Articulus 6 Article 6 Utrum petitiones respondeant donis Whether the petitions [in the Lord’s Prayer] correspond to the gifts Ad sextum sic proceditur. Videtur quod petitiones donis non respondeant. To the sixth we proceed thus. It appears that the petitions do not correspond to the gifts. Augustinus enim dicit in Ench., quod tribus primis petitionibus aeterna poscuntur, reliquis vero quatuor temporalia. Sed unumquodque donorum pertinet ad praesentem vitam, in qua temporaliter vivitur, et ad futuram, in qua ad aeternitatem pervenimus, ut ex dictis patet. Ergo donis petitiones non respondent. Obj. 1: For Augustine says in the Enchiridion on Faith, Hope, and Charity that we beg for eternal things in the first three petitions, but for temporal things in the remaining four. But each of the gifts pertains to the present life, wherein we live in time, and to the future, wherein we attain eternity, as is clear from things said. Therefore the petitions do not correspond to the gifts. Praeterea, Augustinus in epistola ad Probam dicit: quisquis dicit, petendo scilicet, quod ad istam evangelicam precem pertinere non possit, etiam si non illicite orat, carnaliter orat. Sed multa alia possunt peti a Deo non carnaliter quam septem dona, sicut septem virtutes, et gratiam, et necessaria vitae. Ergo petitiones Dominicae Orationis septem donis non respondent. Obj. 2: Furthermore, Augustine says, in the Letter to Proba, that whoever asks for whatever cannot pertain to this evangelical reward, even if he does not pray in an illicit way, he prays in a carnal way. But many other things can be asked of God in a non-carnal way besides the seven gifts, such as the seven virtues, and grace, and the necessities of life. Therefore the petitions of the Lord’s Prayer do not correspond to the seven gifts. Praeterea, omnia dona sunt quaedam bona a Deo donata. Sed petitiones Orationis Dominicae non tantum sunt ad consecutionem boni, sed etiam ad remotionem mali. Ergo dona petitionibus non respondent. Obj. 3: Furthermore, all the gifts are goods given by God. But the petitions of the Lord’s Prayer are directed not only to the attainment of the good, but also to the removal of evil. Therefore the gifts do not correspond to the petitions. Praeterea, in donis sunt quatuor quae ad cognitionem pertinent. Sed in petitionibus nulla videtur ad cognitionem pertinere. Ergo petitiones donis non respondent. Obj. 4: Furthermore, among the gifts there are four that pertain to cognition, whereas among the petitions none of them appear to pertain to cognition. Therefore the petitions do not correspond to the gifts. Praeterea, petitiones ad impetrandum ordinatae sunt. Sed impetrare aliquid a Deo non est nisi habentis virtutem. Cum igitur dona simul cum virtutibus infundantur, videtur quod petitiones non ordinentur ad dona. Obj. 5: Furthermore, petitions are ordered to obtaining something. But only one who has virtue obtains anything from God. Therefore, since the gifts are infused together with the virtues, it appears that the petitions are not ordered toward the gifts. Praeterea, Augustinus in Ench. dicit, quod hoc totum est una petitio: et ne nos inducas in tentationem; sed libera nos a malo; quod patet ex hoc quod non ponitur ibi: et libera nos a malo, sed ponitur ibi: sed. Similiter dicit, quod tertia petitio, scilicet, fiat voluntas tua, concluditur in duabus primis: et ita videtur quod non sint nisi quinque petitiones, sicut etiam Lucas ponit. Sed dona sunt septem. Ergo petitiones non respondent donis. Obj. 6: Furthermore, Augustine, in the Enchiridion, says that this whole thing is one petition: and lead us not into temptation, but free us from evil; this is clear from the fact that it does not say, and free us from evil, but rather, but. Likewise he says that the third petition—thy will be done—is contained in the first two, and thus it appears that there are only five petitions, as Luke also lays them out. But there are seven gifts. Therefore the petitions do not correspond to the gits. Praeterea, secunda petitio, secundum Augustinum ibidem, pertinet ad resurrectionem corporis. Sed nullum donum ad resurrectionem pertinet. Ergo petitiones donis non respondent. Obj. 7: Furthermore, the second petition, according to Augustine in the same passage, pertains to the resurrection of the body. But no gift pertains to the resurrection. Therefore the petitions do not correspond to the gifts. Sed contra, idem est quod a Deo petitur, et ab ipso accipitur; unde dicitur Joan. 16:24: petite, et accipietis. Sed dona sunt quae per petitiones petuntur; et ita petitiones et dona mutuo sibi correspondent. On the contrary, what is petitioned of God is received from him; whence John 16:24 says, ask and you will receive. But the gifts are what are petitioned of God, so the petitions and the gifts mutually correspond to each other. Praeterea, in Glossa, Matth. 6, dicitur: in precibus est ut impetremus dona, in donis ut operemur: de operatione beatitudines consequentur. Ergo sicut beatitudines respondent donis, ita dona respondent petitionibus. Furthermore, in a gloss on Matthew 6 it says, it is in one’s prayers that we might beg for the gifts, and in the gifts that we might act; the beatitudes follow from the actions. Therefore just as the beatitudes correspond to the gifts, so the gifts correspond to the petitions. Praeterea, sicut eadem Glossa dicit, septem petitionibus omnia dona praesentis vitae vel futurae continentur. Sed in his omnibus etiam dona perficiunt, ut ex dictis patet. Ergo dona et petitiones correspondent sibi. Furthermore, as the same Gloss says, all the gifts of the present or future life are contained in the seven petitions. But the gifts perfect one in all these, as is clear from things said. Therefore the gifts and petitions correspond to each other. Respondeo dicendum, quod reductio petitionum ad dona non intelligitur hoc modo quod in petitionibus solum habitus donorum petantur, sed quia petitur per quamlibet petitionem aliquid eorum quae ad aliquod donorum pertinent. Haec autem reductio potest attendi dupliciter. Uno modo in generali, ut scilicet quidquid ad dona pertinet, etiam ad petitiones pertineat, et e converso; et sic fit reductio eorum ad invicem non solum per appropriationem sed etiam per proprietatem: quia sicut dona sufficienter perficiunt in omnibus quae sunt activae et contemplativae vitae, sive in praesenti sive in futuro, ita et in omnibus per petitiones divinum auxilium imploratur. Alio modo in speciali: et sic per proprietatem non potest fieri reductio singulorum donorum ad singulas petitiones: quia ea quae in diversis petitionibus postulantur, possunt pertinere ad unum donum, et e converso; sed per appropriationem quamdam, inquantum singulae petitiones habent aliquam similitudinem cum singulis donis, sicut et de beatitudinibus dictum est. I answer that tracing the petitions back to the gifts is not understood to mean that in the petitions only the habits of the gifts are begged for, but that in each petition one begs for something that pertains to a gift. Now, this tracing back can be considered in two ways. In one way, generally, such that whatever pertains to the gifts also pertains to the petitions, and vice versa; and in this way their tracing back to each other occurs not only through an appropriation, but even properly. For just as the gifts sufficiently perfect one in all that belong to the active or contemplative lives, whether in the present or future lives, so too do they perfect one in all things for which one implores divine help through the petitions. In another way, specifically, and in this way the tracing back of the individual gifts to the individual petitions cannot occur through something proper [to the petition]. For the things required in the diverse petitions can pertain to one gift, and vice versa, but [also] through a certain appropriation [to one gift], insofar as individual petitions have a certain likeness with individual gifts, as was also said about the beatitudes. Est enim alia ratio distinguendi dona et petitiones. Cum enim dona sint habitus ordinati ad operandum, oportet quod distinguantur secundum objecta, in quibus diversificari oportet actus secundum speciem. Sed petere oportet omnia quibus indigemus ad operandum, quae non possumus nisi a Deo habere. Unum autem donum ad sui operationem indiget pluribus auxiliis, et idem auxilium valet ad actus multorum donorum. Indigemus autem auxilio divino tam in operibus contemplativae quam in operibus activae. For there is a different reason for distinguishing the gifts and the petitions. For because the gifts are habits ordered to action, they must be distinguished according to their objects, wherein their acts are divided according to species. But one must beg for all things that we need for action, which we can have only from God. Now, a single gift needs many helps for its activity, and the same help assists the acts of many gifts. However, we need divine help both in the works of the contemplative life and in the works of the active life. In operibus autem contemplativae indigemus duplici auxilio. Unum est ut ipsorum contemplabilium, scilicet divinorum, majestas et dignitas appareat; alias contemplatione et admiratione quae contemplationem allicit, digna non essent: et hoc auxilium petitur per primam petitionem: sanctificetur nomen tuum, in qua petitur ut nomen ejus, quod semper sanctum est, etiam apud homines sanctum habeatur; hoc est, non contemnatur, ut Augustinus dicit ad Probam. Unde idem est petere hoc quod illud Eccli. 36:4: sicut in conspectu eorum sanctificatus es in nobis, ita et in conspectu nostro magnificare in eis. Et quia ex hoc quod homo hujus excellentiae particeps fit, ordinare et judicare habet, quod est sapientiae; ideo haec petitio ad sapientiam reducitur, et ad septimam beatitudinem. Aliud autem auxilium est ut in contemplatione horum magnalium nostram beatitudinem cognoscamus, ut sic magis his contemplandis homo inhaerescat: et hoc auxilium petitur per secundam petitionem: adveniat regnum tuum; Glossa: idest, manifestetur hominibus, ut scilicet in nobis veniat, et in Christo regnare mereamur secundum Augustinum ad Probam. Unde idem est hoc petere, ut idem dicit, quod dicere: ostende faciem tuam, et salvi erimus, Psal. 79:8; et ideo haec petitio reducitur ad sextam beatitudinem, et donum intellectus. Now, in the works of the contemplative life we need two helps. The one is that the majesty and dignity of the very things that can be contemplated—that is, the divine things—become apparent; otherwise they would not be worthy of contemplation and the wonder that attracts the contemplation. And this help is begged for through the first petition, hallowed be thy name, wherein one begs that his name, which is always holy, be also held as holy among men—that is, that it not be despised, as Augustine says in his Letter to Proba. Whence it is the same to beg for this as what is found in Sirach 36:4, as you have used us to show your holiness to them, so use them to show your glory to us. And from the fact that a man becomes a participant in this excellence, he orders and makes judgments, which belongs to wisdom. Therefore this petition is traced back to wisdom, and to the seventh beatitude. However, the other help is so that we might know our beatitude in the contemplation of these great things, so that thereby a man might more cling to contemplating such things. And this help is begged for through the second petition, thy kingdom come—according to the Gloss, that is, that it might be manifested to men, such that the kingdom might come to be within us, and we might merit to reign in Christ, according to Augustine in his Letter to Proba. Whence this begging, as he says, is the same as saying, let your face shine, that we may be saved (Ps 80:3). And therefore this petition is traced back to the sixth beatitude and to the gift of understanding. In operibus autem activae indigemus duplici auxilio. Primum est ut bona nobis conferantur, quibus ad bene operandum adjuvemur. Secundum est ut mala impedientia removeantur. However, in the works of the active life we need two sorts of help. The first is that good things be conferred upon us, whereby we are aided to act rightly. The second is for the removal of evil impediments. Bonum autem duplex est nobis necessarium ad vitam activam. Unum quod est directe ad opus virtutis ordinans, sicut ipsum honestum bonum; et hoc petitur in tertia petitione: fiat voluntas tua sicut in caelo et in terra: in qua secundum Augustinum petimus obedientiam ad Deum, ut sic fiat a nobis voluntas ejus in terris, sicut fit ab angelis in caelis. Unde secundum ipsum, idem est hoc petere, quod dicere: gressus meos dirige secundum eloquium tuum, Psal. 118:133; et hoc reducitur ad quintam beatitudinem, quae est de misericordia: quia misericordiam praecipue nobis Deus praecepit: et per consequens ad donum consilii. Aliud est organice ad virtutem serviens, sicut temporalia subsidia, quibus homo ad bene operandum juvatur; et hoc pertinet ad quartam petitionem, qua dicitur: panem nostrum quotidianum da nobis hodie; quia, secundum Augustinum ibidem, per hoc quod dicitur hodie significatur hoc tempus: ubi vel sufficientiam illam petimus a Patre quae superexcellit, in nomine panis totum significantes: vel sacramentum fidelium; et hoc est idem quod petitur Prov. 30:8: divitias et paupertatem ne dederis mihi; sed tantum victui meo tribue necessaria; et haec petitio reducitur ad quartam beatitudinem: quia hujusmodi subsidia vitae sunt quae nos in laboribus hujus vitae sustentant: et per consequens ad donum fortitudinis. Now, the good necessary for the active life is of two sorts. One directly orders one to an act of virtue, as is the noble good—and this is begged for in the third petition, thy will be done on earth as it is in heaven, wherein, according to Augustine, we ask for obedience to God, such that his will may be accomplished by us on earth just as it is accomplished by the angels in heaven. This is why, according to him, begging for this is the same thing as saying, keep my steps steady according to your promise (Ps 119:133). And this is traced back to the fifth beatitude, which is about mercy, since God has especially commanded us to show mercy, and consequently, to the gift of counsel. The other necessary good serves virtue instrumentally, as are the temporal supports by which a man is aided in acting rightly. And this pertains to the fourth petition, wherein it is said, give us this day our daily bread. For according to Augustine in the same passage, “daily” here means “at this time,” here in the word “bread” signifying that we are begging for either that sufficiency from the Father who exceeds all things, or for the sacrament of the faithful. And this is the same as what is begged for in Proverbs 30:8: give me neither poverty nor riches; feed me with the food that I need. And this petition is traced back to the fourth beatitude, since the supports of life like this are things that sustain us in the labors of this life. And consequently this pertains to the gift of fortitude. Impediens autem operationem activae vitae est triplex. Primo malum culpae, praeteritum quidem in actu, sed manens in reatu, macula et inquinatione; et contra hoc malum petitur auxilium per quintam petitionem, qua dicitur: dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris; ubi, ut dicit Augustinus ibidem, nos admonemur et quid petamus, et quid faciamus, ut accipere mereamur; et hoc idem petiit qui dixit, Psal. 7:5: si reddidi retribuentibus mihi mala, decidam merito ab inimicis meis inanis; et hoc reducitur ad tertiam beatitudinem, quae est de luctu: quia ea remittuntur peccata, et per consequens ad donum scientiae. However, the impediment of an act belonging to the active life is of three sorts. The first is the evil of a fault, which occurred in a past action, but remains in its guilt, stain, and defilement; and against this evil, aid is begged for through the fifth petition, wherein it is said, forgive us our trespasses as we forgive those who trespass against us. Here, as Augustine says in the same passage, we are admonished both as regards what we beg for and what we do, so that we might receive the like. And he prayed for the same thing who said, if I have requited those attacking me with evils, let me deservedly fall empty by my enemies (Ps 7:4). And this is traced back to the third beatitude, which is about one who mourns, since his sins are forgiven, and consequently to the gift of knowledge. Secundum est malum futurum, quia timemus inclinans ad peccatum; et circa hoc petitur auxilium in sexta petitione, cum dicitur: et ne nos inducas in tentationem; in qua, secundum Augustinum, petimus, ne deserti divino auxilio alicui tentationi vel consentiamus decepti, vel cedamus afflicti. Et hoc idem petitur Eccli. 23:6: aufer a me ventris concupiscentias; et hoc reducitur ad secundam beatitudinem, quae est de mititate: quia praecipue tentationes ad malum, sunt molestiae quae a proximis inferuntur, quibus provocamur ut eis noceamus, quas tentationes per illam beatitudinem vincimus, et per consequens ad donum pietatis. The second is evil in the future, since we fear what inclines us to sin, and the sixth petition begs for help in this when it says, and lead us not into temptation, wherein, according to Augustine, we beg that we not be deserted by divine help in any temptation, lest we consent to be deceived or approach affliction. And this is the same as what is begged for in Sirach 23:6: let not the lusts of the flesh take hold of me, and this is traced back to the second beatitude, about mildness, since the chief temptations toward evil are the troubles brought on us by our neighbors, by which we are provoked to reciprocate; these temptations we overcome through that beatitude, and consequently it traces back to the gift of piety. Tertium est malum praesens, quodcumque sit illud; et contra hoc petitur auxilium per septimam petitionem, qua dicitur: sed libera nos a malo. Unde Augustinus dicit quod homo Christianus in qualibet tribulatione constitutus in hac petitione gemitus edit; et hoc idem petivit qui dixit Psalm. 58:1: eripe me ab inimicis meis, Deus meus; et hoc reducitur ad beatitudinem quae est paupertas spiritus; quia ejus est in tribulatione auxilium petere: et per consequens ad donum timoris. The third is the present evil, whatever it might be, and we beg for help against this in the seventh petition, which says, but deliver us from evil. Whence Augustine says that in this petition the Christian man is established as groaning under every tribulation. And this begs for the same thing as the one who said in Psalm 59:1, deliver me from my enemies, O my God, and this is traced back to the beatitude about poverty of spirit since begging for help is appropriate for one in tribulation, and consequently, this is traced to the gift of fear. Possunt autem tres ultimae petitiones aliter distingui secundum Augustinum: ut prima earum petatur auxilium contra malum culpae; secunda autem contra inclinantia in culpam; tertia vero contra poenae malum. Moreover, the three last petitions can be distinguished differently, according to Augustine, such that the first of them begs for help against the evil of fault, the second against things inclining one to fault, and the third against the evil of punishment. Ad primum igitur dicendum, quod in obedientia ad Deum, quae omne honestum actionis complectitur, et contemplationis bona in hac vita incipiunt, et in futura consummantur; et quantum ad hanc consummationem Augustinus dicit, quod per tres primas petitiones petimus bona aeterna; in aliis autem petitionibus petimus ea quae tantum in hac vita sunt. Reply Obj. 1: In obedience to God, which embraces every noble action, the goods of contemplation begin in this life and are consummated in the future life. And in reference to this consummation Augustine says that in the three first petitions we beg for the eternal goods, whereas in the other petitions we beg for things that are only in this life. Ad secundum dicendum, quod in hac oratione non solum petuntur habitus donorum: quia petitiones horum habituum, quantum ad intellectum et sapientiam, comprehenduntur in primis duabus petitionibus: sed quantum ad omnes habitus donorum vel virtutum, qui dirigunt in vita activa, petuntur in tertia petitione, quia omnes habitus operativi non sunt nisi ad obediendum Deo: sed per singulas petitiones petuntur ea quae aliquo modo pertinent ad omnia dona. Reply Obj. 2: In this prayer we beg not only for the habits of the gifts—since the petitions of these habits, as regards understanding and wisdom, are included in the first two petitions—but also we beg for all the habits of the gifts or virtues that direct one in the active life in the third petition. For all the active habits are only for the sake of obeying God. But through the individual petitions we beg for the things that in some way pertain to all the gifts. Ad tertium dicendum, quod quamvis dona sint quaedam bona a Deo data, tamen ad hoc quod possint habere debitas operationes, oportet quod a malis homo liberetur. Reply Obj. 3: Although the gifts are certain goods given by God, nonetheless so that they can have their appropriate activity a man must be freed from evils. Ad quartum dicendum, quod duae petitiones pertinent ad cognitionem contemplativam; sed ad cognitionem practicam non ponuntur aliquae petitiones pertinentes, eadem ratione qua nec aliquae beatitudines, ut dictum est. Reply Obj. 4: Two petitions pertain to contemplative knowledge, but no petitions pertaining to practical knowledge are included for the same reason as why there are no such beatitudes either, as was said. Ad quintum dicendum, quod quamvis homo non habens virtutes, non possit dona impetrare ea merendo; potest tamen impetrare per modum dispositionis ad illa; et iterum aliquis habens virtutes et dona potest impetrare perseverantiam in eis. Reply Obj. 5: Although a man who does not possess the virtues cannot ask for the gifts by meriting them, still he can ask for them through the mode of having a disposition toward them. And again, someone who possesses the virtues and gifts can ask for perseverance in them. Ad sextum dicendum, quod, simpliciter loquendo, sunt septem petitiones, ut dictum est; non tamen est inconveniens ut earum una aliquo modo includatur in alia, sicut aliquid est in alio in potentia. Reply Obj. 6: Simply speaking, there are seven petitions, as was said. Yet it is not unfitting that one of them in a certain way be included in another, just as something exists in another in potency. Ad septimum dicendum, quod quia in resurrectione corporis praecipue et totaliter participes erimus regni divini; ideo dicit Augustinus, quod secunda petitio pertinet ad resurrectionem corporum, non quia directe corporis resurrectio petatur. Reply Obj. 7: Because in the resurrection of the body we will be chiefly and totally participants in the divine kingdom, Augustine say that the second petition pertains to the resurrection of our bodies, not because it prays directly for the resurrection of the body. Expositio textus Exposition of the text Spiritus sapientiae et intellectus et cetera. Ratio ordinis ex praedictis patet. Combinationis autem ratio haec est, quia simul combinantur dona duo, quorum unum dirigit alterum sicut sapientia dirigit intellectum, proprie loquendo; consilium autem fortitudinem per quamdam appropriationem: quia sicut praecipue consilio indigemus in operationibus supererogationis, ita et in fortitudine: scientia pietatem, quia neutrum sonat nisi id ad quod omnes tenentur. Timor autem, quia est recessus a malo, ideo non indiget proprio directivo, ut ex dictis patet; tamen, proprie loquendo, consilium et scientia dirigunt in omnibus tribus donis exequentibus. The spirit of wisdom and understanding . . . The notion of the order is clear from what has been said before. However, the reason for the pairing is that two gifts are combined together when one of them directs the other, just as wisdom directs understanding, properly speaking, and counsel directs fortitude through a certain appropriation, since just as we need counsel chiefly in supererogatory activities, so too we need it in fortitude, and knowledge directs piety since both indicate what everyone is bound to do. However, fear, because it is a drawing back from evil, does not need anything of its own to direct it, as is clear from what has been said; yet, properly speaking, counsel and knowledge are directive in all three of the performative gifts. Spiritus timoris. Hic specialiter dicitur Christum replevisse, quia propter suam imperfectionem minus in ipso esse videbatur; ideo quia principaliter ad patiendum venerat, quod per humilitatem est completum, quae pertinet ad donum timoris Domini. The spirit of fear. This is said to have filled Christ in a special way, because, on account of its own imperfection, it seemed to be in him less. Therefore it filled him because he principally came to suffer, which was completed through his humility, which latter pertains to the gift of the fear of the Lord. Quidam tamen secundum effectum timorem in Christo et in angelis tantum esse contendunt. Hoc est verum de timore secundum actum affectus qui est timere separationem, et non quantum ad quemlibet actum affectus, ut postea dicetur. But some contend that fear is in Christ and the angels only according to effect. This is true of fear according to act in one’s affect that is fear of separation, and not with regard to every act in one’s affect, as will be explained shortly. Prooemium Prologue to the Second Part of the Distinction Postquam determinavit de donis in generali, hic determinat de dono timoris, qui propter sui multiplicem acceptionem, specialem difficultatem habet. After having considered the gifts generally, here he considers the gift of fear, which holds a special difficulty, on account of its manifold senses. Dividitur autem haec pars in duas: primo determinat de timore in generali; secundo autem de timore Christi specialiter, ibi: cum autem fuerit in Christo timor poenae, quaeritur, an iste timor fuerit mundanus, vel servilis, vel initialis. Now, this part is divided into two: first, he considers fear in general; second, he considers specifically Christ’s fear, at but since there was in Christ fear of pain, it is asked whether this fear was worldly, or servile, or initial.