Lecture 3 Lectio 3 The Our Father Pater noster ^6:9 Therefore you will pray thus: our Father who art in heaven, hallowed be your name. [n. 583] ^6:9 Sic ergo vos orabitis: Pater noster qui in caelis es sanctificetur nomen tuum. [n. 583] ^6:10 Your kingdom come. Your will be done on earth as it is in heaven. ^6:10 Veniat regnum tuum. Fiat voluntas tua sicut in caelo et in terra. [n. ^6:11 Give us this day our supersubstantial bread. ^6:11 Panem nostrum supersubstantialem da nobis hodie. ^6:12 And forgive us our debts, as we also forgive our debtors. ^6:12 Et dimitte nobis debita nostra sicut et nos dimisimus debitoribus nostris; ^6:13 And lead us not into temptation. But deliver us from evil. Amen. ^6:13 et ne inducas nos in temptationem sed libera nos a malo. ^6:14 For if you will forgive men their offences, your heavenly Father will forgive you also your offences. ^6:14 Si enim dimiseritis hominibus peccata eorum dimittet et vobis Pater vester caelestis delicta vestra. ^6:15 But if you will not forgive men, neither will your Father forgive you your offences. ^6:15 Si autem non dimiseritis hominibus nec Pater vester dimittet peccata vestra. 583. Therefore you will pray thus. Above the Lord taught the manner of praying, namely that we avoid both the vanity of the hypocrites and the verbosity of the gentiles. Here he teaches what we should ask in prayer, and concerning this he does two things: first, he gives the title of the prayer, second, he gives the prayer. But he continues to the preceding things in this way: I told you when you pray, you will not be as the hypocrites (Matt 6:5); therefore, so that you may pray with few words, you will pray thus. 583. Sic ergo orabitis. Supra Dominus docuit modum orandi, scilicet ut vitemus et vanitatem hypocritarum et multiloquium gentilium; hic docet quid debeamus petere in oratione, et circa hoc duo facit: primo ponitur titulus orationis, secundo proponitur oratio. Continuat autem ad praecedentia sic: dixi orantes nolite multum etc.; ergo, ut paucis loquebaris, sic orabitis. And note that the Lord does not say, pray this, but pray thus: for he does not prohibit us from praying with other words, but he teaches the mode of praying. And just as Augustine in his letter to Proba On Prayer says: no one prays as he should unless he asks something that is contained in the Lord’s prayer. But it is fitting that we pray by those words, for as Cyprian says in his book On the Lord’s Prayer: it is a friendly and intimate prayer to ask the Lord with his own words, and he gives the example that it is the usual way among lawyers who put words into the mouths of those who must speak in court. Hence this prayer is the most sure, as it was formed by our advocate who is the wisest, in whom are hid all the treasures of wisdom and knowledge (Col 2:3). Hence Cyprian says: since we have in Christ an advocate with the Father for our sins, when we ask for our misdeeds, we utter the words of our advocate; and we have an advocate with the Father (1 John 2:1). Thus it is said, let us go with confidence to the throne of grace (Heb 4:16); and let him ask in faith (Jas 1:6). Et nota quod non dicit Dominus: hoc orabitis, sed sic orabitis: non enim prohibet quin aliis verbis possimus orare, sed docet modum orandi. Et sicut Augustinus in libro de Oratione ad Probam: nullus orat sicut debet nisi petat aliquid eorum quae in oratione Dominica continentur. Est autem conveniens ut istis verbis oremus quia, sicut dicit Cyprianus in libro de Oratione Dominicali: amica et familiaris est oratio Dominum de suo rogare, et ponit exemplum quia solet esse apud advocatos qui ponunt verba in ore aliquorum quae dicere debeant in iudicio. Unde oratio ista securissima est, sicut a nostro advocato formata qui sapientissimus est, in quo sunt omnes thesauri, Gal. II, 3. Unde dicit Cyprianus: cum Christum habeamus advocatum apud Patrem pro peccatis nostris, quando pro delictis nostris petimus advocati nostri verba promamus Ioh. II advocatum habemus; ideo dicitur Hebr. IV, 16: cum fiducia adeamus etc., Iac. postulet autem in fide. And this prayer has three things: brevity, perfection, and efficacy. Brevity, for two reasons: that all may easily learn it, both great and small, for the same is Lord over all, rich unto all who call upon him (Rom 10:12); second, that he might give the surety of obtaining with ease. It is also perfect, hence: the consumption abridged (Isa 10:23), and just as Augustine says, whatever can be contained in other prayers is wholly contained in this; hence he says that if we pray fittingly and rightly, nevertheless whatever words we use, we say nothing else but what is included in the Lord’s prayer: perfect are the works of the Lord (Deut 33:4). It is efficacious because prayer, according to Damascene, is a petition of suitable things from God; you ask and you receive not because you ask wrongly (Jas 4:3). But knowing what to ask for is a difficult thing, just as knowing what to desire: for we do not know how to pray as we ought, but the Spirit himself asks for us (Rom 8:26). And because God taught us this prayer, therefore it is the most efficacious, and thus it is said in Luke: Lord, teach us to pray (Luke 11:1). Et habet tria ista oratio: brevitatem, perfectionem et efficaciam. Brevitatem, propter duo: ut omnes de facili addiscerent, et parvi et magni, quia ipse est Dominus omnium dives, Ro. X, 12; secundo ut daret fiduciam de facili impetrandi. Perfecta etiam est, unde Is. X, 23: verbum abbreviatum, et, sicut dicit Augustinus, quidquid in aliis orationibus contineri potest totum continetur in ista; unde dicit quod si convenienter oramus et recte, quaelibet autem verba dicamus, nihil aliud dicimus quam quod in dominica oratione positum est; Deut. XXXIII, 4: Dei perfecta sunt opera. Efficax est, quia oratio, secundum Damascenum, est petitio decentium a Deo, Iac. IV, 3: petitis et non accipitis. Scire autem quod sit petendum difficillimum est, sicut etiam quod sit desiderandum, Ro. VIII, 26: nam quod oremus nescimus, ipse autem. Et quia hanc orationem Deus docuit, ideo efficacissima est, et ideo dicitur Luce IV: Domine, doce nos. 584. But the Lord does two things in this prayer: first, he gives the prayer; second, he assigns the reason for the prayer, at for if you will forgive men their offences. 584. Dominus autem in ista oratione duo facit: primo ponit orationem; secundo orationis rationem assignat, ibi si enim dimiseritis. But it should be known that in any speech, even those of rhetoricians, before requests are made, good will is won. Hence as is done in a speech that is made to men, the same must be done in a speech to God, but with different intentions in each, for with men good will is won by persuading the mind; but with God by lifting our mind to him. Therefore the Lord sets down two things to capture good will which are needed for someone praying: for it is necessary that he trust the one he asks and that the other wishes to give and is able to; and thus he says Father and who art in heaven. But saying Father avails in five ways. The first is for teaching the faith: for faith is needed in the one praying. Sciendum autem quod in omni oratione, etiam rhetorum, ante petitionem captatur benevolentia. Unde sicut fit in oratione que fit ad homines, similiter debet fieri in oratione quae fit ad Deum, sed alia et alia intentione, quia in homine captatur benevolentia in quantum flectimus animum eius, in Deo in quantum animum nostrum elevemus ad ipsum. Ponit ergo Dominus duo ad captandum benevolentiam quae necessaria sunt oranti: necessarium est enim ut credat eum a quo petit et quod iste velit dare et possit; et ideo ponit Pater et qui es in caelis. Quod autem dicit Pater ad quinque valet. Primo ad fidei instructionem: fides enim necessaria est oranti. But there were three errors by which prayer was excluded: and two completely destroyed prayer, and the third gave more than was due. And those errors are excluded by his saying our Father. For some people said God did not have care of human things: God has abandoned the earth and does not see it (Ezek 9:9); hence according to this anything asked of God is in vain. Others said that God has providence, but this providence imposes a necessity on things. The third error gave more, for it said that God disposes all things by his providence, but that through prayer the divine disposition is changed. Tres autem errores fuerunt quibus excludebatur oratio: et duo omnino destruebant orationem, et tertius dabat plus quam debebat. Et illi excluduntur per hoc quod dicit Pater noster. Quidam enim dixerunt Deum non habere curam de rebus humanis, Ex. IX, 9: derelinquit Deus, unde secundum hoc frustra aliquid petitur a Deo. Alii dixerunt quod Deus habet providentiam, sed providentia illa imponit necessitatem rebus. Tertius error plus dabat, quia dixit quod Deus omnia disponit providentia sua, sed per orationem mutatur dispositio divina. But these errors are excluded by the fact that he says our Father who art in heaven, for if he is a father, he has providence: but your providence, O Father, governs it (Wis 14:3). Likewise the second error is excluded: for ‘father’ is said by a son, and ‘lord’ by a slave; therefore in the fact that we say ‘Father,’ we call ourselves free children. For when was it ever found in Sacred Scripture that God is called father of insensible creatures, with one exception: who is the Father of the rain? (Job 38:28). Therefore, father is said for a son, and by this we call ourselves free children: for ‘son’ includes the notion of freedom; therefore necessity is not imposed upon us. Isti autem errores excluduntur per hoc quod dicit Pater noster qui es in caelis, quia si Pater providentia habet, Sap. XII: tu autem Pater. Item secundus error excluditur: ‘pater’ enim dicitur ad filium et ‘dominus’ ad servum; ergo in hoc quod dicimus ‘Pater,’ vocamus nos liberos. Numquam enim fere in Sacra Scriptura invenitur quod Deus dicatur pater insensibilium creaturarum, licet aliter Iob quis est pluviae Pater? Ergo pater dicitur ad filium et per hoc vocamus nos liberos: ‘filius’ enim habet rationem libertatis; ergo non imponitur nobis necessitas. But by the fact that he says in heaven a changeable disposition is excluded. But prayer avails so that we might believe that God disposes all things in a way that befits the natures of things: for it is by providence that man pursues his end through his own actions; hence prayer neither changes providence nor is it outside providence, but falls under it. First, therefore, it avails to the teaching of the faith. Second, for the sustenance of hope: for if he is a Father, he wishes to give, because, it is said below that if you then, being evil, know how to give good gifts to your children (Matt 7:11). Third, for exciting charity: for it is natural that a father love his son and vice versa: be imitators of God, as beloved children (Eph 5:1). Therefore by this we are provoked to imitation: for a son should imitate his father as much as he can: you would call me Father (Jer 3:19). Fourth, we are provoked to humility: if then I am a Father, where is the honor due me? (Mal 1:6). Fifth, by this our affections are directed to our neighbor, is there not one Father of us all? (Mal 2:10). Per hoc autem quod dicit in caelis excluditur dispositio mutabilis. Valet autem oratio ad hoc ut credamus quod Deus ita disponit omnia secundum quod congruit naturis rerum: ex providentia enim est quod homo per actus suos consequatur finem suum; unde oratio nec mutet providentiam nec est extra providentiam, sed cadit sub ea. Primo ergo valet ad fidei instructionem. Secundo ad sublevationem spei: si enim Pater est vult dare, quia, sicut infra X: si vos cum sitis mali etc. Tertio ad caritatem excitandam: naturale enim est quod pater diligat filium et e converso, Eph. V, 1: estote imitatores; ideo per hoc provocamur ad imitationem: filius enim debet imitari patrem quantum potest, Ier. III, 19: Patrem vocabis me. Quarto provocamur ad humilitatem Mal. si ego Pater. Quinto per hoc affectus noster ordinatur ad proximum, Mal. II, 10: nonne unus est Pater omnium? But why do we not say my Father? For two reasons: first, because Christ wanted to reserve this to himself as his own, for he is Son by nature, but we by adoption, which is shared by all: I am ascending to my Father and yours (John 20:17). Second, because according to Chrysostom, the Lord teaches us not to make individual prayers but to pray communally for the whole people: which prayer is indeed more acceptable to God. Hence Chrysostom says: it is a sweeter prayer before the Lord, not which necessity sends up, but which charity does; and pray for one another (Jas 5:16). Sed quare non dicimus: Pater mi? Duplex est ratio: primo quia hoc sibi voluit Christus reservare quasi sibi proprium, quia est Filius per naturam, nos autem per adoptionem, quod est omnibus commune, Ioh. XX, 17: ascendo ad Patrem meum etc.; secundo quia, secundum Chrysostomum, Dominus docet nos non facere singulares orationes sed communiter pro toto populo orare: quae quidem oratio magis est apud Deum accepta. Unde Chrysostomus: dulcior est ante Deum oratio, non quam transmittit necessitas, sed quam caritas etc., Iac. orate pro invicem etc. Accordingly, who art in heaven belongs to winning the good will of the listener. Which is explained in two ways. First, literally, so that we understand the physical heavens; not that he could be enclosed there, for do I not fill heaven and earth? Says the Lord (Jer 23:24). But it is said on account of his eminence over creation according to Isaiah: heaven is my throne and the earth my footstool (Isa 66:1). Likewise by these words those who cannot be raised above the level of corporeal things are given a new idea; and thus Augustine says that this is the reason we pray facing east, for from the east the heaven arises; and just as the sky is above our bodies, so is God above our spirit. Hence it is given to be understood that our spirit should be converted to God himself, as our body is turned to heaven in praying. But he says who art in heaven, as your intention is raised from earthly things: into an inheritance that is . . . unfading, kept in heaven for you (1 Pet 1:4). Secundum quod pertinet ad captandum benevolentiam est qui es in caelis. Quod dupliciter exponitur. Primo ad litteram, ut intelligamus caelos corporales; non quod sit ibi conclusus, quia Ier. XXIII, 24: caelum etc., sed dicitur propter eminentiam ipsius creaturae secundum illud Is. ult. caelum mihi sedes. Item per hoc informantur illi qui non possunt elevari supra corporalia, et ideo dicit Augustinus quod ista est ratio quare adoramus in oriente, quia ab oriente surgit caelum; et sicut caelum est supra corpus nostrum, ita Deus supra spiritum; unde datur intelligi quod spiritus noster debet converti in ipsum Deum, sicut corpus nostrum convertitur ad ipsum caelum in orando. Dicit autem qui es in caelis, ut relevetur intentio tua a terrenis, Petri I: in hereditatem immarcescibilem. Or, by heaven is understood the saints, according to Isa 1:2: hear O heavens; or: but you dwell in the holy places (Ps 22:3). And he says this to obtain greater confidence, because it is not far from us: you are among us, Lord (Jer 14:9). Vel per caelos intelliguntur sancti, secundum illud Is. I, 2: audite caeli, Ps. tu autem in sancto habitas etc.; et dicit hoc ad maiorem fiduciam impetrandi, quia, non longe est a nobis, Ier. VII: tu in nobis es, Domine. 585. Hallowed be. Here he sets down petitions, and we may say them first in general, then specifically. In these petitions we must consider three things. For a petition is in service of a desire: for we ask for those things that we wish to have; but in this prayer the entirety of what we desire is contained. Second, the order in which we should desire is contained in it. Third is that these petitions correspond to both gifts and beatitudes. 585. Sanctificetur. Hic ponuntur petitiones, et dicamus eas primo in generali, postea in speciali. In istis petitionibus debemus tria considerare. Petitio enim deservit desiderio: illa enim petimus quae volumus habere; in oratione autem ista continetur totum quidquid desiderare possumus. Secundo continetur ordo quo debemus desiderare. Tertium est quia iste petitiones respondent et donis et beatitudinibus. But it should be known that naturally man desires two things, namely, to seek good and avoid evil. But four goods are set forth here as things to be desired. But desire tends toward an end rather than toward those things ordered to the end; but the last end of all things is God; hence the first desirable thing should be to honor God: do all things for the honor of God (1 Cor 10:31). And this is what we ask first with hallowed be your name. But among things that pertain to us, the last end is eternal life; and this we ask when we say, your kingdom come. The third thing we should seek concerns things for the sake of the end, namely, that we have virtue and good merits, and this is at your will be done; and what we ask for in virtue is nothing but this. Therefore our beatitude is directed toward God, and our virtues toward that beatitude. But it is necessary to have reinforcement, whether temporal or spiritual, like the sacraments of the Church, and this is what we ask at our . . . bread, external or sacramental. In these four things every good is included. But man avoids evil as it is an obstruction to good. But the first good, namely divine honor, cannot be obstructed, because if justice is done God is honored; if evil is done, he is likewise honored in that he punishes it, although he is not honored as much in the one sinning. But sin prevents beatitude, and thus he removes this first by saying and forgive us our debts. Temptation is opposed to the good of virtue, and thus we ask and lead us not into temptation; or any defect that goes against the necessities of life, at but deliver us from evil. Therefore it is clear that whatever is desired, the Lord’s prayer contains in its entirety. Sciendum autem quod naturaliter homo duo desiderat, scilicet consequi bonum et vitare malum. Quatuor autem bona ponuntur hic desideranda. Desiderium autem prius tendit in finem quam in his quae sunt ad finem; finis autem ultimus omnium Deus est; unde primum desiderabile debet esse honor Dei, Cor. omnia in honorem Dei facite; et hoc petimus primo hic sanctificetur nomen tuum. Inter ea autem quae pertinent ad nos, finis ultimus est vita aeterna; et hoc petimus cum dicimus adveniat regnum. Tertium quod debemus petere est de his quae sunt ad finem, scilicet quod habeamus virtutem et merita bona, et hoc ibi fiat voluntas; et quid petimus de virtutibus nihil aliud est nisi hoc. Ergo beatitudo nostra ordinatur ad Deum, virtutes ad beatitudinem. Sed necesse est habere subsidium sive temporale sique spirituale, sicut sacramenta Ecclesiae, et hoc petimus ibi panem nostrum, exteriorem vel sacramentalem. In istis quatuor omne bonum continetur. Malum autem vitat homo in quantum est impeditivum boni. Primum autem bonum, scilicet honor divinus, non potest impediri, quia si fiat iustitia honoratur Deus, si malum honoratur similiter in quantum illud punit, quamvis non honoretur quantum est in peccante. Peccatum autem impedit beatitudinem, et ideo hoc primo removet cum dicit et dimitte. Bono virtutum contrariatur temptatio, et ideo petimus et ne nos; defectus quicumque contra necessitatem vitae, et hoc est sed libera. Patet ergo quod quidquid desideratur, totum continet dominica oratio. And it should be known that the Holy Spirit can be connected with these petitions, but in a different way, by ascending and descending: ascending, as the first petition is related to fear which causes poverty of the spirit and makes us seek the honor of God, and thus we say hallowed be; descending, so that we say that the last gift, namely the wisdom making us sons of God, is related to this petition. But we will see about this petition hallowed be. Et sciendum quod dona Spiritus Sancti possunt istis petitionibus applicari, sed diversimode, quia ascendendo et descendendo: ascendendo, ut prima petitio applicetur timori qui facit paupertatem spiritus et facit quaerere honorem Dei, et ideo dicimus sanctificetur; descendendo, ut dicamus quod ultimum donum, scilicet sapientia quae facit filios Dei, applicetur huic petitioni. Sed videndum est de petitione ista sanctificetur. However, it seems to be unfitting: for the name of God is always holy. And it should be said that this has been explained many ways by the saints. First, by Augustine, and I believe that his is the most literal: hallowed be, that is the name that is always holy, should be held holy among men; and this is to honor God: for by this God’s glory does not increase, but our recognition of it: so use them to show your glory to us (Sir 36:4). And fittingly enough after Our Father, who art in heaven, he says, hallowed be, for nothing proves so well the sons of God: for a good son shows honor to his father. According to Chrysostom: hallowed be, by our works, as it were: make us so live that by our works your name appears holy (cf. 1 Pet 3:15). Or according to Cyprian: hallowed be, i.e., sanctify us in your name: sanctify them in your name (John 17:17); and he will be a sanctification to you (Isa 8:14). Videtur autem esse incompetens: nomen enim Dei semper sanctum est. Et sciendum quod hoc multipliciter exponitur a sanctis. Primo ab Augustino, et credo quod sit magis litteralis: sanctificetur, id est nomen quod semper sanctum, sanctum appareat apud homines; et hoc est honorare Deum: ex hoc enim non accrescit gloria Deo, sed nobis cognitio ipsius, Eccli. XXXVI, 4: sicut in conspectu nostro etc. Et satis convenienter post Pater noster qui es in caelis dicit sanctificetur, quia nihil ita probat filios Dei: bonus enim filius manifestat honorem patris. Secundum Chrysostomum: sanctificetur, per nostra opera, quasi: fac nos ita vivere ut ex operibus nostris nomen tuum sanctum appareat, Petri III. Vel secundum Cyprianum: sanctificetur, id est sanctifica nos in tuo nomine, Ioh. XVII, 17: sanctifica eos in nomine, Is. IV: et erit vobis. And it should be known that hallowed be is first understood as that those who are not holy might become holy: for this prayer is made for the whole human race. Second, hallowed be, i.e., they persevere in holiness; third, hallowed be, so that if anything is mixed in with their holiness, it might be removed: for every day we need sanctification because of our daily sins. Et sciendum quod primo sanctificetur intelligitur ut illi qui non sunt sancti fiant sancti: ista enim oratio fit pro toto genere humano; secundo sanctificetur, idest in sanctitate perseverant; tertio sanctificetur, ut si quid in sanctitate admixtum est removeatur: cotidie enim indigemus sanctificatione propter cotidiana peccata. 586. Your kingdom come. This petition can correspond to either the gift of understanding which cleanses the heart, or to piety. Your kingdom come: according to Chrysostom and Augustine, the kingdom of God is eternal life, and I believe that this is the literal explanation; therefore we ask your kingdom come, i.e., make us attain and share in eternal beatitude, as later: come, you blessed of my father, receive the kingdom prepared for you (Matt 25:34); or Luke: and I confer on you, as my father has conferred on me, a kingdom (Luke 22:29). 586. Adveniat. Ista petitio potest respondere vel dono intellectus quod mundat cor, vel pietatis. Adveniat. Secundum Chrysostomum et Augustinum, regnum Dei est vita aeterna, et credo quod hoc sit litteralis expositio; petimus ergo adveniat, id est fac nos pervenire et participare aeternam beatitudinem, infra XXVI, 34: venite benedicti, Luce XXII, 29: ego dispono vobis. Or, another way, also according to Augustine: your kingdom come. Christ began to reign from the time that he redeemed the world: all power. . . is given to me (Matt 28:18); therefore your kingdom come, i.e., the consummation of your kingdom. And this will be when he puts his enemies under his feet; hence your kingdom, i.e.: Lord, may you come to judge so that the glory of your kingdom appears: when these things begin . . . your redemption is near (Luke 21:28). And the saints long for the coming of Christ, for then they will possess perfect glory: and not only for me but for those also who love his coming (2 Tim 4:8). Vel aliter, etiam secundum Augustinum: adveniat. Christus regnare incepit ex tunc ex quo mundum redemit, Ioh. data est mihi potestas; adveniat ergo regnum tuum, id est consummatio regni tui. Et hoc erit quando inimicos suos ponet sub pedibus suis; unde adveniat, id est Domine, venias ad iudicium ut appareat gloria regni tui, Luce his fieri incipientibus etc. Et desiderant sancti adventum Christi, quia tunc gloriam perfectam possidebunt, Thi. non solum autem mihi sed et his; But to the contrary it is said: woe to those who desire the day of the Lord (Amos 5:18), for according to Jerome, it belongs only to a secure conscience not to fear the judge. sed contrarium dicitur Amos V, 18: ve desiderantibus diem Domini, quia tantum, secundum Ieronimum, securae conscientiae est iudicem non timere. Or your kingdom come, i.e., may the reign of sin be destroyed, and you, Lord, reign over us: for when we serve justice then God reigns, but when we serve sin, the devil does: let no sin reign in your body (Rom 6:12); they have not rejected you but me, from reigning over them (1 Sam 8:7). Vel adveniat, id est destruatur regnum peccati, et tu Domine regna super nos: quando enim servimus iustitiae tunc Deus regnat, quando autem peccato diabolus, Ro. VI, 12: non ergo regnat in vestro, Reg. VIII: non te repulerunt. And note that they could ask justly enough your kingdom come who proved themselves sons by saying our Father: for the inheritance is due to sons, but that kingdom is in heaven. Hence you cannot go there unless you are made heavenly. And thus he adds your will be done, i.e.: make us imitators of the heavenly ones, just as we have borne the image of the man of dust, let us also bear the image of the man of heaven (1 Cor 15:49). Et nota quod satis iuste poterant petere adveniat regnum tuum qui se filios comprobaverunt dicendo Pater noster etc.: filiis enim debetur hereditas; sed regnum istud in caelis est: unde ire non potes nisi caelestis efficiaris. Et ideo consequenter subiungit fiat voluntas, id est fac nos esse imitatores caelestium, I Cor. XV, 49: sicut portavimus. And note that he does not say your will be done, as: may God do our will, but rather: may his will be fulfilled through us, which wills all men to be saved (1 Tim 2:4; 1 Thess 4:3); teach me to do your will (Ps 143:10). In which is destroyed the error of Pelagius, who said that we did not need divine help. Et nota quod non dicit fiat voluntas, quasi Deus faciat voluntatem nostram, sed quasi: voluntas sua impleatur per nos, quae vult omnes homines salvos fieri, Thi. IV, Thess., Ps. doce me facere. In quo destruitur error Pelagii qui dicebat quod non indigebamus auxilio divino. 587. As it is in heaven. This is explained in many ways by Augustine. First thus: as it is in heaven, i.e., as angels in heaven do your will, so may we fulfill it on earth; it is said of the angels, his ministers that do his will (Ps 103:21). In which is destroyed the error of Origen who suggested that an angel could sin. 587. Sicut in caelo. Hoc ab Augustino multipliciter exponitur. Primo sic: sicut in caelo, idest sicut angeli in caelo faciunt voluntatem tuam, ita nos in terra voluntatem tuam impleamus; de angelis dicitur Ps. ministri eius qui facitis : in quo destruitur error Origenis qui posuit angelum posse peccare. Or another way: your will be done on earth as it is in heaven, i.e., as in Christ, so also in the Church. For from heaven the earth is made fruitful: hence also the gentiles called the gods of heaven male and the gods of the earth female: I came down from heaven . . . to do the will of him who sent me (John 6:38). Vel aliter: fiat voluntas sicut in caelo et in terra, idest sicut in Christo ita et in Ecclesia. Caelo enim terra fecundatur: unde et gentiles dicebant deos caelorum masculos, terrae feminas, Ioh. descendi de caelo. Or by the heavens are understood the saints of whom it is said: our citizenship is in heaven (Phil 3:20). But as the heaven is to the earth, so are the saints to sinners; as though: Lord, convert sinners to doing your will. Vel per caelos intelliguntur sancti quorum Phil. III, 20: conversatio in caelis est; qualis autem est proportio caeli ad terram, talis sanctorum ad peccatores; quasi: Domine, converte peccatores ad faciendum voluntatem tuam. 588. Or your will be done: for as heaven is compared to the earth in the world, so is the spirit to the flesh in man; the spirit, inasmuch as is in it, does the will of God, but the flesh revolts: I see another law in my members (Rom 7:23); create a clean heart in me (Ps 51:10). All these petitions are partly begun now, but in the future they will be fulfilled. 588. Vel fiat etc.: sicut enim caelum comparatur in mundo ad terram, ita spiritus ad carnem in homine; spiritus quantum est de se facit voluntatem Dei, sed caro repugnat, Ro. VII, 23: video aliam, Ps. cor mundum. Omnes istae petitiones partim hic inchoantur, sed in futuro implebuntur. But Chrysostom refers as it is in heaven to all the foregoing things; hence your kingdom come on earth as it is in heaven, and so on with the others. Again, according to Chrysostom, note that he did not say, may we sanctify, nor sanctify, but took a middle way; nor did he say: let us go to the kingdom but your kingdom come. So in all things he held a middle way, and this because two things are required for our salvation: the grace of God and free will; hence if he had said, ‘sanctify’, no place would be given to free will; if ‘may we do it’, all would be given to free will, but he spoke in the mean, and it is: your will be done. Chrysostomus autem hoc, scilicet sicut in caelo, refert ad omnia praecedentia; unde adveniat regnum, sicut in caelo et in terra, et sic de aliis. Item, secundum Chrysostomum, nota quod non dixit: sanctificemus, neque: sanctifices, sed medio modo; nec dixit: eamus ad regnum, sed adveniat. Sic in omnibus medium tenuit, et hoc quia ad salutem nostram duo requiruntur: gratia Dei et liberum arbitrium; unde si dixisset: ‘sanctifica’, nullum locum dedisset libero arbitrio; si: ‘faciamus’, totum dedisset libero arbitrio, sed medie locutus est et hic: fiat voluntas etc.