54. Et hoc non ex odio, sed ex caritate ad profectum eorum. I Cor. V, 5: ut spiritus salvus fiat. Unde dicit ut discant, saltem per poenam, non blasphemare. Discit autem quis recedere a peccato tripliciter, quandoque scilicet ex poena, quando corporaliter vexatur; item ex confusione excommunicationis; item ex hoc quod cum Ecclesia tradit aliquem Satanae, ruit in peccata manifesta, unde confusus humiliatur, et abstinet etiam ab occultis, quae prius non cognoscebat se habere.
54. And he did this not from hatred, but from love and for their benefit: that the spirit may be saved (1 Cor 5:5); hence he says, that they may learn, through punishment, not to blaspheme. But there are three ways in which one learns to depart from sin: sometimes, from its punishment, when he is afflicted in body; sometimes, from the perplexity of being excommunicated; and sometimes, from the fact that the Church delivers him over to Satan, and he falls into public sins. As a result of this perplexity he is humbled and refrains even from hidden sins, which he formerly did not recognize he had.
Caput 2
Chapter 2
Orationes et Obedientia
Prayers and Obedience
Lectio 1
Lecture 1
Orationes pro omnibus hominibus
Prayers for all men
2:1 Obsecro igitur primum omnium fieri obsecrationes, orationes, postulationes, gratiarum actiones, [n. 55] pro omnibus hominibus: [n. 57]
2:1 I desire therefore, first of all, that supplications, prayers, intercessions and thanksgivings be made for all men: [n. 57]
2:2 pro regibus, et omnibus qui in sublimitate sunt, ut quietam et tranquillam vitam agamus in omni pietate, et castitate:
2:2 For kings and for all who are in high station: that we may lead a quiet and a peaceable life in all piety and chastity.
2:3 hoc enim bonum est, et acceptum coram Salvatore nostro Deo, [n. 60]
2:3 For this is good and acceptable in the sight of God our Savior, [n. 60]
2:4 qui omnes homines vult salvos fieri, et ad agnitionem veritatis venire.
2:4 Who wills that all men be saved and come to the knowledge of the truth.
2:5 Unus enim Deus, unus et mediator Dei et hominum homo Christus Jesus: [n. 63]
2:5 For there is one God: and one mediator of God and men, the man Christ Jesus: [n. 63]
2:6 qui dedit redemptionem semetipsum pro omnibus, testimonium temporibus suis: [n. 65]
2:6 Who gave himself a redemption for all, a testimony in due times. [n. 65]
55. Supra docuit Timotheum quomodo reducat populum ad formam verae fidei, hic agit de pertinentibus ad cultum fidei, scilicet orationibus et obsequiis; et
55. Above, he taught Timothy how to form his people in the true faith; here he deals with matters pertaining to the faith’s worship, namely, prayers and ceremonies:
primo ponit doctrinam orationis in communi;
first, he presents the general doctrine on prayer;
secundo descendit ad determinatas conditiones hominum, ibi volo ergo.
second, he applies it to the specific states of men, at I will, therefore.
Item primo distinguit diversos modos orationis;
First he distinguishes the various ways of praying;
secundo ostendit pro quibus sit orandum, ibi pro omnibus;
second, he shows for whom he should pray, at for all men;
tertio assignat rationem, ibi hoc enim bonum.
third, the reason, at for this is good.
56. Dicit ergo. Quia ita est quod Christus venit peccatores salvos facere, igitur primum omnium obsecro, et cetera. In quo aperte ostendit quod inter omnia necessaria ad vitam Christianam praecipua est oratio, quae valet contra pericula tentationis et ad proficiendum in bono. Iac. ult.: multum valet oratio iusti assidua.
56. He says, therefore: since it is a fact that Christ came to save sinners, I desire therefore, first of all, that supplications, prayers, intercessions and thanksgivings be made. By this he shows that among all the things necessary for a Christian life the most important is prayer, which is powerful against the dangers of temptation, and helpful toward making progress in good: the continual prayer of a just man avails much (Jas 5:16).
Distinguit ergo orationem in quatuor, scilicet obsecrationes, orationes, postulationes, et gratiarum actiones, quorum tria pertinent ad beneficia impetranda, ultimum ad beneficia accepta.
Therefore, he distinguishes prayer into four kinds, namely, supplications, prayers, intercessions, and thanksgivings. The first three pertain to obtaining benefits, and the last one to benefits already obtained.
In impetrandis autem beneficiis tria requiruntur. Primo, ut scilicet impetrans assignet causam quare debet ei concedi; secundo oportet quod ostendat causam esse rationalem; tertio concludit petitionem. Et sicut rhetores faciunt, sic et nos in orando debemus facere. Primo excogitare causam quare sit concedendum, et hoc non merita nostra, sed miserationem divinam. Dan. IX, 18: non in iustificationibus nostris prosternimus preces ante faciem tuam, sed in miserationibus tuis multis, et cetera. Et ad hoc est obsecratio, quae est attestatio per sacra, sicut: per passionem et crucem tuam libera nos, Domine.
In asking for benefits three things are required: first, that the one beseeching mention the cause why he should be heard; second, that the cause be reasonable; third, that he conclude by stating the request. In our prayers, therefore, we should do as rhetoricians do: for they first think of a cause why they should be heeded; in the case of prayer this is not our merits but God’s mercy: it is not for our justifications that we present our prayers before your face, but for the multitude of your tender mercies (Dan 9:18). This is achieved by the prayer called supplication, which is a testifying through sacred things, as when we say: by your passion and cross, deliver us, O Lord.
Hac causa excogitata, necesse est quod meditemur quod hoc sacrum est causa salutis. Et ideo requiritur oratio, quae est ascensus mentis in Deum. Ps. LXVIII, 14: ego vero orationem meam ad te, domine, et cetera. Dicitur autem oratio quasi oris ratio. Persuasiones enim rhetorum dicuntur orationes, quia persuadent; sed aliter ibi, aliter in nostra ad Deum, quia non intendimus quod animum Dei flectamus, qui semper ad bonum est paratus, sed ut nostrum cor sit in oratione ad Deum elevatum.
After this cause has been excogitated, it is necessary that we reflect on the fact that this sacred thing is a cause of salvation. This is why prayer is required, which is the ascent of the mind to God: but as for me, my prayer is to you (Ps 68:14). It is called prayer, because it is, as it were, the voice’s reason. For the persuasions of rhetoricians are called prayers, because they persuade; but it is done in one way in their case, and in another way in our prayers to God: for we do not intend to bend God’s will, which is always prepared to do good; rather, it is in order that our heart be elevated to God in prayer.
Tertio, postulatio. Iac. I, 6: postulet autem in fide nihil haesitans.
Third, intercessions: let him ask in faith, nothing wavering (Jas 1:6).
Item de acceptis donis gratiarum actiones. I Thess. ult.: in omnibus gratias agite. Phil. IV, 6: in omni oratione et obsecratione, cum gratiarum actione petitiones vestrae innotescant ante Deum.
Finally, for gifts received, thanksgivings: in all things give thanks (1 Thess 5:18); in everything, by prayer and supplication, with thanksgiving, let your petitions be made known to God (Phil 4:6).
Unde iste modus orandi est in Ecclesia Dei: omnipotens sempiterne Deus, ecce ascensus mentis, qui est oratio, qui dedisti Ecclesiae tale beneficium, ecce gratiarum actio, praesta, quaesumus, ecce postulatio, per Dominum, ecce obsecratio.
Hence we find this prayer in the Church: almighty and eternal God, (this is the ascent of the mind, which is called prayer), who did grant such a favor to your Church (this is the thanksgiving), grant we beseech you (this is the supplication).
Similiter in Missa est obsecratio usque ad consecrationem Corporis et Sanguinis, quia in eis est commemoratio sacrorum ex quibus est fiducia impetrandi. In mysterio consecrationis est oratio, quia meditatio eorum quae Christus egit. In aliis vero usque ad communionem est postulatio pro vivis et mortuis, et pro se. In fine autem est gratiarum actio.
In the Mass also there is supplication up to the moment of consecrating the Body and Blood, because they bring to mind sacred things which give us the confidence to supplicate; in the mystery of consecration is prayer, because there is meditation on what Christ has done; from the consecration to the communion there are intercessions for the living, for the dead, and for oneself; and in the end there are thanksgivings.
Vel haec quatuor referuntur ad quatuor, quae nos volumus in oratione obtinere, ut obsecratio referatur ad difficilia impetranda, ut ad impiorum conversionem; oratio, quando iam conversis imploramus gratiam ut proficiant; postulatio, ut praemia pro meritis retribuantur; et pro beneficiis iam acceptis, est gratiarum actio.
Or these four refer to the four things we hope to obtain through prayer: then supplications refer to the things that are difficult to obtain, such as the conversion of sinners; prayers refer to the times we implore help for converts to make progress; intercessions ask that rewards be given according to one’s merits; and for favors already received there are thanksgivings.
57. Deinde cum dicit pro omnibus, ostendit pro quibus est orandum. Et
57. Then when he says, for all men, he shows for whom we should pray.
circa hoc duo facit, quia
In regard to this he does two things:
primo ostendit orandum esse pro omnibus;
first, he shows that we should pray for everyone;
secundo assignat fructum orationis, ibi ut quietam.
second, he mentions the fruit of prayer, at that we may lead.
58. Circa primum ergo dicit esse orandum pro omnibus hominibus. Cuius ratio est, quia oratio est interpres desiderii nostri. Orando enim petimus quod desideramus. Caritas autem requirit quod desideremus bonum omnibus ad quos se extendit. Iac. c. ult., 16: orate pro invicem ut salvemini, et cetera.
58. In regard to the first, therefore, he says that we should pray for all men; the reason being that prayer is the spokesman of our desires; for by praying we give voice to our desires. But charity requires that we desire good for all to whom our charity extends: pray for one another that you may be saved (Jas 5:16).
Sed pro quibus specialiter? Pro regibus, et cetera. Bar. I, 11: orate pro vita Nabuchodonosor regis Babyloniae, et pro vita Balthasar filii eius. Et Apostolus dicit Rom. XIII, 1: omnis anima potestatibus sublimioribus subdita sit. I Petr. II, 13: subiecti estote omni humanae creaturae propter Deum, sive regi quasi praecellenti, sive ducibus tamquam ab eo missis. Subiecti quippe oportet quod impendant dominis suis de suis officiis.
But for whom in particular? For kings and for all who are in high station: pray for the life of Nebuchadnezzar, the king of Babylon, and for the life of Balthasar his son (Bar 1:11). And the Apostle says: let every soul be subject to higher powers (Rom 13:1); be subject therefore to every human creature for God’s sake: whether it be to the king as excelling, or to governors as sent by him (1 Pet 2:13). Subjects, of course, ought to bestow upon their masters something from their own resources.
59. Utilitas autem est, quia per hoc etiam procuramus bonum nostrum. In pace enim eorum est pax nostra. Unde dicit ut quietam et tranquillam, et cetera. In his duobus est pax mundi. Ecclesia siquidem habet pacem propriam, in qua non est mundus, quia non est pax impiis. Sed quaedam est pax communis utrisque, et hac indiget Ecclesia. Ier. XXIX, 7: quaerite pacem civitatis ad quam transmigrare vos feci.
59. The utility of such subjection is that we thereby obtain our own good; hence he says, that we may lead a quiet and a peaceable life. In these two consists the peace of the world. The Church of course has its own peace, in which the world does not share, because there is no peace for the wicked. But there is another peace, which is common to both; and this the Church needs: seek the peace of the city to which I have caused you to be carried away captives (Jer 29:7).
Pax terrena quandoque perturbatur ab interiori, quandoque ab exteriori. II Cor. VII, v. 5: foris pugnae, intus timores. Quantum ad primum dicit ut quietam; quantum ad secundum dicit et tranquillam vitam.
Earthly peace can be disturbed sometimes from within and sometimes from without: combats without; fears within (2 Cor 7:5). In regard to the first he says, that we may lead a quiet; in regard to the second, and a peaceable life.
Et licet pax terrena communis sit bonis et malis, tamen diversimode utrique illa utuntur. Mali enim tunc ad duo ea utebantur, scilicet ad cultum daemonum; quia illam prosperitatem falsis diis attribuebant. Item ad lasciviam; quia tempore pacis vitia carnalia abundabant. Sap. XIV, 22: in magno viventes inscientiae bello, tot et tam magna mala pacem appellant. Sed sancti e converso ea utuntur, quia in cultu veri Dei et in castitate. Et ideo dicit in omni pietate et castitate. Tit. II, 12: sobrie, et iuste, et pie vivamus in hoc saeculo.
And although earthly peace is shared both by the good and the wicked, yet the one does not use it in the same way as the other. For the wicked use it for two purposes, namely, to worship demons, because they attribute their prosperity to false gods; and to indulge in lewd actions, because in peaceful times the sins of the flesh abound: whereas they lived in a great war of ignorance, they call so many and so great evils peace (Wis 14:22). Holy men, on the other hand, use it properly, for they employ it for the worship of God and for chaste actions; hence he says, in all piety and chastity: let us live soberly, and justly, and godly in this world (Titus 2:12).
60. Deinde cum dicit hoc enim bonum, ponitur ratio orationis.
60. Then when he says, for this is good, he gives the reasons for praying: