Sermons on Selected Lessons of the New Testament 6
6.0 On the Lord’s Prayer in St. Matthew’s Gospel, Chap. vi. 9, etc. to the Competentes PL 38, 377
[LVI. Ben.]
On the Lord’s Prayer in St. Matthew’s Gospel, Chap. vi. 9, etc. to the Competentes.
6.1 On the Lord’s Prayer in St. Matthew’s Gospel, Chap. vi. 9, etc. to the Competentes PL 38, 377
1. The blessed Apostle, to show that those times when it should come to pass that all the nations should believe in Christ had been foretold by the Prophets, produced this testimony where it is written, “And it shall be, that whosoever shall call on the name of the Lord, shall be saved.” For before time the name of the Lord who made heaven and earth was called upon amongst the Israelites only; the rest of the nations called upon dumb and deaf idols, by whom they were not heard, or by devils, by whom they were heard to their harm. “But when the fulness of time came,” that was fulfilled which had been foretold, “And it shall be, that whosoever shall call upon the name of the Lord, shall be saved.” Moreover, because the Jews, even those who believed in Christ, grudged the Gospel to the Gentiles, and said that the Gospel ought not to be preached to them who were not circumcised; because against these the Apostle Paul alleged this testimony, “And it shall be, that whosoever shall call upon the Name of the Lord, shall be saved;” he immediately subjoined, to convince those who were unwilling that the Gospel should be preached to the Gentiles, the words, “But how shall they call upon Him, in whom they have not believed? or how shall they believe in Him of whom they have not heard? or how shall they hear without a preacher? or how shall they preach except they be sent?” Because then he said, “how shall they call upon Him in whom they have not believed?” ye have not first learnt the Lord’s Prayer, and after that the Creed; but first the Creed, where ye might know what to believe, and afterwards the Prayer, where ye might know whom to call upon. The Creed then has respect to the faith, the Lord’s Prayer to prayer; because it is he who believeth, that is heard when he calleth.
Symbolum et Oratio christianis traditur. Beatus Apostolus tempora ista, quando futurum erat ut omnes gentes in Deum crederent, praenuntiata ostendens fuisse a Prophetis, hoc testimonium posuit quod scriptum est, Et erit: omnis homo qui invocaverit nomen Domini, salvus erit . Antea enim apud solos Israelitas invocabatur nomen Domini, qui fecit coelum et terram: caeterae gentes idola muta et surda invocabant, a quibus non audiebantur; aut daemones, a quibus malo suo audiebantur. At ubi venit plenitudo temporis, impletur quod praedictum est, Et erit: omnis qui invocaverit nomen Domini, salvus erit. Deinde quia invidebant ipsi Judaei Gentibus Evangelium, etiam illi qui crediderunt in Christum, et dicebant non debere annuntiari Evangelium Christi eis qui circumcisi non fuissent; quia contra istos posuit hoc testimonium apostolus Paulus, Et erit: omnis quicumque invocaverit nomen Domini, salvus erit: subjunxit statim ad illos convincendos, qui nolebant evangelizari Gentibus, et ait, Quomodo autem invocabunt, in quem non crediderunt? aut quomodo credent, quem non audierunt? Quomodo autem audient sine praedicante? aut quomodo praedicabunt, si non mittantur ? Quia ergo dixit, Quomodo invocabunt, in quem non crediderunt: ideo non accepistis prius Orationem, et postea symbolum; sed prius symbolum ubi sciretis quid crederetis, et postea Orationem, ubi nossetis quem invocaretis. Symbolum ergo pertinet ad fidem, Oratio ad precem: quia qui credit, ipse exauditur invocans.
6.2 PL 38, 378
2. But many ask for what they ought not to ask, not knowing what is expedient for them. Two things therefore must he that prays beware of; that he ask not what he ought not; and that he ask not from whom he ought not. From the devil, from idols, from evil spirits, must nothing be asked. From the Lord our God Jesus Christ, God the Father of Prophets, and Apostles, and Martyrs, from the Father of our Lord Jesus Christ, from God who made heaven and earth, the sea, and all things in them, from Him must we ask whatsoever we have to ask. But we must beware that we ask not of Him that which we ought not to ask. If because we ought to ask for life, thou ask it of dumb and deaf idols, what doth it profit thee? So if from God the Father, who is in heaven, thou dost wish for the death of thine enemies, what doth it profit thee? Hast thou not heard or read in the Psalm, in which the damnable end of the traitor Judas is foretold, how the prophecy spake of him, “Let his prayer be turned into sin?” If then thou risest up, and prayest for evil on thine enemies, thy “prayer will be turned into sin.”
Duo cavenda invocanti. Multi autem petunt quod petere non deberent, ignorantes quid eis expediat. Duas ergo res, qui invocat, cavere debet: ne petat quod non debet, et ne ab illo petat a quo non debet. A diabolo, ab idolis, a daemonibus non est petendum aliquid: a Domino Deo nostro Jesu Christo, Deo Patre Prophetarum, Apostolorum et martyrum, a Patre Domini nostri Jesu Christi, a Deo qui fecit coelum et terram, mare et omnia quae in eis sunt, ab illo petendum est, si quid petendum est. Sed cavendum est, ne et ab illo petatur quod petere non debemus. Vitam humanam quia petere debemus, si petas ab idolis surdis et mutis, quid tibi prodest? Item a Deo Patre, qui est in coelis, si optas mortem inimicorum tuorum, quid tibi prodest? Non audisti vel legisti in Psalmo, in quo praedictus est damnabilis traditor Judas, quomodo prophetia dixit de illo, Oratio ejus fiat illi in peccatum ? Si ergo surgis et oras mala inimicis tuis, oratio tua fiet in peccatum.
6.3 PL 38, 378
3. You have read in the Holy Psalms, how that he who speaks in them imprecates, as it would seem, many curses upon his enemies. And surely, one may say, he who speaks in the Psalms is a righteous man; wherefore then does he so wish evil upon his enemies? He does not wish, but he foresees, it is a prophecy of one who is telling things to come, not a vow of malediction; for the prophets knew by the Spirit to whom evil was appointed to happen, and to whom good; and by prophecy they spake as if they wished for what they did foresee. But how canst thou know whether he for whom today thou art asking evil, may not to-morrow be a better man than thyself? But you will say, I know him to be a wicked man. Well: thou must know that thou art wicked too. Although it may be thou takest upon thyself to judge of another’s heart what thou dost not know; but as for thine own self thou knowest that thou art wicked. Hearest thou not the Apostle saying, “Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief?” Now when the Apostle Paul persecuted the Christians, binding them wherever he found them, and drew them to the Chief Priests to be questioned and punished, what think ye, brethren, did the Church pray against him, or for him? Surely the Church of God which had learnt instruction from her Lord, who said as He hung upon the Cross, “Father, forgive them, for they know not what they do,” so prayed for Paul (or rather as yet Saul), that that might be wrought in him which was wrought. For in that he says, “But I was unknown by face to the churches of Judæa which are in Christ: only they heard that he who persecuted us in times past, now preacheth the faith which once he destroyed; and they magnified God in me;” why did they magnify God, but because they asked this of God, before it came to pass?
Non optanda mala malis, sed ut boni fiant orandum. In Psalmis sanctis legistis, veluti multa imprecari mala inimicis suis, eum qui loquitur in Psalmis. Et utique, ait aliquis, qui loquitur in Psalmis, justus est: quare tam mala optat inimicis suis? Non optat, sed praevidet: prophetia est praenuntiantis, non votum male dicentis. In spiritu enim illi noverant quibus habebat evenire male, quibus bene: et per prophetiam dicebant, tanquam optarent quod praevidebant. Tu autem unde scis, ne melior te futurus sit, cui hodie male petis? Sed scio illum malignum, dicis. Et te scis malignum. Quamvis forte audeas et de corde alterius judicare quod nescis: sed et te scis malignum. Non audis Apostolum dicentem, Qui prius fui blasphemus, et persecutor, et injuriosus; sed misericordiam consecutus sum, quia ignorans feci in incredulitate ? Quando Paulus apostolus persequebatur Christianos, ligans ubi inveniebat, audiendos ad sacerdotes et puniendos attrahebat; quid putatis, fratres, Ecclesia contra illum orabat, an pro illo? Utique Ecclesia Dei, quae didicerat a Domino suo, qui pendens in cruce dixit, Pater, ignosce illis, quia nesciunt quid faciunt , talia precabatur pro Paulo, imo adhuc pro Saulo, ut hoc in illo fieret, quod et factum est. Nam quia dicit, Eram autem ignotus facie Ecclesiis Judaeae quae sunt in Christo; tantum autem audiebant quia ille qui aliquando nos persequebatur, nunc evangelizat fidem quam aliquando vastabat, et in me magnificabant Deum : quare magnificabant Deum, nisi quia antequam esset factum, rogabant Deum?
6.4 PL 38, 378
4. Our Lord then first of all cut off “much speaking,” that thou mightest not bring a multitude of words unto God, as though by thy many words thou wouldest teach Him. Therefore when thou prayest thou hast need of piety, not of wordiness. “For your Father knoweth what is needful for you, before ye ask Him.” Be ye loth then to use many words, for He knoweth what is needful for you. But lest peradventure any should say here, If He know what is needful for us, why should we use so much as a few words? why should we pray at all? He knoweth Himself; let Him then give what He knoweth to be needful for us. Yes, but it is His will that thou shouldest pray, that He may give to thy longings, that His gifts may not be lightly esteemed; seeing He hath Himself formed this longing desire in us. The words therefore which our Lord Jesus Christ hath taught us in His prayer, are the rule and standard of our desires. Thou mayest not ask for anything but what is written there.
Multiloquium in oratione vitandum. Ad quid oratio nostra. Desideriorum forma in Dominica oratione. Dominus ergo noster primo amputavit multiloquium, ne multa verba afferas ad Deum, quasi velis multis verbis docere Deum. Quando ergo rogas, pietate opus est, non verbositate. Scit enim Pater vester quid vobis necessarium sit, priusquam petatis ab eo. Nolite ergo multum loqui: quia novit quid vobis necessarium sit. Sed ne forte hic aliquis dicat: Si novit quid nobis sit necessarium, utquid vel pauca verba dicimus? utquid oramus? Ipse scit: det quod scit nobis necessarium. Sed ideo voluit ut ores, ut desideranti det, ne vilescat quod dederit: quia et ipsum desiderium ipse insinuavit. Verba ergo quae Dominus noster Jesus Christus in Oratione docuit, forma est desideriorum. Non tibi licet petere aliud, quam quod ibi scriptum est.
6.5 PL 38, 379
5. “Do ye therefore say,” saith he, “Our Father, which art in heaven.” Where ye see ye have begun to have God for your Father. Ye will have Him, when ye are new born. Although even now before ye are born, ye have been conceived of His seed, as being on the eve of being brought forth in the font, the womb as it were of the Church. “Our Father, which art in heaven.” Remember then, that ye have a Father in heaven. Remember that ye were born of your father Adam unto death, that ye are to be born anew of God the Father unto life. And what ye say, say in your hearts. Only let there be the earnest affection of prayer, and there will be the effectual answer of Him who heareth prayer. “Hallowed be thy Name.” Why dost thou ask, that God’s Name may be hallowed? It is holy. Why then askest thou for that which is already holy? And then when thou dost ask that His Name may be hallowed, dost thou not as it were pray to Him for Him, and not for thyself? No. Understand it aright, and it is for thine own self thou askest. For this thou askest, that what is always in itself holy, may be hallowed in thee. What is “be hallowed?” “Be accounted holy,” be not despised. So then you see, that the good thou dost wish, thou wishest for thine own self. For if thou despise the Name of God, for thyself it will be ill, and not for God.
Prima petitio.--Vos ergo, inquit, dicite: Pater noster, qui es in coelis. Ubi vos (videtis) Deum Patrem habere coepistis. Sed habebitis, cum nati fueritis. Quanquam et modo antequam nascamini, illius semine concepti estis, tanquam utero Ecclesiae in fonte pariendi. Pater noster, qui es in coelis. Mementote, vos Patrem habere in coelis. Mementote, vos de patre Adam natos in mortem, de Patre Deo regenerandos ad vitam. Quae et dicitis, in cordibus vestris dicite. Sit orantis affectus, et erit exaudientis effectus. Sanctificetur nomen tuum. Quid rogas ut sanctificetur nomen Dei? Sanctum est. Quid rogas, quod jam sanctum est? Deinde cum rogas ut sanctificetur nomen ipsius, nonne quasi pro illo illum rogas, et non pro te? Intellige, et pro te rogas. Hoc enim rogas, ut quod semper sanctum est in se, sanctificetur in te. Quid est, sanctificetur? Sanctum habeatur, non contemnatur. Ergo vides quia cum optas, tibi bonum optas. Tibi enim malum est si contempseris nomen Dei, non Deo.
6.6 PL 38, 379
6. “Thy kingdom come.” To whom do we speak? and will not God’s kingdom come, if we ask it not. For of that kingdom do we speak which will be after the end of the world. For God hath a kingdom always; neither is He ever without a kingdom, whom the whole creation serveth. But what kingdom then dost thou wish for? That of which it is written in the Gospel, “Come, ye blessed of My Father, receive the kingdom which is prepared for you from the beginning of the world.” Lo here is the kingdom whereof we say, “Thy kingdom come.” We pray that it may come in us; we pray that we may be found in it. For come it certainly will; but what will it profit thee, if it shall find thee at the left hand? Therefore, here again it is for thine own self that thou wishest well; for thyself thou prayest. This it is that thou dost long for; this desire in thy prayer, that thou mayest so live, that thou mayest have a part in the kingdom of God, which is to be given to all saints. Therefore when thou dost say, “Thy kingdom come,” thou dost pray for thyself, that thou mayest live well. Let us have part in Thy kingdom: let that come even to us, which is to come to Thy saints and righteous ones.
Secunda petitio. Veniat regnum tuum. Cui dicimus? Et si non petamus, non est venturum regnum Dei? De illo enim regno dicitur quod erit post finem saeculi. Nam regnum semper habet Deus; et nunquam est sine regno, cui servit universa creatura. Sed quod regnum optas? De quo scriptum est in Evangelio, Venite, benedicti Patris mei, percipite regnum quod vobis paratum est ab initio saeculi. Ecce de quo dicimus, Veniat regnum tuum. Ut in nobis veniat, optamus; ut in illo inveniamur, optamus. Nam ecce veniet: sed quid tibi prodest, si ad sinistram te inveniet? Ergo et hic tibi bene optas, pro te oras. Hoc desideras, hoc cupis orando, ut sic vivas, quomodo ad regnum Dei, quod est omnibus sanctis dandum, pertineas. Ergo, ut bene vivas, tibi oras cum dicis, Veniat regnum tuum. Pertineamus ad regnum tuum: veniat et nobis quod venturum est sanctis et justis tuis.
6.7 PL 38, 379
7. “Thy will be done.” What! if thou say not this, will not God do His will? Remember what thou hast repeated in the Creed, “I believe in God the Father Almighty.” If He be Almighty, why prayest thou that His will may be done? What is this then, “Thy will be done”? May it be done in me, that I may not resist Thy will. Therefore here again it is for thyself thou prayest, and not for God. For the will of God will be done in thee, though it be not done by thee. For both in them to whom He shall say, “Come, ye blessed of My Father, receive the kingdom prepared for you from the beginning of the world;” shall the will of God be done, that the saints and righteous may receive the kingdom; and in them to whom He shall say, “Depart ye into everlasting fire, prepared for the devil and his angels,” shall the will of God be done, that the wicked may be condemned to everlasting fire. That His will may be done by thee is another thing. It is not then without a cause, but that it may be well with thee, that thou dost pray that His will may be done in thee. But whether it be well or ill with thee, it will still be done in thee: but O that it may be done by thee also. Why do I say then, “Thy will be done in heaven and in earth,” and do not say, “Thy will be done by heaven and earth?” Because what is done by thee, He Himself doeth in thee. Never is anything done by thee which He Himself doeth not in thee. Sometimes, indeed, He doeth in thee what is not done by thee; but never is anything done by thee, if He do it not in thee.
Tertia petitio.--Fiat voluntas tua. Si non illud tu dicas, non faciet Deus voluntatem suam? Memento quod in symbolo reddidisti: Credo in Deum Patrem omnipotentem. Si omnipotens est, cur oras ut fiat voluntas ejus? Quid est ergo, Fiat voluntas tua? Fiat in me, ut non resistam voluntati tuae. Ergo et hic pro te oras, et non pro Deo. Fiet enim voluntas Dei in te, etsi non fit a te. Nam et quibus dicturus est, Venite, benedicti Patris mei, percipite regnum quod vobis paratum est ab origine mundi, fiet in illis voluntas Dei, ut justi et sancti accipiant regnum: et quibus dicturus est, Ite in ignem aeternum, qui paratus est diabolo et angelis ejus ; fiet in illis voluntas Dei, ut mali damnentur in ignem sempiternum. Aliud est, ut fiat a te. Ut ergo fiat in te, non sine causa oras, nisi ut bene sit tibi. Sive ergo bene sit tibi, sive male sit tibi, fiet in te: sed fiat et a te. Quare ergo dico, Fiat voluntas tua in coelo et in terra: et non dico, Fiat voluntas tua a coelo et a terra? Quia quod fit a te, ipse facit in te. Nunquam fit a te, quod non ipse facit in te. Sed aliquando facit in te, quod non fit a te: nunquam autem aliquid fit a te, si non facit in te.
6.8 PL 38, 380
8. But what is “in heaven and in earth,” or, “as in heaven so in earth?” The Angels do Thy will; may we do it also. “Thy will be done as in heaven so in earth.” The mind is heaven, the flesh is earth. When thou dost say (if so be thou do say it) with the Apostle, “With my mind I serve the law of God, but with the flesh the law of sin;” the will of God is done in heaven, but not yet in earth. But when the flesh shall be in harmony with the mind, and “death shall be swallowed up in victory,” so that no carnal desires shall remain for the mind to be in conflict with, when strife in the earth shall have passed away, the war of the heart be over, and that be gone by which is spoken, “the flesh lusteth against the Spirit, and the Spirit against the flesh; for these are contrary the one to the other; so that ye cannot do the things that ye would;” when this war, I say, shall be over, and all concupiscence shall have been changed into charity, nothing shall remain in the body to oppose the spirit, nothing to be tamed, nothing to be bridled, nothing to be trodden down; but the whole shall go on through concord unto righteousness, and the will of God will be done in heaven and in earth. “Thy will be done in heaven and in earth.” We wish for perfection, when we pray for this. “Thy will be done as in heaven so in earth.” In the Church the spiritual are heaven, the carnal are earth. So then, “Thy will be done as in heaven so in earth;” that as the spiritual do serve Thee, so the carnal being reformed may serve Thee also. “Thy will be done as in heaven so in earth.” There is yet another very spiritual meaning of it. For we are admonished to pray for our enemies. The Church is heaven, the enemies of the Church are earth. What then is, “Thy will be done as in heaven so in earth”? May our enemies believe, as we also believe in Thee! may they become friends, and end their enmities! They are earth, therefore are they against us; may they become heaven, and they will be with us.
De eadem petitione. Quid est autem, in coelo et in terra, vel, sicut in coelo et in terra? Faciunt Angeli voluntatem tuam, faciamus et nos. Fiat voluntas tua, sicut in coelo et in terra. Mens coelum est, caro terra est. Quando dicis, si tamen dicis, quod ait Apostolus, Mente servio legi Dei, carne autem legi peccati ; fit voluntas Dei in coelo, sed nondum in terra. Cum vero caro menti consenserit, et absorpta fuerit mors in victoriam , ut nulla desideria carnalia remaneant cum quibus mens confligat; cum transierit rixa in terra, cum transierit bellum cordis, cum transierit quod dictum est, Caro concupiscit adversus spiritum, et spiritus adversus carnem; haec enim invicem adversantur, ut non ea quae vultis faciatis : cum ergo hoc bellum transierit, omnisque concupiscentia in charitatem fuerit commutata, nihil in corpore remanebit quod spiritui resistat, nihil quod dometur, nihil quod frenetur, nihil quod calcetur; sed totum per concordiam perget ad justitiam; fiet voluntas Dei in coelo et in terra. Fiat voluntas tua in coelo et in terra. Perfectionem optamus, quando hoc oramus. Item, Fiat voluntas tua, sicut in coelo, et in terra. In Ecclesia spirituales coelum sunt, carnales terra sunt. Fiat ergo voluntas tua, sicut in coelo et in terra: ut quomodo tibi serviunt spirituales, sic tibi mutati in melius serviant et carnales. Fiat voluntas tua, sicut in coelo et in terra. Est et alius sensus pius valde. Moniti enim sumus orare pro inimicis nostris. Ecclesia, coelum est: inimici Ecclesiae, terra sunt. Quid est ergo, Fiat voluntas tua, sicut in coelo, et in terra? Credant inimici nostri, quomodo et nos in te credimus: fiant amici, finiant inimicitias. Terra sunt, ideo nobis adversantur: coelum fiant, et nobiscum erunt.
6.9 PL 38, 380
9. “Give us this day our daily bread.” Now here it is manifest, that it is for ourselves we pray. When thou sayest, “Hallowed be Thy Name,” it requires explanation how it is that it is for thyself thou prayest, not for God. When thou sayest, “Thy will be done;” here again is there need of explanation, lest thou think that thou art wishing well to God in this prayer, that His will may be done, and not rather that thou art praying for thyself. When thou sayest, “Thy kingdom come;” this again must be explained, lest thou think that thou art wishing well to God in this prayer that He may reign. But from this place and onwards to the end of the Prayer, it is plain that we are praying to God for our own selves. When thou sayest, “Give us this day our daily bread,” thou dost profess thyself to be God’s beggar. But be not ashamed at this; how rich soever any man be on earth, he is still God’s beggar. The beggar takes his stand before the rich man’s house; but the rich man himself stands before the door of the great rich One. Petition is made to him, and he maketh his petition. If he were not in need, he would not knock at the ears of God in prayer. And what doth the rich man need? I am bold to say, the rich man needeth even daily bread. For how is it that he hath abundance of all things? whence but because God hath given it him? What should he have, if God withdrew His hand? Have not many laid down to sleep in wealth, and risen up in beggary? And that he doth not want, is due to God’s mercy, not to his own power.
Quarta petitio. Omnes sumus mendici Dei.--Panem nostrum quotidianum da nobis hodie. Et hic jam manifestum est quod pro nobis oramus. Quando dicis, Sanctificetur nomen tuum; exponendum est tibi quia pro te oras, non pro Deo. Quando dicis, Fiat voluntas tua, et hoc exponendum tibi est, ne putes quod Deo bene optas, ut fiat voluntas ipsius, et non potius pro te oras. Quando dicis, Veniat regnum tuum; et hoc exponendum est, ne putes quia Deo bene optas, ut regnet. Ab isto autem loco et deinceps usque in finem Orationis, apparet quia pro nobis rogamus Deum. Quando dicis, Panem nostrum quotidianum da nobis hodie, profiteris te mendicum Dei. Sed noli erubescere: quantumlibet quis sit dives in terra, mendicus Dei est. Stat mendicus ante domum divitis: sed et ipse dives stat ante domum magni divitis. Petitur ab illo, et petit. Si non egeret, aures Dei oratione non pulsaret. Et quid eget dives? Audeo dicere, ipso pane quotidiano eget dives. Quare enim abundant illi omnia? unde, nisi quia Deus dedit? Quid habebit, si Deus subtrahat manum suam? Nonne multi dormierunt divites, et surrexerunt pauperes? Et quod illi non deest, misericordiae Dei est, non potentiae ipsius.
6.10 PL 38, 381
10. But this bread, Dearly beloved, by which our body is filled, by which the flesh is recruited day by day; this bread, I say, God giveth not to those only who praise, but to those also who blaspheme Him; “Who maketh His sun to rise upon the evil and on the good, and sendeth rain upon the just and on the unjust.” Thou praisest Him, and He feedeth thee; thou dost blaspheme Him, He feedeth thee. He waiteth for thee to repent; but if thou wilt not change thyself, He will condemn thee. Because then both good and bad receive this bread from God, thinkest thou there is no other bread for which the children ask, of which the Lord said in the Gospel, “It is not meet to take the children’s bread, and to cast it to dogs?” Yes, surely there is. What then is that bread? and why is it called daily? Because this is necessary as the other; for without it we cannot live; without bread we cannot live. It is shamelessness to ask for wealth from God; it is no shamelessness to ask for daily bread. That which ministereth to pride is one thing, that which ministereth to life another. Nevertheless, because this bread which may be seen and handled, is given both to the good and bad; there is a daily bread, for which the children pray. That is the word of God, which is dealt out to us day by day. Our bread is daily bread; and by it live not our bodies, but our souls. It is necessary for us who are even now labourers in the vineyard,—it is our food, not our hire. For he that hires the labourer into the vineyard owes him two things; food, that he faint not, and his hire, wherewith he may rejoice. Our daily food then in this earth is the word of God, which is dealt out always in the Churches: our hire after labour is called eternal life. Again, if by this our daily bread thou understand what the faithful receive, what ye shall receive, when ye have been baptized, it is with good reason that we ask and say, “Give us this day our daily bread;” that we may live in such sort, as that we be not separated from the Holy Altar.
Panis quotidianus, sermo Dei. Eucharistia. Sed istum panem, charissimi, quo venter impletur, quo caro quotidie reficitur; istum ergo panem videtis Deum dare, non solum laudatoribus suis, sed etiam blasphematoribus: qui facit solem suum oriri super bonos et malos, et pluit super justos et injustos . Laudas, pascit te: blasphemas, pascit te. Ut poenitentiam agas, exspectat te: sed si non te mutaveris, damnat te. Quia ergo panem istum accipiunt a Deo et boni et mali, putas non est aliquis panis quem petunt filii, de quo dicebat Dominus in Evangelio, Non est bonum tollere panem filiorum, et mittere canibus ? Est plane. Quis est iste panis? et quare dicitur quotidianus? Et iste necessarius est: etenim sine illo vivere non possumus; sine pane non possumus. Impudentia est ut a Deo petas divitias: non est impudentia ut petas panem quotidianum. Aliud est unde superbias, aliud est unde vivas. Tamen quia iste panis visibilis et tractabilis datur et bonis et malis; est panis quotidianus quem petunt filii. Ipse est sermo Dei, qui nobis quotidie erogatur. Panis noster quotidianus est: inde vivunt non ventres, sed mentes. Necessarius est nobis etiam nunc operariis in vinea; cibus est, non merces. Operario enim duas res debet, qui illum conducit ad vineam, cibum, ne deficiat; et mercedem, unde gaudeat. Cibus noster quotidianus in hac terra, sermo Dei est, qui semper erogatur Ecclesiis: merces nostra post laborem vita aeterna nominatur. Iterum in isto pane nostro quotidiano si intelligas quod fideles accipiunt, quod accepturi estis baptizati; bene rogamus et dicimus, Panem nostrum quotidianum da nobis hodie: ut sic vivamus, ne ab illo altari separemur.
6.11 PL 38, 381
11. “And forgive us our debts, as we forgive our debtors.” Touching this petition again we need no explanation, that it is for ourselves that we pray. For we beg that our debts may be forgiven us. For debtors are we, not in money, but in sins. Thou art saying perchance at this moment, And you too. We answer, Yes, we too. What, ye Holy Bishops, are ye debtors? Yes, we are debtors too. What you! My Lord. Be it far from thee, do not thyself this wrong. I do myself no wrong, but I say the truth; we are debtors: “If we say we have no sin, we deceive ourselves, and the truth is not in us.” We have been baptized, and yet are we debtors. Not that anything then remained, which was not remitted to us in Baptism, but because in our lives we are contracting ever what needs daily forgiveness. They who are baptized, and forthwith depart out of this life, come up from the font without any debt; without any debt they leave the world. But they who are baptized and are still kept in this life, contract defilements by reason of their mortal frailty, by which though the ship be not sunk, yet have they need of recourse to the pump. For otherwise by little and little will that enter in by which the whole ship will be sunk. And to offer this prayer, is to have recourse to the pump. But we ought not only to pray, but to do alms also, because when the pump is used to prevent the ship from sinking, both the voices and hands are at work. Now we are at work with our voices, when we say, “Forgive us our debts, as we also forgive our debtors.” And we are at work with our hands when we do this, “Break thy bread to the hungry, and bring the houseless poor into thine house. Shut up alms in the heart of a poor man, and it shall intercede for thee unto the Lord.”
Quinta petitio. Omnes hic sumus debitores. Peccata quotidiana baptizatorum.--Et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Et ista petitio non est exponenda quia pro nobis petimus. Nobis enim debita demitti postulamus. Debitores enim sumus, non pecuniarum, sed peccatorum. Dicis modo forte: Et vos? Respondemus: Et nos. Et vos, episcopi sancti, debitores estis? Et nos debitores sumus. Et vos? Absit, domine, noli tibi facere injuriam. Non injuriam mihi facio, sed verum dico: debitores sumus. Si dixerimus quia peccatum non habemus, nos ipsos decipimus, et veritas in nobis non est . Et baptizati sumus, et debitores sumus. Non quia aliquid remansit quod nobis in Baptismo non dimissum fuerit: sed quia vivendo contrahimus quod quotidie dimittatur. Qui baptizantur et exeunt, sine debito ascendunt, sine debito pergunt. Qui autem baptizantur et tenentur in hac vita, de fragilitate mortali contrahunt aliquid, unde et si non naufragatur, tamen oportet ut sentinetur. Quia si non sentinatur, paulatim ingreditur unde tota navis mergatur. Et hoc orare, sentinare est. Non tantum autem debemus orare, sed et eleemosynam facere: quia quando sentinatur ne navis mergatur, et vocibus agitur et manibus. Vocibus agimus, cum dicimus, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Manibus autem agimus, cum facimus, Frange esurienti panem tuum, et egenum sine tecto induc in domum tuam . Include eleemosynam in corde pauperis, et ipsa pro te exorabit ad Dominum .
6.12 PL 38, 382
12. Although therefore all our sins were forgiven in the “laver of regeneration,” we should be driven into great straits, if there were not given to us the daily cleansing of the Holy Prayer. Alms and prayers purge away sins; only let not such sins be committed, for which we must necessarily be separated from our daily Bread; avoid we all such debts to which a severe and certain condemnation is due. Call not yourselves righteous, as though ye had no cause to say, “Forgive us our debts, as we also forgive our debtors.” Though ye abstain from idolatry, from the consolations of astrologers, from the cures of enchanters, though ye abstain from the seductions of heretics, from the divisions of schismatics; though ye abstain from murders, from adulteries and fornications, from thefts and plunderings, from false witnessings, and all such other sins which I do not name, as have a ruinous consequence, for which it is necessary that the sinner be cut off from the altar, and be so bound in earth, as to be bound in heaven, to his great and deadly danger, unless again he be so loosed in earth, as to be loosed in heaven; yet after all these are excepted, still there is no want of occasions whereby a man may sin. A man sins in seeing with pleasure what he ought not to see. Yet who can hold in the quickness of the eye? For from this the eye is said to have received its very name, from its quickness. Who can restrain the ear or eye? The eyes may be shut when thou wilt, and are shut in a moment, but the ears thou canst only with an effort close: thou must raise the hand and reach them, and if any one hold thy hand, they are kept open, nor canst thou close them against reviling, impure, or flattering, and seducing words. And when thou hearest any things thou oughtest not to hear, though thou do it not, dost thou not sin with the ear? for thou hearest something that is bad with pleasure? How great sins doth the deadly tongue commit! Yea, sometimes sins of such a nature, that a man is separated from the altar for them. To the tongue pertains the whole matter of blasphemies, and many idle words again are spoken, which are not convenient. But let the hand do nothing wrong, let the feet run not to any evil, nor the eye be directed to immodesty; let not the ear be open with pleasure to filthy talk; nor the tongue move to indecent speech; yet tell me, who can restrain the thoughts? How often do we pray, my brethren, and our thoughts are elsewhere, as though we forgot before whom we are standing, or before whom we are prostrating ourselves! If all these things be collected together against us, will they not therefore not overwhelm us, because they are small faults? What matter is it whether lead or sand overwhelm us? The lead is all one mass, the sand is small grains, but by their great number they overwhelm thee. So thy sins are small. Seest thou not how the rivers are filled, and the lands are wasted by small drops? They are small, but they are many.
Peccatorum quotidianorum mundatio. Minuta peccata non contemnenda, quia plura. Dimissis ergo peccatis omnibus per lavacrum regenerationis, in magnas angustias contrusi fuerimus, si non nobis daretur quotidiana mundatio sanctae orationis. Eleemosynae et orationes mundant peccata; tantum ne talia committantur, unde necesse sit separari nos a pane quotidiano; vitantes debita, quibus debetur certa et severa damnatio. Nolite vos justos dicere, quasi non habeatis unde dicatis, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Abstinentes ab idololatria, a constellationibus mathematicorum, a remediis incantatorum; abstinentes a deceptionibus haereticorum, a conscissionibus schismaticorum; abstinentes ab homicidiis, ab adulteriis et fornicationibus, a furtis et rapinis, a falsis testimoniis; et si qua forte alia, non dico quae exiriales exitus habent, unde necesse sit praecidi ab altari, et ligari in terra ut ligetur in coelo, valde periculose et mortifere, nisi solvatur in terra quod solvatur in coelo: istis ergo exceptis, non deest unde homo peccet. Quod non oportet videndo libenter, peccat. Et quis teneat oculi velocitatem? Quandoquidem dicitur oculus inde accepisse nomen, a velocitate. Quis teneat aurem vel oculum? Oculi, cum volueris, claudi possunt, et cito clauduntur: aures cum conatu claudis, manum levas, pervenis ad illas: et si tibi aliquis manus teneat, patent; nec potes eas claudere adversus verba maledica, impura, blandientia et decipientia. Cum aliquid, quod non oportet, audieris, etsi non feceris, nonne aure peccas? Audis mali aliquid libenter. Lingua mortifera quanta peccata committit? Aliquando talia, quibus homo ab altari separetur. Ad illam pertinet materies blasphemiarum: et multa etiam inania dicuntur, quae ad rem non pertinent. Nihil mali faciat manus; non currat pes ad aliquid mali; non dirigatur oculus in lasciviam; non auris libenter pateat turpitudini; non moveatur lingua ad id quod non decet: dic, cogitationes quis tenet?
6.13 PL 38, 383
13. Let us therefore say every day; and say it in sincerity of heart, and do what we say, “Forgive us our debts, as we also forgive our debtors.” It is an engagement, a covenant, an agreement that we make with God. The Lord thy God saith to thee, Forgive, and I will forgive. Thou hast not forgiven; thou retainest thy sins against thyself, not I. I pray thee, my dearly beloved children, since I know what is expedient for you in the Lord’s Prayer, and most of all in that sentence of it, “Forgive us our debts, as we also forgive our debtors;” hear me. Ye are about to be baptized, forgive everything; whatsoever any man have in his heart against any other, let him from his heart forgive it. So enter in, and be sure, that all your sins which ye have contracted, whether from your birth of your parents after Adam with original sin, for which sins’ sake ye run with babes to the Saviour’s grace, or whatever after sins ye have contracted in your lives, by word, or deed, or thought, all are forgiven; and you will go out of the water as from before the presence of your Lord, with the sure discharge of all debts.
Pactum donandi debita. Quotidie ergo dicamus; et corde vero dicamus, et quod dicimus faciamus: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Sponsionem facimus cum Deo, pactum et placitum. Hoc tibi dicit Dominus Deus tuus: Dimitte, et dimitto. Non dimisisti: tu contra te tenes, non ego. Sane, charissimi filii mei, quoniam scio quid vobis expediat in oratione dominica, et maxime in tota oratione ista sententia, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris: audite me. Baptizandi estis, omnia dimittite: quisque quod habet adversus aliquem in corde suo, dimittat ex corde. Sic intrate, et certi estote omnia prorsus vobis dimitti quae contraxistis, et ex parentibus nascendo secundum Adam cum originali peccato, propter quod peccatum cum parvulis curritis ad gratiam Salvatoris, et quidquid vivendo addidistis, dictis, factis, cogitationibus, omnia dimittuntur: et exibitis inde tanquam a conspectu Domini vestri, cum securitate omnium debitorum.
6.14 PL 38, 383
14. Now because by reason of those daily sins of which I have spoken, it is necessary for you to say, in that daily prayer of cleansing as it were, “Forgive us our debts, as we also forgive our debtors;” what will ye do? Ye have enemies. For who can live on this earth without them? Take heed to yourselves, love them. In no way can thine enemy so hurt thee by his violence, as thou dost hurt thyself if thou love him not. For he may injure thy estate, or flocks, or house, or thy man-servant, or thy maid-servant, or thy son, or thy wife; or at most, if such power be given him, thy body. But can he injure thy soul, as thou canst thyself? Reach forward, dearly beloved, I beseech you, to this perfection. But have I given you this power? He only hath given it to whom ye say, “Thy will be done as in heaven so in earth. Yet let it not seem impossible to you. I know, I have known by experience, that there are Christian men who do love their enemies. If it seem to you impossible, ye will not do it. Believe then first that it can be done, and pray that the will of God may be done in you. For what good can thy neighbour’s ill do thee? If he had no ill, he would not even be thine enemy. Wish him well then, that he may end his ill, and he will be thine enemy no longer. For it is not the human nature in him that is at enmity with thee, but his sin. Is he therefore thine enemy, because he hath a soul and body? In this he is as thou art: thou hast a soul, and so hath he: thou hast a body, and so hath he. He is of the same substance as thou art; ye were made both out of the same earth, and quickened by the same Lord. In all this he is as thou art. Acknowledge in him then thy brother. The first pair, Adam and Eve, were our parents; the one our father, the other our mother; and therefore we are brethren. But let us leave the consideration of our first origin. God is our Father, the Church our Mother, and therefore are we brethren. But you will say, my enemy is a heathen, a Jew, a heretic, of whom I spake some time ago on the words, “Thy will be done as in heaven so in earth.” O Church, thy enemy is the heathen, the Jew, the heretic; he is the earth. If thou art heaven, call on thy Father which is in heaven, and pray for thine enemies: for so was Saul an enemy of the Church; thus was prayer made for him, and he became her friend. He not only ceased from being her persecutor, but he laboured to be her helper. And yet, to say the truth, prayer was made against him; but against his malice, not against his nature. So let thy prayer be against the malice of thine enemy, that it may die, and he may live. For if thine enemy were dead, thou hast lost it might seem an enemy, yet hast thou not found a friend. But if his malice die, thou hast at once lost an enemy and found a friend.
Hortatur ad dilectionem inimicorum. Jam propter illa quotidiana peccata, de quibus locutus sum, quia necessarium est vobis dicere, velut quotidiana mundatione ista, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris; quid facietis? Habetis inimicos: Quis enim vivat in hac terra non habens inimicum? Intendite vobis, diligire illos. Nullo modo tibi potest nocere saeviens inimicus, quantum tibi noces, si non diligis inimicum. Ille enim nocere potest aut villae tuae, aut pecori tuo, aut domui tuae, aut servo tuo, aut ancillae tuae, aut filio tuo, aut conjugi tuae; aut, ut multum, si illi data fuerit potestas, carni tuae? Numquid, quomodo tu, animae tuae? Extendite vos ad istam perfectionem, charissimi, exhortor vos. Sed numquid ego illud donavi vobis? Ille vobis donavit, cui dicitis, Fiat voluntas tua, sicut in coelo, ita et in terra. Tamen non vobis videatur impossibile: ego scio, ego novi, ego probavi esse homines christianos, qui diligunt inimicos suos. Si vobis impossibile visum fuerit, non faciatis. Primo credite posse fieri: et orate, ut fiat in vobis voluntas Dei. Quid enim tibi prodest malum inimici tui? Si malum nullum haberet, nec inimicus tuus esset. Bonum illi opta, finiat mala, et non erit tibi inimicus. Non enim inimica est tibi in illo natura humana, sed culpa. Numquid ideo tibi est inimicus, quod habet animam et carnem? Hoc est quod tu: animam habes, animam habet; carnem habes, carnem habet. Consubstantialis tuus est: simili de terra facti estis; a Domino animati estis. Hoc est ille quod tu: respice fratrem tuum. Primi duo parentes nostri erant, Adam et Eva; ille pater, illa mater: ergo nos fratres. Omittamus originem primam: Deus pater, Ecclesia mater: ergo nos fratres. Sed inimicus meus Paganus est, Judaeus est, haereticus est; et unde jamdudum dixi, Fiat voluntas tua, sicut in coelo, ita et in terra. O Ecclesia, inimicus tuus est Paganus, Judaeus, haereticus: terra est. Si coelum es, invoca Patrem qui est in coelis, et pro inimicis tuis ora: quia et Saulus inimicus erat Ecclesiae; sic oratum est pro illo, factus est amicus. Non solum destitit esse persecutor, sed laboravit ut esset adjutor. Et si verum quaeras, oratum est contra illum: sed contra ejus malitiam, non naturam. Ora et tu contra malitiam inimici tui: illa moriatur, et ille vivat. Si enim mortuus fuerit inimicus tuus, quasi inimico caruisti, sed nec amicum invenisti. Si autem mortua fuerit malitia ejus: et inimicum amisisti, et amicum invenisti.
6.15 PL 38, 384
15. But still ye are saying, Who can do, who has ever done this? May God bring it to effect in your hearts! I know as well as you, there are but few who do it; great men are they and spiritual who do so. Are all the faithful in the Church who approach the altar, and take the Body and Blood of Christ, are they all such? And yet they all say, “Forgive us our debts, as we also forgive our debtors.” What, if God should answer them, “Why do ye ask me to do what I have promised, when ye do not what I have commanded?” What have I promised? “To forgive your debts.” What have I commanded? “That ye also forgive your debtors.” How can ye do this, if ye do not love your enemies? What then must we do, brethren? Is the flock of Christ reduced to such a scanty number? If they only ought to say, “Forgive us our debts, as we also forgive our debtors,” who love their enemies; I know not what to do, I know not what to say. For must I say to you, If ye do not love your enemies, do not pray; I dare not say so; yea, pray rather that ye may love them. But must I say to you, If ye do not love your enemies, say not in the Lord’s Prayer, “Forgive us our debts, as we also forgive our debtors”? Suppose that I were to say, Do not use these words. If ye do not, your debts are not forgiven; and if ye do use them, and do not act thereafter, they are not forgiven. In order therefore that they may be forgiven, ye must both use the prayer, and do thereafter.
Inimicos diligere paucorum est, sed tamen ab omnibus id praestandum. Adhuc dicitis: Quis potest? quis illud fecit? Deus illud faciat in cordibus vestris. Et ego scio, pauci illud faciunt, magni sunt qui faciunt, spirituales faciunt. Numquid tales sunt omnes in Ecclesia fideles ad altare accedentes, corpus et sanguinem Christi sumentes? numquid tales sunt omnes? Et tamen omnes dicunt, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Si respondeat illis Deus: Quid a me petitis ut faciam quod promisi, quando vos non facitis quod praecepi? Quid promisi? Dimittere debita vestra. Quid praecepi? Ut et vos dimittatis debitoribus vestris. Quomodo potestis hoc facere, si non diligatis inimicos? Quid ergo facturi sumus, fratres? Ad tantam paucitatem redigitur grex Christi? Si soli illi debent dicere, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris, qui diligunt inimicos; nescio quid faciam, nescio quid dicam. Dicturus enim vobis sum: Si non diligitis inimicos vestros, nolite orare? Non audeo: imo ut diligatis, orate. Sed numquid vobis dicturus sum: Si non diligitis inimicos vestros, nolite in oratione dominica dicere, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris? Puta quia dico, Nolite dicere. Si non dixeritis, non dimittuntur: si dixeritis, et non feceritis, non dimittuntur. Ergo dicendum est et faciendum, ut dimittantur.
6.16 PL 38, 384
16. I see some ground on which I may comfort not some few only, but the multitude of Christians: and I know that ye are longing to hear it. Christ hath said, “Forgive, that ye may be forgiven.” And what do ye say in the Prayer which we have now been discussing? “Forgive us our debts, as we also forgive our debtors.” So, Lord, forgive, as we forgive. This thou sayest, “O Father, which art in heaven, so forgive our debts, as we also forgive our debtors.” For this ye ought to do, and if ye do it not, ye will perish. When your enemy asks pardon, at once forgive him. And is this much for you to do? Though it were much for thee to love thine enemy when violent against thee, is it much to love a man who is a supplicant before thee? What hast thou to say? He was before violent, and then thou hatedst him. I had rather thou hadst not hated him even then: I had rather then when thou wert suffering from his violence, thou hadst remembered the Lord, saying, “Father, forgive them, for they know not what they do.” I would have then much wished that even at that time when thine enemy was violent against thee, thou hadst had regard to the Lord thy God speaking thus. But perhaps you will say, He did it, but then He did it as being the Lord, as the Christ, as the Son of God, as the Only-Begotten, as the Word made flesh. But what can I, an infirm and sinful man, do? If thy Lord be too high an example for thee, turn thy thoughts upon thy fellow-servant. The holy Stephen was being stoned, and as they stoned him, on bended knees did he pray for his enemies, and say, “Lord, lay not this sin to their charge.” They were casting stones, not asking pardon, yet did he pray for them. I would thou wert like him; reach forth. Why art thou for ever trailing thy heart along the earth? Hear, “Lift up thy heart,” reach forward, love thine enemies. If thou canst not love him in his violence, love him at least when he asks pardon. Love the man who saith to thee, “Brother, I have sinned, forgive me.” If thou then forgive him not, I say not merely, that thou dost blot this prayer out of thine heart, but thou shall be blotted thyself out of the book of God.
Inimico saltem petenti detur venia. Video aliquid unde possum, non paucitatem christianam, sed multitudinem consolari: et scio quia hoc desideratis audire. Dimittite, ut dimittatur vobis, Christus dixit . Et vos in oratione quid dicitis? unde modo tractamus: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Sic dimitte, Domine, quomodo dimittimus. Hoc dicis: Sic dimitte, Pater, qui es in coelis, debita nostra, quomodo et nos dimittimus debitoribus nostris. Hoc enim facere debetis: quod si non feceritis, peribitis. Quando inimicus veniam petit, continuo dimittatis. Et hoc multum ad vos? Multum ad te erat, inimicum diligere saevientem: multum est ad te, hominem diligere supplicantem? Quid dicis? Saeviebat, et oderas. Mallem nec tunc odisses: mallem tunc, cum saevientem patereris, Dominum recordareris dicentem, Pater, ignosce illis, quia nesciunt quid faciunt . Hoc ergo magnopere vellem, ut etiam eo tempore, cum in te saeviebat inimicus, respiceres Dominum Deum tuum ista dicentem. Sed forte dicturus es: Fecit ille, sed ut Dominus, quia Christus, quia Dei Filius, quia Unigenitus, quia Verbum caro factum. Quid ego malus et invalidus homo? Si multum est ad te Dominus tuus, cogitetur a te conservus tuus. Stephanus sanctus lapidabatur: et inter lapides genu fixo pro inimicis orabat, et ait, Domine, ne statuas illis hoc peccatum . Illi lapides mittebant, non veniam postulabant: et ille pro eis orabat. Talem te esse volo: extende te. Quid trahis semper cor in terra? Audi, Sursum cor: extende, dilige inimicos. Si non potes diligere saevientem, dilige vel petentem. Dilige hominem qui tibi dicit: Frater, peccavi, ignosce mihi. Tunc si non ignoveris, non dico, deles orationem de corde tuo; sed deleberis de libro Dei.
6.17 PL 38, 385
17. But if thou then at least forgive him, or let go hatred from thy heart, it is hatred from the heart I bid thee forego, and not proper discipline. What if one who asks my pardon, be one who ought to be chastised by me! Do what thou wilt, for I suppose that thou dost love thy child even when thou dost chastise him. Thou regardest not his cries under the rod, because thou art reserving for him his inheritance. This I say then, that thou forego from thy heart all hatred, when thine enemy asks pardon of thee. But perhaps you will say, “he is playing false, he is pretending.” O thou judge of another’s heart, tell me thine own father’s thoughts, tell me thine own thoughts yesterday. He asks and petitions for pardon; forgive, by all means forgive him. If thou wilt not forgive him, it is thyself thou dost hurt, not him, for he knows what he has to do. Thou art not willing to forgive thine own fellow-servant; he will go then to thy Lord, and say to Him, “Lord, I have prayed my fellow-servant to forgive me, and he would not; do Thou forgive me.” Hath not the Lord power to release his servant’s debts? So he, having obtained pardon from his Lord, returns loosed, whilst thou remainest bound. How bound? The time of prayer will come, the time must come for thee to say, “Forgive us our debts, as we also forgive our debtors;” and the Lord will answer thee, Thou wicked servant, when thou didst owe Me so great a debt, thou didst ask Me, and I forgave thee; “shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee?” These words are out of the Gospel, not of my own heart. But if on being asked, thou shall forgive him who begs for pardon, then thou canst say this prayer. And if thou hast not as yet the strength to love him in his violence, still thou mayest offer this prayer, “Forgive us our debts, as we also forgive our debtors.” Let us pass on to the rest.
Disciplina sine odio. Inimico veniam negans nihil ipsi nocet, sed sibi. Si autem vel tunc ignoveris, vel tunc ex corde dimiseris odium: odium dico dimittas ex corde, non disciplinam. Quid si ille qui petit veniam, castigandus est a me? Fac quod vis: puto enim quod filium tuum diligis et quando caedis. Lacrymas vapulantis non curas; quia ei haereditatem servas. Ego hoc dico, ut de corde dimittas odium, quando a te veniam petit inimicus. Sed forte dicis: Mentitur, fingit. O judex cordis alieni, dic mihi cogitationes patris tui, dic mihi hesternas tuas. Rogat, veniam petit: dimitte, prorsus dimitte. Si non dimiseris, non illi noces, sed tibi. Nam ille scit quid est facturus. Non vis tu dimittere conservus conservo tuo: ibit ad Dominum vestrum, et dicet ei, Domine, rogavi conservum meum, ut dimitteret mihi, et noluit dimittere; tu mihi dimitte. Numquid non licet Domino debita relaxare servi sui? Ille accepta venia a Domino recedit absolutus, tu remanes obligatus. Quomodo obligatus? Venturum est tempus orationis, venturum est ut dicas, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris: respondebit tibi Dominus, Serve nequam, cum tanta mihi deberes, rogasti me, et dimisi tibi; nonne oportebat et te misereri conservi tui, sicut et ego tui misertus sum . De Evangelio sunt verba ista, non de corde meo. Si autem rogatus dimiseris veniam postulanti, jam potes dicere orationem istam. Et si nondum idoneus es diligere saevientem, tamen orationem istam potes dicere, Dimitte nobis debita nostri, sicut et nos dimittimus debitoribus nostris. Transeamus ad reliqua.
6.18 PL 38, 386
18. “And lead us not into temptation. Forgive us our debts, as we also forgive our debtors,” we say because of past sins, which we cannot undo, that they should not have been done. Thou canst labour not to do what thou hast done before, but how canst thou bring about, that that which thou hast done should not be done? As regards those things which have been done already, that sentence of the prayer is thy help, “Forgive us our debts, as we also forgive our debtors.” As regards those into which thou mayest fall, what wilt thou do? “Lead us not into temptation, but deliver us from evil.” “Lead us not into temptation, but deliver us from evil,” that is, from temptation itself.
Sexta petitio.--Et ne nos inferas in tentationem. Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris, propter praeterita peccata dicimus, quae non possumus facere, ut facta non sint. Potes agere, ut non facias quod fecisti: quid agis, ut non sit factum quod fecisti? Propter illa quae jam facta sunt, ista tibi sententia orationis subvenit: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Propter illa in quae potes incidere, quid facies? Ne nos inferas in tentationem; sed libera nos a malo. Ne nos inferas in tentationem; sed libera nos a malo; hoc est, ab ipsa tentatione.
6.19 PL 38, 386
19. Now these three first petitions, “Hallowed be Thy Name, Thy kingdom come, Thy will be done as in heaven so in earth,” these three regard the life eternal, for God’s Name ought to be hallowed in us always, we ought to be in His kingdom always, we ought to do His will always. This will be to all eternity. But “daily bread” is necessary now. All the rest that we pray for from this article, regards the necessities of the present life. Daily bread is necessary in this life; the forgiveness of our debts is necessary in this life. For when we shall arrive at the other life, there will be an end of all debts. In this life there is temptation, in this life the sailing is dangerous, in this life something is ever stealing its way in through the chinks of our frailties, which must be pumped out. But when we shall be made equal to the Angels of God; no more need to say and pray to God to forgive us our debts, when there will be none. Here then is the “daily bread;” here the prayer that our “debts may be forgiven;” here that we “enter not into temptation;” for in that life temptation does not enter; here that we may be “delivered from evil;” for in that life there will be no evil, but eternal and abiding good.
Petitiones tres aeternam vitam, et tres hujus vitae necessitates respiciunt. Et erunt petitiones illae tres, Sanctificetur nomen tuum. Veniat regnum tuum, Fiat voluntas tua, sicut in coelo et in terra: tres istae petitiones sunt propter vitam humanam. Semper enim sanctificatum in nobis debet esse nomen Dei, semper in regno ejus esse debemus, semper voluntatem ejus facere debemus. Hoc in aeternum erit. Panis quotidianus modo est necessarius. Jam ab hoc articulo caetera quae oramus, ad praesentis vitae necessitatem pertinent. Panis quotidianus in hac vita necessarius est; dimitti debita nostra in hac vita necessarium est. Nam cum ad illam veniemus, debita finimus. In hac terra tentatio est, in hac terra periculose navigatur, in hac terra per rimas fragilitatum subintrat aliquid, quod debeat sentinari. Cum autem facti fuerimus aequales Angelis Dei, absit ut dicamus, absit ut rogemus Deum, ut dimittat debita nostra, quae nulla erunt. Hic ergo panis quotidianus, hic ut debita dimittantur, hic ut non intremus in tentationem; quia in illa vita tentatio non intrat: hic ut liberemur a malo; quia in illa vita malum nullum, sed bonum sempiternum permanebit.