In orationem Dominicam videlicet “Pater noster” expositio Exposition on the Lord’s Prayer, the “Our Father” Collationes de Pater noster Sermons on the “Our Father” Prooemium Prologue Our Father, Who Art in Heaven Inter alias orationes oratio dominica principalior invenitur. Habet enim quinque excellentia, quae in oratione requiruntur. Debet enim esse oratio secura, recta, ordinata, devota et humilis. Among all other prayers, the Lord’s prayer holds the chief place. It has five excellent qualities which are required in all prayer. For a prayer must be confident, ordered, suitable, devout, and humble. Secura quidem, ut cum fiducia adeamus ad thronum gratiae eius, ut dicitur Hebr. IV. In fide etiam non deficiens: dicitur enim Iac. I, 6: postulet autem in fide, nihil haesitans. Rationabiliter autem haec oratio est securissima: est enim ab advocato nostro formata, qui est sapientissimus petitor, in quo sunt omnes thesauri sapientiae, ut dicitur ad Coloss. II, de quo dicitur I Ioan. II, 1: advocatum habemus apud patrem, Iesum Christum iustum; unde dicit Cyprianus in lib. De oratione Domini: cum Christum habeamus advocatum apud patrem pro peccatis nostris, quando pro delictis nostris petimus, advocati nostri verba proponamus. It must be confident: let us, therefore, go with confidence to the throne of grace (Heb 4:16). It must not be wanting in faith, as it is said: but let him ask in faith, nothing wavering (Jas 1:6). That this is a most trustworthy prayer is reasonable, since it was formed by him who is our advocate and the most wise petitioner for us: in whom are hid all the treasures of wisdom and knowledge (Col 2:3). Of him it is said: for we have an advocate with the Father, Jesus Christ the just one (1 John 2:1). Hence, Cyprian says in his book, On the Lord’s Prayer: since we have Christ as our advocate with the Father for our sins, when we pray on account of our faults, we use the very words of our advocate. Ulterius securior apparet ex hoc quod ipse qui orationem exaudit cum patre, docuit nos orare, secundum illud Ps. XC, 15: clamabit ad me, et ego exaudiam eum. Unde dicit Cyprianus: amica, familiaris et devota oratio, Dominum de suo rogare. Unde ab hac oratione nunquam sine fructu receditur: nam per eam venialia dimittuntur, ut dicit Augustinus. Furthermore, this prayer is even more worthy of confidence in that he who taught us how to pray, graciously hears our prayer together with the Father, as it is said in the Psalm: he shall cry to me, and I will hear him (Ps 91 [90]:15). Hence, Cyprian says: it is a friendly, familiar, and devout prayer to ask of the Lord in his own words. And so no one goes away from this prayer without fruit, for through it our venial sins are remitted, as Augustine says. Debet etiam esse oratio nostra recta, ut petat orans a Deo quae sibi conveniunt. Nam Damascenus dicit: oratio est petitio decentium a Deo. Multoties enim non exauditur oratio, quia indecentia postulantur. Iac. IV, 3: petitis et non accipitis, eo quod male petatis. Scire autem quid sit petendum, difficillimum est, cum difficillimum sit scire quid sit desiderandum. Ea enim quae licite petuntur in oratione, licite desiderantur: et ideo Apostolus dicit, ad Rom. VIII, 26: nam quid oremus sicut oportet, nescimus. Ipse autem Christus doctor est: nam ipsius est docere quid nos orare oporteat. Nam discipuli dixerunt ei, Luc. XI, 1: Domine, doce nos orare. Ea ergo quae ipse orare docuit, rectissime postulantur: unde Augustinus: quaecumque autem verba dicamus, nihil aliud dicimus quam quod in ista oratione dominica positum est, si recte et congruenter oramus. Moreover, our prayer must be suitable, so that a person asks of God in prayer what is good for him. For the Damascene says: prayer is the asking of what is right and fitting from God. Many times our prayer is not heard because we seek what is not good for us: you ask and you do not receive, because you ask amiss (Jas 4:3). To know, indeed, what one ought to pray for is most difficult; for it is not easy to know what one ought to desire. Those things which we rightly seek in prayer are rightly desired. Hence, the Apostle says: for we know not what we should pray for as we ought (Rom 8:26). Christ himself is our teacher; it is he who teaches us what we ought to pray for, and it was to him that the disciples said: Lord, teach us to pray (Luke 11:1). Those things, therefore, which he has taught us to pray for, we most properly ask for. Whatsoever words we use in prayer, says Augustine, we cannot but utter that which is contained in our Lord’s prayer, if we pray in a suitable and worthy manner. Debet etiam esse oratio ordinata sicut desiderium, cum oratio sit desiderii interpres. Est autem hic debitus ordo, ut spiritualia carnalibus, caelestia terrenis desiderando et orando praeferamus, secundum illud Matt. VI, 33: primum quaerite regnum Dei et iustitiam eius; et haec omnia adiicientur vobis. Hoc Dominus in hac oratione servare docuit: in qua primo petuntur caelestia, et postmodum terrena. Our prayer ought also to be ordered as our desires should be ordered, for prayer is but the expression of desire. Now, it is the correct order that we prefer spiritual to bodily things, and heavenly things to those merely earthly. This is according to what is written: seek ye first therefore the kingdom of God and his justice, and all these things shall be added unto you (Matt 6:33). In this prayer our Lord shows that heavenly things must be sought first, and then things material. Debet etiam oratio esse devota, quia pinguedo devotionis facit sacrificium orationis esse Deo acceptum, secundum illud Ps. LXII, 5–6: in nomine tuo levabo manus meas: sicut adipe et pinguedine repleatur anima mea. Devotio autem plerumque propter prolixitatem orationis obtunditur: unde Dominus superfluam orationis prolixitatem docuit vitare, dicens Matth. VI, 7: orantes autem nolite multum loqui. Et Augustinus dicit ad Probam: absit ab oratione multa locutio; sed non desit multa provocatio, si fervens perseveret intentio. Unde Dominus hanc orationem brevem instituit. Consurgit autem devotio ex caritate, quae est amor Dei et proximi: quorum utrumque in hac oratione ostenditur. Nam ad insinuandum divinum amorem, vocamus eum patrem; ad insinuandum autem amorem proximi, communiter pro omnibus oramus dicentes, Pater noster, et dimitte nobis debita nostra: ad quod proximorum dilectio nos induit. Our prayer must be devout, because a rich devotion makes the sacrifice of prayer acceptable to God: in your name I will lift up my hands. Let my soul be filled with marrow and fatness (Ps 63:4–5 [62:5–6]). Often our devotion grows cool because of the length of our prayers; hence, our Lord taught us to avoid wordiness in our prayers, saying: when you are praying, speak not much (Matt 6:7). And Augustine says to Proba: let much talking be absent from prayer; but as long as fervor continues, let prayer likewise go on. For this reason the Lord made his prayer short. Devotion in prayer rises from charity which is love of God and neighbor, both of which are evident in this prayer. Love of God is seen in that we call God our Father; and love of neighbor when we say, communally praying for all: our Father, and forgive us our trespasses, to which love of neighbor leads us. Debet etiam oratio esse humilis, secundum illud Ps. CI, 18: respexit in orationem humilium; et Luc. XVIII, et Pharisaeo et publicano; et Iudith IX, 16: humilium et mansuetorum semper tibi placuit deprecatio. Quae quidem humilitas in hac oratione servatur: nam vera humilitas est quando aliquis nihil ex suis viribus praesumit, sed totum ex divina virtute impetrandum expectat. Prayer ought to be humble: he has had regard for the prayer of the humble (Ps 102:17 [101:18]). This is seen in the parable of the Pharisee and the publican (Luke 18), and also in the words of Judith: the prayer of the humble and the meek has always pleased you (Jdt 9:16). This same humility is observed in this prayer, for true humility is had when a person does not presume upon his own powers, but expects all that he asks for from the divine strength. Nota insuper, quod tria bona facit oratio. It must be noted that prayer brings about three good effects. Primo enim est efficax et utile remedium contra mala. Liberat enim a peccatis commissis. Ps. XXXI, 5–6: tu remisisti impietatem peccati mei: pro hac orabit ad te omnis sanctus. Sic latro in cruce oravit, et remissionem obtinuit: quia, hodie mecum eris in paradiso, Luc. XXIII, 43. Sic publicanus oravit, et iustificatus descendit in domum suam, Luc. XIII. Liberat etiam a timore peccatorum supervenientium, a tribulationibus et tristitiis. Iac. ult., 13: tristatur quis in vobis? Oret (aequo animo). Liberat etiam a persecutionibus et inimicis. Ps. CVIII, 4: pro eo ut me diligerent, detrahebant mihi: ego autem orabam. First, prayer is an efficacious and useful remedy against evils. Thus, it delivers us from the sins we have committed: you have forgiven the wickedness of my sin. For this shall everyone that is holy pray to you in a seasonable time (Ps 32 [31]:5–6). The thief on the cross prayed and received forgiveness: this day you shall be with me in paradise (Luke 23:43). Thus also prayed the publican, and he went down to his home justified (Luke 18:14). Prayer, also, frees one from the fear of future sin, and from trials and sadness of soul: is any one of you sad? Let him pray (with a calm mind) (Jas 5:13). It even delivers one from persecutors and enemies: instead of making me a return of love, they detracted me, but I gave myself to prayer (Ps 109 [108]:4). Secundo est efficax, et utilis ad omnia desideria obtinenda. Marc. XI, 24: omnia quaecumque orantes petitis credite quia accipietis. Et si non exaudimur, hoc est quia non instanter petimus: oportet (enim) semper orare, et non deficere, Luc. XVIII, 1; vel quia non petimus id quod magis expedit ad salutem: Augustinus: bonus Dominus, qui saepe non tribuit quod volumus, ut tribuat quod mallemus. Et hoc reperitur de Paulo, qui ter petiit a se removeri stimulum, et non est exauditus: II Cor. XII. Tertio est utilis, quia facit nos familiares Deo. Ps. CXL, 2: dirigatur oratio mea sicut incensum in conspectu tuo. In the second place, prayer is efficacious and useful to obtain all that one desires: all things whatsoever you ask when you pray, believe that you shall receive (Mark 9:24). When our prayers are not heard, either we do not persevere in prayer: [for] we ought always to pray, and not to faint (Luke 18:1), or we do not ask for that which is more conducive to our salvation: our good Lord often does not give us what we wish, says Augustine, because it would really be what we do not wish for. Paul gives us an example of this in that he thrice prayed that the thorn of his flesh be removed from him, and his prayer was not heard (2 Cor 12:7). Third, prayer is profitable because it makes us friends of God: let my prayer be directed as incense in your sight (Ps 141 [140]:2). Dicit ergo, pater. Nota hic duo, quomodo scilicet pater sit, et quid debemus ei, quia pater est. Dicitur autem pater ratione specialis creationis, quia creavit nos ad imaginem et similitudinem suam quam aliis creaturis inferioribus non impressit. Deut. XXXII, 6: ipse est pater tuus, qui fecit et creavit te. The prayer says, therefore, Father. Make note here of two things, namely, that God is our Father, and of what we owe to him because he is our Father. God is our Father by reason of our special creation, in that he created us in his image and likeness, and did not so create all inferior creatures: is not he your Father, who made you, and created you? (Deut 32:6). Item ratione gubernationis: quanquam enim omnia gubernet, nos tamen gubernat ut dominos, alia ut servos. Sap. XIV, 3: tua, pater, providentia (cuncta) gubernat; et ibid. XII, 18: et cum magna reverentia disponis nos. Likewise, God is our Father in that he governs us, yet governs us as masters, and not servants, as is the case with all other things. For your providence, Father, governs all things (Wis 14:3); and with great favor dispose of us (Wis 12:18). Item ratione adoptionis: quia aliis creaturis dedit quasi munuscula, nobis autem hereditatem, et hoc quia filii; sed si filii et heredes. Apostolus, Rom. VIII, 15: non accepistis spiritum servitutis in timore, sed spiritum adoptionis filiorum, in quo clamamus, ‘Abba, pater.’ God is our Father also by reason of adoption. To other creatures he has given but a small gift, but to us a heredity—indeed, if sons, heirs also (Rom 8:17). As the Apostle says: For you have not received the spirit of bondage again in fear; but you have received the spirit of adoption of sons, whereby we cry, ‘Abba, Father’ (Rom 8:15). Debemus autem nos ei quatuor. Primo honorem. Mal. I, 6: si ego pater, ubi est honor meus?: Qui consistit in tribus. In laudis datione quoad Deum. Psal. XLIX, 23: sacrificium laudis honorificabit me: quae non solum debet esse in ore, sed etiam in corde. Isa. XXIX, 13: populus hic labiis me honorat; cor autem eorum longe est a me. In corporis puritate quoad seipsum. I Cor. VI, 20: glorificate et portate Deum in corpore vestro. In iudicii aequitate quoad proximum. Ps. XCVIII, 4: honor regis iudicium diligit. We owe God, our Father, four things. First, we owe honor: if then I be a Father, where is my honor? (Mal 1:6). Now, honor consists in three qualities. It consists in giving praise to God: the sacrifice of praise shall glorify me (Ps 50 [49]:23). This should come not merely from the lips, but also from the heart, for: this people draw near me with their mouth, and with their lips glorify me, but their heart is far from me (Isa 29:13). Honor, again, consists in purity of body towards oneself: glorify and bear God in your body (1 Cor 4:20). Honor also consists in a just estimation of one’s neighbor, for the king’s honor loves judgment (Ps 99 [98]:4). Secundo debemus ei imitationem, quia pater est. Ier. III, 19: patrem vocabis me, et post me ingredi non cessabis: quae perficitur in tribus. In dilectione. Ephes. V, 1: estote imitatores Dei, sicut filii carissimi, et ambulate in dilectione: et hoc oportet esse in corde. In miseratione. Dilectio enim debet esse cum miseratione. Luc. VI, 36: estote ergo misericordes: et hoc debet esse in opere. In perfectione. Quia dilectio et miseratio debet esse perfecta. Matt. V, 48: estote perfecti, sicut et Pater vester caelestis perfectus est. Second, since God is our Father, we ought to imitate him: you shall call me Father, and shall not cease to walk after me (Jer 3:19). This imitation of our Father consists of three things. It consists of love: be therefore followers of God, as most dear children; and walk in love (Eph 5:1). This love of God must be from the heart. It consists of mercy, for love must be with mercy: be merciful (Luke 6:35). This mercy must likewise be in deed. Finally, imitation of God consists of being perfect, since love and mercy should be perfect: be perfect therefore, as also your heavenly Father is perfect (Matt 5:48). Tertio debemus ei obedientiam. Heb. XII, 9: multo magis obtemperabimus Patri spirituum. Et hoc propter tria. Primo propter dominium: ipse enim est Dominus. Exod. XXIV, 7: omnia quae locutus est Dominus, faciemus, et erimus obedientes. Secundo propter exemplum: quia verus filius factus est patri obediens usque ad mortem, ut dicitur Philip. II. Tertio propter commodum: II Reg. VI, 21: ludam ante Dominum qui elegit me. Quarto debemus ei patientiam in castigationibus. Prov. III, 11–12: disciplinam Domini, fili mi, ne abiicias, nec deficies, cum ab eo corriperis. Quem enim diligit Dominus, corripit, et quasi pater in filio complacet sibi. Third, we owe God obedience: shall we not much more obey the Father of spirits? (Heb 12:9). We must obey God for three reasons. The first is because he is our Lord: all things that the Lord has spoken we will do, we will be obedient (Exod 24:7). The second is because he has given us the example of obedience, for the true Son of God became obedient to his Father even unto death (Phil 2:8). The third is because it is for our good: I will play before the Lord who has chosen me (2 Sam 6:21). The fourth is because we owe God patience when we are chastised by him: reject not the correction of the Lord; and do not faint when you are chastised by him. For whom the Lord loves he chastises; and as a father in the son he pleases himself (Prov 3:11–12). Noster. Ex hoc autem ostenditur quod duo debemus proximis. Primo amorem, quia fratres nostri sunt, nam omnes sunt filii Dei: I Ioan. IV, 20: qui non diligit fratrem suum quem videt; Deum, quem non videt, quomodo potest diligere? Our. From this we see that we owe our neighbors two things. We must love our neighbors because we are all brothers, and all men are sons of God: for he that loves not his brother whom he sees, how can he love God whom he sees not? (1 John 4:20). Item reverentiam, quia filii Dei sunt. Mal. II, 10: nunquid non pater unus omnium nostrum? Numquid non Deus creavit nos? Quare ergo despicit unusquisque vestrum fratrem suum? Rom. XII, 10: honore invicem praevenientes. Et hoc propter fructum, quia ipse factus est omnibus obtemperantibus sibi causa salutis aeternae, Heb. V, 9. We owe reverence to our neighbors because they are also children of God: have we not all one Father? Has not one God created us? Why then does every one of us despise his brother? (Mal 2:10). And again: with honor preventing one another (Rom 12:10). We do this because of the fruit we receive, for he became, to all that obey, the cause of eternal salvation (Heb 5:9). Qui es in caelis. Inter cetera quae oranti sunt necessaria, fiducia plurimum valet. Iac. I, 6: postulet autem in fide, nihil haesitans. Unde Dominus nos orare docens, ea praemittit ex quibus in nobis fiducia generetur: scilicet ex benignitate patris: unde Pater noster dicit, secundum illud Luc. XI, 13: si vos, cum sitis mali, nostis bona data dare filiis vestris; quanto magis pater vester (caelestis) de caelo dabit Spiritum bonum petentibus se? Et ex magnitudine potestatis: unde dicit, qui es in caelis. Unde Ps. CXXII, 1: ad te levavi oculos meos qui habitas in caelis. Who art in heaven. Among all that is necessary for one who prays, faithfulness is above all important: let him ask in faith, nothing wavering (Jas 1:6). Hence, the Lord, teaching us to pray, first mentions that which causes faith to spring up, namely, the kindness of a father. So, he says Our Father, in the following meaning: if you then being evil know how to give good gifts to your children, how much more will your (heavenly) Father from heaven give the good Spirit to them that ask him? (Luke 11:13) Then he says, who art in heaven, because of the greatness of his power: to you have I lifted up my eyes, who dwell in heaven (Ps 123 [122]:1). Potest autem hoc ad tria pertinere. Primo quidem ad orantis praeparationem: quia dicitur Eccli. XVIII, 23: ante orationem praepara animam tuam: ut intelligatur, in caelis, hoc est in caelesti gloria, secundum illud Matth. V, 12: merces vestra copiosa est in caelis. Et haec praeparatio debet esse per caelestium imitationem, quia filius debet imitari patrem. Unde dicitur I Cor. XV, 49: sicut portavimus imaginem terreni, portemus et imaginem caelestis. This line [who art in heaven] pertains to three things. First, it serves as a preparation for him who utters the prayer, for, as it is said: before prayer prepare your soul (Sir 18:23). Thus, in heaven is understood for the glory of heaven: for your reward is very great in heaven (Matt 5:12). And this preparation ought to be in the form of an imitation of heavenly things, since the son ought to imitate his father: therefore, as we have borne the image of the earthly, let us bear also the image of the heavenly (1 Cor 15:49). Item per caelestium contemplationem: quia homines solent frequentius cogitationem dirigere ubi habent patrem et alia quae diligunt, secundum illud Matt. VI, 21: ubi est thesaurus tuus, ibi est et cor tuum. Unde dicebat Apostolus Philip. III, 20: nostra conversatio in caelis est. Et per caelestium intentionem, ut ab eo qui in caelis est, non nisi caelestia quaeramus, secundum illud Coloss. III, 1: quae sursum sunt quaerite, ubi Christus est. So also this preparation ought to be through contemplation of heavenly things, because men are wont to direct their thoughts to where they have a father and others whom they love, as it is written: for where your treasure is, there is your heart also (Matt 6:21). The Apostle wrote: our conversation is in heaven (Phil 3:20). Likewise, through attention to heavenly things we may then seek only spiritual things from him who is in heaven: seek things that are above, where Christ is (Col 3:1). Secundo potest pertinere quod dicitur, qui es in caelis, ad audientis facilitatem, quia propinquus est nobis; ut intelligatur, qui es in caelis, idest in sanctis, in quibus Deus habitat, secundum illud Ier. XIV, 9: tu in nobis es Domine. Sancti enim caeli dicuntur, secundum illud Ps. XVIII, 2: caeli enarrant gloriam Dei. Habitat autem Deus in sanctis per fidem: Eph. III, 17: Christum habitare per fidem in cordibus vestris. Per dilectionem: I Ioan. IV, 16: qui manet in caritate in Deo manet, et Deus in eo. Per mandatorum impletionem Ioan. XIV, 23: si quis diligit me, sermonem meum servabit; et pater meus diliget eum, et ad eum veniemus, et mansionem apud eum faciemus. Second, who art in heaven can also pertain to his ability to hear us, because he is near to us. Then the who art in heaven is understood to mean in the saints, in whom God dwells, as it is written: you, O Lord, are among us (Jer 14:9). For the saints are called the heavens in the Psalm: the heavens show forth the glory of God (Ps 19:1 [18:2]). For God dwells in the devout through faith: That Christ may dwell by faith in your hearts (Eph 3:17). God also dwells in them through love: he that abides in charity, abides in God and God in him (1 John 4:16). And he also dwells through the keeping of the commandments: if any one love me, he will keep my word, and my Father will love him, and we will come to him, and will make our abode with him (John 14:23). Tertio potest pertinere quod dicitur, qui es in caelis, ad efficaciam exaudientis; ut per caelos, corporeos caelos intelligamus: non quod Deus corporalibus caelis includatur, secundum illud III Reg. VIII, 27: caelum et caeli caelorum te capere non possunt; sed ut significetur quod Deus est perspicax in consideratione, utpote qui de alto videt: Ps. CI, 20: prospexit de excelso sancto suo; et quod sublimis est in potestate, secundum illud Ps. CII, 19: Dominus in caelo paravit sedem suam; et quod stabilis est in aeternitate, secundum illud Ps. CI, 13: tu autem in aeternum permanes; item 28: et anni tui non deficient. Unde et de Christo dicitur Ps. LXXXVIII, 30: thronum eius sicut dies caeli. Third, who art in heaven can pertain to the efficacy of the one hearing, such that through heaven we understand the physical heavens, but not that God is contained in the physical heavens, since the heaven and the heaven of heavens cannot contain you (1 Kgs 8:27). And so it can mean that God is all-seeing in his survey of us, in that he sees us from above: because he has looked forth from his high sanctuary (Ps 102:19 [101:20]). It also signifies how sublime God is in his power: the Lord has prepared his throne in heaven (Ps 103 [102]:19), and that he lives without change through eternity: but you, O Lord, endure forever (Ps 102:12 [101:13]). And again: your years shall not fail (Ps 102:27 [101:28]). And so of Christ it is written: his throne as the days of heaven (Ps 89:29 [88:30]). Et Philosophus dicit in I De caelo, quod propter incorruptionem caeli, omnes posuerunt caelum esse locum spirituum. Per hoc ergo quod dicitur, qui es in caelis, datur nobis fiducia orandi, quantum ad tria: quantum ad potestatem, et quantum ad familiaritatem eius a quo petitur, et quantum ad congruitatem petitionis. And the Philosopher says that on account of the incorruptibility of the heavens all have considered them as the abode of spirits. And so who art in heaven gives us confidence in our prayer which arises from a threefold consideration: of God’s power, of his familiarity with what is asked, and of the fitness of our requests. Potestas enim eius a quo petitur, insinuatur, si per caelos intelligantur caeli corporei: et quamvis ipse locis corporalibus non comprehendatur, cum scriptum sit Ier. XXIII, 24: caelum et terram ego impleo, tamen dicitur esse in caelis corporeis ad insinuandum duo: scilicet potentiae eius virtutem, et sublimitatem naturae. Primum quidem est contra illos qui dicunt, omnia ex fato caelestium corporum ex necessitate accidere: secundum quam opinionem inutile esset aliquid a Deo orando petere. Sed hoc stultum est, cum Deus in caelis sic esse dicatur ut caelorum Dominus et stellarum, secundum illud Ps. CII, 19: Dominus in caelo paravit sedem suam. Secundum vero contra illos est qui in orando aliquas sibi corporeas phantasias de Deo proponunt et fingunt: ideo dicitur esse in caelis, ut per id quod in sensibilibus rebus est altissimum, ostendatur divina sublimitas omnia excedens, etiam hominum desiderium et intellectum: unde quidquid cogitari, vel desiderari potest, est minus quam Deus. Propter quod dicitur in Iob XXXVI, 26: ecce Deus magnus vincens scientiam nostram; Ps. CXII, 4: excelsus super omnes gentes Dominus; Isa. XL, 18: cui similem fecistis Deum? The power of him to whom we pray is implied if we consider heaven as the corporeal heavens. God is not limited by any physical bounds, since it is written: do I not fill heaven and earth? says the Lord (Jer 23:24). Nevertheless, he is said to be in the corporeal heavens to indicate two things: the extent of his power and the greatness of his nature. The former of these attributes is contrary to the view that all things happen out of necessity, by a fate regulated by the celestial bodies. According to this opinion all prayer would be useless. But such is absurd, since God dwells in the heavens as the Lord of the heavens and stars: the Lord has prepared his throne in heaven (Ps 103 [102]:19). The latter attribute, namely, his sublime nature, is against those who in praying propose or build up any corporeal images of God. Therefore, God is stated to be in heaven in that he exceeds all corporeal things, and even the desires and intellects of men, such that whatsoever man thinks or desires is far less than God. Thus, it is said: behold, God is great, exceeding our knowledge (Job 36:26). And again: the Lord is high above all nations (Ps 113 [112]:4). And finally: to whom then have you likened God? Or what image will you make for him? (Isa 40:18). Familiaritas autem Dei ostenditur, si per caelos sancti accipiantur. Quia enim propter eius altitudinem aliqui dixerunt quod humana non curat, oportet considerare quia nobis est vicinus, immo intimus: quia dicitur esse in caelis, idest in sanctis, qui caeli dicuntur, secundum illud Psal. XVIII, 2: caeli enarrant gloriam Dei; Ierem. XIV, 9: tu in nobis es, Domine. Hoc enim affert fiduciam orantibus quantum ad duo. Primo quantum ad propinquitatem Dei, secundum illud Ps. CXLIV, 18: prope est Dominus omnibus invocantibus eum. Unde Matt. VI, 6: tu autem cum oraveris intra in cubiculum, scilicet cordis. Secundo, quia per patrocinium aliorum sanctorum possumus impetrare quod petimus, secundum illud Iob V, 1: ad aliquem sanctorum convertere; Iac. V, 16: orate pro invicem, ut salvemini. Familiar intercourse with God is shown if through heaven we understand the saints. Some indeed have said that because of his great distance from us God does not care for men. But it is fitting to consider that God is near to us, indeed is intimate, because he is said to be in heaven, that is, in the saints who are called heaven, according to Psalm 19:1 [18:2]: the heavens show forth the glory of God; and there: you, O Lord, are among us (Jer 14:9). This brings confidence in two ways to those praying. The first is because of the nearness of God, according to Psalm 145 [144]:18: the Lord is nigh unto all them that call upon him. Hence, Matthew 6:6: but you when you shall pray, enter into your chamber, that is, into your heart. The second is because we can gain what we seek through the intercession of other saints, according to Job 5:1: turn to some of the saints; and, pray one for another, that you may be saved (Jas 5:16). Idoneitatem etiam et congruitatem accipit oratio ex hoc quod dicitur esse in caelis, secundum quod per caelos spiritualia bona et aeterna intelliguntur, in quibus est beatitudo, propter duo. This part of the prayer—that is, in heaven—is appropriate and fitting also, if in heaven is taken to mean that spiritual and eternal good in which true happiness consists, and this for two reasons. Primo, quia per hoc excitatur nostrum desiderium ad caelestia. Tendere enim debet illuc desiderium nostrum ubi Patrem habemus, quia illic est hereditas nostra. Col. III, 1: quae sursum sunt quaerite. I Pet. I, 4: in hereditatem immarcescibilem, conservatam in caelis. The first is that through it our desires are lifted up towards heavenly things. For our desires ought to tend towards where we have our Father, because there is our true inheritance: seek the things that are above (Col 3:1). And again: unto an inheritance incorruptible, and undefiled, and that cannot fade, reserved in heaven for you (1 Pet 1:4). Secundo, quia per hoc informamur ut sit vita caelestis, ut simus conformes Patri caelesti, secundum illud I Cor. XV, 48: qualis caelestis, tales et caelestes. Et haec duo faciunt idoneum ad petendum, scilicet desiderium caeleste, et vita caelestis: ex quibus oratio congrua fit. The second is that through this we are told that, if our life is to be in heaven, then we ought to be conformed to our heavenly Father: such as is the heavenly, such also are they that are heavenly (1 Cor 15:48). These two reasons make what is sought suitable, namely, heavenly desire and heavenly life, from which prayer is made fitting. Articulus 1 Petition 1 Sanctificetur nomen tuum Hallowed Be Thy Name Haec est prima petitio, in qua petitur ut nomen eius in nobis manifestetur et declaretur. Est autem nomen Dei primo mirabile, quia in omnibus creaturis mirabilia operatur: unde Dominus in Evangelio Marc. ult., 17: in nomine meo Daemonia eiicient, linguis loquentur novis, serpentes tollent: et si mortiferum quid biberint non eis nocebit. This is the first petition, and in it we ask that God’s name be manifested and declared in us. The name of God, first of all, is wonderful because it works wonders in all creatures. Thus said our Lord in the Gospel: in my name they shall cast out devils, they shall speak new tongues. They shall take up serpents; and if they shall drink any deadly thing, it shall not hurt them (Mark 14:17).