Articulus 7 Petition 7 Sed libera nos a malo. Amen. But Deliver Us from Evil. Amen. Supra docuit nos Dominus petere veniam peccatorum, et quomodo possumus vitare tentationes: hic vero docet petere praeservationem a malis. Et haec petitio est generalis contra omnia mala; scilicet peccata, infirmitates et afflictiones, sicut dicit Augustinus. Sed quia de peccato et tentatione dictum est, dicendum est de aliis malis, scilicet adversitatibus et afflictionibus omnibus huius mundi; a quibus Deus liberat quadrupliciter. The Lord has already taught us to pray for forgiveness of our sins, and how we can avoid temptations. In this petition, he teaches us to pray to be preserved from evil, and indeed from all evil in general, such as sin, illness, affliction, and all others, as Augustine explains it. But since we have already mentioned sin and temptation, we now must consider other evils, such as adversity and all afflictions of this world. From these God preserves us in a fourfold manner. Primo ne superveniat afflictio. Sed hoc raro contingit: quoniam sancti in mundo isto affliguntur, quia, ut dicitur II Tim. III, 12: omnes qui pie volunt vivere in Christo Iesu, persecutionem patientur. Sed tamen alicui Deus concedit aliquando ut non affligatur a malo; quando scilicet cognoscit eum impotentem, et non posse resistere; sicut medicus infirmo debili non dat violentas medicinas. Apoc. III, 8: ecce dedi coram te ostium apertum, quod nemo potest claudere, quia modicam habes virtutem. In patria autem erit generale hoc, quia nullus affligetur ibi. Iob V, 19: in sex tribulationibus, scilicet praesentis vitae, quae per sex aetates distinguitur, liberabit te; et in septima non tanget te malum. Apoc. VII, 16: non esurient neque sitient amplius. First, he preserves us such that affliction does not come. Yet this is very rare because it is the lot of the just in this world to suffer, for it is written: all that will live godly in Christ Jesus shall suffer persecution (2 Tim 3:12). Once in a while, however, God does prevent a man from being afflicted by some evil; this is when he knows such a one to be weak and unable to bear it. Just so a physician does not prescribe violent medicines to a weak patient. Behold, I have given before you a door opened, which no man can shut; because you have little strength (Rev 3:8). In heaven this will be a general thing, for there no one shall be afflicted. In six troubles, namely, of this present life, which is divided into six periods, he shall deliver you, and in the seventh, evil shall not touch you (Job 5:19). They shall no more hunger nor thirst (Rev 7:16). Secundo liberat quando in afflictionibus consolatur. Nam nisi Deus consolaretur, non posset homo subsistere. II Cor. I, 8: supra modum gravati sumus supra virtutem nostram; et ibid. VII, 6: sed qui consolatur humiles, consolatus est nos Deus. Ps. XCIII: secundum multitudinem dolorum meorum in corde meo consolationes tuae laetificaverunt animam meam. Second, God delivers us from afflictions when he consoles us amidst them. For unless he console us, we could not long persevere: we were pressed out of measure above our strength so that we were weary even of life (2 Cor 1:8). But God, who comforts the humble, comforted us (2 Cor 7:6). According to the multitude of my sorrows in my heart, your comforts have given joy to my soul (Ps 94 [93]:19). Tertio quia afflictis tot bona facit quot tradunt mala oblivioni. Tob. III, 22: post tempestatem tranquillum facis. Sic ergo afflictiones et tribulationes huius mundi non sunt timendae, quia facile tolerantur et propter consolationem admixtam, et propter brevitatem. Apostolus, II Cor. IV, 17: id quod in praesenti est momentaneum et leve tribulationis nostrae, supra modum in sublimitate aeternum gloriae pondus operatur in nobis: quia ex his pervenitur ad vitam aeternam. Third, God bestows so many good things upon those who are afflicted that their evils are forgotten: after the storm you make a calm (Tob 3:22). The afflictions and trials of this world, therefore, are not to be feared, both because consolations accompany them and because they are of short duration, as the Apostle says: for that which is at present momentary and light of our tribulation, works for us above measure exceedingly an eternal weight of glory (2 Cor 4:17). For from these one arrives at eternal life. Quarto quia tentatio et tribulatio convertitur in bonum: et ideo non dicit, libera nos a tribulatione, sed a malo: quia tribulationes sunt sanctis ad coronam; et inde est quod gloriantur de tribulationibus. Apostolus, Rom. V, 3: non solum autem, sed et gloriamur in tribulationibus, scientes quod tribulatio patientiam operatur. Tob. III, 13: in tempore tribulationis peccata dimittis. Fourth, we are preserved from afflictions in this way that all temptations and trials are conducive to our own good. We do not pray: deliver us “from tribulation,” but from evil. This is because tribulations bring a crown to the just, and for that reason the saints rejoiced in their sufferings: we glory also in tribulations, knowing that tribulation works patience (Rom 5:3). In time of tribulation you forgive sins (Tob 3:13). Liberat ergo Deus hominem a malo et tribulationibus, eas in bonum convertendo; quod est signum maximae sapientiae, quia sapientis est malum ordinare in bonum; et hoc fit per patientiam, quae habetur in tribulationibus. Ceterae vero virtutes bonis utuntur, sed patientia malis; et ideo solum in malis, idest in adversitatibus, est necessaria: Prov. XIX, 11: doctrina viri per patientiam noscitur. God, therefore, delivers man from evil and from affliction by converting them to his good which is a sign of supreme wisdom, since it belongs to wisdom to divert evil to good. This happens through patience, which results in bearing trials. The other virtues operate by good things, but patience operates in evil things. And, indeed, it is very necessary in evil things, namely, in adversity: the learning of a man is known by his patience (Prov 19:11). Et ideo Spiritus Sanctus per donum sapientiae facit nos petere: et per hoc pervenimus ad beatitudinem ad quam ordinat pax, quia per patientiam pacem habemus et in tempore prospero et adverso: et ideo pacifici dicuntur filii Dei, qui sunt similes Deo, quia sicut Deo nihil nocere potest, ita nec eis, quia nec prospera nec adversa; et ideo beati pacifici, quoniam filii Dei vocabuntur, Matt. V, 9. The Holy Spirit through the gift of wisdom has us use this prayer, and by it we arrive at supreme happiness which is the reward of peace. For it is by patience we obtain peace, whether in time of prosperity or of adversity. For this reason the peacemakers are called the children of God, because they are like to God in this, that nothing can hurt God and nothing can hurt them, whether it be prosperity or adversity: blessed are the peacemakers, for they shall be called the children of God (Matt 5:9). Amen est confirmatio universalis omnium petitionum. Amen is a general ratification of all the petitions. Compendiosa expositio totius orationis Pater noster A Short Explanation of the Whole Lord’s Prayer Ut in summa exponatur, sciendum est, quod in oratione dominica continentur omnia quae desiderantur, et omnia quae fugiuntur. Inter omnia autem desiderabilia illud plus desideratur quod plus amatur, et hoc est Deus; By way of brief summary, it should be known that the Lord’s Prayer contains all that we ought to desire and all that we ought to avoid. Now, of all desirable things, that must be most desired which is most loved, and that is God. et ideo primo petis gloriam Dei, cum dicis: sanctificetur nomen tuum. Therefore, you seek, first of all, the glory of God when you say: hallowed be thy name. A Deo autem desideranda sunt tria, quae pertinent ad te. You should desire three things from God which concern yourself. Primum est quod pervenias ad vitam aeternam; et hoc petis cum dicis: adveniat regnum tuum. The first is that you may arrive at eternal life. And you pray for this when you say: thy kingdom come. Secundum est quod facias voluntatem Dei et iustitiam; et hoc petis cum dicis: fiat voluntas tua sicut in caelo et in terra. The second is that you do the will of God and his justice. You pray for this in the words: thy will be done on earth as it is in heaven. Tertium est ut habeas necessaria ad vitam; et hoc petis cum dicis: panem nostrum quotidianum da nobis hodie. The third is that you may have the necessities of life. And thus you pray: give us this day our daily bread. Et de his tribus dicit Dominus, Matt. VI, 33: primum quaerite regnum Dei, quantum ad primum; et iustitiam eius quantum ad secundum; et haec omnia adiicientur vobis, quantum ad tertium. Concerning all these things the Lord says: seek ye first the kingdom of God, which complies with the second, and all these things shall be added unto you, (Matt 6:33) as in accord with the third. Illa autem quae vitanda sunt et fugienda, sunt illa quae contrariantur bono. Bonum autem quod primo desiderabile est, est quadruplex, ut dictum est. We must avoid and flee from all things which are opposed to the good. For, as we have seen, good is above all things to be desired. This good is fourfold. Et primum est gloria Dei, et huic nullum malum est contrarium. Iob XXXV, 6: si peccaveris, quid ei nocebis . . . si iuste egeris, quid donabis ei? Nam et de malo in quantum punit, et de bono inquantum remunerat, resultat gloria Dei. First, there is the glory of God, and no evil is contrary to this: if you sin, what shall you hurt him? And if you do justly, what shall you give him? (Job 35:6). Whether it be the evil inasmuch as God punishes it, or whether it be the good in that God rewards it, all redound to his glory. Secundum bonum est vita aeterna; et huic contrariatur peccatum, quia per peccatum perditur: et ideo ad hoc removendum dicimus: dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. The second good is eternal life, to which sin is contrary: because eternal life is lost by sin. And so to remove this evil we pray: forgive us our trespasses as we forgive those who trespass against us. Tertium bonum est iustitia et bona opera; et huic contrariatur tentatio, quia tentationes impediunt nos a bono operando: et ad hoc removendum petimus: et ne nos inducas in tentationem. The third good is justice and good works, and temptation is contrary to this, because temptation hinders us from doing good. We pray, therefore, to have this evil taken away in the words: lead us not into temptation. Quartum bonum sunt bona necessaria; et huic contrariantur adversitates et tribulationes; et ad hoc removendum petimus: sed libera nos a malo. Amen. The fourth good is all the necessities of life, and opposed to this are troubles and adversities. And we seek to remove them when we pray: but deliver us from evil. Amen.