Petition 7: But deliver us from evil. Amen.

Today, we conclude our series of posts on St Thomas Aquinas' commentary on the Lord's Prayer. 

Lord, teach us how to pray... J-J Tissot.

I have included my own (fairly literal) English translation, together with a number of Scriptural references and notes.

The footnote references follow each section.

Petition 7: But deliver us from evil. Amen.

Articulus 7: Sed libera nos a malo. Amen

Above (it has been shown how) the Lord has taught us to pray for forgiveness of sins and how we can avoid temptations. Here, He teaches us to pray for preservation from evils; this is a general petition against all evils, such as sins, illnesses and afflictions (as St Augustine says). But we have already spoken of sin and temptation, so we need to speak about other evils, such as adversity and all the afflictions of this world. From these God preserves in a fourfold manner.

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.

Firstly, that affliction does not overtake us. But this occurs rarely, for the just in this world are afflicted: “All that will live godly in Christ Jesus, shall suffer persecution.[1] But sometimes God grants to a man that he is not afflicted by an evil, when He knows he would not have the strength to resist it; just as a physician does not give powerful medicines to a weak invalid: “ Behold, I have given before thee a door opened, which no man can shut: because thou hast a little strength.”[2] In our Father’s home in heaven, this will be general , for there no-one will afflicted: “ In six troubles,”[3] namely of this present life, which is divided into six periods, “ he shall deliver thee, and in the seventh, evil shall not touch thee.” “They shall no more hunger nor thirst.”[4]

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.

[1] And all that will live godly in Christ Jesus, shall suffer persecution. Et omnes, qui pie volunt vivere in Christo Jesu, persecutionem patientur. [II Tim. Iii. 12]

[2] I know thy works. Behold, I have given before thee a door opened, which no man can shut: because thou hast a little strength, and hast kept my word, and hast not denied my name. Scio opera tua. Ecce dedi coram te ostium apertum, quod nemo potest claudere : quia modicam habes virtutem, et servasti verbum meum, et non negasti nomen meum. [Apoc. iii. 8]

[3] In six troubles he shall deliver thee, and in the seventh, evil shall not touch thee. In sex tribulationibus liberabit te, et in septima non tangent te malum. [Iob v. 19]

[4] They shall no more hunger nor thirst, neither shall the sun fall on them, nor any heat. non esurient, neque sitient amplius, nec cadet super illos sol, neque ullus aestus : [Apoc. vii. 16]

Secondly, God delivers us whenever He consoles us in our afflictions; for unless God were to console us, man could not survive: “ We were pressed out of measure above our strength;[1] and, “But God, who comforteth the humble, comforted us;”[2] and “ According to the multitude of my sorrows in my heart, thy comforts have given joy to my soul.”[3]

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. Psal. XCIII: secundum multitudinem dolorum meorum in corde meo consolationes tuae laetificaverunt animam meam.

[1] For we would not have you ignorant, brethren, of our tribulation, which came to us in Asia, that we were pressed out of measure above our strength, so that we were weary even of life. Non enim volumus ignorare vos, fratres, de tribulatione nostra, quae facta est in Asia, quoniam supra modum gravati sumus supra virtutem, ita ut taederet nos etiam vivere. [II Cor. i. 8]

[2] But God, who comforteth the humble, comforted us by the coming of Titus. Sed qui consolatur humiles, consolatus est nos Deus in adventu Titi. [II Cor. vii. 6]

[3] According to the multitude of my sorrows in my heart, thy comforts have given joy to my soul. Secundum multitudinem dolorum meorum in corde meo, consolationes tuae laetificaverunt animam meam. [Ps. xciii. 19]

Thirdly, He gives so many good things to those who are afflicted that these things carry away the evils into oblivion: “ After a storm thou makest a calm;”[1] thus the afflictions and the tribulations of this world are not to be feared because they may be easily tolerated, both on account of the consolation supplied and their brevity: “ For that which is at present momentary and light of our tribulation, worketh for us above measure exceedingly an eternal weight of glory.”[2] Through these man may come to life everlasting.

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.

[1] For thou art not delighted in our being lost: because after a storm thou makest a calm, and after tears and weeping thou pourest in joyfulness. Non enim delectaris in perditionibus nostris : quia post tempestatem tranquillum facis : et post lacrimationem et fletum, exultationem infundis. [Tob. iii. 22]

[2] For that which is at present momentary and light of our tribulation, worketh for us above measure exceedingly an eternal weight of glory. Id enim, quod in praesenti est momentaneum et leve tribulationis nostrae, supra modum in sublimitate aeternum gloriae pondus operatur in nobis. [II Cor. iv. 17]

Fourthly, because temptations and tribulations are made conducive to good; and so the prayer does not say “deliver us from tribulation” but “from evil:” because tribulations are to the just a crown; whence they glory in their tribulations:”[1]

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.

[1] And not only so; but we glory also in tribulations, knowing that tribulation worketh patience; Non solum autem, sed et gloriamur in tribulationibus : scientes quod tribulatio patientiam operatur : [Rom. v. iii]

God , therefore, delivers man from evil and from tribulations, by converting them into his good; this is a sign of the greatest wisdom, for to divert evil into good is the act of someone who is wise; and this is accomplished through the patience which is given to someone in tribulations. Indeed, the other virtues are applied through good things, but patience is applied amid evil things, that is, in adversity it is necessary: “The learning of a man is known by patience.”[1]

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.

And so in this way does the Holy Spirit, through the gift of wisdom, make us to pray; and through this we arrive at that blessedness to which peace orders, for through patience we have peace both in time of prosperity and of adversity. For this reason the peacemakers are called the children of God, who are like unto God because, like God Whom nothing can harm, nothing can harm them, neither in prosperity nor adversity: “ Blessed are the peacemakers: for they shall be called children of God.”[2] 

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, Matth. V, 9.

Amen is the universal confirmation of all petitions in prayer.

Amen est confirmatio universalis omnium petitionum.

[1] The learning of a man is known by patience and his glory is to pass over wrongs. Doctrina viri per patientiam noscitur, et gloria ejus est iniqua praetergredi. [Prov. xix. 17]

[2] Blessed are the peacemakers: for they shall be called children of God. Beati pacifici : quoniam filii Dei vocabuntur. [Matt. v. 9]

Pater noster: A short explanation of the whole prayer

Compendiosa expositio totius orationis pater noster

That it may be summed up, know that contained in the Lord’s Prayer are those things that should be desired and all those things that should be avoided. Now, among all those things that are desirable, it is that which is most loved which is most desired, and that is God.

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;

And so at the beginning, you seek the glory of God when you say: Hallowed be Thy name. Now from God there are three things to be desired that concern you. The first is that you may attain life everlasting, and you pray for this when you say: “Thy kingdom come.” The second is that you may do the will of God and His justice: you pray for this when you say: “Thy will be done on earth as it is in heaven.” The third is that you should have the necessaries of life; this you pray for when you say: “Give us this day our daily bread. Concerning these three things, the Lord says of the first: “ Seek ye therefore first the kingdom of God;”[1] and of the second, “and his justice;” and of the third: “and all these things shall be added unto you.” 

 

et ideo primo petis gloriam Dei, cum dicis: sanctificetur nomen tuum. A Deo autem desideranda sunt tria, quae pertinent ad te. Primum est quod pervenias ad vitam aeternam; et hoc petis cum dicis: adveniat regnum tuum. Secundum est quod facias voluntatem Dei et iustitiam; et hoc petis cum dicis: fiat voluntas tua sicut in caelo et in terra. Tertium est ut habeas necessaria ad vitam; et hoc petis cum dicis: panem nostrum quotidianum da nobis hodie. Et de his tribus dicit dominus, Matth. VI, 33: primum quaerite regnum Dei, quantum ad primum; et iustitiam eius quantum ad secundum; et haec omnia adiicientur vobis, quantum ad tertium.

Now those things which are to avoided and shunned are those are opposed to the good. The good  is to be desired first above all else  and it is said to be fourfold: The first is the glory of God and no evil is contrary to this: “ If thou sin, what shalt thou hurt him? . . . And if thou do justly, what shalt thou give him?”[2] For whether it be in evil inasmuch as He punishes or in good inasmuch as He rewards, the glory of God results.

Illa autem quae vitanda sunt et fugienda, sunt illa quae contrariantur bono. Bonum autem quod primo desiderabile est, est quadruplex, ut dictum est. 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.

The second good is eternal life and sin is contrary to this, because it is lost through sin; and so, to remove this evil, we say: “Forgive us our trespasses as we forgive those who trespass against us.” The third good is consists of justice and good works; to this is opposed temptation, because temptations hinder us from doing good and so, to remove this, we pray: “And lead us not into temptation.” The fourth good consist of the necessities of life; to this good are opposed adversities and tribulations; we seek to remove them by praying: “But deliver us from evil. Amen.”

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. 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. Quartum bonum sunt bona necessaria; et huic contrariantur adversitates et tribulationes; et ad hoc removendum petimus: sed libera nos a malo. Amen.

[1] Seek ye therefore first the kingdom of God, and his justice, and all these things shall be added unto you. Quaerite ergo primum regnum Dei, et justitiam ejus : et haec omnia adjicientur vobis. [Matt. vi. 33]

[2] If thou sin, what shalt thou hurt him? and if thy iniquities be multiplied, what shalt thou do against him? Si peccaveris, quid ei nocebis? et si multiplicatae fuerint iniquitates tuae, quid facies contra eum? And if thou do justly, what shalt thou give him, or what shall he receive of thy hand? Porro si juste egeris, quid donabis ei? aut quid de manu tua accipiet? [Iob xxxv. 6]

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

Petition 6: And Lead Us Not Into Temptation

We continue October's posts with the writings of St Thomas Aquinas on the prayers used in the Rosary. We began with the Angelic Salutation and then shifted our focus to what he wrote on the Lord's Prayer. 

Lord, teach us how to pray... J-J Tissot.

I have included my own (fairly literal) English translation, together with a number of Scriptural references and notes.

The footnote references follow each section.

Petition 6: And lead us not into temptation

Articulus 6: Et ne nos inducas in tentationem

There are those who, although they may have sinned, want to obtain forgiveness for their sins,and so they confess and repent; but they do not make as much effort as they should  so that they do not fall again into sin. For it is not consistent that, on the one hand, a man should deplore his sins while he repents, while he accumulates reasons to deplore while he continues to sin. On this account, Isaias says: “Wash yourselves, be clean, take away the evil of your devices from my eyes: cease to do perversely.”[1]

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 Isai. I, 16: lavamini, mundi estote, auferte malum cogitationum vestrarum ab oculis meis, quiescite agere perverse.

[1] Wash yourselves, be clean, take away the evil of your devices from my eyes: cease to do perversely. Lavamini, mundi estote; auferte malum cogitationum vestrarum ab oculis meis : quiescite agere perverse. [Isai. I. 16]

As written above, Christ in the previous petition taught us to pray for the forgiveness of our sins; in this petition He teaches us to pray that we may be able to avoid sins, that is to say, that we may may not be led into temptation and through this continue the labours of our sin. He said: “ And lead us not into temptation.”

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.

Concerning this, three questions are now considered:firstly, what temptation is; secondly, how a man may be tempted; thirdly, how in truth a man may be freed in temptation.

Circa quod tria quaeruntur. Primo quid sit tentatio; secundo qualiter homo tentatur, et a quo; tertio vero quomodo liberatur in tentatione.

1) What temptation is

Concerning the first, know that to tempt is nothing other than to test or to prove; whence to tempt a man is to test his virtue. Now, a man’s virtue is tested or proved in two ways as his virtue requires two things: one pertains to doing good, that is to say he should do good; the other is that he should turn away from evil: “ Turn away from evil and do good:”[1] A man’s virtue is thus tested sometimes as regards to how much good he does, and sometimes as to how much he avoids evil. As to the first, a man is tested on whether he is prompt to do good, to fast and so on. For your virtue will be great when you are found to be prompt in doing good. In this way, God sometimes tests a man, not because the man’s virtue is hidden from God but so that all might know it and it may be given to all as an example. Thus did God tempt Abraham.[2]  And so God often sends trials to the just, so that while they endure them patiently, their virtue may shine forth and they may increase in virtue: “ the Lord your God trieth you, that it may appear whether you love him . . . or not.”[3] Thus does God tempt man by inciting him to good deeds.

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. Psal. 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.

As to the second, a man’s virtue is tempted by solicitation to evil; if he resists well and does not give his consent, then the man’s virtue is great. If the man succumbs to the temptation, then the man’s virtue is as nothing. But no man is tempted in this way by God, for as St James says: “ God is not a tempter of evils, and he tempteth no man.”[4]

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.

[1] Turn away from evil and do good: seek after peace and pursue it. Diverte a malo, et fac bonum; inquire pacem, et persequere eam. [Ps. xxxiii. 15]

[2] See Gen. xxii. and Iob.

[3] Thou shalt not hear the words of that prophet or dreamer: for the Lord your God trieth you, that it may appear whether you love him with all your heart, and with all your soul, or not. non audies verba prophetae illius aut somniatoris : quia tentat vos Dominus Deus vester, ut palam fiat utrum diligatis eum an non, in toto corde, et in tota anima vestra. [Deut. xiii. 3]

[4] Let no man, when he is tempted, say that he is tempted by God. For God is not a tempter of evils, and he tempteth no man. Nemo cum tentatur, dicat quoniam a Deo tentatur : Deus enim intentator malorum est : ipse autem neminem tentat. [Iac. i. 13]

2) How a man may be tempted

Now a man may be tempted by his own flesh, by the Devil and by the world. By the flesh in two ways: firstly, because the flesh incites to evil; for the flesh is always seeking its own pleasures, namely, carnal pleasures, in which often there is sin. He who tarries in carnal pleasures neglects the spiritual: “But every man is tempted by his own concupiscence.”[1]

Sed tentatur homo a propria carne, a Diabolo, et a mundo. A carne dupliciter. 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.

[1] But every man is tempted by his own concupiscence, being drawn away and allured. Unusquisque vero tentatur a concupiscentia sua abstractus, et illectus. [Iac. I, xiv.]

Secondly, the flesh tempts by drawing away from goodness. Now the spirit for its part is always delighted in spiritual goods, but the flesh weighs down and impedes the spirit: “The corruptible body is a load upon the soul;”[1] and “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.”[2] Bur this temptation, namely of the flesh, is extremely serious because the enemy in this instance, namely the flesh, is joined to us; and, as Boethius says, No infestation is more effective at causing harm than an enemy within the family itself. And so a watch must needs be maintained against it: “ Watch ye, and pray that ye enter not into temptation.”[3]

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. Matth. XXVI, 41: vigilate et orate, ne intretis in tentationem.

[1] For the corruptible body is a load upon the soul, and the earthly habitation presseth down the mind that museth upon many things. corpus enim quod corrumpitur aggravat animam, et terrena inhabitatio deprimit sensum multa cogitantem. [Sap. ix. 15]

[2] For I am delighted with the law of God, according to the inward man: condelector enim legi Dei secundum interiorem hominem : 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. video autem aliam legem in membris meis, repugnantem legi mentis meae, et captivantem me in lege peccati, quae est in membris meis. [Rom. Vii. 22, 23]

[3] Watch ye, and pray that ye enter not into temptation. The spirit indeed is willing, but the flesh weak. Vigilate, et orate ut non intretis in tentationem. Spiritus quidem promptus est, caro autem infirma. [Matt. xxvi. 41]

The devil tempts us most powerfully, for after the flesh has been subdued, another arises, namely the devil, against whom we wrestle in a great struggle. “For our wrestling is not against flesh and blood; but against principalities and powers, against the rulers of the world of this darkness.”[1] Whence he is fittingly called the tempter: “Lest perhaps he that tempteth should have tempted you.”[2]

Diabolus fortissime tentat. Nam postquam conculcatur caro, insurgit alius, scilicet Diabolus, contra quem est nobis magna colluctatio. Apostolus, Ephes. 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.

[1] For 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 the high places. quoniam non est nobis colluctatio adversus carnem et sanguinem, sed adversus principes, et potestates, adversus mundi rectores tenebrarum harum, contra spiritualia nequitiae, in caelestibus. [Eph. vi. 12]

[2] For this cause also, I, forbearing no longer, sent to know your faith: lest perhaps he that tempteth should have tempted you, and our labour should be made vain. Propterea et ego amplius non sustinens, misi ad cognoscendam fidem vestram : ne forte tentaverit vos is qui tentat, et inanis fiat labor noster. [I Thess. iii. 5]

The Temptations of the Devil

When he is tempting, the devil proceeds most cunningly. For he, like a good general of an army which is besieging a castle, he studies the weak points of the one he wishes to attack; then at that point where  a man is most weak, he tempts him. And so, when men have subdued their flesh, he tempts them in those sins to which men are most prone to committing, such as anger, pride and other spiritual vices: “ Your adversary the devil, as a roaring lion, goeth about seeking whom he may devour.”1  

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 Petr. V, 8: adversarius vester Diabolus tanquam leo rugiens circuit quaerens quem devoret.

[1] Be sober and watch: because your adversary the devil, as a roaring lion, goeth about seeking whom he may devour. Sobrii estote, et vigilate : quia adversarius vester diabolus tamquam leo rugiens circuit, quaerens quem devoret : [I Pet. v. 8]

Now the Devil does two things when he tempts: for he does not immediately suggest something which appears evil to the man he is tempting but rather something that has a semblance of good; so that at least in the beginning he may through this approach distract him somewhat from his chief purpose so that he may thereby draw him into sinning, when he has been turned away even to a slight extent: “ Satan himself transformeth himself into an angel of light[1] Then, after he has led him into sinning, he so binds him that he does not permit him to rise out of his sins: “ the sinews of his testicles are wrapped together.”[2] Thus, the devil does two things: for he deceives and then holds fast the deceived one in sin.

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.

[1] And no wonder: for Satan himself transformeth himself into an angel of light. Et non mirum : ipse enim Satanas transfigurat se in angelum lucis. [II Cor. xi. 14]

[2] And no wonder: for Satan himself transformeth himself into an angel of light. Et non mirum : ipse enim Satanas transfigurat se in angelum lucis. [II Cor. xi. 14]

But the world tempts in a twofold manner: firstly through an excessive and immoderate desire for temporal[1] things.The Apostle says: “ For the desire of money is the root of all evils.”[2] Secondly, by those who inflict fear through persecution and tyranny.: “ for we are wrapped up in darkness;”[3] and, “ And all that will live godly in Christ Jesus, shall suffer persecution.”[4] and, “ fear ye not them that kill the body.[5]

Sed mundus dupliciter tentat. Primo per nimium et immoderatum desiderium rerum temporalium. Apostolus, I Tim. VI, 10: radix omnium malorum est cupiditas.6 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. Matth. X, 28: nolite timere eos qui occidunt corpus.

[1] Of or pertaining to time as the sphere of human life; terrestrial as opposed to heavenly; of man's present life as distinguished from a future existence; concerning or involving merely the material interests of this world; worldly, earthly. OED.

[2] For the desire of money is the root of all evils; which some coveting have erred from the faith, and have entangled themselves in many sorrows. Radix enim omnium malorum est cupiditas : quam quidam appetentes erraverunt a fide, et inseruerunt se doloribus malis. [I Tim. iii. 12]

 

[3] shew us what we may say to him: for we are wrapped up in darkness. Ostende nobis quid dicamus illi : nos quippe involvimur tenebris. [Iob xxxvii. 19]

[4] And all that will live godly in Christ Jesus, shall suffer persecution. Et omnes, qui pie volunt vivere in Christo Jesu, persecutionem patientur. [II Tim. iii. 12]

[5] And fear ye not them that kill the body, and are not able to kill the soul: but rather fear him that can destroy both soul and body in hell. Et nolite timere eos qui occidunt corpus, animam autem non possunt occidere : sed potius timete eum, qui potest et animam et corpus perdere in gehennam. [Matt. x. 28]

3) How in truth a man may be freed in temptation

Thus it has been shown what temptation is, how a man is tempted and by whom. It remains to be seen how a man may be freed. On this question, know that Christ teaches us to ask not that we should not be tempted but that we should not be led into temptation. For if a man overcomes a temptation, he earns a crown, as it is said: “Count it all joy, when you shall fall into divers temptations;”[1] and “ Son, when thou comest to the service of God  . . .  prepare thy soul for temptation;”[2] and “ Blessed is the man that endureth temptation; for when he hath been proved, he shall receive a crown of life;”[3] And so He teaches us that we should not be led into temptation through consent: “ Let no temptation take hold on you, but such as is human.”[4] For to be tempted is human, but to consent is diabolical.

Sic ergo patet quid est tentatio, et qualiter tentatur homo, et a quo. Sequitur videre qualiter homo liberatur. Circa quod sciendum est, quod Christus docet nos rogare non ut non tentemur, sed ut non inducamur in tentationem. Nam si homo vincit tentationem, meretur coronam; et ideo dicitur Iac. I, 2: omne gaudium existimate, fratres cum in tentationes varias incideritis. Eccli. II, 1: fili, accedens ad servitutem Dei (...) praepara animam tuam ad tentationem. Item Iac. I, 12: beatus vir qui suffert tentationem: quoniam cum probatus fuerit, accipiet coronam vitae. Et ideo docet petere ut non inducamur in tentationem per consensum. I Cor. X, 13: tentatio vos non apprehendat nisi humana. Nam tentari humanum est, sed consentire diabolicum est.

[1] My brethren, count it all joy, when you shall fall into divers temptations; Omne gaudium existimate fratres mei, cum in tentationes varias incideritis : [Iac. i. 2]

[2] Son, when thou comest to the service of God, stand in justice and in fear, and prepare thy soul for temptation. Fili, accedens ad servitutem Dei sta in justitia et timore, et praepara animam tuam ad tentationem. [Eccli. ii. 1]

[3] Blessed is the man that endureth temptation; for when he hath been proved, he shall receive a crown of life, which God hath promised to them that love him. Beatus vir qui suffert tentationem : quoniam cum probatus fuerit, accipiet coronam vitae, quam repromisit Deus diligentibus se. [Iac. I. 12]

[4] Let no temptation take hold on you, but such as is human. And God is faithful, who will not suffer you to be tempted above that which you are able: but will make also with temptation issue, that you may be able to bear it. Tentatio vos non apprehendat nisi humana : fidelis autem Deus est, qui non patietur vos tentari supra id quod potestis, sed faciet etiam cum tentatione proventum ut possitis sustinere. [I Cor. x. 13]

But does God lead (man) into evil, because the prayer says: “and lead us not into temptation”? I reply that God is said to lead a man into evil by permitting it, to the extent that He withdraws His grace from man on account of his many sins; the grace having been withdrawn, man falls into sin: and so we sing: “Cast me not off in the time of old age: when my strength shall fail.”[1] God, however, rules that man should, by the fervour of charity, not be led into temptation; for charity, howsoever small, is able to resist any kind of sin.: “ Many waters cannot quench charity,”[2]  And He teaches a man through the light of his intellect about what he should do. For as the Philosopher says, “ Everyone sinning is ignorant;”[3] and “ I will give thee understanding, and I will instruct thee;”[4] This is what David prayed for when he said: “ Enlighten my eyes that I never sleep in death: Lest at any time my enemy say: I have prevailed against him.[5]  We have this through the gift of the intellect. When we do do not consent to a temptation, we keep our heart pure: “ Blessed are the clean of heart: for they shall see God.”[6] And so from this we come to the vision of God, to which may He lead us!

Sed nunquid Deus inducit ad malum, quia dicit: et ne nos inducas in tentationem? Dico, quod Deus dicitur inducere ad malum permittendo, inquantum scilicet propter multa peccata subtrahit homini gratiam suam, qua sublata homo labitur in peccatum: et ideo cantamus in Psalmo LXX, 9: cum defecerit virtus mea, ne derelinquas me domine. Regit autem hominem ne inducatur in tentationem per fervorem caritatis: quia quaelibet caritas quantumcumque parva, potest resistere cuilibet peccato. Cant. VIII, 7: aquae multae non potuerunt extinguere caritatem. Item per lumen intellectus, quo instruit nos de agendis: quia, sicut dicit philosophus, omnis peccans est ignorans. Psal. XXXI, 8: intellectum tibi dabo, et instruam te. Hoc autem petebat David, qui dicebat, Psal. XII, 4-5: illumina oculos meos, ne unquam obdormiam in morte: ne quando dicat inimicus meus, praevalui adversus eum. Hoc autem habemus per donum intellectus. Et quia cum non assentimur tentationi, servamus cor mundum, de quo Matth. V, 8: beati mundo corde, quoniam ipsi Deum videbunt: ideo ex hoc pervenimus ad visionem Dei, ad quam nos perducat.

[1] Cast me not off in the time of old age: when my strength shall fail, do not thou forsake me. Ne projicias me in tempore senectutis; cum defecerit virtus mea, ne derelinquas me. [Ps. lxx. 9]

[2] Many waters cannot quench charity, neither can the floods drown it: if a man should give all the substance of his house for love, he shall despise it as nothing. Aquae multae non potuerunt extinguere caritatem, nec flumina obruent illam. Si dederit homo omnem substantiam domus suae pro dilectione, quasi nihil despiciet eam. [Cant. viii. 7]

[3] Aristotle, "Ethics." III, 1.

[4] I will give thee understanding, and I will instruct thee in this way, in which thou shalt go: I will fix my eyes upon thee. Intellectum tibi dabo, et instruam te in via hac qua gradieris; firmabo super te oculos meos. [Ps. xxxi. 8]

[5] Consider, and hear me, O Lord my God. Enlighten my eyes that I never sleep in death: Respice, et exaudi me, Domine Deus meus. Illumina oculos meos, ne umquam obdormiam in morte; Lest at any time my enemy say: I have prevailed against him. They that trouble me will rejoice when I am moved: nequando dicat inimicus meus : Praevalui adversus eum. Qui tribulant me exsultabunt si motus fuero; [Ps. xii. 4,5 ]

[6] Blessed are the clean of heart: for they shall see God. Beati mundo corde : quoniam ipsi Deum videbunt. [Matt. v. 8]

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

Petition 5 : And forgive us our trespasses as we forgive those who trespass against us

We continue October's posts with the writings of St Thomas Aquinas on the prayers used in the Rosary. We began with the Angelic Salutation and then shifted our focus to what he wrote on the Lord's Prayer. 

Lord, teach us how to pray... J-J Tissot.

I have included my own (fairly literal) English translation, together with a number of Scriptural references and notes.

The footnote references follow each section.

Petition 5 : And forgive us our trespasses as we forgive those who trespass against us.

Articulus 5 :Et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris

There are to be found men of great wisdom and fortitude who, because they trust too much in their own strength, do not act wisely in what they do and do not achieve completion of what they intend. “ Designs are strengthened by counsels:”[1] It is to be noted that the Holy Spirit, Who gives fortitude, also gives counsel. Every good counsel for the salvation of man is from the Holy Spirit. Now counsel is needful to man when he is in trouble, just as is the counsel of physicians when a man is ill. Whence it is that, when a man is ill spiritually through sin, he must seek counsel so that he may be healed. This counsel for a sinner is shown to be necessary by the words: “O king, let my counsel be acceptable to thee, and redeem thou thy sins with alms.”[1] Alms and mercy are therefore the best counsel against sin. Accordingly, the Holy Spirit teaches sinners to ask and to pray : “Forgive us our sins.”

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.

[1] Designs are strengthened by counsels: and wars are to be managed by governments. Cogitationes consiliis roborantur, et gubernaculis tractanda sunt bella. [Prov. xx. 18]

[2] Wherefore, O king, let my counsel be acceptable to thee, and redeem thou thy sins with alms, and thy iniquities with works of mercy to the poor: perhaps he will forgive thy offences. Quam ob rem, rex, consilium meum placeat tibi, et peccata tua eleemosynis redime, et iniquitates tuas misericordiis pauperum : forsitan ignoscet delictis tuis. [Dan. iv. 24]

We owe to God that which we have taken away from His right. Now God’s right is that we do His will, preferring it to our own will; and we have taken away from God His right when we prefer our will to His will: and this is sin. Sins are therefore our debts (owed to God). It is therefore the counsel of the Holy Spirit that we should ask from God forgiveness for our sins; and so we say: “Forgive us our sins.”

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 can, however, in these words, consider three things: 

    1. the first is why this request is made; 

    2. the second is when it may be fulfilled; 

    3. the third is what is required on our part that it may be fulfilled.

Possumus autem in his verbis tria considerare. Primum est quare fit haec petitio; secundum quando impleatur; tertium est quid requiratur ex parte nostra ut impleatur.

1) Why this request is made

Concerning the first, it must be known that from this petition we may draw out two things that are necessary to men in this life: one is that a man should always be in fear and humility. For there have been some so presumptuous that they have said a man could live in this world in such a way that he could avoid sins through his own power. But this is given to no-one except unto Christ alone, Who had a spirit beyond measure, and to the Blessed Virgin who was full of grace and in whom there was no sin, as St Augustine says: “About whom” (namely the Blessed Virgin), “when it is a question of sins, I wish to make no mention.”[1] But to none of the other saints was it granted 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.”[2] And this is proved by this petition; for it is evident that it is fitting for all the saints and all men to say the “Our Father,” in which it is said: “Forgive us our trespasses.” All then acknowledge and confess themselves to sinners, or debtors. If then you are a sinner, you must fear and be humbled.

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.

[1] "De Natura et gratia," XXXVI.

[2] If we say that we have no sin, we deceive ourselves, and the truth is not in us. Si dixerimus quoniam peccatum non habemus, ipsi nos seducimus, et veritas in nobis non est. [I Ioan, i. 8]

Another reason is that we are always to live in hope: because although we may be sinners, we must not despair, lest despair leads us into greater and other kinds of sins, as the Apostle says: “ Who despairing, have given themselves up to lasciviousness, unto the working of all uncleanness.”[3] It is therefore very helpful that we remain ever hopeful; for in as much as a man be a sinner, he ought to have the hope that, if he is perfectly contrite and is converted, God may forgive him. This hope is made firm within us when we ask in prayer: “Forgive us our trespasses.”

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.

[3] Who despairing, have given themselves up to lasciviousness, unto the working of all uncleanness, unto covetousness. qui desperantes, semetipsos tradiderunt impudicitiae, in operationem immunditiae omnis in avaritiam. [Ephes. iv. 19]

But the Novatiani [4] destroyed this hope when they said that those who sin but once after Baptism can never look for mercy. But this is not true, if Christ spoke the truth when He said: “ I forgave thee all the debt, because thou besoughtest me:”[5] In whatsoever day that you ask, you will be able to seek mercy if you ask with contrition for your sin. From this petitiion, therefore, arise fear and hope, for all sinners who are contrite and confess (their sins), will obtain mercy. And so this petition was necessary.

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, Matth. 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.

[4] Followers of Novatian, who was a schismatic of the third century, and founder of the sect of the Novatians; he was a Roman priest, and made himself antipope.

[5] Then his lord called him; and said to him: Thou wicked servant, I forgave thee all the debt, because thou besoughtest me: Tunc vocavit illum dominus suus : et ait illi : Serve nequam, omne debitum dimisi tibi quoniam rogasti me : [Matt. xviii. 32]

2) When it may be fulfilled

Concerning the second consideration, it must be known that there are two elements: namely, the fault by which God is offended and the punishment which is owed for the fault. But fault is removed in contrition, when it is with the intention of confessing and making satisfaction: “ I said I will confess against myself my injustice to the Lord: and thou hast forgiven the wickedness of my sin.”[1]  There is thus no need to despair, because for the remission of fault, contrition with an intention of confessing is sufficient.

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. Psal. 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.

[1] I have acknowledged my sin to thee, and my injustice I have not concealed. I said I will confess against myself my injustice to the Lord: and thou hast forgiven the wickedness of my sin. Delictum meum cognitum tibi feci, et injustitiam meam non abscondi. Dixi : Confitebor adversum me injustitiam meam Domino; et tu remisisti impietatem peccati mei. [Ps. Xxxi. 5]

But perhaps someone may say: as sin is forgiven through contrition, why is a priest necessary? To this, it may be said that God forgives the sin in contrition and eternal punishment is commuted to temporal; but nevertheless, the sinner remains obliged to receive temporal punishment. Whence, should he die without confession, not through contempt for it but prevented therefrom, he would go to Purgatory, where the punishment, according to St Augustine, is exceedingly great. When you confess, the priest absolves you from this punishment by virtue of the (power of) the keys, to which you subject yourself in confession; and so Christ said to the Apostles: “ Receive ye the Holy Ghost . . . Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained.”[1] When a person confesses once (a sin), in this way something of the punishment is taken away; and, similarly, he he confesses it again and perhaps confesses it many times, all would be forgiven for him.

 

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.

[1] When he had said this, he breathed on them; and he said to them: Receive ye the Holy Ghost. Haec cum dixisset, insufflavit, et dixit eis : Accipite Spiritum Sanctum : Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained. quorum remiseritis peccata, remittuntur eis : et quorum retinueritis, retenta sunt. [Ioan. xx. 22,23]

The successors of the Apostles found another way of remitting this punishment: namely the benefit of indulgences which have effect on someone in charity to the extent that is indicated and pronounced. That the Pope can do this is sufficiently evident.For many holy men have done much good  and yet have not sinned, at least not mortally; and the good they did was for the use of the Church. Similarly, the merit of Christ and of the Blessed Virgin are likewise in this treasury. Whence the Supreme Pontiff, and those to whom he delegates, may dispense these merits where needed. Thus, sins are forgiven not only as regards fault in contrition, but also as regards punishment in confession and through indulgences. 

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.

3) What is required on our part

Concerning the third consideration,  it is required on our part that we forgive our neighbours the offences committed against us. Whence it is said: “as we forgive those who trespass against us;” otherwise God will not forgive us: “ Man to man reserveth anger, and doth he seek remedy of God?”[1]  and “ Forgive, and you shall be forgiven.”[2] It is thus only in this petition that contrition is insisted on: “As we forgive thse who trespass against us;” If therefore you do not forgive, you will not be forgiven.

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.

[1] Man to man reserveth anger, and doth he seek remedy of God? Homo homini reservat iram, et a Deo quaerit medelam : [Ecclesi. xxviii. 3] 

[2] Judge not, and you shall not be judged. Condemn not, and you shall not be condemned. Forgive, and you shall be forgiven. Nolite judicare, et non judicabimini : nolite condemnare, et non condemnabimini. Dimitte, et dimittemini. [Luc. vi.37]

But you might say: I shall saythe first words, namely, “Forgive us,” but I shall not say “As we forgive those who trespass against us.” So, do you want to deceive Christ? Well, you certainly do not deceive Him. For Christ, Who made this prayer, remembers it well; whence it is not possible for Him to be deceived. So if your mouth utters the petition, let it be fulfilled in your heart.

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 it may be asked whether he who does not intend to forgive his neighbour ought to say: “as we forgive those who trespass against us.”It seems not, because he lies. But it must be said that he does not lie, because he does not pray in his own person but in that of the Church, which is not deceived. For this reason, the petition itself is in the plural.  Know that forgiveness is twofold. One is for the perfect, which is to say, where the one against whom another has trespassed seeks out the one committing the trespass: “Seek after peace.”[1] The other is common to all, to which all are bound, namely, that everyone should grant forgiveness to one asking for it: “ Forgive thy neighbour if he hath hurt thee: and then shall thy sins be forgiven to thee when thou prayest.”[2]  From this follows another blessing: “Blessed are the merciful;” For mercy causes us to have pity on our neighbour.

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. Psal. 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.

[1] Turn away from evil and do good: seek after peace and pursue it. Diverte a malo, et fac bonum; inquire pacem, et persequere eam. [Ps. xxxiii. 15]

[2] Forgive thy neighbour if he hath hurt thee: and then shall thy sins be forgiven to thee when thou prayest. Relinque proximo tuo nocenti te, et tunc deprecanti tibi peccata solventur. [Ecclesi. xxviii. 2]

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

Petition 4 : Give us this day our daily bread

We continue October's posts with the writings of St Thomas Aquinas on the prayers used in the Rosary. We began with the Angelic Salutation and then shifted our focus to what he wrote on the Lord's Prayer. 

Lord, teach us how to pray... J-J Tissot.

I have included my own (fairly literal) English translation, together with a number of Scriptural references and notes.

The footnote references follow each section.

Petition 4 : Give us this day our daily bread

Articulus 4: Panem nostrum quotidianum da nobis hodie

It frequently happens that a man of great learning and wisdom can become fearful: and so it fortitude of heart is necessary for him lest he be lacking in his necessities:  “ It is he that giveth strength to the weary, and increaseth force and might to them that are not.”[1] Now the Holy Spirit gives this fortitude: “ And the spirit entered into me . . . and he set me upon my feet.”[2] This is then the fortitude which the Holy Spirit gives, that man’s heart falter not in fear for the things necessary for him but that he may believe firmly that all those things necessary for him will be provided to him by God. And so, the Holy Spirit teaches us to ask in prayer from God: “Give us this day our daily bread.” Whence the spirit is said to be of fortitude. 

Multoties accidit quod aliquis ex magna scientia et sapientia efficitur timidus; et ideo est ei necessaria fortitudo cordis, ne deficiat in necessitatibus. Isai. 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.

[1] It is he that giveth strength to the weary, and increaseth force and might to them that are not. Qui dat lasso virtutem, et his qui non sunt fortitudinem et robur multiplicat. [Isai. xl. 29]

[2] And the spirit entered into me after that he spoke to me, and he set me upon my feet: and I heard him speaking to me, Et ingressus est in me spiritus postquam locutus est mihi, et statuit me supra pedes meos : et audivi loquentem ad me, [Ezech. ii.2]

It is to be noted, however, that in the three preceding petitions spiritual things are asked for, which begin here in this world but are not completed until life eternal (of the next). When we pray “hallowed be” God’s name, we are praying that God’s holiness be known; when we pray that God’s “kingdom come,” we are praying that we may become partakers of life eternal; when we pray God’s “will be done,” we are praying that His will be accomplished in us; all of these things, even if they can be begun in this world, yet they cannot be had perfectly until the life eternal to come. And so it was necessary to pray for certain necessities that might be had in the present life. Whence it is that the Holy Spirit taught us to ask in prayer for things necessary in the present life, which may be had completely here; and shows us that our temporal needs are provided for by God. And this is what is said: “Give us this day our daily bread.”

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.

In these words the Holy Spirit has taught us to avoid the five sins which commonly arise from the desire for temporal things. The first sin is that a man, through immoderate desire, seeks those things which go beyond his state and condition, not satisfied with those things which befit him. For instance, if he desires clothes and he is a soldier, he wants a knight’s clothes; if he is a cleric, he wants those of a bishop. This vice draws men away from spiritual things, in that it makes their desire adhere to temporal things. The Lord has taught us to avoid this vice, directing us to pray only for bread, that is, the necessities of the present life according to each one’s condition. All these things are understood under the name bread. Whence He has not taught us to ask in prayer for what is luxurious, or for variety, or for what is highly sought after, but for bread without which man’s life cannot be lived, because it is common to all: “ The chief thing for man's life is water and bread;”[3] and “ But having food, and wherewith to be covered, with these we are content.”[4]

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.

[3] The chief thing for man's life is water and bread, and clothing, and a house to cover shame. Initium vitae hominis, aqua et panis, et vestimentum, et domus protegens turpitudinem. [Ecclesi. xxix.27]

[4]  But having food, and wherewith to be covered, with these we are content. Habentes autem alimenta, et quibus tegamur, his contenti simus. [I Tim. vi. 8]

The second vice is that some men, in the acquisition of temporal goods, cause trouble to others and defraud them. This vice is moreover very dangerous because it is difficult to restore goods that have been taken away. For, according to St Augustine,[5]  the sin is not remitted unless that which is taken away is restored. The Lord taught us to avoid this vice, teaching us to ask in prayer for our bread, not that of another. Robbers do not eat their own bread but that of others.

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.

[5] "Epistle" cliii, in Migne, P.L., XXXIII, 662.

The third vice is excessive solicitude. For there are some who are never content with what they have but always want more. This is indeed immoderate because desire must regulated in accordance with need: “ Give me neither beggary, nor riches: give me only the necessaries of life.”[6] This He warns us to avoid, saying: “our daily bread,” which is to say for one day or for one time.

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.

[6] Remove far from me vanity, and lying words. Give me neither beggary, nor riches: give me only the necessaries of life: vanitatem et verba mendacia longe fac a me; mendicitatem et divitias ne dederis mihi, tribue tantum victui meo necessaria : [Prov. xxx. 8.]

The fourth vice is immoderate voracity. There are some who want to consume in only one day what would suffice for several days; and these ask not for daily bread but for ten days’ worth of bread; whence they spend too much and it comes to pass that they consume everything: “They that give themselves to drinking, and that club together shall be consumed;”[7] and “ A workman that is a drunkard shall not be rich:[8]

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.

[7] Because they that give themselves to drinking, and that club together shall be consumed; and drowsiness shall be clothed with rags. quia vacantes potibus et dantes symbola consumentur, et vestietur pannis dormitatio. [Prov. xxiii. 21]

[8] A workman that is a drunkard shall not be rich: and he that contemneth small things, shall fall by little and little. Operarius ebriosus non locupletabitur : et qui spernit modica paulatim decidet. [Ecclesi. xix. 1]

The fifth vice is ingratitude; for when someone takes pride in his riches, and does not recognise those things he has from God, this is very bad - for all things that we have, whether spiritual or temporal, are from God: “ all things are thine: (and we have given thee) what we received of thy hand.”[9]  Accordingly, to take away this vice, the prayer says: “Give us” and “our bread” so that we may know that all things that are ours come from God.

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.

[9] Who am I, and what is my people, that we should be able to promise thee all these things? all things are thine: and we have given thee what we received of thy hand. Quis ego, et quis populus meus, ut possimus haec tibi universa promittere? Tua sunt omnia : et quae de manu tua accepimus, dedimus tibi. [I Parap. xxix. 14]

From all this, we have one teaching: because sometimes a man has many riches and obtains no use from them but temporal and spiritual harm. Some have perished on account of riches: “ There is also another evil, which I have seen under the sun, and that frequent among men: A man to whom God hath given riches, and substance, and honour, and his soul wanteth nothing of all that he desireth: yet God doth not give him power to eat thereof, but a stranger shall eat it up.”[10] We should therefore pray that our riches may be of use to us; and this is what we ask when we pray: “Give us our bread;” that is, make our riches useful for us; “ His bread in his belly shall be turned into the gall of asps within him. The riches which he hath swallowed; he shall vomit up, and God shall draw them out of his belly.”[11]

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. Eccl. 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.

Another vice is for the things of this world, namely an excessive solicitude (for them). For there some who are solicitous about temporal things this day but which are (enough) for a year (of days). Those who have this affliction will never find rest: “Be not solicitous therefore, saying, What shall we eat: or what shall we drink, or wherewith shall we be clothed?”[12] And so the Lord teaches us that this day may be given to us those things which are necessary for us in the presen ttime.

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. Matth. 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.

[10] There is also another evil, which I have seen under the sun, and that frequent among men: Est et aliud malum quod vidi sub sole, et quidem frequens apud homines : A man to whom God hath given riches, and substance, and honour, and his soul wanteth nothing of all that he desireth: yet God doth not give him power to eat thereof, but a stranger shall eat it up. This is vanity and a great misery. 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 : hoc vanitas et miseria magna est. [Eccl. vi. 1,2.]

[11] His bread in his belly shall be turned into the gall of asps within him. Panis ejus in utero illius vertetur in fel aspidum intrinsecus. The riches which he hath swallowed; he shall vomit up, and God shall draw them out of his belly. Divitias quas devoravit evomet, et de ventre illius extrahet eas Deus. [Iob xx. 14-15]

[12] Be not solicitous therefore, saying, What shall we eat: or what shall we drink, or wherewith shall we be clothed? Nolite ergo solliciti esse, dicentes : Quid manducabimus, aut quid bibemus, aut quo operiemur?

There may also be found another, twofold meaning in “bread:” namely, sacramental bread  and bread of the Word of God. We therefore pray for our sacramental bread which is confected daily in the Church; so that we may receive it in the sacrament, and it may be given to us unto our salvation:     “ I am the living bread which came down from heaven;”[13] and “ For he that eateth and drinketh unworthily, eateth and drinketh judgment to himself.”[14]

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.

The secondmeaning of bread is the Word of God: “ Not in bread alone doth man live, but in every word that proceedeth from the mouth of God.”[15] Let us therefore pray that He gives to us this bread, which is His Word. From this comes unto a man that blessedness which is a hunger for justice. For after spiritual things are received, more are desired. And from this desire proceeds a hunger, and from the hunger comes the fullness of eternal life.

Item alius panis est verbum Dei. Matth. 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.

[13] I am the living bread which came down from heaven. Ego sum panis vivus, qui de caelo descendi. [Ioan. vi. 51]

[14] For he that eateth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the body of the Lord. Qui enim manducat et bibit indigne, judicium sibi manducat et bibit, non dijudicans corpus Domini. [I Cor. xi. 29]

[15] Who answered and said: It is written, Not in bread alone doth man live, but in every word that proceedeth from the mouth of God. Qui respondens dixit : Scriptum est : Non in solo pane vivit homo, sed in omni verbo, quod procedit de ore Dei. [Matt. iv. 4]

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.