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. Tertium quod vult Deus de nobis, est, ut restituatur homo ad statum et dignitatem in qua creatus fuit primus homo; quae tanta fuit ut spiritus et anima nullam repugnantiam sentiret a carne et sensualitate. Quandiu enim anima subiecta fuit Deo, caro ita subiecta fuit spiritui ut nullam corruptionem mortis seu infirmitatis et aliarum passionum sentiret; sed ex quo spiritus et anima, quae erat media inter Deum et carnem, rebellavit Deo per peccatum, tunc corpus rebellavit animae, et tunc mortem et infirmitates sentire coepit, et continuam rebellionem sensualitatis ad spiritum. Rom. VII, 23: video aliam legem in membris meis, repugnantem legi mentis meae; et Gal. V, 17: caro concupiscit adversus spiritum, spiritus autem adversus carnem. Third, the will of God in our regard is that men be restored to that state and dignity in which the first man was created. This was a condition in which the spirit and soul felt no resistance from sensuality and the flesh. As long as the soul was subject to God, the flesh was in such subjection to the spirit that no corruption of death, or weakness, or any of the passions were felt. When, however, the spirit and the soul, which were between God and the flesh, rebelled against God by sin, then the body rebelled against the soul. From that time death and weaknesses began to be felt together with continual rebellion of sensuality against the spirit: I see another law in my members, fighting against the law of my mind (Rom 7:23). The flesh lusts against the spirit, and the spirit against the flesh (Gal 5:17). Sic est continua pugna inter carnem et spiritum, et homo continue deterioratur per peccatum. Est ergo voluntas Dei ut homo restituatur ad statum primum, ut scilicet nihil sit in carne contrarium spiritui: I Thess. IV, 3: haec est voluntas Dei, sanctificatio vestra. Haec autem voluntas Dei non potest impleri in vita ista, sed complebitur in resurrectione sanctorum, quando resurgent corpora glorificata, et erunt incorruptibilia et nobilissima: I Cor. XV, 43: seminatur in ignobilitate, surget in gloria. Est tamen voluntas Dei in iustis quantum ad spiritum per iustitiam et scientiam et vitam. Et ideo cum dicimus, fiat voluntas tua, oramus ut etiam fiat in carne. Nam hoc modo per caelum accipimus spiritum, per terram carnem; ut sit sensus: fiat voluntas tua ita in terra, idest in carne nostra, sicut fit in caelo, idest in spiritu nostro per iustitiam. Thus, there is an endless strife between the flesh and the spirit, and man is continually being brought lower by sin. The will of God, therefore, is that man be restored to his primal state so that no more would the flesh rebel against the spirit: for this is the will of God, your sanctification (1 Thess 4:3). Now, this will of God cannot be fulfilled in this life, but it will be fulfilled in the resurrection of the saints, when glorified bodies shall arise incorrupt and most perfect: it is sown a natural body; it shall rise a spiritual body (1 Cor 15:43). In the just the will of God is fulfilled relative to the spirit, which abides in justice and knowledge and perfect life. Therefore, when we say, thy will be done, let us pray that his will also may be done regarding the flesh. Thus, the sense of, thy will be done on earth is that it may be done for our flesh, and as it is in heaven means in our spirit. Thus, we take in heaven for our spirit, and on earth as our flesh. Per hanc autem petitionem pervenimus ad beatitudinem luctus, de qua Matth. V, 5: beati qui lugent, quoniam ipsi consolabuntur. Et hoc secundum quamlibet trium expositionum. Nam secundum primam desideramus vitam aeternam: unde per eius dilectionem inducimur ad luctum: Ps. CXIX, 5: heu mihi, quia incolatus meus prolongatus est. Et hoc desiderium sanctorum est ita vehemens quod propter hoc desiderant mortem, quae secundum se fugienda est: II Cor. V, 8: audemus, et bonam voluntatem habemus magis peregrinari a corpore, et praesentes esse ad Deum. By means of this petition we arrive at the happiness of those who mourn, as it is written: blessed are they that mourn; for they shall be comforted (Matt 5:5). This can be applied to each of the threefold explanations we have given above. According to the first we desire eternal life. And in this very desire we are brought to a mourning of soul: woe is me, that my sojourning is prolonged (Ps 120 [119]:5). This desire in the saints is so vehement that because of it they wish for death, which in itself is something naturally to be avoided: but we are confident and have a good will to be absent rather from the body and to be present with the Lord (2 Cor 5:8). Item secundum secundam expositionem, illi qui servant mandata, sunt in luctu: quia licet sint dulcia animae, tamen carni sunt amara, quae continue maceratur: Ps. CXXV, 6: euntes ibant et flebant, quantum ad carnem; venientes autem venient cum exultatione, quantum ad animam. Likewise, according to our second explanation, namely, that we will to keep the commandments, they who do so are in sorrow. For although such be sweet for the soul, it is bitter indeed for the flesh which is continually kept in discipline: going, they went and wept, which refers to the flesh, but coming, they shall come with joyfulness, which pertains to the soul (Ps 126 [125]:6). Item secundum tertiam expositionem, ex pugna quae continue est inter carnem et spiritum, provenit luctus. Non enim potest fieri quin anima saucietur ad minus per venialia a carne: et ideo ut expietur, est in luctu: Ps. VI, 7: lavabo per singulas noctes, idest obscuritates peccati, lectum meum, idest conscientiam meam. Et qui sic plorant, perveniunt ad patriam, ad quam nos perducat Deus. Again, from our third explanation, concerning the struggle which is ever going on between the flesh and the spirit, we see that this too causes sorrow. For it cannot but happen that the soul be wounded by the venial faults of the flesh; and so in expiating for these the soul is in mourning: every night, that is, the darkness of sin, I will wash my bed, that is, my conscience, with my tears (Ps 6:6[7]). Those who thus sorrow will arrive at the fatherland, where may God bring us also! Articulus 4 Petition 4 Panem nostrum quotidianum da nobis hodie Give Us This Day Our Daily Bread Multoties accidit quod aliquis ex magna scientia et sapientia efficitur timidus; et ideo est ei necessaria fortitudo cordis, ne deficiat in necessitatibus. Isa. XL, 29: qui dat lasso virtutem, et his qui non sunt, fortitudinem et robur multiplicat. Hanc autem fortitudinem Spiritus Sanctus dat: Ezech. II, 2: ingressus est in me Spiritus . . . et statuit me super pedes meos. Est autem haec fortitudo quam Spiritus Sanctus dat, ut cor hominis non deficiat timore rerum necessariarum, sed credat firmiter quod omnia quae sunt ei necessaria, ministrentur sibi a Deo. Et ideo Spiritus Sanctus, qui hanc fortitudinem dat, docet nos petere a Deo: panem nostrum quotidianum da nobis hodie. Unde Spiritus fortitudinis dicitur. Sometimes it happens that a man of great learning and wisdom becomes fearful and timid. Therefore, it is necessary that he have fortitude of heart lest he lack necessities: it is he that gives strength to the weary, and increases force and might to them that are not (Isa 40:29). The Holy Spirit gives this fortitude: and the Spirit entered into me . . . and he set me upon my feet (Ezek 2:2). This fortitude which is given by the Holy Spirit so strengthens the heart of man that he does not fear for the things that are necessary for him, but he trusts that God will provide for all his needs. The Holy Spirit who gives us this strength teaches us to pray to God: give us this day our daily bread. And thus he is called the Spirit of fortitude. Sciendum est autem, quod in tribus praecedentibus petitionibus petuntur spiritualia, quae hic inchoantur in hoc mundo, sed non perficiuntur nisi in vita aeterna. Cum enim petimus quod sanctificetur nomen Dei, petimus quod cognoscatur sanctitas Dei; cum vero petimus quod adveniat regnum Dei, petimus quod simus participes vitae aeternae; cum autem oramus quod fiat voluntas Dei, petimus quod compleatur voluntas eius in nobis; quae omnia etsi inchoentur in hoc mundo, non tamen possunt haberi perfecte nisi in vita aeterna. Et ideo necessarium fuit aliqua petere necessaria quae perfecte possent haberi in vita praesenti. Et inde est quod Spiritus Sanctus docuit petere necessaria in vita praesenti, quae perfecte hic habentur: simul etiam ut ostendat quod etiam temporalia providentur nobis a Deo. Et hoc est quod dicit: panem nostrum quotidianum da nobis hodie. It must be noted that the first three petitions of this prayer ask only for spiritual things, which indeed begin to be in this world, but are only brought to fruition in the life eternal. Thus, when we pray that the name of God be hallowed, we really ask that the sanctity of God be known; when we pray that the kingdom of God may come, we ask that we may participate in God’s kingdom; and when we pray that the will of God be done, we ask that his will be accomplished in us. All these things, however, although they have their beginning here on earth, cannot be had in their fullness except in heaven. Hence, it is necessary to pray for certain necessities which can be completely had in this life. The Holy Spirit, then, taught us to ask for the requirements of this present life which are here obtainable in their fullness, and at the same time he shows that our temporal wants are provided us by God. It is this that is meant when we say: give us this day our daily bread. In quibus quidem verbis docuit nos vitare quinque peccata quae consueverunt contingere ex desiderio rerum temporalium. Primum peccatum est quod homo per immoderatum appetitum petit ea quae statum et conditionem eius excedunt, non contentus his quae decent eum: sicut si desiderat vestes, non vult eas ut miles, si est miles, sed sicut comes; non ut clericus, si est clericus, sed sicut episcopus. Et hoc vitium retrahit homines a spiritualibus, inquantum nimis inhaeret eorum desiderium temporalibus. Hoc autem vitium docuit nos vitare Dominus, docens nos petere panem tantum, idest necessaria ad praesentem vitam secundum conditionem uniuscuiusque; quae omnia sub nomine panis intelliguntur. Unde non docuit delicata petere, non diversa, non exquisita, sed panem, sine quo vita hominis duci non potest, quia omnibus communis est. Eccli. XXIX, 28: initium vitae hominis panis et aqua. Apostolus, I Tim. VI, 8: habentes alimenta et quibus tegamur, his contenti simus. In these very words the Holy Spirit teaches us to avoid five sins which are usually committed out of the desire for temporal things. The first sin is that man, because of an inordinate desire, seeks those things which go beyond his state and condition of life. He is not satisfied with what befits him. Thus, if he be a soldier and desires clothes, he will not have them suitable for a soldier, but rather for a knight; or if he be a cleric, clothes fit for a bishop. This vicious habit withdraws man from spiritual things, in that it makes his desires cleave to transitory things. The Lord taught us to avoid this vice by instructing us to ask for daily bread only, that is, the necessities of this present life as they are in accord with the position of each one of us. All this is understood under the name of bread. And so he does not teach us to pray for that which is luxurious, nor for variety, nor for what is over-refined, but for bread which is common to all and without which man’s life could not be sustained: the chief thing for man’s life is water and bread (Sir 29:28). Having food and wherewith to be covered, with these we are content (1 Tim 6:8). Secundum vitium est quod aliqui in acquisitione rerum temporalium alios molestant et defraudant. Hoc vitium est adeo periculosum quod est difficile bona ablata restitui. Non enim dimittitur peccatum, nisi restituatur ablatum, secundum Augustinum. Quod quidem vitium docuit nos vitare, docens nos petere panem nostrum, non alienum. Raptores enim non comedunt panem suum, sed alienum. The second sin is that some in acquiring temporal goods burden others and defraud them. This vicious practice is dangerous, because goods thus taken away can be restored only with difficulty. For, as Augustine says: the sin is not forgiven until that which is taken away is restored. The Lord teaches us to avoid this sin, and to pray for our bread, not that of another. Robbers do not eat their own bread, but another’s.