts have them, but in order that they may have eternal life. Therefore the Lord wills that man have eternal life.

Quando vero aliquid consequitur illud ad quod factum est, dicitur quod salvatur; quando vero non consequitur, dicitur quod res illa perditur. Deus autem fecit hominem propter vitam aeternam. Cum ergo consequitur vitam aeternam, salvatur; et hoc vult dominus: Ioan.

When indeed something attains that for which it was made, it is said to be saved; but when it does not attain it, it is said that the thing perishes. God, however, made man for the sake of eternal life. When therefore he attains eternal life, he is saved; and this the Lord wills: John.

VI, 40: haec est autem voluntas patris mei qui misit me, ut omnis qui videt filium et credit in eum, habeat vitam aeternam. Haec autem voluntas iam completa est in Angelis et in sanctis qui sunt in patria, quia vident Deum et cognoscunt, et fruuntur eo; sed nos desideramus quod sicut voluntas Dei completa est in beatis qui sunt in caelis, ita compleatur in nobis qui sumus in terra: et hoc petimus cum oramus: fiat voluntas tua in nobis qui sumus in terra, sicut in sanctis qui sunt in caelo. Alia voluntas Dei de nobis est ut servemus mandata eius. Quando enim aliquis desiderat aliquid, non solum vult illud quod desiderat, sed omnia per quae venitur ad illud; sicut medicus ut consequatur sanitatem, vult etiam dietam et medicinam et huiusmodi.

6, 40: and this is the will of my Father who sent me, that everyone who sees the Son and believes in him may have eternal life. But this will has already been completed in the Angels and in the saints who are in the fatherland, because they see God and know, and enjoy him; but we desire that just as the will of God has been completed in the blessed who are in the heavens, so it may be completed in us who are on the earth: and this we ask when we pray: may your will be done in us who are on the earth, as in the saints who are in heaven. Another will of God concerning us is that we keep his commandments. For when someone desires something, he not only wills that which he desires, but all the things through which one comes to that; just as a physician, in order that he may obtain health, also wills diet and medicine and things of this sort.

Deus autem vult ut habeamus vitam aeternam. Matth. XIX, 17: si vis ad vitam ingredi, serva mandata. Vult ergo ut servemus mandata.

But God wills that we have eternal life. Matt. 19, 17: if you wish to enter into life, keep the commandments. He wills, therefore, that we keep the commandments.

Rom. XII, 1: rationabile obsequium vestrum, ib. 2: ut probetis quae sit voluntas Dei bona, beneplacens et perfecta. Bona, quia utilis: Isai. XLVIII, 17: ego dominus docens te utilia. Beneplacens amanti; et si aliis non sit grata, amanti tamen est delectabilis.

Romans 12, 1: your rational service, ibid. 2: that you may prove what is the will of God, good, well-pleasing, and perfect. Good, because useful: Isaiah 48, 17: I am the Lord teaching you things useful. Well-pleasing to the lover; and even if it be not pleasing to others, yet to the lover it is delectable.

Psal. XCVI, 11: lux orta est iusto, et rectis corde laetitia. Perfecta, quia honesta: Matth. V, 48: estote perfecti, sicut et pater vester caelestis perfectus est. Sic ergo cum dicimus, fiat voluntas tua, oramus ut impleamus mandata Dei.

Psal. 96, 11: light has arisen for the just, and joy for the upright in heart. Perfect, because honorable: Matth. 5, 48: be perfect, as also your heavenly Father is perfect. Thus therefore when we say, thy will be done, we pray that we may fulfill the commandments of God.

Haec autem voluntas Dei fit in iustis, sed in peccatoribus nondum fit. Iusti autem designantur per caelum, peccatores autem per terram. Petimus ergo ut fiat voluntas Dei ita in terra, idest in peccatoribus, sicut in caelo, idest in iustis.

But this will of God is done in the just, yet in sinners it is not yet done. Moreover, the just are designated by heaven, but sinners by earth. We therefore ask that the will of God be done thus on earth, that is, in sinners, as in heaven, that is, in the just.

Notandum autem, quod ex modo loquendi datur nobis doctrina. Non enim dicit, fac, nec etiam faciamus; sed dicit, fiat voluntas tua: quia ad vitam aeternam duo sunt necessaria, scilicet gratia Dei et voluntas hominis; et licet Deus fecerit hominem sine homine, non tamen iustificat eum sine eo. Augustinus, super Ioan.: qui creavit te sine te, non iustificabit te sine te, quia vult quod homo cooperetur. Zach.

Yet it must be noted that from the mode of speaking a doctrine is given to us. For it does not say, do, nor even let us do; but it says, let your will be done: because for eternal life two things are necessary, namely the grace of God and the will of man; and although God made man without man, nevertheless he does not justify him without him. Augustine, on John: he who created you without you will not justify you without you, because he wills that man cooperate. Zech.

I, 3: convertimini ad me, et ego convertar ad vos. Apostolus, I Cor. XV, 10: gratia Dei sum id quod sum, et gratia eius in me vacua non fuit. Non ergo praesumas de te, sed confidas de gratia Dei: nec negligas, sed adhibeas studium tuum: et ideo non dicit, faciamus, ne videretur quod nihil faceret gratia Dei; nec dicit, fac, ne videatur quod nihil faceret voluntas et conatus noster; sed dicit, fiat per gratiam Dei, adhibito studio et conatu nostro. Tertium quod vult Deus de nobis, est, ut restituatur homo ad statum et dignitatem in qua creatus fuit primus homo; quae tanta fuit ut spiritus et anima nullam repugnantiam sentiret a carne et sensualitate.

1, 3: turn back to me, and I will turn back to you. The Apostle, 1 Cor. 15, 10: by the grace of God I am what I am, and his grace in me was not void. Do not therefore presume from yourself, but confide in the grace of God; nor be negligent, but apply your diligence: and therefore he does not say, let us do, lest it might seem that the grace of God did nothing; nor does he say, do, lest it might seem that our will and effort did nothing; but he says, let it be done through the grace of God, with our zeal and effort applied. The third thing which God wills from us is that man be restored to the state and dignity in which the first man was created; which was so great that spirit and soul felt no repugnance from the flesh and sensuality.

Quandiu enim anima subiecta fuit Deo, caro ita subiecta fuit spiritui ut nullam corruptionem mortis seu infirmitatis et aliarum passionum sentiret; sed ex quo spiritus et anima, quae erat media inter Deum et carnem, rebellavit Deo per peccatum, tunc corpus rebellavit animae, et tunc mortem et infirmitates sentire coepit, et continuam rebellionem sensualitatis ad spiritum. Rom. VII, 23: video aliam legem in membris meis, repugnantem legi mentis meae; et Gal.

For as long as the soul was subject to God, the flesh was so subject to the spirit that it felt no corruption of death or of infirmity or of other passions; but from the time when the spirit and the soul, which was the intermediary between God and the flesh, rebelled against God through sin, then the body rebelled against the soul, and then it began to feel death and infirmities, and the continual rebellion of sensuality against the spirit. Rom. 7, 23: I see another law in my members, opposing the law of my mind; and Gal.

V, 17: caro concupiscit adversus spiritum, spiritus autem adversus carnem. Sic est continua pugna inter carnem et spiritum, et homo continue deterioratur per peccatum. Est ergo voluntas Dei ut homo restituatur ad statum primum, ut scilicet nihil sit in carne contrarium spiritui: I Thess. IV, 3: haec est voluntas Dei, sanctificatio vestra. Haec autem voluntas Dei non potest impleri in vita ista, sed complebitur in resurrectione sanctorum, quando resurgent corpora glorificata, et erunt incorruptibilia et nobilissima: I Cor.

5, 17: the flesh lusts against the spirit, but the spirit against the flesh. Thus there is a continual battle between flesh and spirit, and man is continuously worsened through sin. It is therefore the will of God that man be restored to the first state, namely, that there be nothing in the flesh contrary to the spirit: 1 Thess. 4, 3: this is the will of God, your sanctification. But this will of God cannot be fulfilled in this life, but it will be completed in the resurrection of the saints, when glorified bodies shall rise again, and will be incorruptible and most noble: 1 Cor.

XV, 43: seminatur in ignobilitate, surget in gloria. Est tamen voluntas Dei in iustis quantum ad spiritum per iustitiam et scientiam et vitam. Et ideo cum dicimus, fiat voluntas tua, oramus ut etiam fiat in carne. Nam hoc modo per caelum accipimus spiritum, per terram carnem; ut sit sensus: fiat voluntas tua ita in terra, idest in carne nostra, sicut fit in caelo, idest in spiritu nostro per iustitiam.

15, 43: it is sown in ignobility, it will rise in glory. Yet the will of God is in the just as to the spirit, through justice and knowledge and life. And therefore when we say, thy will be done, we pray that it may also be done in the flesh. For in this way by heaven we take the spirit, by earth the flesh; so that the meaning may be: thy will be done likewise on earth, that is, in our flesh, as it is done in heaven, that is, in our spirit through justice.

Per hanc autem petitionem pervenimus ad beatitudinem luctus, de qua Matth. V, 5: beati qui lugent, quoniam ipsi consolabuntur. Et hoc secundum quamlibet trium expositionum. Nam secundum primam desideramus vitam aeternam: unde per eius dilectionem inducimur ad luctum: Psal.

Through this petition, moreover, we come to the beatitude of mourning, about which Matt. 5, 5: blessed are those who mourn, for they themselves will be consoled. And this according to any of the three expositions. For according to the first, we desire eternal life: whence through its love we are led to mourning: Psal.

CXIX, 5: heu mihi, quia incolatus meus prolongatus est. Et hoc desiderium sanctorum est ita vehemens quod propter hoc desiderant mortem, quae secundum se fugienda est: II Cor. V, 8: audemus, et bonam voluntatem habemus magis peregrinari a corpore, et praesentes esse ad Deum. Item secundum secundam expositionem, illi qui servant mandata, sunt in luctu: quia licet sint dulcia animae, tamen carni sunt amara, quae continue maceratur: Psal. CXXV, 6: euntes ibant et flebant, quantum ad carnem; venientes autem venient cum exultatione, quantum ad animam.

119, 5: alas for me, because my sojourn has been prolonged. And this desire of the saints is so vehement that on account of this they desire death, which in itself is to be avoided: 2 Cor. 5, 8: we are confident, and we have good will rather to be a pilgrim away from the body, and to be present with God. Likewise, according to the second exposition, those who keep the commandments are in mourning: because although they are sweet to the soul, nevertheless to the flesh they are bitter, which is continually macerated: Ps. 125, 6: going they went and wept, with respect to the flesh; but coming they will come with exultation, with respect to the soul.

Item secundum tertiam expositionem, ex pugna quae continue est inter carnem et spiritum, provenit luctus. Non enim potest fieri quin anima saucietur ad minus per venialia a carne: et ideo ut expietur, est in luctu: Psal. VI, 7: lavabo per singulas noctes, idest obscuritates peccati, lectum meum, idest conscientiam meam.

Likewise, according to the third exposition, from the battle which is continually between flesh and spirit, mourning arises. For it cannot be that the soul is not wounded at least by venial [sins] from the flesh; and therefore, in order that it may be expiated, it is in mourning: Psal. 6, 7: lavabo per singulas noctes, that is, the obscurities of sin; lectum meum, that is, my conscience.

Et qui sic plorant, perveniunt ad patriam, ad quam nos perducat Deus.

And those who thus weep, come through to the fatherland, to which may God lead us.

Articulus 4
Panem nostrum quotidianum da nobis hodie

Article 4
Give us today our quotidian bread

Multoties accidit quod aliquis ex magna scientia et sapientia efficitur timidus; et ideo est ei necessaria fortitudo cordis, ne deficiat in necessitatibus. Isai. XL, 29: qui dat lasso virtutem, et his qui non sunt, fortitudinem et robur multiplicat. Hanc autem fortitudinem spiritus sanctus dat: Ezech.

Many times it happens that someone, from great knowledge and wisdom, becomes timid; and therefore fortitude of heart is necessary for him, lest he fail in necessities. Isaiah 40, 29: who gives power to the weary, and to those who are not, he multiplies fortitude and might. But this fortitude the Holy Spirit gives: Ezek.

II, 2: ingressus est in me spiritus (...) et statuit me super pedes meos. Est autem haec fortitudo quam spiritus sanctus dat, ut cor hominis non deficiat timore rerum necessariarum, sed credat firmiter quod omnia quae sunt ei necessaria, ministrentur sibi a Deo. Et ideo spiritus sanctus, qui hanc fortitudinem dat, docet nos petere a Deo: panem nostrum quotidianum da nobis hodie. Unde spiritus fortitudinis dicitur. Sciendum est autem, quod in tribus praecedentibus petitionibus petuntur spiritualia, quae hic inchoantur in hoc mundo, sed non perficiuntur nisi in vita aeterna.

2, 2: the Spirit entered into me (...) and set me upon my feet. Now this is the fortitude which the Holy Spirit gives, namely, that the heart of man not fail through fear of necessary things, but believe firmly that all things which are necessary for him are ministered to him by God. And therefore the Holy Spirit, who gives this fortitude, teaches us to ask from God: give us today our daily bread. Whence he is called the Spirit of fortitude. It must be known, however, that in the three preceding petitions spiritual things are asked, which are begun here in this world, but are not perfected except in eternal life.

Cum enim petimus quod sanctificetur nomen Dei, petimus quod cognoscatur sanctitas Dei; cum vero petimus quod adveniat regnum Dei, petimus quod simus participes vitae aeternae; cum autem oramus quod fiat voluntas Dei, petimus quod compleatur voluntas eius in nobis; quae omnia etsi inchoentur in hoc mundo, non tamen possunt haberi perfecte nisi in vita aeterna. Et ideo necessarium fuit aliqua petere necessaria quae perfecte possent haberi in vita praesenti. Et inde est quod spiritus sanctus docuit petere necessaria in vita praesenti, quae perfecte hic habentur: simul etiam ut ostendat quod etiam temporalia providentur nobis a Deo.

For when we ask that the name of God be sanctified, we ask that the sanctity of God be known; but when we ask that the kingdom of God come, we ask that we may be participants in eternal life; and when we pray that the will of God be done, we ask that his will be fulfilled in us; all of which things, though they are begun in this world, nevertheless cannot be had perfectly except in eternal life. And therefore it was necessary to ask for some necessary things that could be had perfectly in the present life. And from this it is that the Holy Spirit taught us to ask for necessities in the present life, which are had here perfectly: at the same time also to show that even temporal things are provided for us by God.

Et hoc est quod dicit: panem nostrum quotidianum da nobis hodie. In quibus quidem verbis docuit nos vitare quinque peccata quae consueverunt contingere ex desiderio rerum temporalium. Primum peccatum est quod homo per immoderatum appetitum petit ea quae statum et conditionem eius excedunt, non contentus his quae decent eum: sicut si desiderat vestes, non vult eas ut miles, si est miles, sed sicut comes; non ut clericus, si est clericus, sed sicut episcopus. Et hoc vitium retrahit homines a spiritualibus, inquantum nimis inhaeret eorum desiderium temporalibus.

And this is what he says: give us this day our daily bread. In these words indeed he taught us to avoid five sins which are wont to occur from the desire of temporal things. The first sin is that a man, by an immoderate appetite, asks for things that exceed his state and condition, not being content with those which befit him: as if he desires clothes, he does not want them as a soldier, if he is a soldier, but as a count; not as a cleric, if he is a cleric, but as a bishop. And this vice draws men back from spiritual things, insofar as their desire clings too much to temporal things.

Hoc autem vitium docuit nos vitare dominus, docens nos petere panem tantum, idest necessaria ad praesentem vitam secundum conditionem uniuscuiusque; quae omnia sub nomine panis intelliguntur. Unde non docuit delicata petere, non diversa, non exquisita, sed panem, sine quo vita hominis duci non potest, quia omnibus communis est. Eccli.

But the Lord taught us to avoid this vice, teaching us to ask for bread only, that is, the things necessary for the present life according to the condition of each person; all of which are understood under the name of bread. Whence he did not teach us to ask for delicacies, nor for diverse things, nor for exquisite things, but for bread, without which the life of man cannot be led, because it is common to all. Eccli.

XXIX, 28: initium vitae hominis panis et aqua. Apostolus, I Tim. VI, 8: habentes alimenta et quibus tegamur, his contenti simus. Secundum vitium est quod aliqui in acquisitione rerum temporalium alios molestant et defraudant. Hoc vitium est adeo periculosum quod est difficile bona ablata restitui.

29, 28: the beginning of a man's life is bread and water. The Apostle, 1 Tim. 6, 8: having food and covering, let us be content with these. The second vice is that some, in the acquisition of temporal things, harass and defraud others. This vice is so dangerous that it is difficult for the goods that have been taken away to be restored.

Non enim dimittitur peccatum, nisi restituatur ablatum, secundum Augustinum. Quod quidem vitium docuit nos vitare, docens nos petere panem nostrum, non alienum. Raptores enim non comedunt panem suum, sed alienum.

For a sin is not remitted unless what has been taken away is restored, according to Augustine. And this vice indeed he taught us to avoid, teaching us to ask for our bread, not another’s. For robbers do not eat their own bread, but another’s.

Tertium est superflua sollicitudo. Aliqui enim sunt qui nunquam sunt contenti de eo quod habent, sed semper plus volunt; quod quidem immoderatum est, quia desiderium debet moderari secundum necessitatem. Prov.

The third is superfluous solicitude. For there are some who are never content with what they have, but always want more; which indeed is immoderate, since desire ought to be moderated according to necessity. Prov.

XXX, 8: divitias et paupertatem ne dederis mihi; sed tantum victui meo tribue necessaria. Et hoc monuit nos vitare, dicens: panem nostrum quotidianum, idest unius diei, vel unius temporis. Quartum vitium est immoderata voracitas. Sunt enim aliqui qui tantum volunt consumere uno die quod sufficeret pluribus diebus; et isti petunt non panem quotidianum, sed decem dierum; et ex hoc quod nimis expendunt, contingit quod omnia consumunt.

30, 8: Do not give me riches or poverty; but only grant the things necessary for my sustenance. And this he warned us to avoid, saying: our daily bread, that is, of one day, or of one time. The fourth vice is immoderate voracity. For there are some who wish to consume in a single day as much as would suffice for several days; and these ask not for daily bread, but for that of ten days; and from this, because they spend too much, it happens that they consume everything.

Prov. XXIII, 21: vacantes potibus, et dantes symbola, consumentur. Eccli. XIX, 1: operarius ebriosus non locupletabitur. Quintum vitium est ingratitudo.

Prov. 23, 21: those idling for potations, and giving contributions, will be consumed. Eccli. 19, 1: a drunken workman will not be enriched. The fifth vice is ingratitude.

Nam cum aliquis ex divitiis superbit, et non recognoscit a Deo ea quae habet, hoc est valde malum: quia omnia quae habemus, sive spiritualia, sive temporalia, a Deo sunt. I Paral. XXIX, 14: omnia tua sunt, de manu tua accepimus. Ideo ad removendum hoc vitium, dicit: da nobis, et panem nostrum, ut sciamus quod omnia nostra a Deo sunt.

For when someone grows proud from riches, and does not recognize the things he has as from God, this is very bad: for all the things that we have, whether spiritual or temporal, are from God. 1 Chronicles 29:14: all things are yours; from your hand we have received. Therefore, to remove this vice, he says: give us, and our bread, so that we may know that all that is ours is from God.

Sed de hoc habemus unum documentum: quia aliquando aliquis habet multas divitias, et ex eis nullam utilitatem consequitur, sed damnum spirituale et temporale. Nam aliqui propter divitias perierunt. Eccl.

But about this we have one document: that sometimes someone has many riches, and from them he obtains no utility, but spiritual and temporal damage. For some have perished on account of riches. Eccl.

VI, 1: est et aliud malum quod vidi sub sole, et quidem frequens apud homines. Vir cui dedit Deus divitias et substantiam et honorem, et nihil deest animae suae ex omnibus quae desiderat: nec tribuit ei potestatem Deus ut comedat ex eo, sed homo extraneus vorabit illud. Item ibid. V, 12: divitiae congregatae in malum domini sui. Debemus ergo petere ut divitiae nostrae sint nobis ad utilitatem.

6, 1: There is also another evil which I have seen under the sun, and indeed frequent among men. A man to whom God has given riches and substance and honor, and nothing is lacking to his soul of all that he desires: yet God does not grant him the power to eat from it, but a stranger will devour it. Likewise in the same place 5, 12: riches gathered to the harm of their lord. We ought therefore to ask that our riches be for us unto utility.

Et hoc petimus cum dicimus: panem nostrum da nobis; idest, fac divitias nobis utiles. Iob XX, 14-15: panis eius in utero illius vertetur in fel aspidum intrinsecus. Divitias quas devoravit, evomet; et de ventre illius extrahet eas Deus. Aliud vitium est in rebus mundi, scilicet superflua sollicitudo.

And this we ask when we say: give us our bread; that is, make riches useful to us. Job 20, 14-15: his bread in his belly will be turned into the gall of asps within. The riches which he has devoured, he will vomit up; and from his belly God will draw them out. Another vice is in the things of the world, namely superfluous solicitude.

Nam aliqui sunt qui hodie solicitantur de rebus temporalibus quae erunt usque ad unum annum: et qui hoc habent, nunquam quiescunt. Matth. VI, 31: nolite soliciti esse, dicentes: quid manducabimus, aut quid bibemus, aut quo operiemur? Et ideo dominus docet nos petere quod hodie detur nobis panis noster, idest ea quae sunt nobis necessaria ad praesens tempus.

For there are some who today are solicitous about temporal things that will be even up to one year ahead; and those who have this never rest. Matt. 6:31: do not be anxious, saying: what shall we eat, or what shall we drink, or with what shall we be clothed? And therefore the Lord teaches us to ask that today our bread be given to us, that is, the things which are necessary for us for the present time.

Invenitur quidem alius duplex panis: scilicet sacramentalis, et panis verbi Dei. Petimus ergo panem nostrum sacramentalem, qui quotidie in Ecclesia conficitur; ut sicut illud accipimus in sacramento, ita detur nobis ad salutem. Ioan.

Indeed another twofold bread is found: namely, the sacramental, and the bread of the word of God. We therefore ask for our sacramental bread, which is prepared every day in the Church; that just as we receive that in the sacrament, so it may be given to us for salvation. John.

VI, 51: ego sum panis vivus, qui de caelo descendi. I Cor. XI, 29: qui manducat et bibit indigne, iudicium sibi manducat et bibit. Item alius panis est verbum Dei. Matth.

John 6, 51: I am the living bread, who came down from heaven. 1 Corinthians 11, 29: he who eats and drinks unworthily eats and drinks judgment to himself. Likewise, another bread is the word of God. Matt.

IV, 4: non in solo pane vivit homo, sed in omni verbo quod procedit de ore Dei. Petimus ergo ut det nobis panem, idest verbum suum. Ex hoc autem provenit homini beatitudo quae est fames iustitiae. Nam postquam spiritualia habentur, magis desiderantur; et ex hoc desiderio provenit fames, et ex fame satietas vitae aeternae.

4, 4: man does not live by bread alone, but by every word that proceeds from the mouth of God. Therefore we ask that he give us bread, that is, his word. From this, moreover, there comes to a man the beatitude which is hunger for justice. For after spiritual things are possessed, they are desired more; and from this desire there arises hunger, and from hunger the satiety of eternal life.

Articulus 5
Et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris

Article 5
And forgive us our debts, just as we also forgive our debtors

Inveniuntur aliqui magnae sapientiae et fortitudinis; et quia nimis confidunt de virtute sua, non agunt sapienter quae agunt, nec perducunt quod intendunt ad complementum. Prov. XX, 18: cogitationes consiliis roborantur. Sed notandum, quod spiritus sanctus, qui dat fortitudinem, dat etiam consilium.

There are found some of great wisdom and fortitude; and because they trust too much in their own virtue, they do not act wisely in what they do, nor do they bring what they intend to completion. Prov. 20, 18: thoughts are strengthened by counsels. But it should be noted that the Holy Spirit, who gives fortitude, also gives counsel.

Nam omne bonum consilium de salute hominum est a spiritu sancto. Tunc autem consilium est homini necessarium quando est in tribulatione, sicut consilium medicorum cum aliquis infirmatur. Unde et homo cum spiritualiter infirmetur per peccatum, debet quaerere consilium, ut sanetur.

For every good counsel concerning the salvation of men is from the Holy Spirit. Then, however, counsel is necessary for a man when he is in tribulation, like the counsel of physicians when someone falls ill. Hence also, when a man is made spiritually infirm through sin, he ought to seek counsel, that he may be healed.

Consilium autem peccatori necessarium ostenditur Dan. IV, 24, cum dicitur: consilium meum placeat tibi, rex. Peccata tua eleemosynis redime. Optimum ergo consilium contra peccata est eleemosyna et misericordia; et ideo spiritus sanctus docet peccatores petere et orare: dimitte nobis debita nostra. Debemus autem Deo illud quod auferimus de iure suo.

But counsel is shown to be necessary for the sinner in Dan. 4, 24, when it is said: let my counsel please thee, O king. Redeem thy sins with alms. Therefore the best counsel against sins is alms and mercy; and for that reason the Holy Spirit teaches sinners to ask and to pray: forgive us our debts. Moreover, we owe to God that which we take away from his right.

Ius autem Dei est ut faciamus voluntatem suam, praeferendo eam voluntati nostrae. Auferimus ergo Deo ius suum, cum praeferimus voluntatem nostram voluntati suae; et hoc est peccatum. Peccata ergo sunt debita nostra.

But the right of God is that we do His will, preferring it to our own will. Therefore we take away from God His right when we prefer our will to His will; and this is sin. Sins, therefore, are our debts.

Est ergo consilium spiritus sancti ut petamus a Deo veniam peccatorum; et ideo dicimus: dimitte nobis debita nostra. Possumus autem in his verbis tria considerare. Primum est quare fit haec petitio; secundum quando impleatur; tertium est quid requiratur ex parte nostra ut impleatur. Circa primum sciendum, quod ex hac petitione possumus duo colligere, quae necessaria sunt hominibus in vita ista.

Therefore it is the counsel of the Holy Spirit that we ask from God the pardon of sins; and therefore we say: forgive us our debts. Moreover, in these words we can consider three things. The first is why this petition is made; the second, when it is fulfilled; the third, what is required on our part for it to be fulfilled. Concerning the first, it should be known that from this petition we can gather two things, which are necessary for human beings in this life.

Unum est quod homo semper sit in timore et humilitate. Aliqui enim fuerunt ita praesumptuosi quod dicerent quod homo poterat vivere in mundo isto ita quod ex se poterat vitare peccata. Sed hoc nulli datum est, nisi soli Christo, qui habuit spiritum non ad mensuram, et beatae virgini, quae fuit plena gratiae, in qua nullum peccatum fuit, sicut dicit Augustinus: de qua scilicet virgine cum de peccatis agitur, nullam volo fieri mentionem. Sed de aliis sanctis nulli concessum est quin ad minus veniale peccatum incurreret: I Ioan.

One thing is that man should always be in fear and humility. For there were some so presumptuous that they said a man could live in this world in such a way that by himself he could avoid sins. But this was given to no one, except to Christ alone, who had the Spirit not by measure, and to the Blessed Virgin, who was full of grace, in whom there was no sin, as Augustine says: of whom, namely the Virgin, when sins are being discussed, I wish no mention to be made. But concerning the other saints, it was granted to none not to incur at least venial sin: 1 John.

I, 8: si dixerimus quoniam peccatum non habemus, ipsi nos seducimus, et veritas in nobis non est. Et hoc etiam probatur per petitionem istam. Constat enim quod omnibus sanctis etiam hominibus, convenit dicere: pater noster, in quo dicitur: dimitte nobis debita nostra. Ergo omnes recognoscunt et confitentur se peccatores vel debitores. Si ergo peccator es, debes timere et humiliari.

1, 8: if we shall have said that we do not have sin, we deceive ourselves, and the truth is not in us. And this also is proved through this petition. For it is evident that it is fitting for all—even for holy human beings—to say: our father, in which it is said: forgive us our debts. Therefore all recognize and confess that they are sinners or debtors. If therefore you are a sinner, you ought to fear and be humbled.

Aliud est quod semper vivamus in spe: quia licet simus peccatores, non debemus desperare, ne desperatio ducat nos ad maiora et diversa peccata, sicut dicit apostolus, Ephes. IV, 19: qui desperantes, semetipsos tradiderunt impudicitiae, in operationem immunditiae omnis. Ergo multum est utile quod semper speremus: quia quantumcumque homo sit peccator, debet sperare quod Deus, si perfecte conteratur et convertatur, dimittet ei. Haec autem spes firmatur in nobis cum petimus: dimitte nobis debita nostra. Sed hanc spem abstulerunt Novatiani, qui dixerunt, quod qui semel peccabant post Baptismum, nunquam consequebantur misericordiam. Hoc autem non est verum, si verum dixit Christus dicendo, Matth.

Another thing is that we should always live in hope: because although we are sinners, we ought not to despair, lest despair lead us to greater and diverse sins, as the apostle says, Ephes. 4, 19: who, despairing, handed themselves over to impudicity, unto the operation of every immundity. Therefore it is very useful that we should always hope: because however much a man may be a sinner, he ought to hope that God, if he be perfectly contrite and be converted, will remit to him. But this hope is made firm in us when we ask: forgive us our debts. But the Novatians took away this hope, who said that those who once sinned after Baptism never obtained mercy. But this is not true, if Christ spoke true in saying, Matt.

XVIII, 32: omne debitum dimisi tibi, quoniam rogasti me. In quacumque ergo die petes, poteris consequi misericordiam, si roges cum poenitudine peccati. Sic igitur ex hac petitione consurgit timor et spes: quia omnes peccatores contriti et confitentes, misericordiam consequuntur. Et ideo necessaria fuit haec petitio.

18, 32: every debt I remitted to you, because you besought me. On whatever day, therefore, you ask, you will be able to obtain mercy, if you ask with penitence for sin. Thus, then, from this petition arise fear and hope: for all sinners who are contrite and confessing obtain mercy. And therefore this petition was necessary.

Circa secundum sciendum est, quod in peccato sunt duo: scilicet culpa qua offenditur Deus, et poena quae debetur pro culpa. Sed culpa remittitur in contritione, quae est cum proposito confitendi et satisfaciendi. Psal.

Concerning the second, it is to be known that in sin there are two things: namely, the culpability by which God is offended, and the penalty which is owed for the culpability. But the culpability is remitted in contrition, which is with the purpose of confessing and of making satisfaction. Ps.

XXXI, 5: dixi: confitebor adversum me iniustitiam meam domino: et tu remisisti impietatem peccati mei. Non est igitur desperandum, ex quo ad remissionem culpae sufficit contritio cum proposito confitendi. Sed forte quis dicet: ex quo dimittitur peccatum contritione, ad quid necessarius est sacerdos? Ad hoc dicendum est, quod Deus in contritione dimittit culpam, et poena aeterna commutatur in temporalem; sed nihilominus manet adhuc obligatus ad poenam temporalem.

31, 5: I said: I will confess against myself my injustice to the Lord; and you remitted the impiety of my sin. Therefore one must not despair, since for the remission of guilt contrition with the purpose of confessing suffices. But perhaps someone will say: since sin is remitted by contrition, for what is the priest necessary? To this it must be said that God in contrition remits the guilt, and the eternal penalty is commuted into a temporal one; but nonetheless he still remains bound to temporal penalty.

Unde si decederet sine confessione, non contempta tamen, sed praeventa, iret ad Purgatorium, cuius poena, sicut dicit Augustinus, est maxima. Quando ergo confiteris, sacerdos absolvit te de hac poena in clavium virtute, cui te subieceris in confessione; et ideo dixit Christus apostolis, Ioan. XX, 22-23: accipite spiritum sanctum: quorum remiseritis peccata, remittuntur eis; et quorum retinueritis, retenta sunt. Unde quando semel confitetur quis, dimittitur ei aliquid de poena huiusmodi, et similiter quando iterum confitetur: et posset toties confiteri, quod tota sibi dimitteretur.

Whence, if he were to depart without confession, not despised, however, but forestalled, he would go to Purgatory, whose punishment, as Augustine says, is the greatest. Therefore when you confess, the priest absolves you from this punishment by the power of the keys, to which you have subjected yourself in confession; and for this reason Christ said to the apostles, John 20, 22-23: receive the Holy Spirit: whose sins you remit, they are remitted to them; and whose you retain, they have been retained. Whence when someone confesses once, something of this kind of punishment is remitted to him, and likewise when he confesses again; and he could confess so many times that the whole would be remitted to him.

Invenerunt autem successores apostolorum alium modum remissionis huius poenae: scilicet beneficia indulgentiarum quae existenti in caritate tantum valent quantum sonant et quantum pronuntiantur. Quod autem Papa hoc possit, satis patet. Nam multi sancti multa bona fecerunt, et tamen isti non peccaverunt, ad minus mortaliter; et haec bona fecerunt in utilitatem Ecclesiae.

However, the successors of the apostles found another mode of remission of this penalty: namely, the benefits of indulgences, which, for one existing in charity, avail as much as they sound and as much as they are pronounced. But that the Pope can do this is sufficiently evident. For many saints did many good things, and yet these did not sin, at least mortally; and these good things they did for the utility of the Church.

Similiter meritum Christi et beatae virginis sunt sicut in thesauro. Unde summus pontifex, et illi quibus ipse committit, possunt huiusmodi merita, ubi necesse est, dispensare. Sic ergo dimittuntur peccata non solum quantum ad culpam in contritione, sed etiam quantum ad poenam in confessione, et per indulgentias.

Similarly, the merits of Christ and of the blessed Virgin are as in a treasury. Whence the supreme pontiff, and those to whom he himself entrusts it, can dispense such merits where it is necessary. Thus, therefore, sins are remitted not only as to the guilt in contrition, but also as to the penalty in confession, and through indulgences.

Circa tertium sciendum, quod ex parte nostra requiritur ut nos dimittamus proximis nostris offensas factas nobis. Unde dicitur: sicut et nos dimittimus debitoribus nostris: aliter Deus non dimitteret nobis. Eccli.

Concerning the third, it is to be known that on our part it is required that we forgive our neighbors the offenses done to us. Whence it is said: as also we forgive our debtors: otherwise God would not forgive us. Eccli.

XXVIII, 3: homo homini servat iram, et a Deo quaerit medelam. Luc. VI, 37: dimitte et dimittemini. Et ideo solummodo in ista petitione ponitur contritio, cum dicitur: sicut et nos dimittimus debitoribus nostris. Si ergo non dimittis, non dimittetur tibi. Sed posses dicere: ego dicam praecedentia, scilicet dimitte nobis, sed sicut et nos dimittimus debitoribus nostris, tacebo.

28, 3: a man keeps wrath for a man, and seeks a remedy from God. Luke 6, 37: forgive and you shall be forgiven. And therefore contrition is placed only in this petition, when it is said: as we also forgive our debtors. If therefore you do not forgive, it will not be forgiven you. But you might say: I will say the things preceding, namely forgive us, but as we also forgive our debtors, I will keep silent.

Ergo Christum decipere quaeris? Sed certe non decipis. Nam Christus qui hanc orationem fecit, bene recordatur eius: unde non potest decipi.

Therefore do you seek to deceive Christ? But surely you do not deceive. For Christ, who made this prayer, remembers it well; whence he cannot be deceived.

Ergo si dicis ore, adimpleas corde. Sed quaeritur utrum ille qui non proponit dimittere proximo suo, debeat dicere: sicut et nos dimittimus debitoribus nostris. Videtur quod non, quia mentitur. Dicendum, quod non mentitur, quia non orat in persona sua, sed Ecclesiae, quae non decipitur: et ideo ponitur ipsa petitio in plurali.

Therefore, if you say it with the mouth, fulfill it with the heart. But the question is raised whether he who does not propose to forgive his neighbor ought to say: as we also forgive our debtors. It seems that he ought not, because he lies. It must be said that he does not lie, because he does not pray in his own person, but in that of the Church, which is not deceived; and therefore that petition is set in the plural.

Sed sciendum, quod duobus modis dimittitur. Unus est perfectorum, ut scilicet offensus requirat offendentem. Psal.

But it must be known that it is remitted in two ways. One is of the perfect, namely, that the offended party seeks out the offender. Psal.

XXXIII, 15: inquire pacem. Alius est communiter omnium, ad quem tenentur omnes, ut scilicet petenti veniam tribuat. Eccli. XXVIII, 2: relinque proximo tuo nocenti te, et tunc deprecanti tibi peccata solventur. Ex hoc sequitur alia beatitudo: beati misericordes: misericordia enim facit nos misereri proximo nostro.

33, 15: seek peace. Another is common to all, to which all are bound, namely that he grant pardon to the one asking. Ecclesiasticus 28, 2: forgive your neighbor who harms you, and then, as you make supplication, your sins will be loosed for you. From this there follows another beatitude: blessed are the merciful: for mercy makes us have mercy upon our neighbor.

Articulus 6
Et ne nos inducas in tentationem

Article 6
And do not lead us into temptation

Sunt aliqui qui licet peccaverint, tamen desiderant veniam consequi de peccatis: unde et confitentur et poenitent; sed tamen non adhibent totum studium quod deberent, ut iterato in peccata non ruant. Quod quidem non est conveniens, ut scilicet ex una parte ploret quis peccata dum poenitet, ex alia unde ploret accumulet, dum peccat. Et propter hoc dicitur Isai.

There are some who, although they have sinned, nevertheless desire to obtain pardon for their sins: whence they both confess and do penance; yet they do not apply the full diligence that they ought, so that they may not rush headlong into sins anew. Which indeed is not fitting, namely that, on the one hand, someone should weep over sins while he repents, and, on the other hand, while he sins he accumulates that over which to weep. And on account of this it is said in Isaiah.

I, 16: lavamini, mundi estote, auferte malum cogitationum vestrarum ab oculis meis, quiescite agere perverse. Et ideo, sicut supra dictum est, Christus in praecedenti docuit nos petere veniam peccatorum; in hac vero docet nos petere ut possimus vitare peccata, ut scilicet non inducamur in tentationem per quam labamur in peccata, cum dixit: et ne nos inducas in tentationem. Circa quod tria quaeruntur. Primo quid sit tentatio; secundo qualiter homo tentatur, et a quo; tertio vero quomodo liberatur in tentatione. Circa primum sciendum est, quod tentare nihil aliud est quam experiri seu probare: unde tentare hominem est probare virtutem eius.

1, 16: wash yourselves, be clean, remove the evil of your thoughts from before my eyes, cease to act perversely. And therefore, as was said above, Christ in the preceding taught us to ask for the pardon of sins; but in this one he teaches us to ask that we may be able to avoid sins, namely that we be not led into temptation by which we slip into sins, when he said: and do not lead us into temptation. Concerning which three things are inquired. First, what temptation is; second, how man is tempted, and by whom; third, how he is delivered in temptation. As to the first, it must be known that to tempt is nothing else than to try or to prove: whence to tempt a man is to test his virtue.

Experitur autem seu probatur virtus hominis dupliciter, secundum quod duo exigit hominis virtus. Unum pertinet ad bene operandum, scilicet quod bene operetur; aliud est quod caveat a malo. Psal.

Moreover, the virtue of man is tried or proved in two ways, according as man’s virtue exacts two things. One pertains to well-doing, namely that he work well; the other is that he beware of evil. Ps.

XXXIII, 15: declina a malo, et fac bonum. Probatur ergo virtus hominis quandoque quantum ad hoc quod bene facit, quandoque vero quantum ad hoc quod cesset a malo. Quantum ad primum probatur homo utrum inveniatur promptus ad bonum, ut ad ieiunandum et huiusmodi. Tunc enim est virtus tua magna quando promptus inveniris ad bonum.

33, 15: turn aside from evil, and do good. Therefore the virtue of a man is proven sometimes with respect to this, that he does good, and sometimes with respect to this, that he ceases from evil. With respect to the first, a man is tested whether he is found prompt to the good, as to fasting and things of this sort. For then your virtue is great when you are found prompt to the good.

Et hoc modo Deus probat aliquando hominem; non quod lateat eum virtus hominis, sed ut eam omnes cognoscant, et detur omnibus in exemplum. Sic tentavit Deus Abraham, Gen. XXII, et Iob.

And in this way God sometimes proves a man; not that the virtue of man is hidden from Him, but that all may come to know it, and that it be given to all as an example. Thus God tested Abraham, Gen. 22, and Job.

Et ideo Deus saepe immittit tribulationes iustis, ut dum patienter sustinent, appareat virtus eorum, et in virtute proficiant. Deut. XIII, 3: tentat vos dominus Deus vester, ut palam fiat utrum diligatis eum, an non. Sic ergo Deus tentat provocando ad bonum.

And therefore God often sends tribulations upon the just, so that, while they bear them patiently, their virtue may appear, and they may make progress in virtue. Deut. 13, 3: the Lord your God tests you, that it may become manifest whether you love him or not. Thus, therefore, God tests by provoking toward the good.

Quantum ad secundum probatur virtus hominis per inductionem ad malum. Et si bene resistit, et non consentit, tunc virtus hominis magna est; si vero homo succumbit tentationi, tunc virtus hominis nulla est. Hoc autem modo nullus tentatur a Deo: quia, sicut dicitur Iac.

As to the second, the virtue of a man is proved by induction to evil. And if he resists well and does not consent, then the virtue of the man is great; but if the man succumbs to temptation, then the virtue of the man is none. In this way, however, no one is tempted by God: because, as it is said in James.

I, 13: Deus intentator malorum est: ipse autem neminem tentat. Sed tentatur homo a propria carne, a Diabolo, et a mundo. A carne dupliciter. Primo quia caro instigat ad malum: caro enim semper quaerit delectationes suas, scilicet carnales, in quibus est saepe peccatum.

1, 13: God is not a tempter of evils: but He Himself tempts no one. But man is tempted by his own flesh, by the Devil, and by the world. By the flesh in a twofold way. First, because the flesh instigates to evil: for the flesh always seeks its own delectations, namely carnal ones, in which there is often sin.

Qui enim immoratur delectationibus carnalibus, negligit spiritualia. Iac. I, 14: unusquisque vero tentatur a concupiscentia sua. Secundo tentat caro retrahendo a bono.

For he who dwells in carnal delectations neglects spiritual things. James 1, 14: but each one is tempted by his own concupiscence. Secondly, the flesh tempts by drawing back from the good.

Nam spiritus, quantum est de se, semper delectaretur in spiritualibus bonis; sed caro aggravans impedit spiritum. Sap. IX, 15: corpus quod corrumpitur, aggravat animam. Rom.

For the spirit, as far as it is of itself, would always take delight in spiritual goods; but the flesh, weighing it down, hinders the spirit. Wis. 9, 15: the body which is corrupted weighs down the soul. Rom.

VII, 22: condelector legi Dei secundum interiorem hominem; video autem aliam legem in membris meis repugnantem legi mentis meae, et captivantem me in lege peccati, quae est in membris meis. Sed haec tentatio, scilicet carnis, est valde gravis, quia inimicus noster, scilicet caro, coniunctus est nobis: et, sicut dicit Boetius, nulla pestis efficacior est ad nocendum quam familiaris inimicus. Et ideo contra eam vigilandum est. Matth.

7, 22: I delight in the law of God according to the inner man; but I see another law in my members, repugnant to the law of my mind, and making me captive in the law of sin, which is in my members. But this temptation, namely of the flesh, is very grave, because our enemy, namely the flesh, is conjoined to us: and, as Boethius says, no pestilence is more efficacious for harming than a familiar enemy. And therefore one must keep vigil against it. Matth.

XXVI, 41: vigilate et orate, ne intretis in tentationem. Diabolus fortissime tentat. Nam postquam conculcatur caro, insurgit alius, scilicet Diabolus, contra quem est nobis magna colluctatio. Apostolus, Ephes.

26, 41: keep watch and pray, lest you enter into temptation. The Devil tempts most strongly. For after the flesh is trampled down, another rises up, namely the Devil, against whom we have a great wrestling. The Apostle, Eph.

VI, 12: non est nobis colluctatio adversus carnem et sanguinem, sed adversus principes et potestates, adversus mundi rectores tenebrarum harum. Unde et signanter dicitur tentator. I Thess. III, 5: ne forte tentaverit vos is qui tentat. In tentatione autem sua callidissime procedit.

6, 12: for us there is not a wrestling against flesh and blood, but against princes and powers, against the world-rectors of these darknesses. Whence also he is significantly called the tempter. 1 Thess. 3, 5: lest perhaps he who tempts should have tempted you. Moreover, in his tempting he proceeds most cunningly.

Ipse enim, sicut bonus dux exercitus qui obsidet aliquod castrum, considerat infirma eius quem impugnare vult, et ex illa parte unde magis est homo debilis, tentat eum. Et ideo tentat de illis vitiis ad quae homines conculcata carne magis proni sunt, ut de ira, de superbia, et de aliis spiritualibus vitiis. I Petr.

For he himself, like a good leader of an army who besieges some fortress, considers the weak points of the one he wishes to assail, and from that side where the man is more feeble, he tempts him. And therefore he tempts with those vices to which men, the flesh having been trodden down, are more prone, such as anger, pride, and other spiritual vices. 1 Peter.

V, 8: adversarius vester Diabolus tanquam leo rugiens circuit quaerens quem devoret. Facit autem duo Diabolus dum tentat: quia non statim proponit illi quem tentat, malum aliquod apparens, sed aliquid quod habeat speciem boni, ut saltem in ipso principio per illud removeat eum aliquantulum a proposito suo principali, quia postmodum facilius inducit ipsum ad peccandum, quando illum vel modicum avertit. Apostolus, II Cor. XI, 14: ipse Satanas transfigurat se in Angelum lucis. Deinde postquam induxit eum ad peccandum, sic alligat eum ut non permittat eum a peccatis resurgere.

5, 8: your adversary the Devil, as a roaring lion, goes about seeking whom he may devour. Now the Devil does two things when he tempts: for he does not immediately set before the one he tempts some evil appearing as such, but rather something that has the appearance of good, so that at least at the very beginning by that he may remove him somewhat from his principal purpose, because afterwards he more easily induces him to sin, when he has turned him aside even a little. The Apostle, 2 Cor. 11, 14: he himself, Satan, transfigures himself into an Angel of light. Then, after he has induced him to sin, he so binds him that he does not permit him to rise again from sins.

Iob XL, 12: nervi testiculorum eius perplexi sunt. Sic ergo duo facit Diabolus: quia decipit, et deceptum detinet in peccato. Sed mundus dupliciter tentat. Primo per nimium et immoderatum desiderium rerum temporalium.

Job 40, 12: the nerves of his testicles are entangled. Thus therefore the Devil does two things: because he deceives, and he detains the deceived in sin. But the world tempts in a twofold way. First, through an excessive and immoderate desire for temporal things.

Apostolus, I Tim. VI, 10: radix omnium malorum est cupiditas. Secundo per persecutores et tyrannos terrendo. Iob XXXVII, 19: nos quoque involvimur tenebris. II Tim.

The Apostle, 1 Tim. 6, 10: the root of all evils is cupidity. Secondly, by terrifying through persecutors and tyrants. Job 37, 19: we too are involved in darkness. 2 Tim.

III, 12: omnes qui pie volunt vivere in Christo Iesu, persecutionem patientur. Matth. X, 28: nolite timere eos qui occidunt corpus. Sic ergo patet quid est tentatio, et qualiter tentatur homo, et a quo. Sequitur videre qualiter homo liberatur.

3, 12: all who wish to live piously in Christ Jesus will suffer persecution. Matt. 10, 28: do not fear those who kill the body. Thus therefore it is evident what temptation is, and how a man is tempted, and by whom. It follows to see how a man is delivered.

Circa quod sciendum est, quod Christus docet nos rogare non ut non tentemur, sed ut non inducamur in tentationem. Nam si homo vincit tentationem, meretur coronam; et ideo dicitur Iac. I, 2: omne gaudium existimate, fratres cum in tentationes varias incideritis. Eccli.

Concerning which it is to be known, that Christ teaches us to pray not that we be not tempted, but that we be not led into temptation. For if a man conquers temptation, he merits a crown; and therefore it is said James 1, 2: esteem all joy, brethren, when you fall into various temptations. Ecclesiasticus.

II, 1: fili, accedens ad servitutem Dei (...) praepara animam tuam ad tentationem. Item Iac. I, 12: beatus vir qui suffert tentationem: quoniam cum probatus fuerit, accipiet coronam vitae. Et ideo docet petere ut non inducamur in tentationem per consensum. I Cor.

2, 1: son, as you come to the service of God (...) prepare your soul for temptation. Likewise James 1, 12: blessed is the man who endures temptation: because when he shall have been proved, he will receive the crown of life. And therefore he teaches to ask that we not be led into temptation through consent. 1 Cor.

X, 13: tentatio vos non apprehendat nisi humana. Nam tentari humanum est, sed consentire diabolicum est. Sed nunquid Deus inducit ad malum, quia dicit: et ne nos inducas in tentationem? Dico, quod Deus dicitur inducere ad malum permittendo, inquantum scilicet propter multa peccata subtrahit homini gratiam suam, qua sublata homo labitur in peccatum: et ideo cantamus in Psalmo LXX, 9: cum defecerit virtus mea, ne derelinquas me domine. Regit autem hominem ne inducatur in tentationem per fervorem caritatis: quia quaelibet caritas quantumcumque parva, potest resistere cuilibet peccato. Cant.

10, 13: let no temptation seize you except what is human. For to be tempted is human, but to consent is diabolical. But does God lead to evil, because it says: and do not lead us into temptation? I say that God is said to lead to evil by permitting, inasmuch as, on account of many sins, he withdraws his grace from a man, and with it removed the man slips into sin: and therefore we sing in Psalm 70, 9: when my strength has failed, do not abandon me, Lord. Moreover, he guides a man so that he is not led into temptation through the fervor of charity: because any charity, however small, can resist any sin. Cant.

VIII, 7: aquae multae non potuerunt extinguere caritatem. Item per lumen intellectus, quo instruit nos de agendis: quia, sicut dicit philosophus, omnis peccans est ignorans. Psal. XXXI, 8: intellectum tibi dabo, et instruam te. Hoc autem petebat David, qui dicebat, Psal.

8, 7: many waters could not extinguish charity. Likewise by the light of the intellect, by which he instructs us about things to be done: because, as the philosopher says, everyone who sins is ignorant. Psal. 31, 8: I will give you understanding, and I will instruct you. This, moreover, David was asking, who was saying, Psal.

XII, 4-5: illumina oculos meos, ne unquam obdormiam in morte: ne quando dicat inimicus meus, praevalui adversus eum. Hoc autem habemus per donum intellectus. Et quia cum non assentimur tentationi, servamus cor mundum, de quo Matth. V, 8: beati mundo corde, quoniam ipsi Deum videbunt: ideo ex hoc pervenimus ad visionem Dei, ad quam nos perducat.

12, 4-5: enlighten my eyes, lest I ever fall asleep in death: lest at any time my enemy say, I have prevailed against him. But we have this through the gift of understanding. And since, when we do not assent to temptation, we keep the heart pure, of which Matt. 5, 8: blessed are the pure in heart, for they shall see God: therefore from this we come to the vision of God, to which may he lead us.

Articulus 7
Sed libera nos a malo. Amen

Article 7
But deliver us from evil. Amen

Supra docuit nos dominus petere veniam peccatorum, et quomodo possumus vitare tentationes: hic vero docet petere praeservationem a malis. Et haec petitio est generalis contra omnia mala; scilicet peccata, infirmitates et afflictiones, sicut dicit Augustinus. Sed quia de peccato et tentatione dictum est, dicendum est de aliis malis, scilicet adversitatibus et afflictionibus omnibus huius mundi; a quibus Deus liberat quadrupliciter.

Above the Lord taught us to ask for the pardon of sins, and how we can avoid temptations; here, however, he teaches us to ask for preservation from evils. And this petition is general against all evils; namely, sins, infirmities, and afflictions, as Augustine says. But since it has been said about sin and temptation, it must be said about the other evils, namely the adversities and all the afflictions of this world, from which God delivers in a fourfold way.

Primo ne superveniat afflictio. Sed hoc raro contingit: quoniam sancti in mundo isto affliguntur, quia, ut dicitur II Tim. III, 12: omnes qui pie volunt vivere in Christo Iesu, persecutionem patientur. Sed tamen alicui Deus concedit aliquando ut non affligatur a malo; quando scilicet cognoscit eum impotentem, et non posse resistere; sicut medicus infirmo debili non dat violentas medicinas.

First, that affliction may not supervene. But this rarely happens: for the saints in this world are afflicted, because, as it is said in 2 Timothy 3:12: all who wish to live piously in Christ Jesus will suffer persecution. Yet nevertheless God sometimes grants to someone that he not be afflicted by evil; namely, when he recognizes him as impotent and unable to resist; just as a physician does not give violent remedies to a feeble invalid.

Apoc. III, 8: ecce dedi coram te ostium apertum, quod nemo potest claudere, quia modicam habes virtutem. In patria autem erit generale hoc, quia nullus affligetur ibi. Iob V, 19: in sex tribulationibus, scilicet praesentis vitae, quae per sex aetates distinguitur, liberabit te; et in septima non tanget te malum. Apoc.

Apoc. 3, 8: behold, I have set before you an open door, which no one can shut, because you have a little strength. But in the fatherland this will be general, because no one will be afflicted there. Job 5, 19: in six tribulations, namely of the present life, which is distinguished by six ages, he will deliver you; and in the seventh evil will not touch you. Apoc.

VII, 16: non esurient neque sitient amplius. Secundo liberat quando in afflictionibus consolatur. Nam nisi Deus consolaretur, non posset homo subsistere. II Cor.

7, 16: they will not hunger nor thirst any more. Secondly, he frees when he consoles in afflictions. For unless God consoled, man could not subsist. 2 Cor.

I, 8: supra modum gravati sumus supra virtutem nostram; et ibid. VII, 6: sed qui consolatur humiles, consolatus est nos Deus. Psal. XCIII: secundum multitudinem dolorum meorum in corde meo consolationes tuae laetificaverunt animam meam. Tertio quia afflictis tot bona facit quot tradunt mala oblivioni.

1, 8: we have been burdened beyond measure, beyond our strength; and ibid. 7, 6: but God, who consoles the humble, has consoled us. Psalm 93: according to the multitude of my dolors in my heart, your consolations have gladdened my soul. Thirdly, because for the afflicted he does so many good things as they consign evils to oblivion.

Tob. III, 22: post tempestatem tranquillum facis. Sic ergo afflictiones et tribulationes huius mundi non sunt timendae, quia facile tolerantur et propter consolationem admixtam, et propter brevitatem. Apostolus, II Cor.

Tobit 3:22: after the tempest you make it tranquil. Thus therefore the afflictions and tribulations of this world are not to be feared, because they are easily borne both on account of the consolation admixed, and on account of their brevity. The Apostle, 2 Corinthians.

IV, 17: id quod in praesenti est momentaneum et leve tribulationis nostrae, supra modum in sublimitate aeternum gloriae pondus operatur in nobis: quia ex his pervenitur ad vitam aeternam. Quarto quia tentatio et tribulatio convertitur in bonum: et ideo non dicit, libera nos a tribulatione, sed a malo: quia tribulationes sunt sanctis ad coronam; et inde est quod gloriantur de tribulationibus. Apostolus, Rom.

4, 17: that which in the present is momentary and light of our tribulation, beyond measure in sublimity works in us an eternal weight of glory: because through these one arrives at eternal life. Fourth, because temptation and tribulation are converted into good: and therefore he does not say, deliver us from tribulation, but from evil: because tribulations are for the saints toward a crown; and from that it is that they glory in tribulations. The Apostle, Rom.

V, 3: non solum autem, sed et gloriamur in tribulationibus, scientes quod tribulatio patientiam operatur. Tob. III, 13: in tempore tribulationis peccata dimittis. Liberat ergo Deus hominem a malo et tribulationibus, eas in bonum convertendo; quod est signum maximae sapientiae, quia sapientis est malum ordinare in bonum; et hoc fit per patientiam, quae habetur in tribulationibus. Ceterae vero virtutes bonis utuntur, sed patientia malis; et ideo solum in malis, idest in adversitatibus, est necessaria: Prov.

5, 3: not only that, but we also glory in tribulations, knowing that tribulation operates patience. Tob. 3, 13: in the time of tribulation you remit sins. Therefore God frees man from evil and tribulations by converting them into good; which is a sign of the greatest wisdom, since it is the part of the wise man to order evil into good; and this is done through patience, which is had in tribulations. But the other virtues make use of good things, but patience of bad things; and therefore only in bad things, that is, in adversities, is it necessary: Prov.

XIX, 11: doctrina viri per patientiam noscitur. Et ideo spiritus sanctus per donum sapientiae facit nos petere: et per hoc pervenimus ad beatitudinem ad quam ordinat pax, quia per patientiam pacem habemus et in tempore prospero et adverso: et ideo pacifici dicuntur filii Dei, qui sunt similes Deo, quia sicut Deo nihil nocere potest, ita nec eis, quia nec prospera nec adversa; et ideo beati pacifici, quoniam filii Dei vocabuntur, Matth. V, 9. Amen est confirmatio universalis omnium petitionum. Compendiosa expositio totius orationis pater noster. Ut in summa exponatur, sciendum est, quod in oratione dominica continentur omnia quae desiderantur, et omnia quae fugiuntur.

19, 11: the doctrine of a man is known through patience. And therefore the Holy Spirit through the gift of wisdom makes us to ask; and through this we arrive at the beatitude to which peace ordains, because through patience we have peace both in a prosperous time and in an adverse time; and therefore the peacemakers are called sons of God, who are similar to God, because just as nothing can harm God, so neither can it harm them, whether prosperous things or adverse; and therefore blessed are the peacemakers, for they shall be called sons of God, Matt. 5, 9. Amen is the universal confirmation of all petitions. A compendious exposition of the whole prayer Our Father. That it may be set forth in sum, it must be known that in the Lord’s Prayer are contained all things which are desired, and all things which are shunned.

Inter omnia autem desiderabilia illud plus desideratur quod plus amatur, et hoc est Deus; et ideo primo petis gloriam Dei, cum dicis: sanctificetur nomen tuum. A Deo autem desideranda sunt tria, quae pertinent ad te. Primum est quod pervenias ad vitam aeternam; et hoc petis cum dicis: adveniat regnum tuum. Secundum est quod facias voluntatem Dei et iustitiam; et hoc petis cum dicis: fiat voluntas tua sicut in caelo et in terra. Tertium est ut habeas necessaria ad vitam; et hoc petis cum dicis: panem nostrum quotidianum da nobis hodie. Et de his tribus dicit dominus, Matth. VI, 33: primum quaerite regnum Dei, quantum ad primum; et iustitiam eius quantum ad secundum; et haec omnia adiicientur vobis, quantum ad tertium. Illa autem quae vitanda sunt et fugienda, sunt illa quae contrariantur bono.

Among all things that are desirable, that is more desired which is more loved, and this is God; and therefore first you ask for the glory of God when you say: may your name be sanctified. But from God three things are to be desired, which pertain to you. The first is that you may arrive at eternal life; and this you ask when you say: may your kingdom come. The second is that you may do the will of God and justice; and this you ask when you say: may your will be done, as in heaven, so also on earth. The third is that you may have the things necessary for life; and this you ask when you say: give us today our daily bread. And concerning these three the Lord says, Matth. 6, 33: first seek the kingdom of God, as to the first; and his justice, as to the second; and all these things shall be added to you, as to the third. But those things which are to be avoided and fled are those which are contrary to the good.

Bonum autem quod primo desiderabile est, est quadruplex, ut dictum est. Et primum est gloria Dei, et huic nullum malum est contrarium. Iob XXXV, 6: si peccaveris, quid ei nocebis (...) si iuste egeris, quid donabis ei? Nam et de malo in quantum punit, et de bono inquantum remunerat, resultat gloria Dei.

The good, moreover, which is first desirable, is fourfold, as has been said. And the first is the glory of God, and to this no evil is contrary. Job 35, 6: if you have sinned, what will you harm him (...) if you have acted justly, what will you give to him? For both from evil, inasmuch as he punishes, and from good, inasmuch as he rewards, the glory of God results.

Secundum bonum est vita aeterna; et huic contrariatur peccatum, quia per peccatum perditur: et ideo ad hoc removendum dicimus: dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Tertium bonum est iustitia et bona opera; et huic contrariatur tentatio, quia tentationes impediunt nos a bono operando: et ad hoc removendum petimus: et ne nos inducas in tentationem. Quartum bonum sunt bona necessaria; et huic contrariantur adversitates et tribulationes; et ad hoc removendum petimus: sed libera nos a malo. Amen.

The second good is eternal life; and sin is contrary to this, because through sin it is lost: and therefore, to have this removed we say: forgive us our debts, as we also forgive our debtors. The third good is justice and good works; and temptation is contrary to this, because temptations hinder us from doing good: and to have this removed we ask: and lead us not into temptation. The fourth good is necessary goods; and adversities and tribulations are contrary to this; and to have this removed we ask: but deliver us from evil. Amen.