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| 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.
Who art in Heaven
The Philosopher says that. On account of the incorruptibility of heaven, all locate heaven as the place of spirits.[1] Through this, there are three ways in which the words “Who art in heaven” give us confidence in praying: by reason of God’s power, by reason of our being a member of the family of Him to Whom our prayer is addressed, and by reason of the fitness of our prayer.
Et philosophus dicit in I de caelo, quod propter incorruptionem caeli, omnes posuerunt caelum esse locum spirituum. Per hoc ergo quod dicitur, qui es in caelis, datur nobis fiducia orandi, quantum ad tria: quantum ad potestatem, et quantum ad familiaritatem eius a quo petitur, et quantum ad congruitatem petitionis.
[1] Aristotle, "De Coelo," 1.
For the power of Him to Whom we pray is implied if by “heaven” is understood the corporeal heavens; and yet He is not comprehended by corporeal space, since it is written: “Do not I fill heaven and earth?”[2] He is, however, said to be in the corporeal heavens to indicate two things:
1. namely, the power of His might and
2. the exaltedness of His nature.
The first of these contradicts those who say that everything happens out of necessity from a fate determined by celestial bodies. According to this opinion, it would be useless to ask for something from God by praying. But this is foolish since God is in the heavens as Lord of the heavens and stars: “The Lord hath prepared his throne in heaven.”[3] The second (his exalted nature) is to contradict those who, in their prayer, propose and fabricate for themselves corporeal ideas of God. Therefore, God is said to be “in heaven” so that, through this which is the highest of sensible things, His divine sublimity may be shown, exceeding all things, even the desire and intellect of men; whence it is that whatever can be thought or desired is less than God. On account of which, it is said: “ God is great, exceeding our knowledge:”[4] “The Lord is high above all nations;”[5] “ To whom then have you likened God?”6
Potestas enim eius a quo petitur, insinuatur, si per caelos intelligantur caeli corporei: et quamvis ipse locis corporalibus non comprehendatur, cum scriptum sit Ier. XXIII, 24: caelum et terram ego impleo, tamen dicitur esse in caelis corporeis ad insinuandum duo: scilicet potentiae eius virtutem, et sublimitatem naturae. Primum quidem est contra illos qui dicunt, omnia ex fato caelestium corporum ex necessitate accidere: secundum quam opinionem inutile esset aliquid a Deo orando petere. Sed hoc stultum est, cum Deus in caelis sic esse dicatur ut caelorum dominus et stellarum, secundum illud Psal. CII, 19: dominus in caelo paravit sedem suam. Secundum vero contra illos est qui in orando aliquas sibi corporeas phantasias de Deo proponunt et fingunt: ideo dicitur esse in caelis, ut per id quod in sensibilibus rebus est altissimum, ostendatur divina sublimitas omnia excedens, etiam hominum desiderium et intellectum: unde quidquid cogitari, vel desiderari potest, est minus quam Deus. Propter quod dicitur in Iob XXXVI, 26: ecce Deus magnus vincens scientiam nostram; Psal. CXII, 4: excelsus super omnes gentes dominus; Isai. XL, 18: cui similem fecistis Deum?
[2] Shall a man be hid in secret places, and I not see him, saith the Lord? do not I fill heaven and earth, saith the Lord? Si occultabitur vir in absconditis, et ego non videbo eum? dicit Dominus. Numquid non caelum et terram ego impleo? dicit Dominus. [Ier. xxiii. 24]
[3] The Lord hath prepared his throne in heaven: and his kingdom shall rule over all. Dominus in caelo paravit sedem suam, et regnum ipsius omnibus dominabitur. [Ps. cii. 19]
[4] Behold, God is great, exceeding our knowledge: the number of his years is inestimable. Ecce Deus magnus vincens scientiam nostram : numerus annorum ejus inaestimabilis. [Job. xxxvi. 26]
[5] The Lord is high above all nations; and his glory above the heavens. Excelsus super omnes gentes Dominus, et super caelos gloria ejus. [Ps. cxii. 4]
[6] To whom then have you likened God? or what image will you make for him? Cui ergo similem fecisti Deum? aut quam imaginem ponetis ei? [Isai. xl. 18]
The familial closeness of God is shown, if through this “in heaven” saints are accepted. Some indeed have said that, on account of His exalted position, He cares not for humans; but it should be considered that He is close to us, in fact He is within us: for He is said to be “in Heaven,” that is, among the saints: “ The heavens shew forth the glory of God.”[7] “Thou, O Lord, art among us;[8] This brings confidence to those praying, for two reasons:
1. Firstly, as to the closeness of God: “The Lord is nigh unto all them that call upon him:”[9] and: “But thou when thou shalt pray, enter into thy chamber,”[10] (which is to say, thy heart);
2. Secondly, because through the patronage of the saints we can obtain what we ask for: “ turn to some of the saints;”[11] “Pray one for another, that you may be saved.”[12]
Familiaritas autem Dei ostenditur, si per caelos sancti accipiantur. Quia enim propter eius altitudinem aliqui dixerunt quod humana non curat, oportet considerare quia nobis est vicinus, immo intimus: quia dicitur esse in caelis, idest in sanctis, qui caeli dicuntur, secundum illud Psal. XVIII, 2: caeli enarrant gloriam Dei; Ierem. XIV, 9: tu in nobis es, domine. Hoc enim affert fiduciam orantibus quantum ad duo. Primo quantum ad propinquitatem Dei, secundum illud Psal. CXLIV, 18: prope est dominus omnibus invocantibus eum. Unde Matth. VI, 6: tu autem cum oraveris intra in cubiculum, scilicet cordis. Secundo, quia per patrocinium aliorum sanctorum possumus impetrare quod petimus, secundum illud Iob V, 1: ad aliquem sanctorum convertere; Iac. V, 16: orate pro invicem, ut salvemini.
[7] The heavens shew forth the glory of God, and the firmament declareth the work of his hands. Caeli enarrant gloriam Dei, et opera manuum ejus annuntiat firmamentum. [Ps. xviii. 2]
[8] Why wilt thou be as a wandering man, as a mighty man that cannot save? but thou, O Lord, art among us, and thy name is called upon by us, forsake us not. Quare futurus es velut vir vagus, ut fortis qui non potest salvare? Tu autem in nobis es, Domine, et nomen tuum invocatum est super nos : ne derelinquas nos. [Ierem. xiv. 9]
[9] The Lord is nigh unto all them that call upon him: to all that call upon him in truth. Prope est Dominus omnibus invocantibus eum, omnibus invocantibus eum in veritate. [Ps. cxliv. 18]
[10] 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. 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. [Matt. vi. 6]
[11] Call now if there be any that will answer thee, and turn to some of the saints. Voca ergo, si est qui tibi respondeat, et ad aliquem sanctorum convertere. [Job v.1]
[12] Confess therefore your sins one to another: and pray one for another, that you may be saved. For the continual prayer of a just man availeth much. Confitemini ergo alterutrum peccata vestra, et orate pro invicem ut salvemini : multum enim valet deprecatio justi assidua. [Iac. v. 16]
Prayer partakes of suitableness and fitness from what is said to be “in heaven:” according as “in heaven” is meant spiritual and eternal goods, which result in happiness; and this for two reasons:
1. Firstly, because on account of this, our desire for heavenlyy things is aroused; for our desire should tend thither where we have our Father, for there is our home and our inheritance; “ seek the things that are above;”[13] “Unto an inheritance . . . that can not fade, reserved in heaven.”[14]
2. Secondly: because we are informed that we should be conformed to the heavenly Father if we are to enter into heavenly life: “Such as is the heavenly, such also are they that are heavenly.”[15]
And these two reasons make a suitable request, namely heavenly desire and heavenly life, from which a fitting prayer is made.
Idoneitatem etiam et congruitatem accipit oratio ex hoc quod dicitur esse in caelis, secundum quod per caelos spiritualia bona et aeterna intelliguntur, in quibus est beatitudo, propter duo. Primo, quia per hoc excitatur nostrum desiderium ad caelestia. Tendere enim debet illuc desiderium nostrum ubi patrem habemus, quia illic est hereditas nostra. Coloss. III, 1: quae sursum sunt quaerite. I Petr. I, 4: in hereditatem immarcescibilem, conservatam in caelis. Secundo, quia per hoc informamur ut sit vita caelestis, ut simus conformes patri caelesti, secundum illud I Cor. XV, 48: qualis caelestis, tales et caelestes. Et haec duo faciunt idoneum ad petendum, scilicet desiderium caeleste, et vita caelestis: ex quibus oratio congrua fit.
[13] Therefore, if you be risen with Christ, seek the things that are above; where Christ is sitting at the right hand of God: Igitur, si consurrexistis cum Christo : quae sursum sunt quaerite, ubi Christus est in dextera Dei sedens : [Coloss. iii. 1]
[14] Unto an inheritance incorruptible, and undefiled, and that can not fade, reserved in heaven for you, in haereditatem incorruptibilem, et incontaminatam, et immarcescibilem, conservatam in caelis in vobis, [I Pet. i. 4]
[15] Such as is the earthly, such also are the earthly: and such as is the heavenly, such also are they that are heavenly. Qualis terrenus, tales et terreni : et qualis caelestis, tales et caelestes. [I Cor. xv. 48]
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