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? secundo qualiter homo tentatur, et a quo; Second, in what ways is one tempted and by whom? tertio vero quomodo liberatur in tentatione. Third, how is one freed from temptation? Circa primum sciendum est, quod tentare nihil aliud est quam experiri seu probare: unde tentare hominem est probare virtutem eius. Experitur autem seu probatur virtus hominis dupliciter, secundum quod duo exigit hominis virtus. Unum pertinet ad bene operandum, scilicet quod bene operetur; aliud est quod caveat a malo. Ps. XXXIII, 15: declina a malo, et fac bonum. Probatur ergo virtus hominis quandoque quantum ad hoc quod bene facit, quandoque vero quantum ad hoc quod cesset a malo. Quantum ad primum probatur homo utrum inveniatur promptus ad bonum, ut ad ieiunandum et huiusmodi. Tunc enim est virtus tua magna quando promptus inveniris ad bonum. Et hoc modo Deus probat aliquando hominem; non quod lateat eum virtus hominis, sed ut eam omnes cognoscant, et detur omnibus in exemplum. Sic tentavit Deus Abraham, Gen. XXII, et Iob. Et ideo Deus saepe immittit tribulationes iustis, ut dum patienter sustinent, appareat virtus eorum, et in virtute proficiant. Deut. XIII, 3: tentat vos Dominus Deus vester, ut palam fiat utrum diligatis eum, an non. Sic ergo Deus tentat provocando ad bonum. Regarding the first, it must be known that to tempt is nothing other than to test or to prove. To tempt a man is to test or try his virtue. Man’s virtue is tried or proved in two ways, just as a man’s virtue requires two things. One requirement is to do good, the other is to avoid evil: turn away from evil and do good (Ps 34:14 [33:15]). Sometimes a man’s virtue is tried in doing good, and sometimes in avoiding evil. Thus, regarding the first, a man is tried in his readiness to do good, for example, to fast and such. Then is your virtue great when you are quick to do good. In this way does God sometimes try one’s virtue, not, however, because such a man’s virtue is hidden from him, but in order that all might know it and it would be an example to all. God tempted Abraham in this way, and Job also. For this reason God frequently sends trials to the just, who in sustaining them with all patience makes manifest their virtue, and they themselves increase in virtue: the Lord your God tries you, that it may appear whether you love him with all your heart and with all your soul, or not (Deut 13:3). Thus does God tempt man by inciting him to good deeds. Quantum ad secundum probatur virtus hominis per inductionem ad malum. Et si bene resistit, et non consentit, tunc virtus hominis magna est; si vero homo succumbit tentationi, tunc virtus hominis nulla est. Hoc autem modo nullus tentatur a Deo: quia, sicut dicitur Iac. I, 13: Deus intentator malorum est: ipse autem neminem tentat. As to the second, the virtue of man is tried by solicitation to evil. If he truly resists and does not give his consent, then his virtue is great. If, however, he falls before the temptation, he is devoid of virtue. God tempts no man in this way, for it is written: God is not a tempter of evils, and he tempts no man (Jas 1:13). Sed tentatur homo a propria carne, a diabolo, et a mundo. A carne dupliciter. Man is tempted by his own flesh, by the devil, and by the world. He is tempted by the flesh in two ways. Primo quia caro instigat ad malum: caro enim semper quaerit delectationes suas, scilicet carnales, in quibus est saepe peccatum. Qui enim immoratur delectationibus carnalibus, negligit spiritualia. Iac. I, 14: unusquisque vero tentatur a concupiscentia sua. First, the flesh incites one to evil. It always seeks its own pleasures, namely, carnal pleasures, in which there is often sin. He who indulges in carnal pleasures neglects spiritual things: every man is tempted by his own concupiscence (Jas 1:14). Secundo tentat caro retrahendo a bono. Nam spiritus, quantum est de se, semper delectaretur in spiritualibus bonis; sed caro aggravans impedit spiritum. Sap. IX, 15: corpus quod corrumpitur, aggravat animam. Rom. VII, 22: condelector legi Dei secundum interiorem hominem; video autem aliam legem in membris meis repugnantem legi mentis meae, et captivantem me in lege peccati, quae est in membris meis. Sed haec tentatio, scilicet carnis, est valde gravis, quia inimicus noster, scilicet caro, coniunctus est nobis: et, sicut dicit Boetius, nulla pestis efficacior est ad nocendum quam familiaris inimicus. Et ideo contra eam vigilandum est. Matt. XXVI, 41: vigilate et orate, ne intretis in tentationem. Second, the flesh tempts man by enticing him away from good. For the spirit on its part would delight always in spiritual things, but the flesh asserting itself puts obstacles in the way of the spirit: the corruptible body is a load upon the soul (Wis 9:15). For I am delighted with the law of God, according to the inward man. But I see another law in my members, fighting against the law of my mind, and captivating me in the law of sin, that is in my members (Rom 7:22). This temptation which comes from the flesh is most severe, because our enemy, the flesh, is united to us, and as Boethius says: there is no plague more dangerous than an enemy in the family circle. We must, therefore, be ever on our guard against this enemy: watch and pray that ye enter not into temptation (Matt 26:41). Diabolus fortissime tentat. Nam postquam conculcatur caro, insurgit alius, scilicet diabolus, contra quem est nobis magna colluctatio. Apostolus, Eph. VI, 12: non est nobis colluctatio adversus carnem et sanguinem, sed adversus principes et potestates, adversus mundi rectores tenebrarum harum. Unde et signanter dicitur tentator. I Thess. III, 5: ne forte tentaverit vos is qui tentat. The devil tempts us with extreme force. Even when the flesh is subdued, another tempter arises, namely, the devil against whom we have a heavy struggle. Of this the Apostle says: our wrestling is not against flesh and blood, but against principalities and powers, against the rulers of the world of this darkness, against the spirits of wickedness in high places (Eph 6:12). For this reason he is very aptly called the tempter: lest perhaps he that tempts should have tempted you (1 Thess 3:5). In tentatione autem sua callidissime procedit. Ipse enim, sicut bonus dux exercitus qui obsidet aliquod castrum, considerat infirma eius quem impugnare vult, et ex illa parte unde magis est homo debilis, tentat eum. Et ideo tentat de illis vitiis ad quae homines conculcata carne magis proni sunt, ut de ira, de superbia, et de aliis spiritualibus vitiis. I Pet. V, 8: adversarius vester diabolus tanquam leo rugiens circuit quaerens quem devoret. The devil proceeds most cunningly in tempting us. He operates like a skillful general when about to attack a fortified city. He looks for the weak places in the object of his assault, and in that part where a man is most weak, he tempts him. He tempts man in those sins to which, after subduing his flesh, he is most inclined. Such, for instance, are anger, pride, and the other spiritual sins. Your adversary the devil, as a roaring lion, goes about seeking whom he may devour (1 Pet 5:8). Facit autem duo diabolus dum tentat: quia non statim proponit illi quem tentat, malum aliquod apparens, sed aliquid quod habeat speciem boni, ut saltem in ipso principio per illud removeat eum aliquantulum a proposito suo principali, quia postmodum facilius inducit ipsum ad peccandum, quando illum vel modicum avertit. Apostolus, II Cor. XI, 14: ipse Satanas transfigurat se in angelum lucis. Deinde postquam induxit eum ad peccandum, sic alligat eum ut non permittat eum a peccatis resurgere. Iob XL, 12: nervi testiculorum eius perplexi sunt. Sic ergo duo facit diabolus: quia decipit, et deceptum detinet in peccato. The devil does two things when he tempts us. For he does not at once suggest something that appears to us as evil, but something that has a semblance of good. Thereby he would, at least in the beginning, turn a man from his chief purpose, and then afterwards it will be easier to induce him to sin, once he has been turned away ever so little. Satan himself transforms himself into an angel of light (2 Cor 11:14). Then, when he has once led man into sin, he so enchains him as to prevent his rising up out of his sin. The sinews of his testicles are wrapped together (Job 40:12). The devil, therefore, does two things: he deceives a man first, and then after betraying him, enthralls him in his sin. Sed mundus dupliciter tentat. The world has two ways of tempting man. Primo per nimium et immoderatum desiderium rerum temporalium. Apostolus, I Tim. VI, 10: radix omnium malorum est cupiditas. The first is excessive and intemperate desire for the goods of this life: the desire of money is the root of all evil (1 Tim 6:10). Secundo per persecutores et tyrannos terrendo. Iob XXXVII, 19: nos quoque involvimur tenebris. II Tim. III, 12: omnes qui pie volunt vivere in Christo Iesu, persecutionem patientur. Matt. X, 28: nolite timere eos qui occidunt corpus. The second way is the fears engendered by persecutors and tyrants: we are wrapped up in darkness (Job 37:19). All that will live godly in Christ Jesus shall suffer persecution (2 Tim 3:12). Fear not those that slay the body (Matt 10:28).