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 Probus 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 Novation. 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. Sed videtur quod non solum consequuntur fructum illi qui dimittunt offensas. Sed sciendum quod Augustinus sic solvit quantum ad praesens pertinet, quia de dilectione inimicorum dictum est supra quia Deus eo tenore vult nos dimittere offensas quo tenore dimittit ipse nobis culpas: non autem dimittit nisi rogantibus; et ideo quicumque est ita dispositus quod paratus est dare veniam petenti, hic non amittit fructum dummodo in generali non habent odio quemcumque, sicut supra dictum est. But it seems that not only those who forgive offenses obtain this fruit. But it should be known that Augustine resolves this as it pertains to the present, for it was said above concerning the love of enemies that God wants us to forgive offenses to the extent that he forgives our sins: but he only forgives those asking; and thus whoever is so disposed that he is prepared to give pardon to anyone who asks, he will not lose the fruit of this prayer as long as in general he does not have hatred for anyone, as was said above. 598. Et ne nos. Hic aliam petitionem ponit. Alia littera et ne inferas, et alia et ne nos sinas, et haec est expositio illius: Deus enim neminem temptat quamvis temptari permittat. Et non dicit: Ne nos permittes temptari, quia temptatio utilis est, et temptatur ut sibi et aliis innotescat qui notus est Deo, Eccli. XXXIV, 9: qui non est temptatus; sed dicit et ne nos, id est non permittas succumbere, sicut si diceret aliquis: volo igne calefieri sed non cremari, Cor. X: fidelis Deus qui non patietur. 598. And lead us not. Here he sets down another petition. Another text has and do not inflict on us, and another has and do not allow us, and here is the explanation for it: for God tempts no one, although he permits him to be tempted. And he does not say: do not permit us to be tempted, for temptation is a useful thing, and one is tempted so that what is known to God becomes known to him and others: what does he know, who has not been tried? (Sir 34:9). But he says, lead us not, that is, do not permit us to succumb, as if someone said: I want to be heated in fire but not burned up: God is faithful, who will not suffer you to be tempted above what you can bear (1 Cor 10:13). In ista narratione confutatur error Pelagii quantum ad duo: dixit enim quod homo poterat persistere per liberum arbitrium absque Dei auxilio, quod nihil aliud est nisi temptationi non succumbere; item dixit quod ad Deum non pertinet immutare hominum voluntates. Sed si hoc, non diceret et ne nos inducas, quod idem est quod: fac nos non consentire; ergo in potestate sua est mutare voluntatem et non mutare, Phil. II, 13: Deus est qui operatur in vobis. In this telling the error of Pelagius is refuted in two respects: for he said that a man could persevere by his free will without the help of God, which is nothing but not succumbing to temptation. Likewise he said that God could not change the wills of men. But if so, he would not say and lead us not into temptation, which is the same as: make us not consent; therefore it is in his power to change the will or not to change it: it is God who is at work in you, enabling you both to will and to work (Phil 2:13). 599. Sed libera. Haec est ultima petitio. Libera, a malo praeterito, praesenti et futuro, culpae et poenae, et ab omni malo. Augustinus: quilibet Christianus in quacumque tribulatione in haec verba lacrimas fundit et gemitus facit, Ps. eripe me de inimicis, Ps. LI, 12: quis tu ut timeas? 599. But deliver us. This is the last petition. Deliver us, from evil past, present, and future, guilt and punishment, and from every evil. Augustine: in these words every Christian in every kind of tribulation pours out his tears and groans: deliver me from my enemies (Ps 59:1); who are you that you fear a mortal man? (Isa 51:12). 600. Amen, idest fiat. Hoc nullus voluit interpretari propter reverentiam, quia Dominus frequenter utebatur eo. In hoc datur securitas impetrandi, dummodo serventur quae dicta sunt. 600. Amen, that is, let it be done. This no one wanted to translate on account of reverence, for the Lord often used this. In this is given sureness of obtaining our request, as long as those things that were said are preserved. Sciendum autem quod in hebraeo adduntur tria verba, quae Chrysostomus exponit. Primum est quoniam tuum est regnum, postea et virtus et gloria. Amen. Et videntur respondere tribus praemissis: tuum est regnum ad illud adveniat regnum tuum; virtus ad fiat voluntas; gloria ad Pater noster, et ad omnia alia quae sunt ad honorem Dei. Vel aliter, quasi: alia ista facere potes quia tu es rex, et ideo nullus potest; tua est virtus, et ideo potes regnum dare; tua gloria, et ideo Ps. non nobis, Domine, non nobis etc. But it should be known that in Hebrew three phrases are added, which Chrysostom explains. The first is for yours is the kingdom, afterward and the power and the glory. Amen. And it seems to correspond to three things above: yours is the kingdom to your kingdom come; power to your will be done; glory to Our Father, and to everything else that is for God’s honor. Or otherwise, as though to say: you can do those other things because you are the king, and thus no one can; yours is the power, and thus you can give the kingdom; yours is the glory, and thus not to us Lord but to your name give glory (Ps 115:1). 601. Si enim dimiseritis. Dominus in oratione quamdam conditionem adiecerat, scilicet dimitte; posset autem ibi ista conditio gravis videri alicui; et ideo Dominus rationem illius ostendit. Et circa hoc duo facit: primo ostendit istam conditionem esse utilem, secundo necessariam. Utilis est quia per eam consequimur remissionem peccatorum, et hoc est si enim dimiseritis hominibus peccata, quae contra vos peccaverunt, dimittet etc. quae contra eum peccasti, Eccli. XXVIII, 2: relinque proximo tuo. 601. For if you forgive. The Lord attaches a certain condition to the prayer, namely, forgive; but this condition here could seem burdensome to someone; and thus the Lord shows the reason for it. And concerning this he does two things: first he shows that this condition is useful; second, necessary. It is useful because by it we obtain the remission of sins, and this is for if you forgive men their offenses, which they have sinned against you, your Father will forgive what you have sinned against him: forgive your neighbor (Sir 28:2). Sed nota quod dicit si enim dimiseritis hominibus; homines enim quamdiu innocenter vivunt, dii sunt; quando autem peccant, cadunt in humanam conditionem, Ps. ego dixi etc., post vos autem etc.: ergo vos qui dii et spirituales estis, hominibus peccatoribus dimittetis. But note that he says if you forgive men; for men, as long as they live innocently, are gods; but when they sin, they fall into the human condition: I said, you are gods (Ps 82:6) and after, but you will die like mortals (Ps 82:7): therefore, you who are gods and spiritual beings, forgive the sinful men. Item nota quod dicit Pater vester etc.; offense enim quae secundum homines fiunt propter aliquid terrenum; e contra, homines caelestes qui Patrem habent in caelis nihil discordiae debent habere propter terrenum, Luce VI, 36: estote misericordes. Again, note that he says your Father; for offenses which are according to men are done because of something earthly; on the other hand, celestial men who have a Father in heaven should have no discord for the sake of anything earthly: be merciful as your Father is merciful (Luke 6:36). Est etiam ista conditio necessaria, quia sine ea non fit remissio peccatorum, unde si autem non etc. Nec mirum, quia numquam aliquod peccatum potest dimitti sine caritate, Prov. VII: universa delicta: qui enim habet odium super unum non est in caritate, et ideo non dimittitur ei peccatum, Eccli. XVIII: homo homini servat, Iac. II, 13: iudicium sine misericordia. This condition is also necessary, for without it there can be no remission of sins, hence but if you do not forgive. Nor is it surprising for no sin can be forgiven without charity: charity covers all sins (Prov 10:12). For whoever hates someone is not in charity, and thus his sins will not be forgiven him: man keeps anger against man and expects healing from God? (Sir 28:3); judgment without mercy to him who has no mercy (Jas 2:13). 602. Sed posset aliquis credere quod ex quo ita est quod dimittenda est offensa, ergo Ecclesia peccat quando non dimittit. Dicendum quod si ille petat veniam, peccaret si non dimitteret; si autem non petat, tunc non dimittit vel propter odium et sic peccat, vel propter bonum illius vel aliorum, ut scilicet malum non frequentetur, et sic non peccat. 602. But someone might believe from this that this is how sins should be forgiven, and therefore the Church sins when she does not forgive. It should be said that if someone seeks pardon, one would sin if one did not forgive. But if he did not seek it, then one does not forgive either because of hatred, and that is a sin, or because of the sinner’s good or that of others, so that, for example, evil may not be repeated, and that is not a sin. Lectio 4 Lecture 4 Ieiunitas Fasting ^6:16 Cum autem ieiunatis, nolite fieri sicut hypocritae, tristes; exterminant enim facies suas, ut appareant hominibus ieiunantes. Amen dico vobis, quia receperunt mercedem suam. [n. 603] ^6:16 And when you fast, be not as the hypocrites, sad. For they disfigure their faces, that they may appear unto men to fast. Amen I say to you, they have received their reward. [n. 603] ^6:17 Tu autem, cum ieiunas, unge caput tuum, et faciem tuam lava, [n. 607] ^6:17 But you, when you fast anoint your head, and wash your face; [n. 607] ^6:18 ne videaris hominibus ieiunans, sed Patri tuo, qui est in abscondito; et Pater tuus qui videt in abscondito, reddet tibi. [n. 609] ^6:18 That you appear not to men to fast, but to your Father who is in secret: and your Father who sees in secret, will repay you. [n. 609] 603. Cum ieiunatis. Postquam determinavit modum orandi et eleemosynam faciendi, hic determinat modum ieiunandi. Et primo excludit modum inconvenientem; secundo astruit verum ibi tu autem. 603. When you fast. After he has defined the manner of praying and giving alms, here he defines the manner of fasting. And first he excludes the unfitting manner; second, he adds the truth at but you. Circa primum tria facit: Concerning the first he does three things: