Cyprianus de Orat. Domin Nam panis vitae Christus est; et panis hic omnium non est, sed noster est. Hunc autem panem dari nobis quotidie postulamus, ne qui in Christo sumus et Eucharistiam quotidie accipimus, intercedente aliquo graviori delicto a caelesti pane prohibeamur et a Christi corpore separemur. Petimus ergo ut qui in Christo manemus, a sanctificatione eius et corpore non recedamus. Cyprian For Christ is the bread of life, and this bread belongs not to all men, but to us. This bread we pray that it be given day by day, lest we who are in Christ, and who daily receive the Eucharist for food of salvation, should by the admission of any grievous crime, and our being therefore forbidden the heavenly bread, be separated from the body of Christ. Hence then we pray, that we who abide in Christ, may not draw back from His sanctification and His body. Augustinus de bono Persev Perseverantiam ergo a domino sancti poscunt, quando petunt ne a Christi corpore separentur, sed in ea sanctitate permaneant, ut nullum crimen admittant. Aug., De Don. Pers. 4 Here then the saints ask for perseverance of God, when they pray that they may not be separated from the body of Christ, but may abide in that holiness, committing no crime. Chrysostomus super Matth Vel panem supersubstantialem posuit, hoc est quotidianum. Pseudo-Chrys. Or by ‘supersubstantialis’ may be intended, ‘daily.’ Cassianus Collat Cum enim dicit hodie, ostendit eum quotidie esse sumendum, omnique tempore haec oratio debet profundi, quia non est dies qua non opus sit nobis huius panis perceptione cor interioris hominis confirmare. Cassian, Coll., ix, 21 In that He says, “this day,” He shows that it is to be daily taken, and that this prayer should be offered at all seasons, seeing there is no day on which we have not need, by the receiving of this bread, to confirm the heart of the inward man. Augustinus de Serm. Dom Sed contra hoc illi movent quaestionem qui in Orientalibus partibus non quotidie coenae domini communicant: qui de hac re suam sententiam defendunt, vel ipsa auctoritate ecclesiastica, quod sine scandalo ista faciunt, neque ab eis qui Ecclesiis praesunt, facere prohibentur. Sed ut de istis nil in aliquam partem disseramus, illud certe debet occurrere cogitantibus, regulam nos orandi a domino accepisse, quam transgredi non oportet. Quis ergo audeat dicere semel tantum nos orare debere orationem dominicam, aut si iterum et tertio, usque ad eam tantum horam qua corpori domini communicamus? Non enim postea dicere poterimus da nobis hodie quod iam accepimus. Aut poterit quisque cogere ut ultima parte diei sacramentum illud celebremus? Aug., Serm. in Mont., ii, 7 There is here a difficulty created by the circumstance of there being many in the East, who do not daily communicate in the Lord’s Supper. And they defend their practice on the ground of ecclesiastical authority, that they do this without offense, and are not forbidden by those who preside over the Churches, But not to pronounce any thing concerning them in either way, this ought certainly to occur to our thoughts, that we have here received of the Lord a rule for prayer which we ought not to transgress. Who then will dare to affirm that we ought to use this prayer only once? Or if twice or thrice, yet only up to that hour at which we communicate on the Lord’s body? For after that we cannot say, “Give us this day,” that which we have already received. Or will any one on this account be able to compel us to celebrate this sacrament at the close of the day? Cassianus Licet istud quod dicitur hodie, ad praesentem vitam possit intelligi; idest dum in saeculo commoramur, praesta nobis hunc panem. Cassian Though the expression today may be understood of this present life; thus, Give us this bread while we abide in this world. Hieronymus Possumus supersubstantialem panem et aliter intelligere, qui super omnes substantias sit, et universas superet creaturas, scilicet domini. Jerome We may also interpret the word ‘supersubstantialis’ otherwise, as that which is above all other substances, and more excellent than all creatures, to wit, the body of the Lord. Augustinus de Serm. Dom Vel quotidianum panem accipiamus spiritualem, praecepta scilicet divina, quae quotidie oportet meditari et operari. Aug. Or by “daily” we may understand spiritual, namely, the divine precepts which we ought to meditate and work. Gregorius Moralium. Nostrum autem hunc panem dicimus, et tamen ut detur oramus: quia Dei est ex munere, et noster fit per acceptionem. Greg., Mor., xxiv. 7 We call it our bread, yet pray that it may be given us, for it is God’s to give, and is made ours by our receiving it. Hieronymus Alii simpliciter putant, secundum apostoli sermonem dicentis: habentes victum et vestitum, his contenti simus, de praesenti tantum cibo sanctos curam gerere; unde in posterioribus praeceptum est: nolite cogitare de crastino. Jerome Others understand it literally according to that saying of the Apostle, “Having food and raiment, let us therewith be content,” that the saints should have care only of present food; as it follows, “Take no thought for the morrow.” Augustinus ad Probam Sic ergo hic sufficientiam petimus a parte quae excellit, idest nomine panis totum significantes. Aug., Epist., 130, 11 So that herein we ask for a sufficiency of all things necessary under the one name of bread. Chrysostomus super Matth Non solum autem oramus ideo, panem nostrum da nobis hodie, ut habeamus quid manducemus, quod commune est inter iustos et peccatores, sed ut quod manducamus, de manu Dei accipiamus, quod est tantum sanctorum. Nam illi Deus dat panem qui cum iustitia praeparat, Diabolus autem ei qui praeparat cum peccato. Vel ita ut dum a Deo datur, sanctificatus accipiatur; et ideo addidit nostrum, idest quem nos habemus paratum, illum da nobis, ut a te sanctificetur: sicut sacerdos panem accipiens a laico, sanctificat, et porrigit ei: panis enim offerentis est; sed quod sanctificatum est beneficium est sacerdotis. Dicit autem nostrum propter duo. Primo, quia omnia quae nobis Deus dat, per nos aliis dat, ut de eo quod accipimus, partem impotentibus faciamus. Qui ergo de laboribus suis, indigentibus praestat, non tantum panem suum manducat, sed etiam alienum. Deinde qui de iustitia acquisitum panem manducat, suum panem manducat; quod autem cum peccato alienum. Pseudo-Chrys. We pray, “Give us this day our daily bread,” not only that we may have what to eat, which is common to both righteous and sinners; but that what we eat we may receive at the hand of God, which belongs only to the saints. For to him God giveth bread who earns it by righteous means; but to him who earns it by sin, the Devil it is that gives. Or that inasmuch as it is given by God, it is received sanctified; and therefore He adds, “our,” that is, such bread as we have prepared for us, that do Thou give us, that by Thy giving it may be sanctified. Like as the Priest taking bread of the laic, sanctifies it, and then offers it to him; the bread indeed is his that brought it in offering, but that it is sanctified is the benefit from the Priest. He says “Our” for two reasons. First, because all things that God gives us He gives through us to others, that of what we receive of Him we may impart to the helpless. Whoso then of what he gains by his own toil bestows nothing on others, eats not his own bread only, but others’ bread also. Second, he who eats bread got righteously, eats his own bread; but he who eats bread got with sin, eats others’ bread. Augustinus de Serm. Dom Forte autem aliquis moveatur cur oremus pro his adipiscendis quae huic vitae sunt necessaria, sicut est victus et tegumentum, cum dominus dicat: nolite solliciti esse quid edatis aut quid induamini; non potest autem quisque de ea re, pro qua adipiscenda orat, non esse sollicitus. Aug., Serm. in Mont., ii, 7 Some one may perhaps find a difficulty in our here praying that we may obtain necessaries of this life, such as food and raiment, when the Lord has instructed us, “Be not ye careful what ye shall eat, or wherewithal ye shall be clothed.” But it is impossible not to be careful about that for the obtaining which we pray. Augustinus ad Probam. Sed sufficientiam vitae non indecenter vult quisquis vult, et non amplius; haec autem sufficientia non appetitur propter seipsam, sed propter salutem corporis, et congruentem habitum personae hominis, quo habito non sit inconveniens eis cum quibus honeste vivendum est. Ista ergo cum habentur, ut teneantur; cum non habentur, ut habeantur orandum est. Aug., Epist., 130, 6 But to wish for the necessaries of life and no more, is not improper; for such sufficiency is not sought for its own sake, but for the health of the body, and for such garb and appliances of the person, as may make us to be not disagreeable to those with whom we have to live in all good reputation. For these things we may pray that they may be had when we are in want of them, that they may be kept when we have them. Chrysostomus in Matth Considerandum est autem quod postquam dixit fiat voluntas tua sicut in caelo, et in terra, quia hominibus loquebatur in terra carne indutis, et non potentibus habere eamdem impassibilitatem cum Angelis, condescendit iam infirmitati nostrae, quae necessario indiget cibo; et ideo pro pane iussit orationem facere, non pro pecuniis neque pro lascivia, sed solum pro pane quotidiano; et neque hoc sufficit, sed apposuit da nobis hodie, ut non conteramus nos ipsos sollicitudine supervenientis diei. Chrys. It should be thought upon how when He had delivered to us this petition, “Thy will be done as in heaven so in earth,” then because He spake to men in the flesh, and not like angelic natures without passion or appetite, He now descends to the needs of our bodies. And He teaches us to pray not for money or the gratification of lust, but for daily bread; and as yet further restriction, He adds, “this day,” that we should not trouble ourselves with thought for the coming day. Chrysostomus super Matth Et sic prima facie videntur haec verba sonare, ut qui hoc dicunt, non habeant in crastinum aut post crastinum praeparatum. Quod si ita est, oratio ista aut paucis potest convenire, sicut apostolis, qui docendi gratia omni tempore vagabantur, aut forsitan nulli. Doctrinam autem Christi ita debemus aptare, ut omnes in ea proficiant. Pseudo-Chrys. And these words at first sight might seem to forbid our having it prepared for the morrow, or after the morrow. If this were so, this prayer could only suit a few; such as the Apostles who travelled hither and thither teaching—or perhaps none among us. Yet ought we so to adapt Christ’s doctrine, that all men may profit in it. Cyprianus de Orat. Domin Divinum ergo cibum discipulus Christi debet petere, ne in longum desiderium petitionis extendat: quia contrarium sibi fit et repugnans ut quaeramus in saeculo diu manere, qui petimus regnum caelorum velociter advenire. Cyprian, Tr. vii, 14 Justly therefore does the disciple of Christ make petition for today’s provision, without indulging excessive longings in his prayer. It were a self-contradicting and incompatible thing for us who pray that the kingdom of God may quickly come, to be looking unto long life in the world below. Vel addit quotidianum ut tantum quis manducet quantum ratio naturalis exigit non quantum lascivia carnis impellit. Si enim in uno convivio tantum expendas quantum sufficere tibi potest centum diebus, iam non quotidianum cibum manducas, sed multorum dierum. Pseudo-Chrys. Or; He adds, “daily,” that a man may eat so much only as natural reason requires, not as the lust of the flesh urges. For if you expend on one banquet as much as would suffice you for a hundred days, you are not eating today’s provision, but that of many days. Hieronymus In Evangelio autem quod appellatur secundum Hebraeos, pro supersubstantiali pane mohar reperitur, quod dicitur crastinum; ut sit sensus: panem nostrum crastinum, idest futurum, da nobis hodie. Jerome In the Gospel, entitled The Gospel according to the Hebrew, ‘supersubstantialis’ is rendered, ‘mohar,’ that is, ‘tomorrow’s; so that the sense would be, Give us today tomorrow’s bread; i.e., for the time to come. Lectio 8 Lecture 8 12 et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. 12. “And forgive us our debts, as we forgive our debtors.” Cyprianus de Orat. Domin Post subsidium cibi petitur et venia delicti, ut qui a Deo pascitur, in Deo vivat; nec tantum praesenti vitae, sed aeternae consulatur, ad quam venire potest, si peccata donentur, quae debita dominus appellavit, sicut alibi dicit: dimisi tibi omne debitum, quia rogasti me. Unde sequitur dimitte nobis debita nostra. Quare necessarie et salubriter admonemur, qui peccatores sumus, quia pro peccatis rogare compellimur; et ne quis sibi quasi innocens placeat, et se extollendo plus pereat, instruitur se peccare quotidie dum pro peccatis quotidie iubetur orare. Cyprian, Tr. vii, 15 After supply of food, next pardon of sin is asked for, that he who is fed of God may live in God, and not only the present and passing life be provided for, but the eternal also; whereunto we may come, if we receive the pardon of our sins, to which the Lord gives the name of debts, as he speaks further on, “I forgave thee all that debt, because thou desiredst me.” (Matt 18:32) How well is it for our need, how provident and saving a thing, to be reminded that we are sinners compelled to make petition for our offences, so that in claiming God’s indulgence, the mind is recalled to a recollection of its guilt. That no man may plume himself with the pretence of innocence, and perish more wretchedly through self-exaltation, he is instructed that he commits sin every day by being commanded to pray for his sins. Augustinus de bono Persev Hoc autem telo Pelagiani confodiuntur haeretici, qui audent dicere hominem iustum in hac vita habere nullum omnino peccatum, et in talibus hominibus esse iam in praesenti tempore Ecclesiam, non habentem maculam aut rugam. Aug., De Don. Pers., 5 With this weapon the Pelagian heretics received their deathblow, who dare to say that a righteous man is free altogether from sin in this life, and that of such is at this present time composed a Church, “having neither spot nor wrinkle.” Chrysostomus in Matth Quoniam vero fidelibus haec oratio convenit, et leges Ecclesiae docent, et orationis principium, quod docet Deum patrem vocare. Qui ergo fidelibus iubet remissionem peccatorum petere, demonstrat quod post Baptismum contingit peccata dimitti, contra Novatianos. Chrys. That this prayer is meant for the faithful, both the laws of the Church teach, and the beginning of the prayer which instructs us to call God Father. In thus bidding the faithful pray for forgiveness of sin, He shows that even after baptism sin can be remitted (against the Novatians.) Cyprianus de Orat. Domin Qui ergo pro peccatis nos orare docuit, paternam misericordiam promisit; sed plane addidit legem, certa conditione nos constringens, ut sic nobis debitum dimitti postulemus, secundum quod et ipsi debitoribus nostris dimittimus; et hoc est quod dicit sicut et nos dimittimus debitoribus nostris. Cyprian He then who taught us to pray for our sins, has promised us that His fatherly mercy and pardon shall ensue. But He has added a rule besides, binding us under the fixed condition and responsibility, that we are to ask for our sins to be forgiven in such sort as we forgive them that are in debt to us. Gregorius Moralium Ut profecto bonum, quod a Deo compuncti petimus, hoc primum proximo conversi faciamus. Greg., Mor., x, 15 That good which in our penitence we ask of God, we should first turn and bestow on our neighbor. Augustinus de Serm. Dom Hoc non de pecunia dicitur, sed de omnibus quae in nos quisque peccat ac per hoc etiam de pecunia: peccat namque in te qui pecuniam tibi debitam, cum habeat unde reddere, non reddit; quod peccatum si non dimiseris, non poteris dicere dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Aug., Serm. in Mont., ii, 8 This is not said of debts of money only, but of all things in which any sins against us, and among these also of money, because that he sins against you, who does not return money due to you, when he has whence he can return it. Unless you forgive this sin you cannot say, “Forgive us our debts, as we forgive our debtors.” Chrysostomus super Matth Cum qua ergo spe orat qui inimicitiam servat adversus alterum, a quo forsitan laesus est? Sicut enim ipse orans mentitur, dicit enim: remitto, et non remittit, sic a Deo petit indulgentiam, et non illi indulgetur. Sed multi nolentes dare veniam peccantibus in se, fugiunt istam orationem orare. Stulti. Primo, quia qui non sic orat ut docuit Christus, non est Christi discipulus; secundo, quia nec pater libenter exaudit orationem quam filius non dictaverit: cognoscit enim pater filii sui sensus et verba, neque suscipit quae usurpatio humana excogitavit, sed quae sapientia Christi exposuit. Pseudo-Chrys. With what hope then does he pray, who cherishes hatred against another by whom he has been wronged? As he prays with a falsehood on his lips, when he says, I forgive, and does not forgive, so he asks indulgence of God, but no indulgence is granted him. There are many who, being unwilling to forgive those that trespass against them, will not use this prayer. How foolish! First, because he who does not pray in the manner Christ taught, is not Christ’s disciple; and second, because the Father does not readily hear any prayer which the Son has not dictated; for the Father knows the intention and the words of the Son, nor will He entertain such petitions as human presumption has suggested, but only those which Christ’s wisdom has set forth. Augustinus Enchir Tamen quia hoc tam magnum bonum, scilicet dimittere debita et diligere inimicos, tantae multitudinis non est quantam credimus exaudiri cum in oratione dicitur dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris; procul dubio verba sponsionis huius implentur, si homo nondum ita proficit ut diligat inimicum; tamen quando rogatur ab homine qui peccavit in eum ut ei dimittat, dimittit ex corde, qui etiam sibi roganti utique vult dimitti. Iam vero qui eum in quem peccavit, rogat, si peccato suo movetur ut roget, non adhuc reputandus inimicus, ut eum diligere sit difficile, sicut difficile erat quando inimicitias exercebat. Aug., Enchir., 73 Forasmuch as this so great goodness, namely, to forgive debts, and to love our enemies, cannot be possessed by so great a number as we suppose to be heard in the use of this prayer; without doubt the terms of this stipulation are fulfilled; though one have not attained to such proficiency as to love his enemy; yet if when he is requested by one, who has trespassed against him, that he would forgive him, he do forgive him from his heart; for he himself desires to be forgiven then at least when he asks forgiveness. And if one have been moved by a sense of his sin to ask forgiveness of him against whom he has sinned, he is no more to be thought on as an enemy, that there should be any thing hard in loving him, as there was when he was in active enmity. Lectio 9 Lecture 9 13 Et ne nos inducas in tentationem, 13. “And lead us not into temptation.” Chrysostomus super Matth Quia multa magnifica supra mandavit hominibus, ut Deum patrem suum dicant, ut regnum Dei petant venire, ideo nunc additur humilitatis doctrina, cum dicitur et ne nos inducas in tentationem. Pseudo-Chrys. As He had above put many high things into men’s mouths, teaching them to call God their Father, to pray that His kingdom might come; so now He adds a lesson of humility, when He says, “and lead us not into temptation.” Augustinus de Serm. Dom Nonnulli codices habent et ne nos inferas in tentationem, quod tantumdem valere arbitror: nam ex uno Graeco verbo isenenkis, utrumque est translatum. Multi autem interpretando ita dicunt: ne nos patiaris induci in tentationem, exponentes quomodo dictum sit inducas. Nec enim per seipsum inducit Deus, sed induci patitur eum quem suo auxilio deseruerit. Aug., Serm. in Mont., ii, 9 Some copies read, “Carry us not,” an equivalent word, both being a translation of one Greek word, εισενενχεις. Many in interpreting say, ‘Suffer us not to be led into temptation,’ as being what is implied in the word, “lead.” For God does not of Himself lead a man, but suffer him to be led from whom He has withdrawn His aid. Cyprianus de Orat. Domin Qua in parte ostenditur, contra nos nihil adversarium posse, nisi Deus ante permiserit: ut omnis timor noster et devotio convertatur ad Deum. Cyprian, Tr. vii, 17 Herein it is shown that the adversary can nothing avail against us, unless God first permit him; so that all our fear and devotion ought to be addressed to God. Augustinus Aliud est autem induci in tentationem, aliud tentari: nam sine tentatione probatus esse nemo potest, sive sibi ipsi, sive alii; Deo autem ante omnes tentationes quisque notissimus est. Non ergo hic oratur ut non tentemur, sed ut non inferamur in tentationem; tamquam si quispiam cui necesse est igne examinari, non orat ut igne non contingatur, sed ut non exuratur. Inducimur enim, si tales inciderint quas ferre non possumus. Aug. But it is one thing to be led into temptation, another to be tempted; for without temptation none can be approved, either to himself or to another; but every man is fully known to God before all trial. Therefore we do not here pray that we may not be tempted, but that we may not be led into temptation. As if one who was to be burnt alive should pray not that he should not be touched by fire, but that he should not be burnt. For we are then led into temptation when such temptations befall us as we are not able to resist. Augustinus ad Probam Cum ergo dicimus ne nos inducas in tentationem, nos admonemur hoc petere, ne deserti eius adiutorio, alicui tentationi vel consentiamus decepti vel cedamus afflicti. Aug., Epist., 130, 11 When then we say, “Lead us not into temptation,” what we ask is, that we may not, deserted by His aid, either consent through the subtle snares, or yield to the forcible might, or any temptation.