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Positive Means of Supernatural Growth

Having considered what Christian perfection consists of and how to prepare for it in the negative way, let

us turn to the fundamental laws of the growth of the supernatural organism of sanctifying grace, the virtuesand the gifts of the Holy Ghost.

Can sanctifying grace increase and develop is us? What is the efficient cause of this increase? What are thelaws which govern the growth of the supernatural organism? How is this growth effected? We shall answerthese questions in the form of definite principles.

First Principle

Sanctifying grace is meant to increase and develop in our souls.The proof of this principle can be stated simply. Sanctifying grace is, according to St. John (1 John 3; 9), theseed of God. This seed is sown in the soul in the sacrament of baptism. Therefore, by its very nature,sanctifying grace is meant to increase and develop in the soul.

Second Principle

God alone is the efficient cause of the increase of our supernatural life.Any living thing that has not yet reached its full perfection and development can, under normal

circumstances, grow and increase until it attains that plenitude. In the natural order our bodily organismincreases and grows by its own proper development, that is, it evolves by its natural powers and is increasedby the incorporation of new elements of the same order. Our supernatural life cannot grow in this way. Graceis by its nature static and inert, and it must grow in the way in which it was born. But grace is born in usthrough a divine infusion; therefore, it cannot increase except by new divine infusions. Our natural powerswould strive in vain to increase grace; they are completely impotent to effect any increase, even with the helpof actual grace. Only from without can the soul receive new degrees of that divine being which is grace, and

only God can produce those degrees of grace in the soul.We can see the same truth from another point of view. Habits cannot be actuated, and consequently they

cannot develop and be perfected, except by the same principle that caused them. But grace, the infusedvirtues and the gifts are supernatural habits caused by God alone. Therefore, only God can actuate them andincrease them.

Hence the action of God is the principal efficient cause of the growth of the supernatural life. The soul ingrace can merit that increase under certain specified conditions, as we shall see, but as to the increase itself,

only God can cause it. (c. ST. I II q.92 a.1 ad.1)It is clear that the action of God as the direct and immediate cause of the increase of the infused habits is

not arbitrary, but is subject to the laws and conditions which the divine will has designed to determine andestablish.

Third PrincipleOrdinarily, the increase of grace is produced in two ways: ex opere operato by the sacraments, and ex

opere operantis by supernatural meritorious acts and by the impetratory efficacy of prayer.Let us examine each of these elements separately: the sacraments, merit, and prayer.

The Sacraments

It is a truth of faith that the sacraments instituted by Christ confer grace ex opere operato, that is, by theirown intrinsic power, independently of the subject. The Council of Trent specifically states: "If anyone says thatthrough the sacraments of the New Law grace is not conferred ex opere operato, but that faith alone in thedivine promise suffices to obtain grace, let him be anathema." (Dz. 851)

Let us recall briefly the theological doctrine on the sacraments. It is of faith that the sacraments of the

New Law contain and confer grace on all those who receive them worthily. As the Council of Trent says:

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"omnibus non ponentibus obicem." (Dz. 851) Baptism and penance confer the first infusion of grace; the other fivesacraments confer an increase of the grace already possessed. For that reason the first two sacraments arecalled sacraments of the dead; the other five are called sacraments of the living, since they presupposesupernatural life in the soul. Nevertheless, at times the sacraments of the dead may produce an increase ofgrace per accidens, and the sacraments of the living may sometimes confer the first infusion of grace per

accidens. This would happen in the case of those who receive the sacraments of baptism or penance whenthey are already justified by charity or perfect contrition, or in those who, in good faith and with supernaturalattrition, receive a sacrament of the living without knowing that they are in mortal sin.

In equal circumstances, the sacraments produce a greater or less infusion of grace according to the greateror less dignity of the sacrament. The reason for this is that a more noble cause produces a more noble effect.We say "under equal conditions," however, because an inferior sacrament received with a greater intensity offervor may produce a greater grace than a sacrament of greater dignity received with little devotion. One andthe same sacrament will produce the same degree of grace in all who receive it with identical dispositions, but

will produce greater grace in those who have better dispositions. (c. ST. III q.69 a.8)The last two conclusions are very important in practice. Sometimes too much insistence is placed on the

ex opere operato effect of the sacraments, as if that were the only effect or as if everything depended on thatexclusively. One should not lose sight of the fact that in the reception of a sacrament the effect ex opere operato

is conjoined with the effect ex opere operantis or with the dispositions of the one who receives the sacrament.Therefore, in practice it is of great importance that the recipients of the sacraments make a careful preparationand cultivate an intensity of fervor. The example of the vessel and the fountain is classical. The amount ofwater contained in the vessel depends not only on the fountain but also on the size of the vessel. The vessel ofour soul is widened by the intensity of our fervor or devotion.

Supernatural Merit

This is a most important question in the spiritual life. St. Thomas studies it at great length in various partsof his works, and in the Summa theologiae he dedicates an entire question (I - II, q.114) of ten articles to thesubject. We shall summarize his doctrine here.

Merit signifies the value of an act which makes it worthy of a reward. "Actio qua efficitur ut ei qui agit, sit

justum aliquid dari." (c. St. Thomas, In Sent. dist. 15, q.1 a.3 ad.4)There are two types of merit: condign merit (de condigno), which is based on reasons of justice, and

congruous merit (de congruo), which is not founded on justice or even pure gratitude, but on a certainfittingness by reason of the act and a certain liberality on the part of him who recompenses. Thus the agenthas a strict right (de condigno) to the wage which he has merited by his act, while the person who has done usa favor is entitled (de congruo) to our grateful recompense. Condign merit is further divided into merit in strictjustice (ex toto rigore justitiae) and not of strict justice (ex condignitate). The first requires a perfect and absoluteequality between the act and the reward, and in the supernatural order this type of merit is proper to JesusChrist exclusively. The second presupposes only an equality of proportion between the good act and the

reward, but because God has promised to recompense those good acts, the reward is owing in justice. (c. ST.I II q.114 a.1) Moreover, some theologians further divide congruous merit into fallible congruous merit (if itbespeaks an order to a reward solely on the title of fittingness) and infallible congruous merit (if to this

fittingness is added a promise by God to bestow the reward).Man cannot, by his natural powers alone, produce acts that are meritorious for eternal life. (c . ST. I II

q.109 a.5) No one can merit supernaturally except in virtue of a free gift of God; hence merit presupposesgrace. But so far as it proceeds from grace, the meritorious act bespeaks an order to eternal life through amerit based on justice. It is of faith that the just man can by his good works merit an increase of grace and,consequently, an increase of the infused habits (the virtues and gifts of the Holy Ghost) which accompanygrace, as well as eternal life and an increase of glory. Thus canon 32 of the Decree on Justification of theCouncil of Trent expressly states:

"If anyone say that the good works of the justified man are the gifts of God in such a way that theyare not also the good merits of him who is justified; or that, by the good works which are done by himthrough the grace of God and the merit of Jesus Christ (whose living member he is), the one justified does

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not truly merit increase of grace, eternal life and the attainment of that eternal life (if he dies in grace), andeven an increase of glory: let him be anathema" (Denz. 842).

Merit always presupposes liberty, and where there is no freedom there can be no merit or demerit. But afree act, if ordered to God, can be meritorious. "Our acts," says St. Thomas, "are meritorious so far as they

proceed from free will moved by God through grace. Whence every human act that falls under the freedom ofthe will, if related to God, can be meritorious." (c. ST. II II q.2 a.9)It does not matter for merit, at least per se, what type of act is performed; what matters is the motive and

manner of doing it. Whence it follows that a materially insignificant act performed with ardent charity solelyto please God is of itself much more meritorious than a great deed realized with less charity or for a lessperfect motive. For that reason supernatural merit is especially evaluated by the virtue of charity. Theintensity of the love of God with which an act is performed determines the degree of merit. The merit of theother virtues depends on the greater or less influence which charity has in the production of their acts."Eternal life consists in the fruition of God. But the movement of the soul toward the fruition of the divinegood is the proper act of charity, through which all the acts of the other virtues are ordained to this end, sinceall the other virtues are imperated by charity. Therefore, the merit of eternal life pertains in the first place to

charity and secondarily to the other virtues so far as their acts are imperated by charity." (c. ST. I II q.114 a.4)

There is yet another reason: the acts performed under the impulse of charity are more voluntary becausethey proceed from love. For that reason also they are more meritorious. "It is likewise evident that what wedo out of love we do with the greatest voluntariness. Whence also on the part of the voluntariness which is

required for merit it is evident that merit pertains especially to charity." (c. ST. I II q.114 a.4)In order that the actual growth or increase of charity be effected, a more intense act is required than the

habit which is actually possessed. "Charity does not actually increase by any act of charity whatever. But anyact of charity disposes for an increase of charity, so far as by an act of charity a man becomes more prompt tocontinue working through charity, and as this disposition increases, the man breaks forth in a more fervent

act of charity through which he strives to grow in charity, and then charity is actually increased." (c. ST. II IIq.24 a.6) This more intense act logically presupposes a previous actual grace which is also more intense.

Notice the practical importance of this doctrine. If properly understood, it is one of the most efficaciousmeans of combatting slothfulness and tepidity in the service of God. Without acts which are constantly more

fervent, our supernatural life can become practically paralyzed (at least on the score of supernatural merit,since other laws govern the sacraments) even when we live in the state of grace and perform many goodworks, but with tepidity and indifference. An example will clarify this point. With the increase of grace andthe other infused habits, something occurs which is similar to an increase on the scale of a thermometer. If athermometer, which now registers 72 degrees, is to register 76 or 78 degrees, it is necessary that thesurrounding air or water rise to that degree. If there is no rise in the surrounding element, the thermometerwill not register an increase. The same thing occurs in regard to the increase of the habits. Since this increase isnothing more than a greater radication in the subject, it is impossible that an increase be effected without amore intense act. To use another simile, this more intense act is like the more powerful stroke of the hammerwhich drives the nail of the habit more deeply into the soul.

But must we then conclude that remiss acts, those performed with tepidity, indifference and with lessintensity, are of no value whatever in the supernatural life? We must answer with a distinction. As regards

the essential increase of the degree of grace which is actually possessed and of the degree of essential glory inheaven, those acts are completely sterile and useless. The degree of grace does not increase nor does thedegree of glory in heaven, which corresponds to the degree of grace on earth. Nevertheless, these acts servetwo purposes: first, the soul will not become cold and thus predispose itself for mortal sin which would rob itof grace, and secondly, the soul gains by them in heaven an increase of accidental glory, which is, as Banezsays, the reward of a created good and not of an infinite good.

No one can merit the first grace for himself, nor final perseverance, nor the grace to rise again from aserious fall. But one can merit the first grace for another, although only by a merit de congruo. The reason forthe first three assertions is based on the theological axiom that the principle of merit does not fall under merit.This is evident as regards the first assertion, because without grace one cannot merit grace; otherwise thenatural would have a claim on the supernatural, which is absurd and heretical. As to final perseverance, it isan infallible effect of predestination to glory, which is totally gratuitous. And the third assertion is also

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evident, because the nature of merit depends on the supernatural divine motion, which would be cut off bythe grave sin. The reason why one can merit the first grace for another is pure congruence. Since the just manand friend of God does God's will, it is reasonable, according to the laws of friendship, that God shouldcomply with man's desire for the salvation of another.

No one, however just and perfect, can merit for himself the actual efficacious graces by a strict or condign

merit, but we can all merit them by congruous merit: infallibly by prayers which have the properqualifications, and fallibly by good works. The reason for the first statement is the famous axiom cited (theprinciple of merit does not fall under merit), for the actual graces conservative of grace pertain to the samegrace as a principle of merit. The reason for the second statement is the divine promise to grant us infalliblywhatever is necessary for our salvation if we ask for it in prayer that is humble, confident and persevering.Our simple good works do not have this special promise, given in view of prayer, and for that reason theirmerit is only congruous and fallible. If God grants it, it will be out of pure mercy, since the works do not meritit of themselves, nor has He promised to give it to us in view of good works.

The difficulty encountered in the performance of a work does not increase the merit of the work, exceptperhaps indirectly and per accidens as a sign of greater charity in undertaking the work. Merit is determinedby the goodness of the work in itself and by the motive which impels us to perform the work. As St. Thomaspoints out: "The good is of much greater importance for the basis of merit and virtue than is the difficult.

Whence it does not follow that whatever is more difficult is more meritorious, but only that which, besidesbeing more difficult, is also better." (c. ST. II II q.7 a.8 ad.3)

The reason is that the principle of merit is in charity. Therefore, it is more meritorious to perform easyworks with a great degree of charity than to accomplish very difficult works with a lesser degree of charity.Many lukewarm souls carry a great cross with little merit, while the Blessed Virgin, with her ardent charity,merited more by her simplest and smallest acts than all the martyrs together in the midst of their torments.

Temporal goods can also be merited de condigno, so far as they are useful for gaining eternal life. (c. ST. III q.114 a.10)

The necessary conditions of merit are outlined below:

Merits which are destroyed by mortal sin revive and are of value for an eternal reward when the sinner isrestored to sanctifying grace. But according to the more probable opinion, merit does not always revive in thesame degree as was possessed before the mortal sin, but according to the actual dispositions of the subject

when he recovers sanctifying grace, and this will be either in an inferior, an equal or a greater degree. (c. ST.III q.89 a.5)

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Note well the great practical importance of this doctrine. It is a pure illusion, besides being a graveimprudence, for the sinner who sins with the greatest of ease to think that after the sin he can recovereverything he has lost by means of penance. Apart from the fact that God could deny him the grace ofrepentance (without which it would be absolutely impossible for him to leave his state of sin), it is likely thathe will rise from his sin with a degree of sanctifying grace which is less than he previously possessed. It is

very difficult for one to make a more intense act of repentance with powers that have been weakened by sin.This presupposes an actual grace which is more intense than that by which he made himself unworthythrough the commission of sin.

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Chapter Nineteen

Prayer

St. Thomas assigns four distinct values to prayer: satisfactory, meritorious, impetratory and a certainspiritual delight. While we are most interested in pointing out the impetratory value of prayer, we must firstsay a word about the other three values.

EffectsThe satisfactory value of prayer is evident. It is clear not only from the fact that it always presupposes an

act of humility and subjection to God, whom we have offended by our sins which are rooted in pride, but alsobecause prayer springs from charity, the source of all satisfaction for sin. Finally, a prayer well made is ofitself a difficult task for imperfect souls, by reason of the attention and firmness of will which it requires;

hence it is also satisfactory as regards the difficulty involved. (c. ST. II II q.83 a.12) The Council of Trentexpressly mentions the satisfactory value of prayer. (Sess. 14 can.13)

Like any other act of supernatural virtue, prayer receives its meritorious value from charity, from which it

springs by means of the virtue of religion, of which it is a proper act. As a meritorious act, prayer is subjectedto the conditions for any other virtuous act and is ruled by the same laws. In this sense prayer can merit decondigno whatever can be merited in this way as long as the proper conditions are fulfilled. The third effect ofprayer is a certain spiritual delight of the soul. This effect is produced by the mere presence of prayer; as St.

Thomas says, praesentialiter efficit. (c. ST. II II q.83 a.13) But in order that prayer actually produce thisspiritual delight, attention is absolutely necessary; spiritual delight is incompatible with distractions,voluntary or involuntary. For that reason, ecstatic prayer, in which the attention of the soul is the greatestpossible by reason of the concentration of all one's psychological energies on the object contemplated, carrieswith it the greatest delight that can be attained in this life. And it is natural that this should be so. Prayernourishes our intellect, arouses our sensibility in a holy manner, and stimulates and strengthens our will. It istruly a refectio mentis which by its very nature is meant to fill the soul with sweetness.

Prayer as PetitionBut it is the impetratory value of prayer which interests us most as an element of increase and

development of the Christian life independent of merit. Let us first see the principal differences between themeritorious and impetratory aspects of prayer.

As a meritorious act, prayer implies a relation of justice in regard to a reward; its impetratory valueimplies a relation simply to the mercy of God. As meritorious, it has an intrinsic efficacy for obtaining areward; as impetratory, its efficacy rests solely on the promise of God. The meritorious efficacy is based aboveall on charity; the impetratory value is based primarily on faith. The object of merit and of impetration is notalways the same, although sometimes these two aspects may coincide. Let us now examine the question of theinfallible efficacy of prayer.

Fourth PrinciplePrayer, when it fills the requirements, infallibly obtains what is asked in virtue of the promises of God.

This thesis is definitely de fide, based as it is on innumerable significant scriptural texts:Ask, and it shall be given you; seek, and you shall find; knock, and it shall be opened to you. For

every one who asks, receives; and he who seeks, finds; and to him who knocks it shall be opened (Matt. 7;7 - 8).

And all things whatever you ask for in prayer, believing, you shall receive (Matt. 21; 22).And whatever you ask in my name, that will I do, in order that the Father may be glorified in the Son.

If you ask me anything in my name, I will do it (John 14; 13 - 14).If you abide in me, and if my words abide in you, ask whatever you will and it shall be done to you

(John 15; 7).Amen, amen I say to you, if you ask the Father anything in my name, he will give it you. Hitherto you

have not asked anything in my name. Ask, and you shall receive, that your joy may be full (John 16; 23 -

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24).And the confidence that we have towards him is this, that if we ask according to his will, he hears us.

And we know that he hears whatever we ask; we know that the requests we make of him are granted (1John 5; 14 - 15).

It is impossible to speak more clearly or with more insistence. The divine promise regarding an answer toprayer stands out in full certainly in the sources of revelation. But what conditions are required that prayerinfallibly obtain and fulfill the divine promises? St. Thomas assigns four of them to which all the others whichare listed by other authors can be reduced: that one pray for himself; that one pray for that which is necessary

for salvation; that one pray piously; and that one pray with perseverance. (c. ST. II II q.83 a.15 ad.2) From hissermons of Lent in 1273, however, he lists five conditions. Let us examine each of these conditions inparticular.

Among all prayers the Lord's Prayer stands preeminent, for it excels in the five conditions required inprayer: confidence, rectitude, order, devotion, and humility

Conditions required for prayer

1) Confidence.Prayer should be confident: "Let us go with confidence to the throne of grace"(Heb. 4; 16) (and withfullness of faith: "Let him ask in faith nothing wavering"). (James 1; 6) There can be no doubt that the Lord'sPrayer affords the greatest security, since it was framed by our Advocate and most wise Petitioner, in Whomare "all the treasures of wisdom" (Col. 2; 3) and of Whom it is said: "We have an advocate with the Father,Jesus Christ, the just." (1 John 2; 1) Hence St. Cyprian says: "Seeing that we have Christ as an advocate withthe Father for our sins, we should employ the words of our advocate when we seek forgiveness of our sins."(De Orat. Dom.)

The trustworthiness of this prayer is even more apparent because He Who (with the Father) hears ourprayer, Himself taught us how to pray, according to Psalm 90; 15: "He shall cry to me and I will hear him."For that reason St. Cyprian says that "to plead with our Lord in His own words betokens the prayer of anintimate and devoted friend." Consequently this prayer is never fruitless, seeing that according to Augustine

venial sins are forgiven by means of it.

2. Rectitude.Prayer should have rectitude, so that we ask God for that which is good for us. For St. John Damascene

says that "to pray is to ask fitting things of God." It often happens that our prayers are not granted because weask for that which is not good for us: "You ask and receive not, because you ask amiss "(James 4; 3)

Now it is no easy matter to know what we should pray for, since it is difficult to know what we ought todesire. For if it is right to pray for a certain thing, it must be right to desire it. For this reason the Apostle saysthat "we know not what we should pray for as we ought." (Rom. 8; 26)

Now Christ is our teacher; it belongs to Him to teach us what we ought to pray for. Thus His disciplessaid to Him, "Lord, teach us to pray" (Luke 11; 1). It follows, then, that we pray most rightly when we ask forwhat He taught us to pray for. Hence St. Augustine says, "If we would pray rightly and fittingly, we should

say nothing else but what is contained in this prayer of our Lord." (Ep. 130; ad Probam)

3) Order.As desire should be orderly, so should prayer, since it is the expression of desire. Now the right order is

that our desires and prayers should prefer spiritual goods to carnal goods and heavenly things to earthlythings: "Seek ye first the kingdom of God and His justice, and all these things shall be added unto you." (Matt.6; 33) Our Lord teaches us to observe this order in the Lord's Prayer, in which we pray first for heavenly andafterwards for earthly blessings.

4) Devoutness.Prayer should be devout, because the unction of devotion makes the sacrifice of prayer acceptable to God:

"In Thy name I will lift up my hands; let my soul be filled as with marrow and fatness." (Ps. 62; 5) Yet it often

happens that devotion grows cool through prayer being too long. For that reason our Lord warned us against

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praying at unnecessary length: "When you are praying, speak not much." (Matt. 6; 7) And St. Augustine saysto Proba: "Beware of praying with many words: it is fervent attention that secures a hearing." (Ep. 130) Hencethe brevity of the Lord's Prayer.

Now devotion arises from charity, which is the love of God and of our neighbour, and both of these areindicated in the Lord's Prayer. In order to express our love of God we call Him Father, and in order to

indicate love of our neighbor we pray for all in general: Our Father... Forgive us our trespasses (since it isthrough love of our neighbour that we make this petition).

5) Humility.Prayer should be humble: "He hath had regard to the prayer of the humble." (Ps. 101; 18) This is seen in

the story of the Pharisee and the publican, (Luke 18; 10 - 14) and is expressed in the words of Judith: "Theprayer of the humble and the meek hath always pleased Thee." (Judikth 9; 16) This same humility is observedin the Lord's Prayer since true humility consists in not presuming on our own strength, but in trusting toobtain all things from the power of God.

Benefits of prayerPrayer brings about three benefits:

1) It remedies evils.Prayer is an efficacious and useful remedy against all kinds of evils. Hence it delivers a man from sins

already committed: "Thou hast forgiven the wickedness of my sin; for this shall every godly man pray toThee." (Ps. 31; 5) Thus the thief on his cross prayed and obtained pardon: "This day shalt thou be with me inparadise." (Luke 23; 43) So also the publican prayed and "went down to his house justified." (Luke 18; 14)

Prayer also frees man from the fear of future sin and from trials and despondency: "Is any one of you introuble? Let him pray" (James 5; 13) Again, it delivers him from persecutors and enemies: "Instead of makingme a return for my love they decried me; but I gave myself to prayer" (Ps. 108; 4)

2) It obtains that which we desire.Prayer is efficacious and usefiul for obtaining whatever we desire: "All things whatsoever ye ask, when ye

pray, believe that you shall receive." (Mark 11; 24) And if our prayer is not granted, it is either because it lacksconstancy, in that "we should pray always and never faint" (Luke 18; 1) or because we ask for what is lessconducive to our salvation. Thus St. Augustine says, "Of His bounty, the Lord often grants not what we seek,so as to bestow something preferable." We have an example of this in Paul who three times prayed for theremoval of the thorn in his flesh, and yet was not heard. 2 Cor. 12; 7 - 9)

3) It establishes friendship with God.Prayer is profitable because it makes us the familiars of God: "Let my prayer be directed as incense in Thy

sight" (Ps. 140; 2)

The Our Father

Accordingly He begins, Our Father. We must consider two things here: 1) in what sense God is ourFather, and 2) what we owe Him because He is our Father

1) Why we call God FatherA) He created us.

We call God Father because He created us in a special way; namely, in His own image and likeness whichHe did not impress on other creatures here below: "He is thy Father Who made thee, and created thee." (Deut.32; 6)B) He governs us.

We also call God Father because He governs us. For although He govems all things, yet He governs us asmasters of ourselves whereas He governs other things as slaves of His will: "Thy providence, O Father,governs all things." (Wisd. 14; 3) "Thou disposest of us with great favor." (Wisd. 12; 18)

C) He adopted us.

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We call God Father because He has adopted us. For He endowed other creatures with trifling gifts, but tous He granted the inheritance, because (as the Apostle says) we are His sons "and if sons, heirs also." (Rom. 8;17) "You have not received the spirit of bondage again in fear, but you have received the spirit of adoption ofsons whereby we cry, Abba (`Father')." (Rom. 8; 15)

2) What we owe God as our FatherOur debt to God is fourfold:A) Honor We owe God honor: "If I am Father, where is my honor?" (Mal. 1; 6) This honor consists in threethings:

a) In reference to Himself, we should honor God by giving Him praise: "The sacrifice of praise shall honorme." (Ps. 49; 23) Moreover, this praise should be not only on our lips, but also in our heart: "This peoplehonoreth me with their lips, but their heart is far from me." (Isa. 39; 13)

b) In reference to ourselves, we should honor God by purity of body: "Glorify and bear God in yourbody." (1 Cor. 6; 20)

c) In reference to our neighbor, we should honor God by judging him justly: "The king's honor lovethjudgment" (Ps. 98; 4)B) Imitation. We owe God imitation, since He is our Father: "Thou shalt call me Father and shalt not cease to

walk after me." (Jer. 3; 16) This is done in three ways:a) By loving Him. We imitate God by loving Him: "Be ye imitators of God as most dear children and walkin love." (Eph. 1; 2) And this must be in the heart.

b) By showing mercy. We imitate God by being merciful, because mercy is bound to accompany love: "Beye merciful." (Luke 6; 36) And this must be in deed.

c) By being perfect. We imitate God by being perfect, since love and mercy should be perfect: "Be yeperfect as also your heavenly Father is perfect" (Matt. 5; 48)C) Obedience. We owe God obedience: "Shall we not much more obey the Father of spirits?" (Heb. 12; 9) Weowe him obedience:

a) Because of His dominion, for He is the Lord: "All that the Lord hath said will we do, and be obedient."(Exod. 24; 7)

b) Because of His example, since His true Son was made obedient to the Father unto death. (Phil. 2; 8)

c) Because obedience is good for us: "I will play before the Lord Who hath chosen me." (2 kings. 6: 21)D) Patience. We owe God patience under His chastening: "My son, reject not the correction of the Lord anddo not faint when thou art chastised by Him: for whom the Lord loveth, He chastiseth even as a father the sonin whom he delighteth." (prov. 3; 11)

3) What we owe our neighbor (our Father)From this we are given to understand that we owe our neighbor two things:

A) Love. We owe our neighbor love, because he is our brother, seeing that we are God's children: "He thatloveth not his brother whom he seeth, how can he love God Whom he seeth not?" (1 John 4; 20)B) Reverence. We owe our neighbor reverence, because he is a child of God: "Have we not all one father?Hath not one God created us? Why then doth every one of us despise his brother?" (Mal. 2; 10) "With honorpreventing one another." (Rom. 12; 10) We do this for the sake of its fruits, since God Himself "became to all

that obey Him the cause of eternal salvation." (Heb. 5; 9)

Who Art in Heaven

A. Confidence in prayerOf all the things required of us when we pray, confidence is of great avail: "Let him ask in faith, nothing

wavering" (James 1; 6) For this reason our Lord in teaching us how to pray mentions those things which instillconfidence in us, such as the loving kindness of a father implied in the words, Our Father. Thus He says, "Ifye being evil know how to give good gifts to your children, how much more shall your heavenly Father givethe good Spirit to them that ask Him?" (Luke 11; 13)B. Meaning of Who art in heaaren

Such also is the greatness of His power that He says, Who art in heaven. Thus it is written: "Unto Thee

have I lifted up mine eyes, Who dwelleth in the heavens." (Ps. 122; 1) The phrase Who art in heaven may be

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taken to refer to three things:1) The glory of heaven (which prepares him who prays). Who art in heaven prepares the man who prays:"Before prayer prepare thy soul." (Eccus. 18; 23) In this way, in heaven signifies the glory of heaven: "Yourreward is very great in heaven." (Matt. 5; 12 We should prepare for prayer:

a) By imitating heavenly things, for a son should imitate his father: "As we have borne the image of the

earthly, let us bear the image of the heavenly." (1 Cor. 15; 49)b) By contemplating heavenly things, for a man is wont to turn his thoughts more often toward where hisfather is, and where those things are that he loves: "Wheresoever thy treasure is, there also is thy heart."(Matt. 6; 21) "Our conversation is in heaven" (Phil. 3; 20)

c) By searching for heavenly things, so that from Him Who is in heaven we seek nothing but what isheavenly: "Seek the things that are above where Christ is." (Col. 3; 1)2) The nearness of the Hearer (in the saints). Who art in heaven may be taken to indicate the handiness of theHearer, insofar as God is near to us. Thus in coelis (literally, "in the heavens") would mean "in the saints" inwhom God dwells: "Thou, O Lord, art among us." (Jer 14; 9) For the saints are called the heavens according tothe Psalm: "The heavens declare the glory of God." (Ps. 18; 2) Now God dwells in the saints in three ways:

a) By faith: "That Christ may dwell in your hearts by faith" (Eph. 3; 17)b) By love: "He that dwelleth in love, dwelleth in God, and God in him" (1 John 4; 16); and

c) By the fulfillment of His commandments: "If any man love me, he will keep my word and my Fatherwill love him, and we will come unto him, and make our abode with him." (John 14; 23)3) The power of the Hearer. Who art in heaven may be taken as referring to the power of the Hearer, so thatthe heavens would signify the heavenly bodies. Not that God is confined within corporeal heavens, for "Theheaven and heaven of heavens cannot contain Thee" (3 kings 8; 27) but rather that:

a) God is all-seeing in His survey of things because He views them from on high: "He hath looked downfrom the height of His sanctuary" (Ps. 101; 20); and that,

b) He surpasses all things in His might: "The Lord hath prepared His throne in heaven" (Ps. 102; 19); andthat,

c) He dwells in an unchangeable eternity: "Thou endurest for ever" (Ps. 101; 13) and "Thy years shall notfail." (Ps 101; 28) Hence it is said of Christ: "I will make His throne as the days of heaven." (Ps. 88; 30) Thus theAristotle says that on account of the heavens being incorruptible, all are agreed that heaven is the abode of

spirits.

C) These words give us confidence in prayerAccordingly [as will be shown], the words Who art in heaven inspire us with confidence in praying,

because of 1) the power of Him to Whom we pray; 2) our familiar relations with Him; and 3) the nature of ourpetitions.1) Because of the power of Him to Whom we pray, which is implied if by heaven we understand thecorporeal heavens. Although God is not confined within corporeal space (since it is said: "I fill heaven andearth" (Jer. 23; 24) yet He is said to be in the corporeal heavens in order to indicate two things: a) the extent ofHis power, and b) the sublimity of His nature:

a) The extent of His power is maintained against those who assert that all happenings are the necessaryresult of fate as dependent on the heavenly bodies (according to which opinion it would be useless to seek to

obtain anything by praying to God). But this is foolish because God is said to be in heaven in the sense that Heis the Lord of the heavens and of the stars: "The Lord hath prepared His throne in the heavens." (Ps. 102; 19)

b) The sublimity of His nature is maintained against those who in praying suppose and fancy God to existunder certain corporeal images. Thus God is said to be "in heaven" to indicate His supereminence by means ofthat which is highest among sensible things. For He surpasses all things (including man's desire andunderstanding). Hence it is impossible to think or desire anything but what is less than God. Thus it is said:"Behold, God is great, exceeding our knowledge" (Job 36; 26) and "The Lord is high above all nations" (Ps. 112;4) and "To whom have ye likened God?" (Isa. 40; 18)2) Because of our familiar relations with God, which are indicated if we take the heavens to signify the saints.For on account of His exalted nature, some have asserted that He did not care for human affairs, citing Job:"He walketh about the poles of heaven, and He doth not consider our things." (Job 22; 14) Thus we need tobear in mind that He is near to us, nay, within us, since He is said to be in the heavens, i.e., in the saints who

are called the heavens: "The heavens declare the glory of God" (Ps. 18; 2) and "Thou, O Lord, art among us."

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(Jer. 14; 9) Now for two reasons this brings confidence to those who pray:a) God's nearness. Confidence comes from God's neamess: "The Lord is nigh unto all that call upon Him."

(Ps. 144; 18) Hence it is said: "But thou when thou prayest enter into thy chamber," (Matt. 6; 6) i.e., into yourheart.

b) The patronage of the saints. Confidence comes from our ability (by the patronage of the saints) to

obtain what we ask for: "Turn to some of the saints." (Job 5; 1) "Pray for one another that ye may be saved."(James 5; 16)3) Because of the eternal goods for which we pray. The usefulness and fittingness of prayer are indicated bythe words in heaven, if by heaven is understood spiritual and eternal goods in which beatitude consists, andthis is for two reasons:

a) This awakens heavenly desire. Thereby, the words in heaven increase our desire for heavenly thingssince our desire must tend toward where our Father dwells, because there is our inheritance: "Seek the thingsthat are above." (Col. 3; 1) "Unto an inheritance incorruptible...reserved in heaven for you." (1 Pet. 1; 4)

b) This gives heavenly life. Prayer gives life a spiritual form and conforms us to our heavenly Father:"Such as is the heavenly, such also are they that are heavenly." (1 Cor. 15; 48) These two; heavenly desire andheavenly life, equip a man for prayer and enable him to pray in a fitting manner.

Hallowed be Thy Name(First Petition)

In this first petition we ask that God's name be manifested and heralded in us.

A. Characteristics of God's name1) God's name is wonderful, because in all creatures it works wonders. Thus our Lord said, "In my name theyshall cast out devils; they shall speak strange tongues; they shall take up serpents; and if they drink anydeadly thing it shall not hurt them." (Mark 16; 17)2) God's name is lovable: "There is no other name under heaven given among men whereby we must besaved" (Acts 4;12) and we should all desire to be saved. We have an example in St. Ignatius, to whom Christ'sname was so dear that when Trajan ordered him to deny it, he answered that it could not be dragged from his

mouth. And when the emperor threatened to behead him so as to take Christ's name out of his mouth, hereplied, "Even though you take it from my mouth you will never take it from my heart; for it is imprinted onmy heart, and therefore I cannot cease to invoke it." Hearing this and wishing to put it to the test, Trajan, afterthe servant of God had been beheaded, commanded his heart to be taken out, where it was found to beinscribed with Christ's name in "letters of gold" for he had engraved this name "as a seal on his heart."3) God's name is venerable. Thus the Apostle says, "At the name of Jesus every knee should bow, of things inheaven, on earth, and under the earth." (Phil. 2; 10) Of things in heaven refers to the angels and the blessed; ofthings on earth refers to the inhabitants of the earth, who bow for love of the heaven which they desire toobtain; and of things under the earth refers to the damned, who do so out of fear.4) God's name is ineffable, because no tongue can describe it, for which reason sometimes it is explained withreference to created things. God's name is compared to a rock by reason of its stability: "On this rock I willbuild my church" (Matt. 16; 18; "And the rock was Christ" : 1 Cor. 10; 4); to fire, because of its power to

cleanse, since just as fire cleanses denser metals, so does God purify the hearts of sinners: "Thy God is aconsuming fire" (Deut. 4; 24); and to light, by reason of its enlightenment, for just as light banishes darkness,so the name of God banishes darkness from the mind: "My God, enlighten Thou my darkness." (Ps. 17; 29)

B) The meaning of hallowedWe pray then that this name be made manifest, that it may be known and hallowed. Now the Latin word

sanctum ("holy" or "hallowed") admits of a threefold meaning:1) "Firm": Sanctum ["hallowed"] is the same as sancitum ("firm"). Thus all the blessed in heaven are calledsaints, because they are firmly established in etemal bliss; but no one is a saint on earth, where all arecontinually changeable: "I sank away from Thee, and I wandered too much astray from Thee, my support."(St. Aug. Conf. II; 10)2) "The opposite of earthly" (i.e., "the opposite of sinners"): Sanctum ["hallowed") may be rendered

"unearthly." The saints in heaven have no earthly affections. Thus the Apostle says, "I count all things but as

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dung, that I may gain Christ." (Phil. 3; 8) Earth signifies "sinners":a) As regards production, since if the earth is not cultivated, it brings forth thorns and thistles. In like

manner, the sinner's soul, unless it is cultivated by grace, brings forth nothing but the thistles and pricks ofsins: "Thorns and thistles shall it bring forth to thee." (Gen. 3; 18)

b) As regards darkness, since the earth is dark and opaque as the sinner is dark and opaque: "Darkness

was on the face of the abyss." (Gen. 1; 2)c) As regards aridity, because earth as a dry element will not cohere without moisture to bind it together.So God placed the earth above the waters, (Ps. 135; 6) because the moisture of the waters holds together thearid and dry earth. In the same way, the sinner's soul is arid and devoid of humor: "My soul is as earthwithout water unto Thee." (Ps. 142; 6)3) "Washed in blood": Sanctum ["hallowed"] may be understood as "washed in blood" (sanguine tinctum), sincethe saints in heaven are called saints because they have been washed in blood: "These are they who came outof great tribulation and have washed their robes ... in the blood of the lamb." (Apoc. 7; 14) And, "He hathwashed us from our sins in His blood." (Apoc. 1; 5)

Thy Kingdom Come(Second Petition)

A) The Gift of PietyAs already stateed, the Holy ghost makes us love, desire, and pray rightly. He begins by causing in us

fear by which we ask that God's name be hallowed. Another gift of the Holy Ghost is piety. Now piety,properly speaking, is a disposition of kindliness and devotion towards one's father, and towards all thosewho are in distress. Since God is our Father, as we have made evident, it follows that not only ought we torevere and fear Him, but we also ought to have a sweet and devout disposition towards Him. This makes uspray that His kingdom may come: "We should live righteously and piously in this present world, looking forthe blessed hope and manifestation of the glory of the great God." (Tit. 2; 12)

B) Reasons for this petitionIt may be asked, "Since the kingdom of God always was, why must we ask for it to come?" The answer

may be understood in three ways:1) So that all things may become subject to Him. Sometimes a king has only the right to a kingdom or throne,but as yet has not been proclaimed king because the inhabitants are not as yet subjected to him. In this sense,his kingdom or throne will come when those men are subject to him.

Now God by His very essence and nature is Lord of all. And Christ is Lord of all (not only as God but asman by reason of His Godhead): "He gave Him power and glory and a kingdom." (Dan. 7; 14) Consequentlyall things ought to be subject to Him. However, they are not subject as yet, but will be at the end of the world:"He must reign until He hath put all His enemies under His feet." (1 Cor. 15; 25) Therefore, it is for this thatwe pray when we say, Thy kingdom come. In making this petition, we have a threefold purpose: a) thesafeguarding of the just; b) the punishment of the wicked; and c) the destruction of death.

a) The safeguarding of the just. Man is subject to Christ in two ways, either willingly or unwillingly. SinceGod's will is efficacious, it must be fulfilled outright; and since God wills all things to be subject to Christ, one

of two things is necessary: either that men do the will of God by submitting to His commandments (as the justdo) or else that God wreak His will on men by punishing them (as He will do on sinners and on His enemiesat the end of the world): "Until I make thy enemies thy footstool." (Ps. 109; 1) For these reasons, the saints areenjoined to ask that God's kingdom may come (i.e., that they may be wholly subject to Him).

b) The punishment of the wicked. To sinners this is repellent, since their asking that God's kingdom maycome is nothing less than their praying that by God's will they may be condemned to punishment: "Woe tothem that desire the day of the Lord." (Amos. 5; 18)

c) The destruction of death. The result [of the coming of the kingdom] will be the destruction of death.Since Christ is life, in His kingdom there can be no death since it is contrary to life. Thus it is said, "Last of all,the enemy, death, shall be destroyed." (1 Cor. 15; 26) This will be fulfilled at the resurrection: "He willtransform the body of our lowliness, that it may be made like to the body of His glory." (Phil. 3; 21)2) Because kingdom signifies the glory of paradise. We pray Thy kingdom come because the kingdom of

heaven signifies the glory of paradise. This is easily understood. Regnum ("kingdom") is just another word for

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regimen ("government") and the best government is one in which nothing is done against the will of thegovemor. Now, since God wills men to be saved, God's will is the salvation of mankind, (1 Tim. 2; 4) whichwill be realized most especially in paradise where there will be nothing contrary to man's salvation: "Theyshall gather out of His kingdom all scandals." (Matt. 13; 41) In this world, however, there are many thingscontrary to the salvation of mankind. When, therefore, we pray Thy kingdom come, we ask to be made

partakers of the heavenly kingdom and of the glory of paradise. Moreover, this kingdom is most desirable forthree reasons:a) Its supreme righteousness. It is desirable because of the supreme righteousness that obtains there: "Thy

people shall be all righteous." (Isa. 60; 21) Here below the wicked are mingled with the good, whereas inheaven there are no wicked and no sinners.

b) Its perfect liberty This kingdom is desirable because of its perfect liberty. Although all men desireliberty naturally, here there is none; but in heaven there is perfect liberty without any trace of bondage: "Thecreature itself will be delivered from the slavery of corruption." (Rom. 8; 21) In fact, not only will all be free,but all will be kings: "Thou hast made us to our God a kingdom." (Apoc. 5; 10) This is because all shall be ofone will with God: whatever the saints will, God shall will; and whatever God wills, the saints shall will.Therefore, their will shall be done with God's will. In this way, all will reign, since the will of all will be done,and God shall be the crown of all: "In that day shall the Lord of hosts be for a crown of glory and for a diadem

of beauty unto the residue of His people." (Isa. 28; 5)c) Its wondrous wealth. This kingdom is also desirable because of its wondrous wealth: "The eye hath not

seen, O God, besides Thee, what things Thou hast prepared for them that wait on Thee." (Isa. 64; 4) "Whosatisfiekth thy desire with good things." (Ps. 102; 5) Take note that whatever man seeks in this world, he willfind it more perfect and more excellent in God alone. If you seek delight, you will find supreme delight inGod: "You shall see and your heart shall rejoice." (Isa. 66; 14) "And everlasting joy shall be upon their heads."(Isa. 35; 10) Do you seek wealth? You will find in Him all things you desire in abundance: "When the soulstrays from Thee she seeks things apart from Thee, but finds all things impure and unprofitable until shereturns to Thee." (St. Aug. Confess. II; 6)3) Because sometimes sin reigns in this world. We pray Thy kingdom come because sometimes sin reigns inthis world. This occurs when a man is so disposed that he follows at once the lure of sin and carries it intoeffect: "Let not sin reign in your mortal body" (Rom. 6; 12) but let God reign in your heart ("who says to Zion,

`Thy God shall reign"' Isa. 52; 7). This will be when you are ready to obey God and keep all Hiscommandments. When therefore we ask that His kingdom may come, we pray that God (and not sin) mayreign in us.

C) This fulfills the beatitude: "Blessed are the meek"Thus, by this petition we shall obtain that beatitude of which it is said: "Blessed are the meek." (Matt. 5; 4)

1) Reliance on God. According to the first explanation above [regarding our prayer that all may becomesubject to God], from the moment that a man desires God to be the Lord of all, he ceases to seek revenge forthe injury done to himself and leaves that to God. For if you were to avenge yourself, you would no longerseek the advent of His kingdom.2) Detachment from earthly goods. According to the second explanation above [regarding heaven as the reignof God in the glory of paradise], if you await the coming of His kingdom, i.e., the glory of paradise, you have

no need to regret the loss of earthly goods.3) Meekness. And according to the third explanation above [regarding the reign of sin in this world], if youpray that God may reign in you, Christ Who was most meek also will reign in you; and you will be meek inconsequence: "Learn of me, for I am meek." (Matt. 11; 29) "Ye took joyfully the spoiling of your goods." (Heb.10; 34)

Thy will be Done on Earth as it is in Heaven(Third Petition)

A) The gift of knowledgeKnowledge is the third gift bestowed on us by the Holy Spirit. For He bestows on the righteous not only

the gift of fear and the gift of piety (which is a filial affection towards God, as already stated), but He also

gives them wisdom. It is for this that David prayed: "Teach me goodness, discipline, and knowledge." (Ps.

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118; 66) By this knowledge the Holy Ghost teaches us how to lead a good life. Now of all the signs of a man'sknowledge and wisdom, none is proof of greater wisdom than that a man does not cling to his own opinion:"Lean not upon thine own prudence." (Prov. 3; 5) For those who cling to their own judgment so as to mistrustothers and trust in themselves alone, invariably prove themselves fools and are judged as such. "Seest thou aman wise in his own conceit? There is more hope for a fool than for him." (Prov. 26; 12) But if a man distrusts

his own judgment, that is a proof of his humility (which is why it is said, "Where humility is, there also iswisdom" Prov. 11; 2) whereas the proud are too self confident. Accordingly, we learn from the Holy Ghost(by His gift of knowledge) to do not our own but God's will, and by virtue of this gift we pray to God that Hiswill may be done on earth as it is in heaven. It is in this that the gift of knowledge is proved, so that when wesay to God, Thy will be done, it is as when a sick man consults a physician. He takes the medicine notprecisely because he wills it himself, but because it is the will of the physician. If he only took what he willedhimself, he would be a fool. Hence we should ask nothing of God but that His will be done in our regard (inother words, that His will be fulfilled in us). For man's heart is right when it agrees with the divine will. Christdid this: "I came down from heaven to do, not my own will, but the will of Him that sent me." (John 6; 38) Foras God, Christ has the same will as the Father; but as man He has a distinct will from the Father and in respectof this will He says that He does not His own but His Father's will. For that reason He taught us to ask andpray, Thy will be don.e. But how can this be explained in the face of the words of the Psalm: "He hath done

whatsoever he hath willed"? (Ps. 134; 6) If he has done whatever He pleased in heaven and on earth, whatdoes He mean when He makes us say, Thy will be done on earth as it is in heaven?

B) God's will for usThis is explained by observing that God wills three things in our regard, which we pray to be fulfilled:

1) Eternal life. God wills that we may have eternal life, because whoever makes a certain thing for a certainpurpose wills that purpose for it. God made man, but not without a purpose, for as the Psalm says, "HastThou made all the children of men in vain?" (Ps. 88; 48) Therefore He made man for a certain purpose; but notfor the sake of material pleasures, since dumb animals have them, but that he may have eternal life. For it isthe Lord's will that man have eternal life.

When a thing attains the end for which it was made it is said to be saved, whereas when it fails to reachthat end it is said to be lost. Now God made man for etemal life; and consequently, when man obtains eternal

life he is saved, which is God's will: "This is the will of my Father Who sent me, that whosoever beholdeth theSon and believeth in Him, have eternal life." (John 6; 40) This will is already fulfilled in the angels and saints,who are in heaven, who see, know, and enjoy God.

But we desire that as God's will is fulfilled in the blessed who are in heaven, even so may it be fulfilled inus who are on earth. This, then, is the sense of our prayer, Thy will be done: namely, that it be done in us whoare on earth, even as it is fulfilled in the saints who are in heaven.2) Obedience to the commandments. God wills that we keep His commandments, because when we desire aparticular thing, we do not only will what we desire, but we also will whatever enables us to obtain it. Thus aphysician, in order to restore a man to health, also wills his diet, his medicine, and so on. Now God wills us toobtain eternal life: "If thou wouldst enter life keep the commandments." (Matt. 19; 17)

Therefore He wills us to keep the commandments: "Your reasonable service ... so that ye find out what isthe good and the well-pleasing and the perfect will of God." (Rom. 12; 1)

a) God's will is good: "Who teaches thee to profit." (Isa. 48; 17)b) God's will is well-pleasing, and though displeasing to others, yet delightful to those who love His will:

"Light is risen for the righteous and joy for the upright in heart." (Ps. 96; 11)c) God's will is perfect: "Be ye perfect as also your heavenly Father is perfect." (Matt. 5; 48) So when we

say, Thy will be done, we pray that we may keep God's commandments; and this will of God is fulfilled in therighteous, but is not yet fulfilled in sinners. Now the righteous are signified by heaven and sinners by earth.Hence we pray that , God's will be done on earth, i.e., in sinners, even as it is done in heaven, i.e., in therighteous.

We must observe here that we have something to learn from the very manner of expression. For He doesnot say Do or Let us do but Thy will be done. This is because two things are required in order to obtaineternal life: the grace of God and man's will. And although God made man without man's help, He does notsanctify him without his cooperation. As Augustine says, "He Who created thee without thyself, will not

justify thee without thyself," (Super Verb. Ap., serm. 15) because He wishes man to cooperate: "Turn ye unto me

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and I will tum unto you." (Zach. 1; 3) "By the grace of God I am what I am, and His grace in me hath not beenvoid." (1 Cor. 15; 10) presume not therefore on yourself, but trust in the grace of God; nor be neglectful, but doyour utmost.

Hence Christ does not say, Let us do (lest He seem to imply that God's grace counts for nothing); nordoes He say, Do (lest He seem to state that man's will and effort are of no account). Rather he says, Be it done,

by God's grace, with solicitude and effort on our part.3) Restoration of the original dignity of man. God wills that man be restored to the state and dignity in whichthe first man was created, which was so great that his spirit and soul experienced no rebellion on the part ofhis flesh and sensuality. For as long as the soul was subject to God, the flesh was so subject to the spirit that itfelt no corruption, whether of death or of sickness or of other passions.

But from the moment that the spirit and soul that stood between God and the flesh rebelled against Godby sin, there and then the body rebelled against the soul. It began to be aware of death and infirmity, as wellas of the ceaseless rebellion of sensuality against the spirit: "I behold another law in my members, warnngagainst the law of my mind." (Rom. 7; 23) "The flesh lusteth against the spirit and the spirit against the flesh."(Gal. 5; 17) Thus there is continual war between flesh and spirit, and man is ever being worsened by sin.Hence it is God's will that man be restored to his pristine state, namely that the flesh be wholly delivered fromall that rebels against the spirit: "This is the will of God, your sanctification." (1 Thess. 4; 3)

But this will of God cannot be fulfilled in this life, whereas it will be fulfilled at the resurrection of thesaints, when bodies will arise in glory and incorruption, and in a state of great perfection: "It is sown indishonor; it shall rise in glory." (1 Cor. 15; 43) In the righteous, however, God's will is fulfilled with regard tothe spirit by their righteousness, knowledge, and life. And therefore when we say, Thy will be done, we praythat this may be fulfilled also in the flesh. In this way we take heaven to signify the spirit and earth to indicatethe flesh. So the sense is, Thy will be done on earth (i.e., in our flesh) as it is done in heaven ( i.e., in our spirit)by righteousness.

C) This fulfills the beatitude: "Blessed are they who mourn"By this petition we reach the blessedness of those who mourn, of which it is said: "Blessed are they who

mourn, for they shall be comforted." (Matt. 5; 5) This applies to each of the three explanations given above:1) Because eternal life is delayed. In accordance with the first explanation (above), we mourn because we

desire eternal life, but it is delayed: "Woe is me that my sojourn is prolonged." (ps. 119; 5) In fact, in the saintsthis longing is so great that because of it they desire death which in itself is repellent: "We have the courageeven to prefer to be exiled from the body and to be at home with the Lord." (2 Cor. 5; 8)2) Because keeping the commandments is painful. In accordance with the second explanation (above), wemourn because we desire to keep the commandments, yet, however sweet the commandments are to the soul,they are bitter to the flesh, which is continually buffeted: in the flesh, "going they went and wept", but in thesoul, "coming they shall come with joy." (Ps. 125; 6)3) Because flesh and spirit conflict. In accordance with the third explanation (above), we mourn because of thecontinual conflict between our flesh and our spirit [which frustrates our desire to be restored to the dignity ofthe first man], yet it is impossible for the soul not to be wounded at least by venial sins due to the flesh. This iswhy, until the soul is healed, it mourns: "Every night" (i.e., in the darkness of sin) "I will wash my bed" (i.e.,my conscience). (ps.6; 7) And they who weep thus reach their heavenly country, to which may God bring us

all.

Give us this Day our Daily Bread(Fourth Petition)

A) The gift of fortitudeIt often happens that one who is given great knowledge and wisdom is for that very reason disheartened,

and so needs fortitude to hearten him lest he lack necessities. "It is He that giveth strength to the weary andincreaseth force and might to them that are not."(Isa. 40; 29) It is the Holy Ghost Who gives this fortitude:"The Spirit entered into me ... and He set me upon my feet." (Ezech. 2; 2) And this gift of fortitude preventsman's heart from fainting through fear of lacking necessities, and makes him trust without wavering that Godwill provide him with whatever he needs. For this reason the Holy Ghost, the giver of this fortitude, teaches

us to pray to God to give us this day our daily bread. For this reason, He is called the "Spirit of Fortitude."

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(Isa. 11; 2)Observe here that in the first three petitions we ask for spiritual blessings that are begun in this life here

below but are not perfected except in eternal life. So when we pray that God's name be hallowed, we ask thatGod's holiness be made known; when we pray that His kingdom may come, we ask that we be madepartakers of eternal life; and when we pray that His will be done, we ask that His will be fulfilled in us.

Although all these petitions begin to be fulfilled here below, they cannot be realized perfectly except ineternal life. Consequently, we need to pray for certain necessary things which can be had perfectly in thepresent life, and for this reason the Holy Ghost has taught us to ask for the needs of this present life. Withthese needs it is possible to be supplied perfectly here below, indicating at the same time that it is God Whoprovides us with temporal goods. This is signified in the words, Give us this day our daily bread.

B) Sins that arise from desiring temporal goodsIn these same words the Holy Ghost teaches us to avoid the sins which tend to arise from the desire for

temporal goods:l) Greed. The first is unbridled greed, whereby a man seeks things above his station and condition of life,being dissatisfied with those in keeping with it. For instance, if he is a common soldier, he wants to dress notas a soldier but as a nobleman; if he is an ordinary clergyman, he wishes to clothe himself not as a cleric but as

a bishop. This vice draws a man away from spiritual goods, insofar as it makes him have an overwhelmingdesire for temporal things. Our Lord taught us to shun this vice by praying for bread only, i.e., the needs ofthe present life, each one according to his own station, which needs are expressed under the name of bread.Hence He did not teach us to ask for uncommon things, luxurious things, or a variety of things, but for breadwithout which man cannot live, since it is the common need of all: "The chief thing for man's life is water andbread." (Eccus 29; 27) "Having food and clothing, with these we shall be content." (1 Tim. 6; 8)2) Fraud. The second vice consists in molesting and defrauding others in the acquisition of temporal goods.This vice is all the more fraught with danger since it is difficult to restore ill-gotten goods. For according toAugustine, "unless a man restore what he has purloined, his sin is not forgiven." ( Epad Macedon, 143)Accordingly, we are taught here to shun this vice by asking for our own and not another's bread (sincerobbers eat not their own bread but another's).3) Excessive solicitude. There are some who are never satisfied with what they have and always want more.

This is lack of moderation, since desire should always be measured according to one's needs: "Give meneither beggary nor riches; give me but the necessities of life." (prov. 30; 8) We are warned to avoid this vicein the words, our daily bread, that is to say, the bread for one day or for one season.4) Voraciousness. This is the vice whereby some would devour in one day what would suffice for severaldays. These seek bread not for today but for ten days and through being overly lavish they waste all of it:"The drunkard and the glutton shall come to beggary " (Prov. 23; 21) "A workman that is a drunkard shall notbe rich." (Eccus. 19; 1)5) Ingratitude. This is a great evil, since the ungrateful man prides himself on his wealth and fails toacknowledge that he owes all to God. Whatever we have, be it spiritual or temporal, comes from God: "Allthings are Thine and of Thine own have we given Thee." (1 Par. 29; 14) Hence, in order to remove this vice,the Lord even says, Give us our daily hread, to remind us that all we have comes from God. From this welearn a lesson. Sometimes a man has great wealth but derives no benefit from it, instead incurring loss both

spiritual and temporal. Some have perished through riches: "There is also another grievous evil which I haveseen under the sun and that is common among men: a man to whom God hath given riches, wealth, andhonor, so that his soul wanteth nothing at all that he desireth, yet God giveth him not power to eat thereof,but a stranger eateth it up" (Eccles. 6; 1) And again: "Riches gathered together to the hurt of the owner."(Eccles. 5; 12) For this reason, we ought to pray that we may derive benefit from our wealth; and this we prayfor when we say, give us our bread, i.e., make our wealth profitable to us: "His bread in his belly shall betumed into the gall of asps within him. The riches which he hath swallowed he shall vomit up; God shalldraw them out of his belly." (Job 20; 14)6) Concern for worldly possessions. There are some who are worried from day to day about temporal mattersas much as a year in advance. Those who are so concerned are never at rest: "Be not solicitous, saying: `Whatshall we eat?' or `What shall we drink?' or `What are we to put on?"' (Matt. 6; 31) Hence our Lord teaches usto ask that our bread be given us today, i.e., whatever we need for the present.

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C) The twofold meaning of breadMoreover, we may discover in this bread another twofold meaning: the Sacramental Bread and the Bread

of God's Word.1) Sacramental bread. Thus, we ask for our Sacramental Bread which is prepared for us every day in theChurch, praying that as we receive it sacramentally, so may it profit us unto salvation: "I am the living bread

which came down from heaven." (John 6; 51) "He that eateth and drinketh unworthily eateth and drinkethjudgment to himself." (1 Cor. 11; 29)2) The Word of God. Again, this bread means the Word of God: "Not by bread alone doth man live but byevery word that proceedeth from the mouth of God." (Matt. 4; 4) Hence we pray to Him to give us bread, thatis to say, His Word. From this there arises in man the beatitude of hungering for righteousness, because thepossession of spiritual goods increases our desire for them. This desire begets that hunger whose reward isthe fullness of eternal life.

And Forgive us our Trespassesas we Forgive Those Who Trespass against Us

(Fifth Petition)

A) The gift of counselThere are, indeed, some possessed of great wisdom and fortitude who yet, being overconfident of theirown powers, do not act wisely nor do they succeed in accomplishing what they intend: "Purpose isstrengthened by counsel." (prov. 20; 18) We must observe, however, that the Holy Ghost Who gives strengthalso gives counsel, for every good counsel in the matter of man's spiritual welfare comes from the HolyGhost. Now, man needs counsel when he is in trouble, just as he needs to consult a physician when he is sick.So when his soul is sick through sin he must seek counsel in order to be healed. That the sinner needs counselis indicated in the words of Daniel: "Let my counsel be acceptable unto thee, O King, and redeem thou thysins with alms." (Dan. 4; 24) Hence, it is a very good counsel against sin that a man give alms and showmercy. For this reason the Holy Spirit teaches sinners to make this petition and to pray, Forgive us ourtrespasses.

We owe God that which we take away from His right, and God's right is that we do His will in preference

to our own. Hence, we deprive God of His right when we prefer our own will to His, and this is sin.Therefore sins are our debts, and the Holy Ghost counsels us to ask forgiveness of our sins. For this reason wesay, Forgive us our trespasses [literally, debts].

Regarding these words, we may consider the following points: a) Why do we make this petition?, b)When is it fulfilled?, and c) What is required of us that it may be fulfilled?

B) Reasons for asking forgivenessFrom this petition we gather two things that we need in this life:

1) That we may be ever fearful and humble, for there have been some so presumptuous as to assert that it ispossible for man by his own powers to live here below without committing sin. But this has been given tonone except Christ (Who had the Spirit without measure) and the Blessed Virgin (who was full of grace, inwhom there was no sin, and "of whom," Augustine says, "in the matter of sin, it is my wish to exclude all

mention whatsoever." (de Nat. et Grat., 36)To no other saint has this been granted without their incurring at least venial sin: "If we say that we havenot sin, we deceive ourselves, and the truth is not in us." (1 John 1; 8) This is confirmed by this fifth petition,for we cannot doubt that it is proper even for holy men to recite the Our Father, which includes the petition,Forgive us our trespasses; and, therefore, all acknowledge and confess themselves to be sinners or debtors. If,then, you are a sinner, you must be fearful and humble yourself.2) That we should ever live in hope, for even though we are sinners, we must not despair, lest despair lead usto various and greater sins. Thus the Apostle says, "Who despairing have given themselves over tolicentiousness, unto the working of all uncleanness." (Eph. 4; 9) It is, therefore, most profitable for us to hopealways, since however great a sinner a man may be, he should hope that God will forgive him if he isthoroughly contrite and converted. This hope is strengthened in us when we pray, Forgive us our trespasses.

The Novatians, however, destroyed this hope, for they said that those who sin once after being baptised

never receive mercy. But this is not true, if Christ spoke the truth when He said, "I forgave thee all the debt

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because thou besoughtest me." (Matt. 18; 32) Consequently whenever you ask for mercy you shall receive it,provided you ask with repentance for your sin.

Accordingly this petition gives rise to fear and hope, because every sinner who is contrite and confesseshis sin receives mercy: and hence the need of this petition.

C) When is this petition fulfilled?As regards the second point, we must observe that in sin there are two factors: the fault by which God isoffended and the punishment due to the fault. The fault, however, is remitted through contrition whichincludes the intention of amendment and atonement: "I said , I will confess my transgressions unto the Lord;and Thou forgavest the iniquity of my sin." (Ps. 31; 5) Hence man must not despair, seeing that contritiontogether with the intention of confessing suffices for the forgiveness of sin.

Possibly someone will object, "If sins are forgiven when a man is contrite, why does he need a priest?" Ireply that in contrition God forgives the fault and commutes eternal punishment into temporal; but the debtof temporal punishment remains. (ST. Suppl. q.5 a.2) Hence if a man were to die without confession, notbecause he refused it, but through being prevented, he would go to purgatory, the punishment of which isvery great, as Augustine says.

Accordingly, when you confess your sin, the priest absolves you from this punishment by the power of

the keys to which you have submitted in confession. For this reason Christ said to His apostles, "Receive yethe Holy Ghost; whose sins ye shall forgive, they are forgiven them; and whose sins ye shall retain, they areretained." (John 20; 22) Hence, if a man confesses once, some part of this punishment is taken away, andlikewise when he confesses a second time. In fact, it may be that he confesses the sin so often that the wholepunishment is remitted. Moreover, the successors of the Apostles devised another means for the remission ofthis punishment, namely, the granting of indulgences (ST. Suppl. q.25) which avail those who are in a state ofgrace as much as is claimed for them and as indicated by the grantor That the Pope can do this is sufficientlyclear. For many are the good deeds of holy men who have never sinned, at least not mortally, which deedswere done for the common good of the Church. Likewise the merits of Christ, and those of the Blessed Virginare, as it were, the treasury of the Church. Thus the sovereign pontiff and those whom he delegates for thepurpose, can allocate these merits wherever the need occurs. Consequently sins are remitted not only as totheir guilt by contrition, but also as to their punishment by confession and by indulgences.

D) What is required of us?As regards the third point, we must observe that on our part we must forgive our neighbour his offences

against us, which is why it is added, as we forgive those who trespass against us. Otherwise God would notforgive us: "Man to man reserveth anger; and doth he seek remedy of God?" (Eccus 28; 3) "Forgive and youshall be forgiven." (Luke 6; 37) Thus this petition alone is made conditional, by our saying, as we forgive thosewho trespass against us. For if you do not forgive, you will not be forgiven. You might say, "I will say the firstpart (forgive us) but I will omit what follows (as we forgive those who trespass against us)." Do you then seekto deceive Christ? Be sure that you do no such thing, since Christ Who made this prayer remembers it well,and therefore He cannot be deceived. If, therefore, you say the words with your lips, fulfil them in your heart.But someone may ask whether one who does not intend to forgive his neighbour, ought to say, as we forgivethose who trespass against us. It seems not, since his words would be a lie. I answer that he does not lie, for

he does not pray in his own person, but in that of the Church, who is not deceived; hence the petition isexpressed in the plural.

Observe, however, that forgiveness is twofold. There is the forgiveness of those who are perfect, when hewho is offended seeks out the offender: "Seek peace." (Ps. 33; 15) The other forgiveness applies to all ingeneral, namely that we forgive those who ask to be forgiven: "Forgive thy neighbour if he hath hurt thee, andthen shall thy sins be forgiven thee when thou prayest." (Eccus 28; 2) This leads us to another beatitude:Blessed are the merciful, for mercifulness makes us show mercy to our neighbour.

And Lead us not into Temptation(Sixth Petition)

Some, although they have sinned, desire forgiveness of their sins and for this reason confess them and

repent yet they do not strive as much as they ought in order not to sin again. In this they are inconsistent: on

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the one hand they deplore their sins by repenting of them, while on the other hand, by sinning again theyhave more sins to deplore. Thus we read, "Wash yourselves, make yourselves clean, take away the evil ofyour devices from before my eyes, cease to do evil." (Isa. 1; 16) Hence, as stated above, Christ in the foregoingpetition taught us to ask forgiveness of our sins, while in this petition He teaches us to ask that we may beable to avoid sin, that is, that we be not led into temptation and thus fall into sin: And lead us not into

temptation.Three questions arise here: a) What is temptation?, b) How and by whom is man tempted?, and c) How ishe freed from temptation?

A) The nature of temptationTo tempt is nothing else but to try or to prove, so that to tempt a man is to prove his virtue. (ST. I q.114

a.2 : II II q.97 a.1) Now a man's virtue is tried or proven in two ways, corresponding to two things required byit. One requirement concerns doing good, in that virtue enables him to do good deeds; the other requirementis that he avoid evil: "Depart from evil and do good." (Ps. 33; 15) Accordingly a man's virtue is triedsometimes as regards his doing good, sometimes as regards his avoiding evil:1) Regarding the doing of good. A man is sometimes tried in his readiness to do good deeds (for instance, tofast and the like) because your virtue is great when you are ready to do good. Thus God sometimes tempts a

man, not that the man's virtue is unknown to Him, but that all may know it and take it as an example. In thisway God tempted Abraham (Gen. 22) and Job, (Job 1) and it is thus that He often sends trials to the righteous,in order that by bearing trials in patience their virtue may be made manifest and they may themselvesadvance in virtue: "The Lord your God proveth you, that it may appear whether or not ye love Him." (Deut.13; 3) Thus, God tempts man by inciting him to good deeds.2) Regarding the doing of evil. A man's virtue is also tried by inducing him to evil deeds. If he offers strongresistance and does not consent, his virtue is great; whereas if he yields to the temptation, he is devoid ofvirtue. In this way no man is tempted by God, for as it is said, "God cannot be tempted to evil things; andHimself tempteth no man." (James 1; 13)

B) The sources of temptationMan is tempted by his own flesh, by the devil, and by the world:

1) The flesh tempts man in two ways:a) The flesh instigates man to evil, since it always seeks its own gratification, namely carnal pleasures in

which sin often occurs. For a man who indulges in carnal pleasures neglects spiritual things: "Everyone istempted...by his own lust." (James 1; 14)

b) The flesh entices man from good, for the spirit, for its own part, would always delight in spiritualgoods, but the flesh encumbers and hinders the spirit: "The corruptible body is a load upon the soul." (Wis. 9;15) "I delight in the law of God after the inward man, but I behold another law in my members, warringagainst the law of my mind and making me a captive to the law of sin which is in my members." (Rom. 7; 22)This temptation that comes from the flesh is most grievous since our foe, the flesh, is united to us; and asBoethius says, "No plague is more harmful than an enemy in the household." Therefore, we must be on thewatch against it: "Watch and pray lest ye enter into temptation." (Matt. 26; 41)2) The devil tempts man with very great force, for even when the flesh is subdued, another tempter arises,

namely, the devil, against whom we have a mighty struggle. Hence the Apostle says, "Our wrestling is notagainst flesh and blood, but against the principalities, against the powers, against the world-rulers of thisdarkness." (Eph. 6; 12) For this reason he is called significantly the Tempter: "Lest haply the tempter hathtempted you." (1 Thess. 3; 5) In tempting he proceeds most cunningly. Like a skilful general about to besiege afortified city, he seeks out the weak points in the object of his assault and tempts a man in those things inwhich he sees him to be weak. For this reason, he tempts him in those sins to which, after subduing his flesh,man is most inclined (for instance, to anger, pride, and other spiritual sins): "Your adversary the devil goethabout as a roaring lion seeking to devour." (1 Peter 5; 8) The devil tempts man in two ways:

a) The devil deceives man: He does not at once suggest to man something that has an appearance of evil,but something that has a semblance of good. Thereby, at least in the beginning, he turns man from his chiefpurpose; afterwards, it becomes easier for him to induce man to sin, once man has been turned ever so littlefrom that purpose: "Even Satan disguiseth himself as an angel of light." (2 Cor. 11; 14)

b) The devil enthrals man in his sin: Having led man on to sin, the devil so enthrals him as to prevent him

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from arising out of sin: "The sinews of his testicles are wrapped together." (Job 40; 12) The devil, then, doestwo things: he deceives a man and after deceiving him, enchains him in his sin.3) The world tempts man in two ways: a. By awakening a desire for earthly goods. The world tempts man byawakening in him an excessive and unbridled desire for earthly goods. For this reason, the Apostle says that"the love of money is the root of all evils." (1 Tim. 6; 10)

b) By threatening him with persecution. The world also tempts man by the threats of persecutors and tyrants:"We are wrapped up in darkness." (Job 37; 19) "All that would live piously in Christ Jesus shall sufferpersecution." (2 Tim. 3; 12) "Fear not those that slay the body." (Matt. 10; 28) Accordingly, it is now clear whattemptation is and in what way and by whom man is tempted. We now have to see how man is to be freedfrom temptation.

C) Release from temptationHere we must observe that Christ teaches us to pray, not that we may not be tempted but that we may

not be led into temptation for if man overcomes temptation he deserves a crown. Hence it is said, "Deem it alldelight my brethren, when ye fall into divers temptations" (James 1; 2) and "Son, when thou comest to theservice of God ... prepare thy soul for temptation." (Eccus. 2; 1) Again: "Blessed is the man that is patientunder temptation, for when he hath been proved he shall receive the crown of life." (James 1; 12) Hence Christ

teaches us to pray that we not be led into temptation by consenting to it. "Temptation hath not come upon youbut such as man can bear," (1 Cor. 10; 13) because to be tempted is human, but to consent is devilish. But doesGod lead a man to evil, so that we should say, And lead us not into temptation? I reply that God is said to

lead us to evil by permitting us to do evil, to the extent that He withdraws His grace (c . ST. I II q.70 a.3) fromman by reason of his many sins, in consequence of which man falls into sin. For this reason we chant, "Forsakeme not, O Lord, when my strength faileth." (Ps. 70; 9)

Yet He guides man by the fervour of charity, lest man be led into temptation, for the very least degree ofcharity is able to resist any sin whatever: "Many waters cannot quench charity." (Cant. 8; 7) He also guides usby the light of our intelligence, by which He teaches us what to do. For, as the Philosopher says, everyonewho sins is ignorant. Thus we read, "I will give thee understanding and will instruct thee." (Ps.31; 8) For thisDavid prayed when he said, "Enlighten mine eyes lest I sleep in death; lest mine enemy say, I have prevailedagainst him." (Ps. 12; 4) This is imparted to us in the gift of understanding. Thus when we do not consent to

temptation, we keep our hearts clean, of which it is said: "Blessed are the clean of heart, for they shall seeGod." (Matt. 5; 8) It follows from this that this petition brings us to the sight of God, to which may God leadus all.

But Deliver us from Evil(Seventh Petition)

In the foregoing petitions, our Lord teaches us to seek forgiveness of our sins and how we may avoidtemptations. In this petition, He bids us pray to be safeguarded from evils. This is a general petition against allevils (namely sins, sickness, and afflictions, as Augustine says). Seeing, however, that mention has alreadybeen made of sin and temptation, it remains for other evils to be mentioned (namely, the trials and afflictionsof this world) from which God delivers us in four ways:

A) God prevents evilsGod prevents the occurrence of evils, but He does not do this often, since the saints are afflicted in this

world and since "everyone who would live piously in Christ Jesus shall suffer persecution." (2 Tim. 3; 12) Yetsometimes God does prevent a man from being afflicted by an evil, namely when He knows him to be unableto bear it (just as a physician does not apply violent remedies to a weak patient): "Behold I have set beforethee an open door, and no man can shut i