Jour 2 de 33

Matthew 5:48, 6:1—15

[48] Estote ergo vos perfecti, sicut et Pater vester caelestis perfectus est. [Mat 5]

[1] Attendite ne justitiam vestram faciatis coram hominibus, ut videamini ab eis : alioquin mercedem non habebitis apud Patrem vestrum qui in caelis est. [2] Cum ergo facis eleemosynam, noli tuba canere ante te, sicut hypocritae faciunt in synagogis, et in vicis, ut honorificentur ab hominibus. Amen dico vobis, receperunt mercedem suam. [3] Te autem faciente eleemosynam, nesciat sinistra tua quid faciat dextera tua : [4] ut sit eleemosyna tua in abscondito, et Pater tuus, qui videt in abscondito, reddet tibi.

Pater noster... JJ Tissot. Brooklyn Museum.

[5] Et cum oratis, non eritis sicut hypocritae qui amant in synagogis et in angulis platearum stantes orare, ut videantur ab hominibus : amen dico vobis, receperunt mercedem suam. [6] Tu autem cum oraveris, intra in cubiculum tuum, et clauso ostio, ora Patrem tuum in abscondito : et Pater tuus, qui videt in abscondito, reddet tibi. [7] Orantes autem, nolite multum loqui, sicut ethnici, putant enim quod in multiloquio suo exaudiantur. [8] Nolite ergo assimilari eis : scit enim Pater vester, quid opus sit vobis, antequam petatis eum.

 [9] Sic ergo vos orabitis : Pater noster, qui es in caelis, sanctificetur nomen tuum. [10] Adveniat regnum tuum; fiat voluntas tua, sicut in caelo et in terra.

[11] Panem nostrum supersubstantialem da nobis hodie, [12] et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. [13] Et ne nos inducas in tentationem, sed libera nos a malo. Amen. [14] Si enim dimiseritis hominibus peccata eorum : dimittet et vobis Pater vester caelestis delicta vestra. [15] Si autem non dimiseritis hominibus : nec Pater vester dimittet vobis peccata vestra. [Mat 6]

Notes

[48] Be you therefore perfect, as also your heavenly Father is perfect.

• 553. Accordingly the Lord concludes everything he has said in this chapter: be you therefore perfect as also your heavenly Father is perfect: walk before me and be perfect (Gen 17:1); leaving the word of the beginning of Christ, let us go on to things more perfect (Heb 6:1).
• 555. But there is another perfection of love possible to a creature, namely that it loves God according to its totality. And there are three degrees of this perfection, and one is not possible in this life; but the other two are. To one of these all men are bound, for this totality can be referred to act, and this is (1) the perfection of the heavenly homeland. In this life, because of many occupations, this perfection is not possible.
• 556. There is another totality in earthly life, (2) which is that of intention, namely so that you hold God as last end in all your doings, thinking nothing contrary to him. And this is the precept: for all are bound to order themselves and their doings to God.
• 557. The other is the middle perfection, and this is (3) the perfection of religious: for the more a man extracts himself from the acts of the world, the more he may think of God actually and the more he can approach the likeness of those who are in the heavenly homeland. And this is why the apostles wanted to be poor, not because of poverty, but so that they would be more easily free for contemplation. And thus virginity or continence are of the perfection of the counsel, for married people think on the things that are of the world, and thus they are not brought into the contemplation of God.

Three temptations and their remedies

• The Lord wanted to instruct against those things by which he had been tempted, namely,  gluttony, greed, and vainglory, as is clear above; and fasting is against gluttony, almsgiving is against greed, and prayer is against vainglory: for nothing can conquer it since it is even intensified by good works.
• Against God one sins by pride: and to this is opposed the humility of prayer: the prayer of him humbling himself (Sir 35:21). We sin against our neighbor by greed, and this is satisfied for by almsgiving. We sin against ourselves by the concupiscence of the flesh, and this is satisfied for by fasting. Jerome says: by prayer the pestilences of the mind are healed, by fasting the pestilence of the body. Likewise these three are parts of justice which is the most proper act of religion: for it belongs to religion to offer sacrifice to God. 
• But there are three kinds of goods, namely the external good of belongings, and the interior ones of body and soul. Thus by almsgiving they offer external goods: do not neglect to do good and to share what you have (Heb 13:16). By fasting they offer their own body: present your bodies as a living sacrifice (Rom 12:1). And by prayer, their souls: for prayer is the raising of the mind to God: let my prayer be directed (Ps 141:2).

Summary:

Almsgiving

[1] Take heed that you do not your justice before men, to be seen by them: otherwise you shall not have a reward of your Father who is in heaven. [2] Therefore when thou dost an almsdeed, sound not a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may be honoured by men. Amen I say to you, they have received their reward. [3] But when thou dost alms, let not thy left hand know what thy right hand doth. [4] That thy alms may be in secret, and thy Father who seeth in secret will repay thee. [5] And when ye pray, you shall not be as the hypocrites, that love to stand and pray in the synagogues and corners of the streets, that they may be seen by men: Amen I say to you, they have received their reward.

 The Lord teaches in this chapter not to do works of justice for the sake of temporal goods nor for worldly glory nor for an abundance of wealth.

• The custom among the Jews was to sound a trumpet when they gave public alms so that the poor would gather around. Thus something that had arisen from a certain necessity was perverted into vainglory by the malice of men. And according to Chrysostom it is the same as sounding a trumpet when you desire to be noticed for a good deed, even if it is done in secret: lift up your voice with strength (Isa 40:9).
• Chrysostom says that in the book of the Canons of the Apostles, it is explained that by the left hand is understood an unbelieving nation, and by the right a believing one. Hence he wishes that nothing be done in front of unbelievers. 
• In Scripture temporal goods are meant by the left, and spiritual ones by the right: length of days is in her right hand (Prov 3:16). Hence the Lord meant that it should not be done for earthly glory. Or another way and it also amounts to the same: by the right hand is sometimes understood the works of virtue, by the left hand, sins; so that when a work of virtue is done, it should not be done with any sin. 
• Nevertheless, Chrysostom gives a literal reading and says that the Lord speaks by exaggeration, as if someone were to say, ‘if it were possible, he would wish that my foot not know this.’

Prayer

[6] But thou when thou shalt pray, enter into thy chamber, and having shut the door, pray to thy Father in secret: and thy Father who seeth in secret will repay thee. [7] And when you are praying, speak not much, as the heathens. For they think that in their much speaking they may be heard. [8] Be not you therefore like to them, for your Father knoweth what is needful for you, before you ask him.

• Therefore he says when you will pray, i.e., when you are disposed to pray, enter into your chamber. This is explained three ways. (1) First, it is understood literally about a separated room. But do not those who go to the church do the opposite? But it should be said that he speaks of private prayer which is only to be done in a private place. And this for three reasons. 
• (a) because it agrees with the faith, for then you confess that God is present everywhere: Lord, all my desire is before you (Ps 38:9); do I not fill heaven and earth? (Jer 23:24).
• (b), because prayer which in private is quiet, is hindered when with many others: I will lead her into solitude: and I will speak to her heart (Hos 2:14).
• (c), because vainglory is avoided: and David went in, so that he could pray before the Lord (2 Sam 7:18); alone, that is, and having shut the door, literally, so that you exclude also the possibility of anyone coming in.
• (2) Second, by the chamber can be understood the secret interior of the heart: the things you say in your hearts (Ps 4:4). Door, mouth: make doors and bars to your mouth (Sir 28:28), as though he said: pray silently. And this for three reasons.
  (a), because it attests to the faith, for then you confess that God knows the thoughts of your heart: man sees those things that appear, but the Lord beholds the heart (1 Sam 16:7).
  (b), because it is not appropriate that others know your petitions: my secret to myself (Isa 24:16).
  (c), because if you speak aloud, you may impede others’ prayer: neither hammer nor axe . . . was heard (1 Kgs 6:7).
• (3) In the third way, as Augustine explains, by chamber the heart is meant, by the door the external senses as well as the imagination; for such a person should enter his heart and close his senses and imagination so that nothing comes in except what pertains to his prayer. And Cyprian assigns two reasons: (a) first, because it is blameable if you do not attend to what you say when you speak with any king; (b) second, because how will God understand you if you do not understand yourself? This is the door that is spoken of: I stand at the door and knock (Rev 3:20).
• And when you are praying. Here he teaches us to avoid the second vice, namely, the verbosity of the gentiles. And note that he does not say: do not pray a lot, for that is against what is said in Romans: constant in prayer (Rom 12:12); and in Luke: in his agony, he prayed the longer (Luke 22:43).
• 581. For they think that in their speaking much they may be heard. Be not therefore like to them. And why? For your Father knows: all my desire is before you (Ps 38:9). Therefore if he knows, we do not need to multiply our words. But it is said: God knows what we need; why then do we pray? And Jerome answers that we do not ask in words so that we may show, but so that we may request.
• 582. And likewise it can be said: why do we bring forth words? Augustine answers that we act differently in prayer to God than to a man, for with a man words avail greatly in persuading him; but with God, they avail in raising our heart to him. 
• And thus Augustine says that although we should always have an affection for God, nevertheless, it is fitting to pray with words sometimes so that we do not lose it. And as Chrysostom says, by frequent prayer it comes about that man is made familiar with God and God with him: the Lord would speak with Moses (Exod 33:9). Likewise by this, humility comes about, for the highness of God and our own weakness are considered: I will speak to my Lord (Gen 18:27). Likewise, by this a man is directed in his actions and seeks help from God: I have lifted my eyes to the mountains, from whence help will come (Ps 121:1); whatever you do, do it from the heart, as for the Lord, not for men (Col 3:23).
   

The Pater Noster

[9] Thus therefore shall you pray:

• And note that the Lord does not say, pray this, but pray thus: for he does not prohibit us from praying with other words, but he teaches the mode of praying. And just as Augustine in his letter to Probus On Prayer says: no one prays as he should unless he asks something that is contained in the Lord’s prayer.
• And this prayer has three things: brevity, perfection, and efficacy. 
• 1) Brevity, for two reasons: a) that all may easily learn it, both great and small, for the same is Lord over all, rich unto all who call upon him (Rom 10:12); b) second, that he might give the surety of obtaining with ease. 
• 2) It is also perfect, hence: the consumption abridged (Isa 10:23), and just as Augustine says, whatever can be contained in other prayers is wholly contained in this; hence he says that if we pray fittingly and rightly, nevertheless whatever words we use, we say nothing else but what is included in the Lord’s prayer: perfect are the works of the Lord (Deut 33:4). 
• 3) It is efficacious because prayer, according to Damascene, is a petition of suitable things from God; you ask and you receive not because you ask wrongly (Jas 4:3). But knowing what to ask for is a difficult thing, just as knowing what to desire: for we do not know how to pray as we ought, but the Spirit himself asks for us (Rom 8:26). And because God taught us this prayer, therefore it is the most efficacious, and thus it is said in Luke: Lord, teach us to pray (Luke 11:1).

Our Father

• ‘father’ is said by a son, and ‘lord’ by a slave; therefore in the fact that we say ‘Father,’ we call ourselves free children. For when was it ever found in Sacred Scripture that God is called father of insensible creatures, with one exception: who is the Father of the rain? (Job 38:28). Therefore, father is said for a son, and by this we call ourselves free children: for ‘son’ includes the notion of freedom; therefore necessity is not imposed upon us.
• But saying Father avails in five ways.
• 1) First, therefore, it avails to the teaching of the faith. 
• 2) Second, for the sustenance of hope: for if he is a Father, he wishes to give, because, it is said below that if you then, being evil, know how to give good gifts to your children (Matt 7:11). 
• 3)Third, for exciting charity: for it is natural that a father love his son and vice versa: be imitators of God, as beloved children (Eph 5:1). Therefore by this we are provoked to imitation: for a son should imitate his father as much as he can: you would call me Father (Jer 3:19). 
• 4) Fourth, we are provoked to humility: if then I am a Father, where is the honor due me? (Mal 1:6). 
• 5) Fifth, by this our affections are directed to our neighbour, is there not one Father of us all? (Mal 2:10).
• But why do we not say my Father? For two reasons: 
• 1) first, because Christ wanted to reserve this to himself as his own, for he is Son by nature, but we by adoption, which is shared by all: I am ascending to my Father and yours (John 20:17). 
• 2) Second, because according to Chrysostom, the Lord teaches us not to make individual prayers but to pray communally for the whole people: which prayer is indeed more acceptable to God. Hence Chrysostom says: it is a sweeter prayer before the Lord, not which necessity sends up, but which charity does; and pray for one another (Jas 5:16).

who art in heaven,

• Which is explained in two ways. 
• 1) First, literally, so that we understand the physical heavens; not that he could be enclosed there, for do I not fill heaven and earth? Says the Lord (Jer 23:24). But it is said on account of his eminence over creation according to Isaiah: heaven is my throne and the earth my footstool (Isa 66:1). 
• 2) Likewise by these words those who cannot be raised above the level of corporeal things are given a new idea; and thus Augustine says that this is the reason we pray facing east, for from the east the heaven arises; and just as the sky is above our bodies, so is God above our spirit. Hence it is given to be understood that our spirit should be converted to God himself, as our body is turned to heaven in praying. But he says who art in heaven, as your intention is raised from earthly things: into an inheritance that is . . . unfading, kept in heaven for you (1 Pet 1:4).

hallowed be thy name. [10] Thy kingdom come. Thy will be done on earth as it is in heaven. [11] Give us this day our supersubstantial bread. [12] And forgive us our debts, as we also forgive our debtors. [13] And lead us not into temptation. But deliver us from evil. Amen.

• Therefore it is clear that whatever is desired, the Lord’s prayer contains in its entirety.
  But it should be known that naturally man desires two things, namely, to seek good and avoid evil. But four goods are set forth here as things to be desired.
• 1) But desire tends toward an end rather than toward those things ordered to the end; but the last end of all things is God; hence the first desirable thing should be to honor God: do all things for the honor of God (1 Cor 10:31). And this is what we ask first with hallowed be your name.
  2) But among things that pertain to us, the last end is eternal life; and this we ask when we say, your kingdom come.
  3) The third thing we should seek concerns things for the sake of the end, namely, that we have virtue and good merits, and this is at your will be done; and what we ask for in virtue is nothing but this. Therefore our beatitude is directed toward God, and our virtues toward that beatitude. 4) But it is necessary to have reinforcement, whether temporal or spiritual, like the sacraments of the Church, and this is what we ask at our . . . bread, external or sacramental. In these four things every good is included.
• But man avoids evil as it is an obstruction to good. But the first good, namely divine honour, cannot be obstructed, because if justice is done God is honoured; if evil is done, he is likewise honored in that he punishes it, although he is not honoured as much in the one sinning. But sin prevents beatitude, and thus he removes this first by saying and forgive us our debts.
• Temptation is opposed to the good of virtue, and thus we ask and lead us not into temptation; or any defect that goes against the necessities of life, at but deliver us from evil.

hallowed be thy name. [10]  

• 1) First, by Augustine, and I believe that his is the most literal: hallowed be, that is the name that is always holy, should be held holy among men; and this is to honour God: for by this God’s glory does not increase, but our recognition of it: so use them to show your glory to us (Sir 36:4). 
• 2) And fittingly enough after Our Father, who art in heaven, he says, hallowed be, for nothing proves so well the sons of God: for a good son shows honoor to his father. 
• 3) According to Chrysostom: hallowed be, by our works, as it were: make us so live that by our works your name appears holy (cf. 1 Pet 3:15). Or according to Cyprian: hallowed be, i.e., sanctify us in your name: sanctify them in your name (John 17:17); and he will be a sanctification to you (Isa 8:14).

 Thy kingdom come.

• according to Chrysostom and Augustine, the kingdom of God is eternal life, and I believe that this is the literal explanation; therefore we ask your kingdom come, i.e., make us attain and share in eternal beatitude, as later: come, you blessed of my father, receive the kingdom prepared for you (Matt 25:34); or Luke: and I confer on you, as my father has conferred on me, a kingdom (Luke 22:29). 
• Or, another way, also according to Augustine:  Christ began to reign from the time that he redeemed the world: all power. . . is given to me (Matt 28:18); therefore thy kingdom come, i.e., the consummation of your kingdom. And this will be when he puts his enemies under his feet; hence thy kingdom, i.e.: Lord, may you come to judge so that the glory of your kingdom appears: when these things begin . . . your redemption is near (Luke 21:28). And the saints long for the coming of Christ, for then they will possess perfect glory: and not only for me but for those also who love his coming (2 Tim 4:8).
• Or, may the reign of sin be destroyed, and you, Lord, reign over us: for when we serve justice then God reigns, but when we serve sin, the devil does: let no sin reign in your body (Rom 6:12); they have not rejected you but me, from reigning over them (1 Sam 8:7).

Thy will be done on earth as it is in heaven. [11]

• And note that he does not say your will be done, as: may God do our will, but rather: may his will be fulfilled through us, which wills all men to be saved (1 Tim 2:4; 1 Thess 4:3); teach me to do your will (Ps 143:10). In which is destroyed the error of Pelagius, who said that we did not need divine help.
• As angels in heaven do your will, so may we fulfill it on earth; it is said of the angels, his ministers that do his will (Ps 103:21). In which is destroyed the error of Origen who suggested that an angel could sin. 
• Or by the heavens are understood the saints of whom it is said: our citizenship is in heaven (Phil 3:20). But as the heaven is to the earth, so are the saints to sinners; as though: Lord, convert sinners to doing your will.

Give us this day our supersubstantial bread. [12]

• But this, our bread, is explained in four ways: for it can be explained by four kinds of bread.
  1) First, the bread that is Christ: I am the bread of life (John 6:35), which is especially the bread according to which he is contained under the sacrament of the altar: the bread which I give is my flesh (John 6:52), and again my flesh is true food (John 6:56).
  2) Second, by bread is understood God, namely, in his divinity: blessed is he who shall eat bread in the kingdom of God (Luke 14:15); mortals ate of the bread of angels (Ps 78:25). Therefore give us today our super-substantial bread, namely so that we may enjoy it according to the manner of this present life.
  3) Third, the precepts of God can be understood, which are the bread of wisdom: come, eat of my bread (Prov 9:5), for he eats who keeps the commands of wisdom: my food is to do the will of him who sent me (John 4:34). These divine precepts now are bread, for they are ground with a certain difficulty, by considering and doing, but afterward they will be a drink, for they will refresh without difficulty.
  4) Fourth, it is understood literally as physical bread. For the Lord had said thy will be done, and he wanted us to be heavenly in fulfillment of the divine will; but mindful of our frailty, he teaches us to ask even for the temporal goods that are necessary to the support of life; hence he does not teach us to seek splendid or superfluous things, but necessities: but if we have food . . . we are content (1 Tim 6:8); thus Jacob asked: if you will give me bread to eat (Gen 28:20).
•  590. Supersubstantial bread. Jerome says that in Greek this is ‘epiousion’, and Symmachus translated it ‘special’ or ‘extraordinary’; but the old translation has daily. But what would be supersubstantial, that is, above all substances, appears in Ephesians: which he wrought in Christ . . . setting him . . . above all principality (Eph 1:20–21). He says daily, for it should be received every day, but not by everyone; hence it is said in the book On Church Dogmas: I neither praise nor blame this. But it should be received daily in the Church, or at least it may be received spiritually by the faithful in faith.

And forgive us our debts, as we also forgive our debtors. [13]

• Here he begins to place petitions which belong to the removal of evil. And first he lists the one by which the particular evil is removed, namely, the evil of guilt; hence and forgive us. It is repugnant that a man who lives by God’s things would live against God. Debts are sins, for we are obligated to God in debt for our sins: for if you have received anything unjustly from anyone, you are bound to restitution; and because when you sin you usurp what is God’s, for it is of God that every will be ruled according to the will of God, therefore you take away what is God’s and you are bound to restitution. But you are absolved when you endure something against your will according to God’s will, as is said later: I forgave you all that debt (Matt 18:32).Therefore, forgive us our debts, that is, sins: forgive me that I may be refreshed (Ps 39:13).
• It is unfitting to ask pardon from God and not to give it to a fellow slave: A man keeps anger against a man and expects healing from God? (Sir 28:3); and pay your neighbor again in due time (Sir 29:2).

And lead us not into temptation. But deliver us from evil. Amen.

• Here he sets down another petition. Another text has and do not inflict on us, and another has and do not allow us, and here is the explanation for it: for God tempts no one, although he permits him to be tempted. And he does not say: do not permit us to be tempted, for temptation is a useful thing, and one is tempted so that what is known to God becomes known to him and others: what does he know, who has not been tried? (Sir 34:9). But he says, lead us not, that is, do not permit us to succumb, as if someone said: I want to be heated in fire but not burned up: God is faithful, who will not suffer you to be tempted above what you can bear (1 Cor 10:13).599. 
• But deliver us. This is the last petition. Deliver us, from evil past, present, and future, guilt and punishment, and from every evil. Augustine: in these words every Christian in every kind of tribulation pours out his tears and groans: deliver me from my enemies (Ps 59:1); who are you that you fear a mortal man? (Isa 51:12).
•  But it should be known that in Hebrew three phrases are added, which Chrysostom explains: for thine is the kingdom, the power and the glory. Amen. And it seems to correspond to three things above: thine is the kingdom to thy kingdom come; the power to thy will be done; the glory to Our Father, and to everything else that is for God’s honour. Or otherwise, as though to say: you can do those other things because you are the king, and thus no one else can; yours is the power, and thus you can give the kingdom; yours is the glory, and thus not to us Lord but to your name give glory (Ps 115:1).

[14] For if you will forgive men their offences, your heavenly Father will forgive you also your offences. [15] But if you will not forgive men, neither will your Father forgive you your offences. 

• This condition is also necessary, for without it there can be no remission of sins, hence but if you do not forgive. Nor is it surprising for no sin can be forgiven without charity: charity covers all sins (Prov 10:12). For whoever hates someone is not in charity, and thus his sins will not be forgiven him: man keeps anger against man and expects healing from God? (Sir 28:3); judgment without mercy to him who has no mercy (Jas 2:13).

Prières

Veni Creator Spiritus (for chant, see here).
Ave Maris Stella
Magnificat (for choral version see here, starting at 30 minutes).
Gloria