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. Tertium est superflua sollicitudo. Aliqui enim sunt qui nunquam sunt contenti de eo quod habent, sed semper plus volunt; quod quidem immoderatum est, quia desiderium debet moderari secundum necessitatem. Prov. XXX, 8: divitias et paupertatem ne dederis mihi; sed tantum victui meo tribue necessaria. Et hoc monuit nos vitare, dicens: panem nostrum quotidianum, idest unius diei, vel unius temporis. The third sin is unnecessary solicitude. There are some who are never content with what they have, but always want more. This is wholly immoderate, because one’s desire must always be measured by his need: give me neither beggary nor riches, but give me only the necessaries of life (Prov 30:8). We are taught to avoid this sin in the words, our daily bread, that is, bread of one day or for one time. Quartum vitium est immoderata voracitas. Sunt enim aliqui qui tantum volunt consumere uno die quod sufficeret pluribus diebus; et isti petunt non panem quotidianum, sed decem dierum; et ex hoc quod nimis expendunt, contingit quod omnia consumunt. Prov. XXIII, 21: vacantes potibus, et dantes symbola, consumentur. Eccli. XIX, 1: operarius ebriosus non locupletabitur. The fourth sin is inordinate voracity. There are those who in one day would consume what would be enough for many days. Such people pray not for bread for one day, but for ten days. And because they spend too much, it happens that they spend all their substance: they that give themselves to drinking and that club together shall be consumed (Prov 23:21). A workman that is a drunkard shall not be rich (Sir 19:1). Quintum vitium est ingratitudo. Nam cum aliquis ex divitiis superbit, et non recognoscit a Deo ea quae habet, hoc est valde malum: quia omnia quae habemus, sive spiritualia, sive temporalia, a Deo sunt. I Paral. XXIX, 14: omnia tua sunt, de manu tua accepimus. Ideo ad removendum hoc vitium, dicit: da nobis, et panem nostrum, ut sciamus quod omnia nostra a Deo sunt. The fifth sin is ingratitude. A person grows proud in his riches, and does not realize that what he has comes from God. This is a grave fault, for all things that we have, be they spiritual or temporal, are from God: all things are thine; and we have given you what we received of your hand (1 Chr 29:14). Therefore, to take away this vice, the prayer has, give us, and our bread, that we may know that all things come from God. Sed de hoc habemus unum documentum: quia aliquando aliquis habet multas divitias, et ex eis nullam utilitatem consequitur, sed damnum spirituale et temporale. Nam aliqui propter divitias perierunt. Eccli. VI, 1: est et aliud malum quod vidi sub sole, et quidem frequens apud homines. Vir cui dedit Deus divitias et substantiam et honorem, et nihil deest animae suae ex omnibus quae desiderat: nec tribuit ei potestatem Deus ut comedat ex eo, sed homo extraneus vorabit illud. Item ibid. V, 12: divitiae congregatae in malum domini sui. Debemus ergo petere ut divitiae nostrae sint nobis ad utilitatem. Et hoc petimus cum dicimus: panem nostrum da nobis; idest, fac divitias nobis utiles. Iob XX, 14–15: panis eius in utero illius vertetur in fel aspidum intrinsecus. Divitias quas devoravit, evomet; et de ventre illius extrahet eas Deus. From all this we draw one great lesson. Sometimes one who has great riches makes no use of them, but suffers spiritual and temporal harm; for some because of riches have perished: there is also another evil which I have seen under the sun, and that frequent among men. A man to whom God has given riches and substance and honor, and his soul wants nothing of all that he desires; yet God doth not give him power to eat thereof, but a stranger shall eat it up (Eccl 6:1). And again: riches kept to the hurt of the owner (Eccl 5:12). We ought, therefore, pray that our riches will be of use to us; and it is this we seek for when we say, give us our bread, that is, make our riches be of use to us. His bread in his belly shall be turned into the gall of asps within him. The riches which he has swallowed, he shall vomit up; and God shall draw them out of his belly (Job 20:14–15). Aliud vitium est in rebus mundi, scilicet superflua sollicitudo. Nam aliqui sunt qui hodie solicitantur de rebus temporalibus quae erunt usque ad unum annum: et qui hoc habent, nunquam quiescunt. Matt. VI, 31: nolite soliciti esse, dicentes: quid manducabimus, aut quid bibemus, aut quo operiemur? Et ideo Dominus docet nos petere quod hodie detur nobis panis noster, idest ea quae sunt nobis necessaria ad praesens tempus. Another great vice is concerned with the things of this world, namely, excessive solicitude for them. For there are some who daily are anxious about temporal goods which are enough for them for an entire year; and they who are thus troubled will never have rest: be not solicitous therefore, saying: what shall we eat, or what shall we drink, or wherewith shall we be clothed? (Matt 6:31) The Lord, therefore, teaches us to pray that today our bread will be given us, that is, those things which will be needful for us for the present time. Invenitur quidem alius duplex panis: scilicet sacramentalis, et panis verbi Dei. Petimus ergo panem nostrum sacramentalem, qui quotidie in Ecclesia conficitur; ut sicut illud accipimus in sacramento, ita detur nobis ad salutem. Ioan. VI, 51: ego sum panis vivus, qui de caelo descendi. I Cor. XI, 29: qui manducat et bibit indigne, iudicium sibi manducat et bibit. One may also see in this bread another twofold meaning, namely, sacramental bread and the bread of the word of God. Thus, in the first meaning, we pray for our sacramental bread which is consecrated daily in the Church, so that we receive it in the sacrament, and thus it profits us unto salvation: I am the living bread which came down from heaven (John 6:51). He that eats and drinks unworthily, eats and drinks judgment to himself (1 Cor 11:29). Item alius panis est verbum Dei. Matt. IV, 4: non in solo pane vivit homo, sed in omni verbo quod procedit de ore Dei. Petimus ergo ut det nobis panem, idest verbum suum. Ex hoc autem provenit homini beatitudo quae est fames iustitiae. Nam postquam spiritualia habentur, magis desiderantur; et ex hoc desiderio provenit fames, et ex fame satietas vitae aeternae. In the second meaning this bread is the word of God: not in bread alone doth man live, but in every word that proceeds from the mouth of God (Matt 4:4). We pray, therefore, that he give us bread, that is, his word. From this man derives that happiness which is a hunger for justice. For after spiritual things are considered, they are all the more desired; and this desire arouses a hunger, and from this hunger follows the fullness of life everlasting. Articulus 5 Petition 5 Et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris And Forgive Us Our Trespasses as We Forgive Those Who Trespass against Us Inveniuntur aliqui magnae sapientiae et fortitudinis; et quia nimis confidunt de virtute sua, non agunt sapienter quae agunt, nec perducunt quod intendunt ad complementum. Prov. XX, 18: cogitationes consiliis roborantur. Sed notandum, quod Spiritus Sanctus, qui dat fortitudinem, dat etiam consilium. Nam omne bonum consilium de salute hominum est a Spiritu Sancto. Tunc autem consilium est homini necessarium quando est in tribulatione, sicut consilium medicorum cum aliquis infirmatur. Unde et homo cum spiritualiter infirmetur per peccatum, debet quaerere consilium, ut sanetur. Consilium autem peccatori necessarium ostenditur Dan. IV, 24, cum dicitur: consilium meum placeat tibi, rex. Peccata tua eleemosynis redime. Optimum ergo consilium contra peccata est eleemosyna et misericordia; et ideo Spiritus Sanctus docet peccatores petere et orare: dimitte nobis debita nostra. There are some men of great wisdom and fortitude who, because they trust too much in their own strength, do not wisely carry out what they attempt, and they do not bring to completion that which they have in mind. Designs are strengthened by counsels (Prov 20:18). It must be known that the Holy Spirit who gives fortitude also gives counsel. Every good counsel concerning the salvation of man is from the Holy Spirit. Thus, counsel is necessary for man when he is in difficulty, just as is the counsel of physicians when one is ill. When man falls into spiritual illness through sin, he must look for counsel in order to be healed. This necessity for counsel on the part of the sinner is shown in these words: wherefore, O king, let my counsel be acceptable to you, and redeem your sins with alms (Dan 4:24). The best counsel, therefore, against sin is alms and mercy. Hence, the Holy Spirit teaches sinners to seek and to pray: forgive us our trespasses. Debemus autem Deo illud quod auferimus de iure suo. Ius autem Dei est ut faciamus voluntatem suam, praeferendo eam voluntati nostrae. Auferimus ergo Deo ius suum, cum praeferimus voluntatem nostram voluntati suae; et hoc est peccatum. Peccata ergo sunt debita nostra. Est ergo consilium Spiritus Sancti ut petamus a Deo veniam peccatorum; et ideo dicimus: dimitte nobis debita nostra. We owe God that which we have taken away from his sole right. This right of God is that we do his will in preference to our own will. Now, we take away from God’s right when we prefer our will to God’s will, and this is a sin. Sins, therefore, are our trespasses. And it is the counsel of the Holy Spirit that we ask God pardon for our sins, and so we say: forgive us our trespasses. Possumus autem in his verbis tria considerare. We can consider these words in three ways. Primum est quare fit haec petitio; First, why do we make this petition? secundum quando impleatur; Second, how may it be fulfilled? tertium est quid requiratur ex parte nostra ut impleatur. Third, what is required on our part for it to be fulfilled? Circa primum sciendum, quod ex hac petitione possumus duo colligere, quae necessaria sunt hominibus in vita ista. Unum est quod homo semper sit in timore et humilitate. Aliqui enim fuerunt ita praesumptuosi quod dicerent quod homo poterat vivere in mundo isto ita quod ex se poterat vitare peccata. Sed hoc nulli datum est, nisi soli Christo, qui habuit Spiritum non ad mensuram, et Beatae Virgini, quae fuit plena gratiae, in qua nullum peccatum fuit, sicut dicit Augustinus: de qua (scilicet Virgine) cum de peccatis agitur, nullam volo fieri mentionem. Sed de aliis sanctis nulli concessum est quin ad minus veniale peccatum incurreret: I Ioan. I, 8: si dixerimus quoniam peccatum non habemus, ipsi nos seducimus, et veritas in nobis non est. Et hoc etiam probatur per petitionem istam. Constat enim quod omnibus sanctis etiam hominibus, convenit dicere: pater noster, in quo dicitur: dimitte nobis debita nostra. Ergo omnes recognoscunt et confitentur se peccatores vel debitores. Si ergo peccator es, debes timere et humiliari. It must be known, first, that from this petition we can draw two things that are necessary for us in this life. One is that we be ever in a state of fear and humility. There have been some, indeed, so presumptuous as to say that man could live in this world and by his own unaided strength avoid sin. But this condition has been given to no one except Christ, who had the Spirit beyond all measure, and to the Blessed Virgin, who was full of grace and in whom there was no sin, as Augustine says: concerning whom, that is, the Virgin, when it is a question of sin I wish to make no mention. But for all the other saints, it was never granted them that they should not incur at least venial sin: if we say that we have no sin, we deceive ourselves and the truth is not in us (1 John 1:8). And, moreover, this very petition proves this; for it is evident that all saints and all men say the Our Father in which is contained: forgive us our trespasses. Hence, all admit and confess that they are sinners or trespassers. If, therefore, you are a sinner, you ought to fear and be humble. Aliud est quod semper vivamus in spe: quia licet simus peccatores, non debemus desperare, ne desperatio ducat nos ad maiora et diversa peccata, sicut dicit Apostolus, Ephes. IV, 19: qui desperantes, semetipsos tradiderunt impudicitiae, in operationem immunditiae omnis. Ergo multum est utile quod semper speremus: quia quantumcumque homo sit peccator, debet sperare quod Deus, si perfecte conteratur et convertatur, dimittet ei. Haec autem spes firmatur in nobis cum petimus: dimitte nobis debita nostra. Another reason for this petition is that we should ever live in hope. Although we are sinners, nevertheless we must not give up hope, lest our despair drive us into greater and different kinds of sins. As the Apostle says: who despairing, have given themselves up to lasciviousness, unto the working of all uncleanness (Eph 4:19). It is, therefore, of great help that we be ever hopeful; for in the measure that man is a sinner, he ought to hope that God will forgive him if he is perfectly sorry for sin and is converted. This hope is strengthened in us when we say: forgive us our trespasses. Sed hanc spem abstulerunt Novatiani, qui dixerunt, quod qui semel peccabant post baptismum, nunquam consequebantur misericordiam. Hoc autem non est verum, si verum dixit Christus dicendo, Matt. XVIII, 32: omne debitum dimisi tibi, quoniam rogasti me. In quacumque ergo die petes, poteris consequi misericordiam, si roges cum poenitudine peccati. Si igitur ex hac petitione consurgit timor et spes: quia omnes peccatores contriti et confitentes, misericordiam consequuntur. Et ideo necessaria fuit haec petitio. The Novatians destroyed this hope, saying that one who has sinned but once after baptism can never look for mercy. But this is not true, if Christ spoke truly when he said: I forgave you all the debt, because you besought me (Matt 18:32). In whatsoever day, therefore, you ask, you can receive mercy if with sorrow for sin you make your prayer. Therefore, both fear and hope arise from this petition, since all sinners who are contrite and confess their guilt receive mercy. Hence, this petition is necessary. Circa secundum sciendum est, quod in peccato sunt duo: scilicet culpa qua offenditur Deus, et poena quae debetur pro culpa. Sed culpa remittitur in contritione, quae est cum proposito confitendi et satisfaciendi. Ps. XXXI, 5: dixi: confitebor adversum me iniustitiam meam Domino: et tu remisisti impietatem peccati mei. Non est igitur desperandum, ex quo ad remissionem culpae sufficit contritio cum proposito confitendi. Concerning the second consideration of this petition, it must be known that there are two factors in sin: the fault by which God is offended, and the punishment which is due because of this fault. But the fault is taken away in contrition which goes with the intention to confess and make satisfaction: I said: I will confess against myself my injustice to the Lord. And you have forgiven the wickedness of my sin (Ps 32 [31]:5). One has no need to fear then, because for the remission of a fault contrition with a purpose to confess is sufficient. Sed forte quis dicet: ex quo dimittitur peccatum contritione, ad quid necessarius est sacerdos? Ad hoc dicendum est, quod Deus in contritione dimittit culpam, et poena aeterna commutatur in temporalem; sed nihilominus manet adhuc obligatus ad poenam temporalem. Unde si decederet sine confessione, non contempta tamen, sed praeventa, iret ad purgatorium, cuius poena, sicut dicit Augustinus, est maxima. Quando ergo confiteris, sacerdos absolvit te de hac poena in clavium virtute, cui te subieceris in confessione; et ideo dixit Christus apostolis, Ioan. XX, 22–23: accipite Spiritum Sanctum: quorum remiseritis peccata, remittuntur eis; et quorum retinueritis, retenta sunt. Unde quando semel confitetur quis, dimittitur ei aliquid de poena huiusmodi, et similiter quando iterum confitetur: et posset toties confiteri, quod tota sibi dimitteretur. But one might say: If sin is thus taken away when a man is contrite, of what necessity is the priest? To this it must be said that God does forgive the fault in contrition, and eternal punishment is changed to temporal, but nevertheless the debt of temporal punishment remains. Hence, if one should die without confession, not out of contempt for it but prevented from it, one would go to purgatory, where the punishment, as Augustine says, is very great. When you confess, the priest absolves you of this punishment in virtue of the keys to which you subject yourself in confession. Therefore, Christ said to the apostles: receive the Holy Spirit: whose sins you forgive are forgiven them; and whose sins you retain are retained (John 20:22–23). When, therefore, one has confessed, something of this punishment is taken away; and similarly when he has again confessed, and it could be that after he has confessed many times, all would be remitted. Invenerunt autem successores apostolorum alium modum remissionis huius poenae: scilicet beneficia indulgentiarum quae existenti in caritate tantum valent quantum sonant et quantum pronuntiantur. Quod autem Papa hoc possit, satis patet. Nam multi sancti multa bona fecerunt, et tamen isti non peccaverunt, ad minus mortaliter; et haec bona fecerunt in utilitatem Ecclesiae. Similiter meritum Christi et Beatae Virginis sunt sicut in thesauro. Unde summus pontifex, et illi quibus ipse committit, possunt huiusmodi merita, ubi necesse est, dispensare. Sic ergo dimittuntur peccata non solum quantum ad culpam in contritione, sed etiam quantum ad poenam in confessione, et per indulgentias. The successors of the apostles found another mode of remission of this punishment, namely, the good use of indulgences, which have their force for one living in the state of grace, to the extent that is claimed for them and as indicated by the grantor. That the Pope can bring this about is sufficiently evident. Many holy men have accomplished much good, and they have not greatly sinned, at least not mortally; and these good deeds were done for the common use of the Church. Likewise the merits of Christ and the Blessed Virgin are, as it were, in a treasury. From this the supreme pontiff and they who are permitted by him can dispense these merits where it is necessary. Thus, therefore, sins are taken away not only as regards their guilt by contrition, but also as regards punishment for them in confession and through indulgences. Circa tertium sciendum, quod ex parte nostra requiritur ut nos dimittamus proximis nostris offensas factas nobis. Unde dicitur: sicut et nos dimittimus debitoribus nostris: aliter Deus non dimitteret nobis. Eccli. XXVIII, 3: homo homini servat iram, et a Deo quaerit medelam. Luc. VI, 37: dimitte et dimittemini. Et ideo solummodo in ista petitione ponitur contritio, cum dicitur: sicut et nos dimittimus debitoribus nostris. Si ergo non dimittis, non dimittetur tibi. Concerning the third consideration of this petition, it must be known that on our part we are required to forgive our neighbor the offenses which he commits against us. Thus, we say: as we forgive those who trespass against us. Otherwise, God would not forgive us: man to man reserves anger: and does he seek remedy of God? (Sir 28:3). Forgive and you shall be forgiven (Luke 6:37). Therefore, only in this petition is there a condition when it says: as we forgive those who trespass against us. If you do not forgive, you shall not be forgiven. Sed posses dicere: ego dicam praecedentia, scilicet dimitte nobis, sed sicut et nos dimittimus debitoribus nostris, tacebo. Ergo Christum decipere quaeris? Sed certe non decipis. Nam Christus qui hanc orationem fecit, bene recordatur eius: unde non potest decipi. Ergo si dicis ore, adimpleas corde. But you may think: I shall say what goes first in the petition, namely, forgive us, but I shall not say, as we forgive those who trespass against us. Are you trying to deceive Christ? You certainly do not deceive him. For Christ who made this prayer remembers it well, and cannot be deceived. If, therefore, you say it with the lips, you should fulfill it in the heart. Sed quaeritur utrum ille qui non proponit dimittere proximo suo, debeat dicere: sicut et nos dimittimus debitoribus nostris. Videtur quod non, quia mentitur. Dicendum, quod non mentitur, quia non orat in persona sua, sed Ecclesiae, quae non decipitur: et ideo ponitur ipsa petitio in plurali. Sed sciendum, quod duobus modis dimittitur. Unus est perfectorum, ut scilicet offensus requirat offendentem. Ps. XXXIII, 15: inquire pacem. Alius est communiter omnium, ad quem tenentur omnes, ut scilicet petenti veniam tribuat. Eccli. XXVIII, 2: relinque proximo tuo nocenti te, et tunc deprecanti tibi peccata solventur. Ex hoc sequitur alia beatitudo: beati misericordes: misericordia enim facit nos misereri proximo nostro. But one may ask whether he who does not intend to forgive his neighbor ought to say: as we forgive those who trespass against us. It seems not, for such is a lie. But actually, he does not lie, because he prays not in his own person, but in that of the Church which is not deceived, and therefore the petition itself is in the plural number. Know also that forgiveness is twofold. One applies to the perfect, where the one offended seeks out the offender: seek after peace (Ps 34:14 [33:15]). The other is common to all, and to it all are equally bound, that one offended grant pardon to the one who seeks it: forgive your neighbor if he has hurt you; and then shall your sins be forgiven to you when you pray (Sir 28:2). And from this follows that other beatitude: blessed are the merciful. For mercy causes us to have pity on our neighbor. Articulus 6 Petition 6 Et ne nos inducas in tentationem And Lead Us Not into Temptation Sunt aliqui qui licet peccaverint, tamen desiderant veniam consequi de peccatis: unde et confitentur et poenitent; sed tamen non adhibent totum studium quod deberent, ut iterato in peccata non ruant. Quod quidem non est conveniens, ut scilicet ex una parte ploret quis peccata dum poenitet, ex alia unde ploret accumulet, dum peccat. Et propter hoc dicitur Isa. I, 16: lavamini, mundi estote, auferte malum cogitationum vestrarum ab oculis meis, quiescite agere perverse. There are those who have sinned and desire forgiveness for their sins. They confess their sins and repent. Yet, they do not strive as much as they should in order that they may not fall into sin again. In this indeed they are not consistent. For, on the one hand, they deplore their sins by being sorry for them; and, on the other hand, they sin again and again and have them again to deplore. Thus it is written: wash yourselves, be clean. Take away the evil of your devices from my eyes. Cease to do perversely (Isa 1:16). Et ideo, sicut supra dictum est, Christus in praecedenti docuit nos petere veniam peccatorum; in hac vero docet nos petere ut possimus vitare peccata, ut scilicet non inducamur in tentationem per quam labamur in peccata, cum dixit: et ne nos inducas in tentationem. We have seen in the petition above that Christ taught us to seek forgiveness for our sins. In this petition, he teaches us to pray that we might avoid sin, that is, that we may not be led into temptation, and thus fall into sin: and lead us not into temptation. Circa quod tria quaeruntur. Three questions are now considered. Primo quid sit tentatio; First, what is temptation?