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.