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. 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. 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. 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. 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. 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. 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. 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). 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. 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. 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. 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). 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; 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). sed contrarium dicitur Amos V, 18: ve desiderantibus diem Domini, quia tantum, secundum Ieronimum, securae conscientiae est iudicem non timere. 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. 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. 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). 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 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 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. 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. 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. 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. 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 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 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. 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. 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. 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. 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. 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. 589. Panem nostrum. Postquam docuit petere gloriam Dei, vitam aeternam et operationem virtutum quibus vitam aeternam meremur, hic docet petere omnia quae necessaria sunt ad praesentem vitam. Exponitur autem hoc panem nostrum quatuor modis: potest enim exponit de quadruplici pane. Primo de pane qui est Christus, Ioh. VI, 35: ego sum panis etc., qui praecipue panis est secundum quod continetur sub sacramento altaris, Ioh. VI, 52: panis quem ego dabo, et iterum caro mea vere est cibus. 589. Our . . . bread. After he taught us to seek the glory of God, life eternal, and the working of virtue by which we merit life eternal, here he teaches us to seek all the things that are necessary for the present life. But this, our bread, is explained in four ways: for it can be explained by four kinds of bread. First, the bread that is Christ: I am the bread of life (John 6:35), which is especially the bread according to which he is contained under the sacrament of the altar: the bread which I give is my flesh (John 6:52), and again my flesh is true food (John 6:56). Et dicit nostrum, quia non est quorumlibet sed fidelium, Is. IX, 5: parvulus enim datus est; ex hoc enim quod aliquis fit membrum Christi in baptismo, potest participare istum panem: et ideo nullo modo debet dari infidelibus non baptizatis. And it says our, for it is not for anyone but the faithful: unto us a child is given (Isa 9:5). For by becoming a member of Christ in baptism, one can partake of this bread: and thus in no way should it be given to unbaptized unbelievers. 590. Supersubstantialem. Ieronimus dicit quod in graeco est ‘epiousion’, et Symmachus transtulit ‘praecipuum’ vel ‘egregium’; antiqua autem translatio habet cotidianum. Quod autem sit supersubstantialem, id est super omnes substantias, apparet Eph. I, 20–21 constituens illum super omnes principatus etc. Cotidianum dicit, quia cotidie debet sumi, sed non ab unoquoque; unde dicitur in libro de Ecclesiasticis dogmatibus: nec laudo nec vitupero hoc. 590. Supersubstantial bread. Jerome says that in Greek this is ‘epiousion’, and Symmachus translated it ‘special’ or ‘extraordinary’; but the old translation has daily. But what would be supersubstantial, that is, above all substances, appears in Ephesians: which he wrought in Christ . . . setting him . . . above all principality (Eph 1:20–21). He says daily, for it should be received every day, but not by everyone; hence it is said in the book On Church Dogmas: I neither praise nor blame this. Sed debet cotidie sumi in Ecclesia, vel saltim a fidelibus spiritualiter sumatur cotidie ex fide. In Ecclesia autem orientali non cotidie sumitur in ecclesia, quia non cotidie celebratur missa, immo solum in septimana. Sed quia Ecclesia sustinet, sufficit quod cotidie sumant spiritualiter et non sacramentaliter. But it should be received daily in the Church, or at least it may be received spiritually by the faithful in faith. But in the eastern church it is not received daily in church, for the Mass is not celebrated daily, but only once a week. But because the Church allows it, it suffices that they receive spiritually every day, and not sacramentally. 591. Da nobis. Si noster, quomodo dicit da nobis? Cyprianus: da nobis, idest fac nos ita vivere ut istum panem ad utilitatem nostram sumere possimus; unde qui hoc petit, nihil aliud petit nisi perseverantiam in bono, ut scilicet nihil contrarium admisceatur sanctitati, Cor. 9 qui enim indigne etc. 591. Give us. If it is ours, how does he say, give us? Cyprian: Give us, i.e., make us so live that we can receive this bread to our benefit; hence whoever asks this, asks nothing else but perseverance in good, namely so that nothing contrary will be mixed in with his sanctity: for whoever eats and drinks unworthily, eats and drinks judgment to himself (1 Cor 11:29). 592. Panem nostrum da nobis hodie. Hic obicit Augustinus quia ista oratio dicitur qualibet hora diei, etiam in Completorio; numquid ergo tunc petimus quod det nobis sumere istum panem? Sed dicendum quod hodie dupliciter accipitur: quandoque enim significat determinatum diem, quantoque tota vita praesens; Hebr. III determinatum hodie tangit; unde: da ut in tota praesenti vita possimus istum panem participare. 592. Give us this day our supersubstantial bread. Here Augustine objects that this prayer is said at every hour of the day, even during Compline; do we ask even then that he give us this bread to eat? But it should be said that this day is taken in two ways: for sometimes it means a definite day, sometimes all this present life; Hebrews touches the definite today (Heb 3:13), hence: grant that in all this present life we may partake of this bread. Et ratione dicit da nobis hodie, quia iste sacramentalis panis in hac vita tantum necessarius est: quando enim videbimus eum sicuti est, non indigebimus sacramentis et signis. Unde hic panis singularis et peculiaris tantum necessarius est in praesenti: et nunc cotidie specialiter sumimus, sed tunc continue. And for this reason he says give us this day, because that sacramental bread is only necessary in this life: for when we will see him as he is, we will not need sacraments and signs. Hence this singular and extraordinary bread is only necessary in the present: and now we receive it daily in species, but then we will have it unceasingly. Secundo per panem intelligitur Deus, scilicet ipsa divinitas, Luce XIV, 15: beatus qui manducabis panem, Ps. panem angelorum manducavit. Da ergo panem supersubstantialem hodie, ut scilicet secundum modum praesentis vitae possimus eo frui. Second, by bread is understood God, namely, in his divinity: blessed is he who shall eat bread in the kingdom of God (Luke 14:15); mortals ate of the bread of angels (Ps 78:25). Therefore give us today our supersubstantial bread, namely so that we may enjoy it according to the manner of this present life. Tertio possunt intelligi Dei praecepta, que sunt panis sapientie, Sap. IX: venite, comedite; hic enim comedit qui praecepta sapientie custodit, Ioh. VI: meus cibus est. Haec divina praecepta nunc sunt panis, quia cum quadam difficultate teruntur considerando et operando, sed postea erunt potus quia sine difficultate reficient. Third, the precepts of God can be understood, which are the bread of wisdom: come, eat of my bread (Prov 9:5), for he eats who keeps the commands of wisdom: my food is to do the will of him who sent me (John 4:34). These divine precepts now are bread, for they are ground with a certain difficulty, by considering and doing, but afterward they will be a drink, for they will refresh without difficulty. Quarto intelligitur ad litteram panis corporalis. Dixerat enim Dominus fiat voluntas, et voluerat in impletione divinae voluntatis nos esse caelestes; sed memor fragilitatis nostrae, docet petere etiam temporalia quae necessaria sunt ad sustentationem vitae; unde non docet petere magnifica vel superflua, sed necessaria, I Tim. V: habentes alimenta; ita petiit Iacob, Gen. XXVIII, 20: si dederis mihi panem ad edendum. Fourth, it is understood literally as physical bread. For the Lord had said your will be done, and he wanted us to be heavenly in fulfillment of the divine will; but mindful of our frailty, he teaches us to ask even for the temporal goods that are necessary to the support of life; hence he does not teach us to seek splendid or superfluous things, but necessities: but if we have food . . . we are content (1 Tim 6:8); thus Jacob asked: if you will give me bread to eat (Gen 28:20). 593. Dicit autem nostrum propter duo. Ut nemo sibi temporalia appropriet, secundum Chrysostomum primo quia nullus debet comedere panem de rapina, sed de proprio labore; secundo quia bona temporalia quae dantur propter necessitatem ita debemus accipere ut aliis communicemus, Iob XXXI, 17: si comedi buccellam meam. 593. But he says our for two reasons. So that no one will amass temporal things to himself, according to Chrysostom, first because no one should eat bread from plunder, but from one’s own labor; second because we ought to receive temporal goods that are given for necessity so that we may share them with others: if I have eaten my morsel alone . . . let my shoulder fall from its joint (Job 31:17–22). Et dicit Augustinus in libro de Orando ad Probam quod ab eo quod excellit et principale est in omnibus particularibus, ad facultatem nostram significat totum: panis enim est magis necessarium homini, Eccli XXVIII: initium vitae hominis; et hoc est supersubstantialem quia principaliter pertinet ad necessaria. And Augustine says in the book to Proba On Prayer, that whatever is chief and most excellent in all particulars, represents the whole to our faculty: for bread is most necessary to man: the chief thing for man’s life is water and bread (Sir 29:21). And this is supersubstantial for it chiefly pertains to necessity. 594. Si autem dicit: cotidianum, tunc duplicem habet rationem, secundum Cyprianum. Primo, ut non quaeras temporalia in longinquum tempus, quia alias esses contrarius tibi ipsi: dixisti enim adveniat regnum tuum; sed quamdiu sumus in corpore peregrinamur a Domino, Cor. V; unde dicendo adveniat regnum tuum, et petendo longam vitam, contrarius es tibi ipsi. Vel cotidianum dicit contra prodigos qui superflue expendunt et non utuntur pane cotidiano qui sufficit ad unius diei victus. 594. But if he says: daily, then there are two reasons, according to Cyprian. First, that you not seek temporal goods for a long time, for otherwise you would act contrary to yourself: for you say, your kingdom come, but as long as we are in the body we are away from the Lord (2 Cor 5:6). Hence by saying your kingdom come, and seeking a long life, you act against yourself. Or he says daily against the prodigals who spend excessively and do not use daily bread, which nourishment suffices for one day. Sed si noster, quare dicit da nobis? Propter duo, secundum Chrysostomum. Primo quia temporalia bona dantur bonis et malis, sed aliter et aliter: quia bonis ad utilitatem, malis ad damnum quia male utuntur; unde malis non datur quia abutuntur, et hoc fit non a Deo sed a diabolo. Et dicit quod simile est sicut si aliquis offerat panem sacerdoti ut sanctificet et postea repetat; posset dicere: da mihi panem quod meus est possessione, de sanctificationi. But if it is ours, why does he say give us? For two reasons, according to Chrysostom. First, temporal goods are given to good and bad men, but in different ways: for they are to the benefit of the good, but to the blame of the wicked who use them badly; hence to the wicked it is not given because they abuse it, and this is done not by God but by the devil. And he says that it is the same as if someone offered bread to a priest to consecrate and afterward he asked for it back; he could say: give me the bread that is my possession from sanctification. 595. Hodie dicit quia noluit nos in longinquum tempus petere. Sed movet Augustinus quaestionem quia Dominus in sequentibus docet non habere sollicitudinem de temporalibus: unde nolite solliciti esse etc.; ergo videtur quod non debemus orare pro temporalibus. Et respondet quod de omni desiderabili licito possumus orare, quia desiderabilem a Deo expectamus, et quae a Deo expectamus petere possumus; et hoc non tantum in extrema necessitate, sed etiam ad competentem sibi statum. Aliud autem est desiderare, aliud sollicitum esse de aliquo sicut de ultimo fine, quia hoc Dominus prohibet, sicut dicetur infra. 595. He says today because he does not want us to ask for things for a long time. But Augustine raises the question that the Lord afterward teaches us not to have anxiety about temporal things: Therefore do not worry, saying: what will we eat? (Matt 6:31).Therefore it seems that we should not pray for temporal things. And he answers that we can pray for every licitly desirable thing, for we expect to receive desirable things from God, and whatever we expect from God we can ask for; and this is not only in extreme necessity, but also what befits our state. But it is one thing to desire, another to worry about something as if it were the last end, for this is what God forbids, as will be said later. Sed iterum quaeritur de hoc: da nobis hodie, quia videtur quod non debemus desiderare nisi ad unum diem; ergo omnes qui aliter desiderant peccant, et tunc peribit vita humana quia nullus congregabit messem in aestate ut comedat in hieme. Et dicendum quod Dominus non intendit prohibere quod aliquis non cogitet de futuris, sed prohibet quod sollicitudinem non debeat sibi usurpare ante tempus: si nunc enim incumbit sollicitudo hanc debes exequi, sed non illam quae incumbere posset in antea. But again it is asked concerning give us this day, for it seems that we should not desire beyond one day; therefore all those who desire otherwise sin, and then human life will perish, for no one will harvest in summer so that he may eat in winter. And it should be said that the Lord does not intend to forbid someone from thinking about the future, but he prohibits being seized by anxiety ahead of time: for if now concern presses something upon you, you should do it, but it cannot press upon you what is to come. 596. Et dimitte. Hic incipit ponere petitiones quae pertinent ad remotionem mali. Et primo ponit illam per quam removetur malum praecipuum, scilicet culpae; unde et dimitte nobis. Repugnans est quod homo qui vivit de rebus Dei vivat contra Deum. Debita sunt peccata, quia pro peccatis sumus Deo obligati debito: si enim ab alio accepisti aliquid iniuste, teneris ad restitutionem; et quia quando peccas usurpas quod Dei est, quia Dei est quod omnis voluntas reguletur secundum voluntatem Dei, ergo subtrahis quod Dei est et teneris ad restitutionem; solvis autem quando contra voluntatem tuam sustines aliquid secundum voluntatem Dei, infra XVIII, 32: omne debitum dimisi. Dimitte ergo debita, id est peccata, Ps. remitte mihi ut refrigerer. 596. And forgive us. Here he begins to place petitions which belong to the removal of evil. And first he lists the one by which the particular evil is removed, namely, the evil of guilt; hence and forgive us. It is repugnant that a man who lives by God’s things would live against God. Debts are sins, for we are obligated to God in debt for our sins: for if you have received anything unjustly from anyone, you are bound to restitution; and because when you sin you usurp what is God’s, for it is of God that every will be ruled according to the will of God, therefore you take away what is God’s and you are bound to restitution. But you are absolved when you endure something against your will according to God’s will, as is said later: I forgave you all that debt (Matt 18:32).Therefore, forgive us our debts, that is, sins: forgive me that I may be refreshed (Ps 39:13). Ex hoc verbo duo hereses confutantur, scilicet Pelagii et Novationi. Pelagius dixit quod aliqui perfecti homines in vita ista poterant vivere sine peccato et implere illud Eph. V, 27: ut exhiberet gloriosam Ecclesiam; sed si hoc, tunc non diceremus Dimitte, Prov. XXIV, 16: septies cadit, Ioh. si dixerimus quia peccata. Novatianus dixit quod homo qui peccat post baptismum mortaliter non potest agere paenitentiam; sed si hoc, tunc frustra diceremus dimitte, Ioh. I, 12: dedit eis potestatem filios Dei fieri, scilicet per adoptionem gratiae. And with this word two heresies are refuted, that of Pelagius and that of Novatian. Pelagius said that some perfect men in this life could live without sin and fulfill Ephesians: so that he may present to himself a glorious church, having no spot or wrinkle (Eph 5:27). But if so then we could not say forgive us: a just man shall fall seven times (Prov 24:16); if we say that we have no sin, we deceive ourselves (1 John 1:8). Novatian said that a man who sins mortally after baptism cannot do penance. But if so, then we would say forgive us in vain: he gave to them power to become sons of God (John 1:12), namely, by adoption in grace. 597. Sicut et nos dimittimus debitoribus. Debitores autem aliqui possunt esse dupliciter: vel quia peccaverunt contra nos, vel quia debent pecuniam; nos autem non monet quod ista secunda debita dimittamus, sed peccata quaecumque, etiam in ablatione bonorum temporalium: indignum enim esset petere veniam a Deo et non dare conservo, Eccli. XXVIII: homini conservat, XXIX, 2: et iterum dimitte proximo etc. 597. As we forgive our debtors. But debtors can be of two kinds: either because they have sinned against us, or because they owe money; but he does not advise us to forgive this second kind of debt, but any sins, even to the loss of our temporal goods: for it is unfitting to ask pardon from God and not to give it to a fellow slave: A man keeps anger against a man and expects healing from God? (Sir 28:3); and pay your neighbor again in due time (Sir 29:2). Sed quid dicendum de illis qui nolunt dimittere et tamen dicunt Pater noster? Videtur quod numquam deberent dicere quia mentiuntur; unde dicitur quod quidam subtrahebant istam clausulam sicut et nos. Sed hoc improbatur a Chrysostomo dupliciter: primo quia non servat formam Ecclesiae in orando, secundo quia oratio non est accepta Deo cum id quod Christus dictavit non servat. Unde dicendum quod non peccat dicendo Pater noster, quantumcumque sit in rancore et gravi peccato, quia tales deberent facere quidquid boni possent, et eleemosynas et orationes et huiusmodi quae sunt dispositiva ad gratiae recuperationem; nec mentitur, quia ista oratio non funditur in propria persona sed totius Ecclesiae, et constat quod Ecclesia dimittit debita omnibus qui sunt in Ecclesia; talis autem amittit fructum quia illi soli consequuntur fructum qui dimittunt. But what is to be said of those who do not wish to forgive and nevertheless say Our Father? It seems that they should never say it because they lie; hence it is said that some people omitted that phrase as we also forgive. But this is disproved by Chrysostom in two ways: first, because it does not preserve the Church’s form in praying, second, because the prayer is not received by God when what Christ dictated is not preserved. Hence it should be said that he does not sin by saying Our Father, however much he may be in rancor and grave sin, for such people should do whatever they can of good, both alms and prayers and such things that dispose one to the recovery of grace. Nor does he lie, for this prayer is not founded on our proper person but on the whole Church, and certainly the Church forgives the sins of all who are in the Church; but such a person loses the fruit of the prayer, for only those who forgive obtain the fruit.