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). Secundo est amabile. Act. IV, 12: non est aliud nomen datum sub caelo in quo oporteat nos salvos fieri. Salus autem est ab omnibus diligenda. Exemplum de Beato Ignatio, qui intantum nomen Christi dilexit, quod cum Traianus requireret ab eo ut nomen Christi negaret, respondit quod de ore eius removeri non posset; et cum ille minaretur sibi caput abscindere, et Christum de eius ore removere, dixit: et si de ore abstuleris, nunquam tamen de corde eripere poteris: hoc enim nomen cordi meo inscriptum habeo, et ideo ab eius invocatione cessare non valeo. Quod audiens Traianus, et probari cupiens, servi Dei abscisso capite, cor eius extrahi iussit, et inventum est habens nomen Christi in se scriptum litteris aureis. Posuerat enim super cor suum hoc nomen quasi signaculum. Second, this name is lovable: there is no other name under heaven given to men, whereby we must be saved (Acts 4:12). We all should desire to be saved. We have an example in Blessed Ignatius, who had such great love for the name of Christ that, when Trajan ordered him to deny it, he affirmed that it could not be dragged from his mouth. Then, the emperor threatened to have him beheaded, and thus take the name of Christ out of the mouth of the saint. But Ignatius replied: even though you take it from my mouth, you will never snatch it from my heart. I have this name written in my heart and there I never cease to invoke it. Trajan heard this and wished to put it to the test. He had the servant of God beheaded and then commanded that his heart be taken out, and there upon the heart was found the name of Christ inscribed in letters of gold. The name had been engraved on the heart as a seal. Tertio est venerabile. Apostolus, Phil. II, 10: ut in nomine Iesu omne genu flectatur, caelestium, terrestrium et infernorum. Caelestium quantum ad angelos et beatos; terrestrium quantum ad mundanos, qui hoc faciunt ex amore adipiscendae gloriae vel timore fugiendae poenae; et infernorum quoad damnatos, qui hoc faciunt ex timore. Third, the name of God is venerable: in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth (Phil 2:10). Those that are in heaven refers to the angels and the blessed; those that are on earth to people living in this world, who do so for love of heaven which they wish to gain; those under the earth to the damned, who do so out of fear. Quarto inexplicabile, quia a narratione eius deficiunt omnes linguae. Et ideo explicatur aliquando per creaturas. Unde dicitur lapis ratione firmitatis: Matt. XVI, 18: super hanc petram aedificabo Ecclesiam meam. Fourth, this name is ineffable, for in the telling of it every tongue is wholly inadequate. Accordingly, it is sometimes compared to created things as, for instance, it is likened to a rock because of its firmness: upon this rock I will build my Church (Matt 16:18). Item ignis ratione purificationis: quia sicut ignis metalla purificat, ita Deus purificat corda peccatorum: unde Deut. IV, 24: Deus tuus ignis consumens est. It is likened to a fire because of its purifying power; for as fire purifies metal, so does God purify the hearts of sinners; hence, my God is a consuming fire (Deut 4:24). Item lux ratione illuminationis: quia sicut lux illuminat tenebras, ita nomen Dei illuminat tenebras mentis. Ps. XVII, 29: Deus meus, illumina tenebras meas. It is compared to light because of its power of enlightening; for as light illumines the darkness, so does the name of God overcome the darkness of the mind: O my God, enlighten my darkness (Ps 18:28 [17:29]). Unde istud nomen petimus manifestari, ut cognoscatur, et teneatur sanctum. “Sanctum” autem tripliciter dicitur. Sanctum enim idem est quod firmum: unde omnes beati qui in caelo sunt, sancti dicuntur, quia sunt aeterna felicitate firmati. In mundo non possunt esse sancti, quia sunt continue mobiles. Augustinus: defluxi, Domine, a te, et erravi nimis: devius factus sum a stabilitate tua. We pray that this name may be manifested in us, that it be known and revered as holy. Now “holy” [or hallowed] may have a threefold meaning. First, it is the same as firm. Thus, those who are firmly established in eternal happiness are all the blessed in heaven, who are called saints. In this world, none is a saint on earth because all is continually changeable. As Augustine says: I sank away from you, O Lord, and I wandered too much astray from you who are my firm support. Secundo “sanctum” idem est quod non terrenum: unde sancti qui in caelo sunt, nullum habent affectum terrenum: unde Apostolus, Phil. III, 8: omnia arbitratus sum ut stercora ut Christum lucrifaciam. Per terram autem designantur peccatores. Primo ratione germinis: terra enim si non colitur, spinas et tribulos germinat; sic anima peccatoris, nisi colatur per gratiam, non germinat nisi tribulos et punctiones peccatorum. Gen. III, 18: spinas et tribulos germinabit tibi. Secundo ratione caliginis. Terra enim caliginosa est et opaca: sic etiam peccator caliginosus et opacus est. Gen. I, 2: tenebrae erant super faciem abyssi. Tertio ratione conditionis. Terra enim est elementum, quod spargitur nisi contineatur ab aquae humiditate: nam Deus posuit terram super aquam, iuxta illud Ps. CXXXV, 6: qui firmavit terram super aquas, quia ex humiditate aquae continetur ariditas vel siccitas terrae. Sic peccator animam habet siccam et aridam, iuxta illud Ps. CXLII, 6: anima mea sicut terra sine aqua tibi. Second, “holy” may be understood as unearthly. The holy ones who are in heaven have naught earthly about them, hence the Apostle says: I count all things but as dung, that I may gain Christ (Phil 3:8). Earth may signify sinners first as a reference to production. For if the earth is not cultivated, it will produce thorns and thistles. Similarly, if the soul of the sinner is not cultivated by grace, it will produce only thistles and thorns of sins: thorns and thistles shall it bring forth to you (Gen 3:18). Second, earth may signify sinners in reference to its darkness. The earth is dark and opaque; and so also is the sinner dark and opaque: darkness was on the face of the deep (Gen 1:2). The third reason is in reference to its condition. Earth is an element which will fall to pieces unless it is mixed with the moisture of water. So God placed earth just above water: who established the earth above the waters (Ps 136 [135]:6), because the aridity or dryness of the earth is held together by the moisture of water. So also the soul of the sinner is dry and without moisture, as it is said: my soul is as earth without water unto you (Ps 143 [142]:6). Item tertio dicitur “sanctum,” idest sanguine tinctum; unde sancti qui sunt in caelo, sancti dicuntur, eo quod sunt sanguine tincti, iuxta illud Apoc. VII, 14: isti sunt qui venerunt ex magna tribulatione, et laverunt stolas suas in sanguine agni. Item ibid. I, 5: lavit nos a peccatis nostris in sanguine suo. Third, “holy” may be understood as washed in blood, since the saints in heaven are called saints because they have been washed in blood: these are they who are come out of great tribulation, and have washed their robes, and have made them white in the blood of the Lamb (Rev 7:14). And again: he has washed us from our sins in his blood (Rev 1:5). Articulus 2 Petition 2 Adveniat regnum tuum Thy Kingdom Come Sicut dictum est, Spiritus Sanctus facit nos recte amare, desiderare et petere; et efficit in nobis primo timorem, per quem quaerimus quod nomen Dei sanctificetur. Aliud donum est donum pietatis. Et est proprie pietas, dulcis et devotus affectus ad patrem, et ad omnem hominem in miseria constitutum. Cum ergo Deus sit pater noster, ut patet, non solum debemus eum revereri et timere, sed etiam ad eum habere debemus dulcem et pium affectum. Hic autem affectus facit nos petere quod adveniat regnum Dei. Tit. II, 12–13: pie et iuste vivamus in hoc saeculo, expectantes beatam spem, et adventum gloriae magni Dei. The Holy Spirit makes us love, desire, and pray rightly. He effects in us, first of all, a fear whereby we ask that the name of God be sanctified. He gives us another gift, that of piety. This is proper piety, a devout and loving affection for our Father and for all men who are in trouble. Now, since God is our Father, we ought not only reverence and fear him, but also have towards him a sweet and pious affection. This love makes us pray that the kingdom of God may come: we should live soberly and justly in this world, looking for the blessed hope and coming of the glory of the great God (Titus 2:12–13). Posset autem quaeri: regnum Dei semper fuit: quare ergo petimus quod veniat? Et ideo dicendum est, quod hoc potest tripliciter intelligi. Primo quia aliquando rex habet ius regni solum, seu dominii: et tamen nondum dominium ipsius regni est declaratum, quia nondum homines regni sunt ei subiecti. Tunc ergo apparebit primo eius regnum seu dominium, quando homines regni erunt sibi subiecti. Deus autem ex se et sua natura est Dominus omnium: et Christus secundum quod Deus, et etiam secundum quod homo, habet a Deo quod sit Dominus omnium. Dan. VII, 14: dedit ei potestatem et honorem et regnum. Oportet ergo quod sibi sint omnia subiecta. Hoc autem nondum est, sed erit in fine. I Cor. XV, 25: oportet illum regnare, donec ponat omnes inimicos sub pedibus eius. Et ideo petimus et dicimus: adveniat regnum tuum. It may be asked of us why, since the kingdom of God always was, do we then ask that it may come? This, however, can be understood in three ways. First, a king sometimes has only the right to a kingdom or dominion, and yet his rule has not been declared because the men in his kingdom are not as yet subject to him. His rule or dominion will come only when the men of his kingdom are his subjects. Now, God is by his very essence and nature the Lord of all things; and Christ being God and man is the Lord over all things: and he gave him power and glory and a kingdom (Dan 7:14). It is, therefore, necessary that all things be subject to him. This is not yet the case, but will be so at the end of the world: for he must reign, until he has put all his enemies under his feet (1 Cor 15:25). Hence it is for this that we pray when we say: thy kingdom come. Et hoc quantum ad tria: scilicet ut iusti convertantur, peccatores puniantur, et mors destruatur. Nam homines dupliciter subiiciuntur Christo: aut voluntarii, aut inviti. Cum enim voluntas Dei sit ita efficax quod oporteat penitus illam compleri, et Deus velit quod omnia subiiciantur Christo: alterum duorum erit necessarium: ut scilicet aut homo faciat voluntatem Dei subiiciendo se mandatis eius, et hoc facient iusti; aut Deus faciat de omnibus voluntatem suam puniendo eos, et hoc faciet peccatoribus et inimicis suis. Et hoc erit in fine mundi. Ps. CIX, 1: donec ponam inimicos tuos scabellum pedum tuorum. In so doing we pray for a threefold purpose: that the just may be strengthened, that sinners may be punished, and that death may be destroyed. Now, the reason is that men are subject to Christ in two ways, either willingly or unwillingly. Again, the will of God is so efficacious that it must be fully complied with; and God does wish that all things be subject to Christ. Hence, two things are necessary: either man will do the will of God by subjecting himself to his commands, as do the just; or God shall exert his will and punish those who are sinners and his enemies; and this will take place at the end of the world: until I make your enemies your footstool (Ps 110 [109]:1). Et ideo sanctis est datum quaerere quod adveniat regnum Dei, scilicet quod ipsi totaliter subiiciantur ei; sed peccatoribus est horribile, quia nihil aliud est quaerere quod adveniat regnum Dei, nisi quod de voluntate Dei subiiciantur poenis. Amos V, 18: vae desiderantibus diem Domini. Sed et ex hoc destruitur mors. Cum enim Christus sit vita, non potest in regno eius esse mors, quae est vitae contraria: ideo dicitur I Cor. XV, 26: novissime autem inimica destruetur mors. Et hoc erit in resurrectione. Phil. III, 21 reformabit corpus humilitatis nostrae, configuratum corpori claritatis suae. It is enjoined upon the faithful to pray that the kingdom of God may come, namely, that they subject themselves completely to him. But this is a terrible thing for sinners, because for them to ask the coming of God’s kingdom is nothing else than to ask that out of God’s will they be subjected to punishment: woe to them that desire the day of the Lord! (Amos 5:18). By this prayer, too, we ask that death be destroyed. Since Christ is life, death cannot exist in his kingdom, because death is the opposite of life: and the enemy, death, shall be destroyed last (1 Cor 15:26). And this shall take place at the last resurrection: who will reform the body of our lowness, made like to the body of his glory (Phil 3:21). Secundo regnum caelorum dicitur gloria paradisi. Nec mirum: nam regnum nihil aliud dicitur nisi regimen. Ibi autem est optimum regimen ubi nihil invenitur contra voluntatem regentis. Voluntas autem Dei est salus hominum, quia vult homines salvos fieri; et hoc potissime erit in paradiso, ubi nihil erit saluti hominum repugnans. Matt. XIII, 41: auferentur de regno eius omnia scandala. In mundo autem isto sunt multa contra salutem hominum. Cum ergo petimus: adveniat regnum tuum, oramus, ut simus participes regni caelestis et gloriae paradisi. Second, the kingdom of heaven signifies the glory of paradise. Nor is this to be wondered at, for a kingdom is nothing other than a government. That will be the best government where nothing is found contrary to the will of the governor. Now, the will of God is the very salvation of men, for he wills that all men should be saved; and this especially shall come to pass in paradise where there will be nothing contrary to man’s salvation. They shall gather out of his kingdom all scandals (Matt 13:41). In this world, however, there are many things contrary to the salvation of men. Hence, when we pray, thy kingdom come, we pray that we might participate in the heavenly kingdom and in the glory of paradise. Quod quidem regnum est valde desiderandum propter tria. Primum propter summam iustitiam quae est in eo. Isa. LX, 21: populus tuus omnes iusti. Hic enim mali sunt mixti bonis; sed ibi nullus malus erit, et nullus peccator. This kingdom is to be greatly desired for three reasons. The first is because of the perfect justice that obtains there: your people shall be all just (Isa 60:21). In this world the bad are mingled with the good, but in heaven there will be no wicked and no sinners. Item propter perfectissimam libertatem. Hic enim non est libertas, quanquam omnes naturaliter desiderent eam; sed ibi erit omnimoda libertas contra omnem servitutem. Rom. VIII, 21: ipsa creatura liberabitur a corruptione. Et non solum erunt ibi omnes liberi, sed erunt reges: Apoc. V, 10: fecisti nos Deo nostro regnum. Cuius ratio est, quia omnes erunt eiusdem voluntatis cum Deo, et Deus volet quidquid sancti volent, et sancti quidquid Deus voluerit: unde cum voluntate Dei fiet voluntas eorum. Et ideo omnes regnabunt, quia omnium voluntas fiet, et Dominus erit corona omnium. Isa. XXVIII, 5: in die illa erit Dominus exercituum corona gloriae, et sertum exultationis residuo populi sui. The second is because of its perfect liberty. Here there is no liberty, although all men naturally desire it; but above there will be perfect liberty without any form of oppression: because the creature also shall be delivered from the servitude of corruption (Rom 8:21). Not only will men then be free, but indeed they will all be kings: and you have made us to our God a kingdom (Rev 5:10). This is because all shall be of one will with God, and God shall will what the saints will, and the saints shall will whatsoever God wills. Hence, in the will of God shall their will be done. All, therefore, shall reign, because the will of all shall be done, and the Lord shall be their crown: in that day, the Lord of hosts shall be a crown of glory and a garland of joy to the residue of his people (Isa 28:5). Item propter mirabilem affluentiam. Isa. LXIV, 4: oculus non vidit, Deus, absque te, quae praeparasti expectantibus te. Ps. CII, 5: qui replet in bonis desiderium tuum. The third is because of the marvelous riches of heaven: the eye has not seen, O God, besides you, what things you have prepared for them that wait for you (Isa 64:4). And also: who satisfies your desire with good things (Ps 103 [102]:5). Et nota quod homo inveniet omnia in solo Deo excellentius et perfectius omni eo quod in mundo quaeritur. Si delectationem quaeris, summam invenies in Deo; si divitias, ibi omnem sufficientiam invenies, propter quam sunt divitiae; et sic de aliis. Augustinus, in Confess.: anima cum fornicatur abs te, quaerit extra te, quae pura et limpida non invenit, nisi cum redit ad te. Note that man will find everything that he seeks for in this world more excellently and more perfectly in God alone. Thus, if it is pleasure you seek, then in God you will find the highest pleasure; if it is riches, there you will find it in abundance, on account of whom riches exist; and so for all other things: when the soul strays from you, she looks for things apart from you, but she finds all things impure and useless until she returns to you, says Augustine. Tertio modo, quia aliquando in mundo isto regnat peccatum. Et hoc est quando homo est ita dispositus quod statim sequitur et prosequitur appetitum peccati. Apostolus, Rom. VI, 12: non ergo regnet peccatum in vestro mortali corpore: sed debet Deus regnare in corde tuo. Isa. VII, 7: Sion, regnabit Deus tuus. Et hoc est quando paratus est obedire Deo, et servare omnia mandata sua. Cum ergo petimus quod veniat regnum, oramus quod non regnet in nobis peccatum, sed Deus. Third, thy kingdom come is understood in another sense because sometimes sin reigns in this world. This occurs when man is so disposed that he follows at once the enticement of sin. Let not sin reign in your mortal body (Rom 6:12), but let God reign in your heart: Zion, your God shall reign (Isa 52:7). And this will be when you are prepared to obey God and keep all his commandments. Therefore, when we pray to God that his kingdom may come, we pray that God and not sin may reign in us. Per hanc autem petitionem perveniemus ad beatitudinem, de qua dicitur Matt. V, 4: beati mites: nam secundum primam expositionem, ex quo homo desiderat quod Deus sit Dominus omnium, non vindicat se de iniuria sibi illata, sed reservat eam Deo. Nam si vindicares te, non quaereres quod adveniret regnum eius. Secundum vero secundam expositionem, si tu expectas regnum eius, idest gloriam paradisi, non debes curare si perdis res mundanas. May we through this petition arrive at that happiness of which the Lord speaks: blessed are the meek (Matt 5:4). Now, according to what we have first explained above, namely, that man desires that God be the Lord of all things, then let him not avenge injuries that are done him, but let him leave that for the Lord. If you avenge yourself, you do not really desire that the kingdom of God may come. According to our second explanation, if you await the coming of this kingdom which is the glory of paradise, you need not worry about losing earthly things. Item secundum tertiam expositionem, si tu petis quod Deus regnet in te et Christus; cum ipse fuerit mitissimus, et tu debes esse mitis. Matt. XI, 29: discite a me, quia mitis sum. Heb. X, 34: rapinam bonorum vestrorum cum gaudio suscepistis. Likewise, if according to the third explanation, you pray that God may reign within you, then you must be humble, for he is himself most humble: learn of me because I am meek and humble of heart (Matt 11:29). You took with joy the being stripped of your own goods (Heb 10:34). Articulus 3 Petition 3 Fiat voluntas tua sicut in caelo, et in terra Thy Will Be Done on Earth as It Is in Heaven Tertium donum quod efficit in nobis Spiritus Sanctus, dicitur donum scientiae. Ipse enim Spiritus Sanctus non solum efficit in bonis donum timoris et donum pietatis, quae est dulcis affectus ad Deum, ut dictum est, sed etiam facit hominem sapientem. Et hoc petebat David in Ps. CXVIII, 66, dicens: bonitatem et disciplinam et scientiam doce me. Et haec est scientia qua homo bene vivit, quam docuit nos Spiritus Sanctus. Inter alia autem quae faciunt ad scientiam et sapientiam hominis potissima sapientia est, quod homo non innitatur sensui suo. Prov. III, 5: ne innitaris prudentiae tuae. Nam illi qui praesumunt de sensu suo, ita quod non credunt aliis, sed sibi tantum, semper inveniuntur et iudicantur stulti. Prov. XXVI, 12: vidisti hominem sapientem sibi videri? Magis illo spem habebit insipiens. The third gift which the Holy Spirit works in us is called the gift of knowledge. The Holy Spirit not only gives us the gift of fear and the gift of piety, which is a sweet affection for God, as we have said, but he also makes man wise. It was this for which David prayed: teach me goodness and discipline and knowledge (Ps 119 [118]:66). This knowledge which the Holy Spirit teaches us is that whereby man lives justly. Among all that goes to make up knowledge and wisdom in man, the principal wisdom is that man should not depend solely upon his own opinion: lean not upon your own prudence (Prov 3:5). Those who put all their trust in their own judgment so that they do not trust others, but only themselves, are always found to be stupid and are so adjudged by others: have you seen a man wise in his own conceit? There shall be more hope of a fool than of him (Prov 26:12). Quod autem homo non credat sensui suo, procedit ex humilitate: unde et locus humilitatis est sapientia, ut dicitur Prov. XI. Superbi autem sibi ipsis nimis credunt. Docet ergo hoc Spiritus Sanctus per donum scientiae, ut scilicet non faciamus voluntatem nostram, sed voluntatem Dei. Et ideo propter hoc donum petimus a Deo ut fiat voluntas sua sicut in caelo et in terra. Et in hoc apparet donum scientiae. Unde hoc modo dicitur Deo, fiat voluntas tua, sicut si esset unus infirmus, et vellet aliquid a medico, non praecise vult, sed de voluntate medici; alias si tantum de voluntate sua vellet, esset stultus. Sic nos a Deo nihil petere debemus nisi quod fiat de nobis voluntas sua, idest ut voluntas sua compleatur in nobis. Tunc enim est rectum cor hominis quando concordat cum voluntate divina. Hoc Christus fecit: Ioan. VI, 38: descendi de caelo, non ut faciam voluntatem meam, sed eius qui misit me. Christus enim, secundum quod Deus, eandem voluntatem habet cum Patre; sed, secundum quod homo, habet aliam voluntatem a Patre: et secundum hanc dicit se non facere voluntatem suam sed Patris. Et ideo docet nos orare et petere: fiat voluntas tua. Out of humility one does not trust one’s own knowledge: where humility is there is also wisdom (Prov 11:2). The proud trust themselves too much. Now, the Holy Spirit, through the gift of wisdom, teaches us to do not our own will but the will of God. It is through this gift that we pray of God that his will be done on earth as it is in heaven. And in this is seen the gift of knowledge. Thus, one says to God, let thy will be done, in the same way as one who is sick desires something from the physician; and his will is not simply his own, because it is the will of the physician. Otherwise, if his desire were purely from his own will, he would be indeed foolish. So we ought not to pray other than that in us God’s will may be done, that is, that his will be accomplished in us. The heart of man is only right when it is in accord with the will of God. This is what Christ did: because I came down from heaven, not to do my own will but the will of him that sent me (John 6:38). Christ, as God, has the same will with the Father; but as a man he has a distinct will from the Father’s, and it was according to this that he says he does not do his will but the Father’s. Hence, he teaches us to pray and to ask: thy will be done. Sed quid est quod dicitur? Nonne in Ps. CXIII, 3; dicitur: omnia quaecumque voluit fecit? Si omnia facit quae vult in caelo et in terra, quid est hoc quod dicit: fiat voluntas tua sicut in caelo, et in terra? Ad hoc sciendum est, quod Deus tria vult de nobis, et nos petimus quod haec impleantur. Primum quidem quod Deus vult de nobis, est quod nos habeamus vitam aeternam. Quicumque enim facit aliquid propter aliquem finem, vult de illa re illud pro quo facit eam. Deus autem fecit hominem, sed non pro nihilo: quia, sicut dicitur in Ps. LXXXVIII, 48: numquid vane constituisti omnes filios hominum. But what is this that is asked? Does not the Psalm say: whatsoever the Lord has willed, he has done (Ps 115:3 [113:11])? Now, if he has done all that he has willed both in heaven and on earth, what then is the meaning of this: thy will be done on earth as it is in heaven? To understand this we must know that God wills of us three things, and we pray that these be accomplished. The first thing that God wills is that we may have eternal life. Whoever makes something for a certain purpose, has a will regarding it which is in accord with the purpose for which he made it. In like manner, God made man, but it was not for no purpose, as it is written: remember what my substance is; for have you made all the children of men in vain? (Ps 89:47 [88:48]). Fecit ergo homines propter aliquid, sed non propter voluptates, quia et bruta habent eas, sed ut habeant vitam aeternam. Vult ergo Dominus ut homo habeat vitam aeternam. Quando vero aliquid consequitur illud ad quod factum est, dicitur quod salvatur; quando vero non consequitur, dicitur quod res illa perditur. Deus autem fecit hominem propter vitam aeternam. Cum ergo consequitur vitam aeternam, salvatur; et hoc vult Dominus: Ioan. VI, 40: haec est autem voluntas Patris mei qui misit me, ut omnis qui videt Filium et credit in eum, habeat vitam aeternam. Haec autem voluntas iam completa est in angelis et in sanctis qui sunt in patria, quia vident Deum et cognoscunt, et fruuntur eo; sed nos desideramus quod sicut voluntas Dei completa est in beatis qui sunt in caelis, ita compleatur in nobis qui sumus in terra: et hoc petimus cum oramus: fiat voluntas tua in nobis qui sumus in terra, sicut in sanctis qui sunt in caelo. Hence, God made men for a purpose; but this purpose was not for their mere pleasures, for also the brutes have these, but it was that they might have eternal life. The Lord, therefore, wills that men have eternal life. Now, when that for which a thing is made is accomplished, it is said to be saved; and when this is not accomplished, it is said to be lost. So when man gains eternal life, he is said to be saved, and it is this that the Lord wills: now, this is the will of my Father that sent me, that everyone who sees the Son and believes in him may have life everlasting (John 6:40). This will of God is already fulfilled for the angels and for the saints in the fatherland, for they see God and know and enjoy him. We, however, desire that, as the will of God is done for the blessed who are in heaven, it likewise be done for us who are on earth. For this we pray when we say: thy will be done for us who are on earth, as it is for the saints who are in heaven. Alia voluntas Dei de nobis est ut servemus mandata eius. Quando enim aliquis desiderat aliquid, non solum vult illud quod desiderat, sed omnia per quae venitur ad illud; sicut medicus ut consequatur sanitatem, vult etiam dietam et medicinam et huiusmodi. In the second place, the will of God for us is that we keep his commandments. When a person desires something, he not only wills what he desires, but also everything which will bring that about. Thus, in order to bring about a healthy condition, a physician also wills to put into effect diet, medicine, and other needs. Deus autem vult ut habeamus vitam aeternam. Matt. XIX, 17: si vis ad vitam ingredi, serva mandata. Vult ergo ut servemus mandata. Rom. XII, 1: rationabile obsequium vestrum, ib. 2: ut probetis quae sit voluntas Dei bona, beneplacens et perfecta. Accordingly, God wills that we have eternal life: but if you will enter into life, keep the commandments (Matt 19:17). Therefore, he wills that we keep the commandments. Your reasonable service (Rom 12:1), that you may prove what is the good and the acceptable and the perfect will of God (Rom 12:2). Bona, quia utilis: Isa. XLVIII, 17: ego Dominus docens te utilia. Beneplacens amanti; et si aliis non sit grata, amanti tamen est delectabilis. Ps. XCVI, 11: lux orta est iusto, et rectis corde laetitia. Perfecta, quia honesta: Matt. V, 48: estote perfecti, sicut et Pater vester caelestis perfectus est. That is, his will is good because it is profitable: I am the Lord your God who teaches you profitable things (Isa 48:17). It is acceptable to the lover; and even if it is not pleasing to others, it is still delightful to the lover: light is risen to the just; and joy to the right heart (Ps 97 [96]:11). It is also perfect, because noble: be you therefore perfect, as your heavenly Father is perfect (Matt 5:48). Sic ergo cum dicimus, fiat voluntas tua, oramus ut impleamus mandata Dei. Haec autem voluntas Dei fit in iustis, sed in peccatoribus nondum fit. Iusti autem designantur per caelum, peccatores autem per terram. Petimus ergo ut fiat voluntas Dei ita in terra, idest in peccatoribus, sicut in caelo, idest in iustis. Thus, when we say: thy will be done, we pray that we may fulfill the commandments of God. This will of God is done by the just, but it is not yet done by sinners. In heaven here signifies the just, while on earth refers to sinners. We, therefore, pray that the will of God may be done on earth, that is, by sinners, as it is in heaven, that is, by the just. Notandum autem, quod ex modo loquendi datur nobis doctrina. Non enim dicit, “fac,” nec etiam “faciamus”; sed dicit, fiat voluntas tua: quia ad vitam aeternam duo sunt necessaria, scilicet gratia Dei et voluntas hominis; et licet Deus fecerit hominem sine homine, non tamen iustificat eum sine eo. Augustinus, super Ioan.: qui creavit te sine te, non iustificabit te sine te, quia vult quod homo cooperetur. Zach. I, 3: convertimini ad me, et ego convertar ad vos. Apostolus, I Cor. XV, 10: gratia Dei sum id quod sum, et gratia eius in me vacua non fuit. Non ergo praesumas de te, sed confidas de gratia Dei: nec negligas, sed adhibeas studium tuum: et ideo non dicit, “faciamus,” ne videretur quod nihil faceret gratia Dei; nec dicit, “fac,” ne videatur quod nihil faceret voluntas et conatus noster; sed dicit, fiat per gratiam Dei, adhibito studio et conatu nostro. It must be noted that the very words used in this petition teach us a lesson. It does not say, “do,” or, “let us do,” but it says, let thy will be done, because two things are necessary for eternal life: the grace of God and the will of man. Although God has made man without man, he does not justify man without him. Thus, Augustine says on John: who created you without yourself, will not justify you without yourself. For God wills that man cooperate with him: turn to me, says the Lord of hosts, and I will turn to you (Zech 1:3). By the grace of God, I am what I am. And his grace in me has not been void (1 Cor 15:10). Do not, therefore, presume on your own strength, but trust in God’s grace; and be not negligent, but use the zeal you have. It does not say, therefore, “let us do,” lest it would seem that the grace of God were left out; nor does it say, “do,” lest it would appear that our will and our zeal do not matter. He does say, let it be done through the grace of God at the same time using our desire and our own efforts.