Petition 3: Thy will be done on earth as it is in Heaven (Part 2 of 2)

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.

What does God will? 

But what is it that is said? Does not psalm cxiii say: “ Whatsoever the Lord hath pleased he hath done.”[1] If he has done all that He wills in heaven and on earth, what is this which He says: “Thy will be done on earth as it is in heaven?” To amswer this it must be known that God wants three things for us and that we pray that these may be accomplished. The first thing that God wants for us is that wh may have eternal life. Whoever makes something for a particular end, wills for that thing that for which He made it. Now God made man but not for nothing, for, as ii is said: “Hast thou made all the children of men in vain?”[2]

Sed quid est quod dicitur? Nonne in Psal. CXIII, 3; dicitur: omnia quaecumque voluit fecit? Si omnia facit quae vult in caelo et in terra, quid est hoc quod dicit: fiat voluntas tua sicut in caelo, et in terra? Ad hoc sciendum est, quod Deus tria vult de nobis, et nos petimus quod haec impleantur. Primum quidem quod Deus vult de nobis, est quod nos habeamus vitam aeternam. Quicumque enim facit aliquid propter aliquem finem, vult de illa re illud pro quo facit eam. Deus autem fecit hominem, sed non pro nihilo: quia, sicut dicitur in Psal. LXXXVIII, 48: numquid vane constituisti omnes filios hominum.

[1] Whatsoever the Lord hath pleased he hath done, in heaven, in earth, in the sea, and in all the deeps. Omnia quaecumque voluit Dominus fecit, in caelo, in terra, in mari et in omnibus abyssis. [Ps. cxxxiv. 6]
[2] Remember what my substance is for hast thou made all the children of men in vain? Memorare quae mea substantia; numquid enim vane constituisti omnes filios hominum? [Ps. lxxxviii. 48]

He made men, therefore, for a purpose, but not for pleasures because animals have these, but that they might have eternal life. The Lord therefore wills that men have eternal life. Now when that for which a thing was made is accomplished, it is said that it is saved; when this is not accomplished, that thing is said to be lost. Now God made man for for eternal life. When eternal life is attained, he is saved; and this is what the Lord wills: “And this is the will of my Father that sent me: that every one who seeth the Son, and believeth in him, may have life everlasting.”[3] Now this will has been fulfilled in the case of the Angels and the saints who are in the heavenly home of their Father, for they see, know and enjoy God. But we desire that, just as the will of God has been done for the blessed who are in heaven, so it should be done for us who are on earth. And this is what we pray for when we say: “Thy will be done” in us who are on earth, as it for the saints who are in heaven.

Fecit ergo homines propter aliquid, sed non propter voluptates, quia et bruta habent eas, sed ut habeant vitam aeternam. Vult ergo dominus ut homo habeat vitam aeternam. Quando vero aliquid consequitur illud ad quod factum est, dicitur quod salvatur; quando vero non consequitur, dicitur quod res illa perditur. Deus autem fecit hominem propter vitam aeternam. Cum ergo consequitur vitam aeternam, salvatur; et hoc vult dominus: Ioan. VI, 40: haec est autem voluntas patris mei qui misit me, ut omnis qui videt filium et credit in eum, habeat vitam aeternam. Haec autem voluntas iam completa est in Angelis et in sanctis qui sunt in patria, quia vident Deum et cognoscunt, et fruuntur eo; sed nos desideramus quod sicut voluntas Dei completa est in beatis qui sunt in caelis, ita compleatur in nobis qui sumus in terra: et hoc petimus cum oramus: fiat voluntas tua in nobis qui sumus in terra, sicut in sanctis qui sunt in caelo.

[3] And this is the will of my Father that sent me: that every one who seeth the Son, and believeth in him, may have life everlasting, and I will raise him up in the last day. Haec est autem voluntas Patris mei, qui misit me : ut omnis qui videt Filium et credit in eum, habeat vitam aeternam, et ego resuscitabo eum in novissimo die. [Ioan. vi.40]

The Commandments: God’s will

It is also the will of God that we should keep His commandments. For when someone desires something, he wills not only that which he desires but also everything that may lead to that thing; just like a physician, who desires good health (for a patient), als o wills a good diet, medicine and the like. Now God wants us to have eternal life: “ But if thou wilt enter into life, keep the commandments.”[4] He wants us, therefore, to keep His commandments. “ your reasonable service,” “that you may prove what is the good, and the acceptable, and the perfect will of God.”[5] Good, because profitable: “ I am the Lord thy God that teach thee profitable things.”[6] Pleasing to the one who loves,; and not pleasing to the rest, to the one who loves delightful: “ Light is risen to the just, and joy to the right of heart.”[7] Perfect, because honourable: “ Be you therefore perfect, as also your heavenly Father is perfect.”[8] So when we say: “Thy will be done,” we pray that we may keep God’s commandments. This will of God is done in the just but it is not yet done in sinners. By “heaven” is signified the just and by “earth” is signified sinners. We pray, therefore, that God’s will be done “on earth,” that is in sinners, as it is “in heaven,” that is, in the just.

Alia voluntas Dei de nobis est ut servemus mandata eius. Quando enim aliquis desiderat aliquid, non solum vult illud quod desiderat, sed omnia per quae venitur ad illud; sicut medicus ut consequatur sanitatem, vult etiam dietam et medicinam et huiusmodi. Deus autem vult ut habeamus vitam aeternam. Matth. XIX, 17: si vis ad vitam ingredi, serva mandata. Vult ergo ut servemus mandata. Rom. XII, 1: rationabile obsequium vestrum, ib. 2: ut probetis quae sit voluntas Dei bona, beneplacens et perfecta. Bona, quia utilis: Isai. XLVIII, 17: ego dominus docens te utilia. Beneplacens amanti; et si aliis non sit grata, amanti tamen est delectabilis. Psal. XCVI, 11: lux orta est iusto, et rectis corde laetitia. Perfecta, quia honesta: Matth. V, 48: estote perfecti, sicut et pater vester caelestis perfectus est. Sic ergo cum dicimus, fiat voluntas tua, oramus ut impleamus mandata Dei. Haec autem voluntas Dei fit in iustis, sed in peccatoribus nondum fit. Iusti autem designantur per caelum, peccatores autem per terram. Petimus ergo ut fiat voluntas Dei ita in terra, idest in peccatoribus, sicut in caelo, idest in iustis.

[4] Who said to him: Why asketh thou me concerning good? One is good, God. But if thou wilt enter into life, keep the commandments. Qui dixit ei : Quid me interrogas de bono? Unus est bonus, Deus. Si autem vis ad vitam ingredi, serva mandata. [Matt. xix. 17]
[5] I beseech you therefore, brethren, by the mercy of God, that you present your bodies a living sacrifice, holy, pleasing unto God, your reasonable service. Obsecro itaque vos fratres per misericordiam Dei, ut exhibeatis corpora vestra hostiam viventem, sanctam, Deo placentem, rationabile obsequium vestrum.  [2] And be not conformed to this world; but be reformed in the newness of your mind, that you may prove what is the good, and the acceptable, and the perfect will of God. Et nolite conformari huic saeculo, sed reformamini in novitate sensus vestri : ut probetis quae sit voluntas Dei bona, et beneplacens, et perfecta. [Rom. xii. 1,2]

[6] Thus saith the Lord thy redeemer, the Holy One of Israel: I am the Lord thy God that teach thee profitable things, that govern thee in the way that thou walkest. Haec dicit Dominus, redemptor tuus, Sanctus Israel : Ego Dominus Deus tuus, docens te utilia, gubernans te in via qua ambulas. [Isai. xlviii. 17]

[7] Light is risen to the just, and joy to the right of heart. Lux orta est justo, et rectis corde laetitia.[Psal. Xcvi. 11] 

[8] Be you therefore perfect, as also your heavenly Father is perfect. Estote ergo vos perfecti, sicut et Pater vester caelestis perfectus est. [Matt. v. 48]

Thy will be done

It is, however, to be noted that the words used convey teaching to us. It does not say “Do,” nor even “Let us do,” but it says “Thy will be done.” This is because two things are necessary for eternal life: namely, God’s grace and man’s will. God may have been able to make man without man but He cannot save a man without that man’s help. St Augustine writes: “He Who created thee without thee will not justify thee without thee,”[9]  because He wills that man should co-operate.  “ Turn ye to me . . . and I will turn to you;[10]  “But by the grace of God, I am what I am; and his grace in me hath not been void.”[11]  Do not therefore presume on youself but rather trust in the grace of God. Do not be neglectful but make use of your zeal.  And so it does not say “Let us do,” lest it might appear that the grace of God does nothing; nor does it say “Do,” lest it appear that our will and effort do nothing. But it says “Let it be done” by the grace of God and by the application of our own zeal and effort. 

Notandum autem, quod ex modo loquendi datur nobis doctrina. Non enim dicit, fac, nec etiam faciamus; sed dicit, fiat voluntas tua: quia ad vitam aeternam duo sunt necessaria, scilicet gratia Dei et voluntas hominis; et licet Deus fecerit hominem sine homine, non tamen iustificat eum sine eo. Augustinus, super Ioan.: qui creavit te sine te, non iustificabit te sine te, quia vult quod homo cooperetur. Zach. I, 3: convertimini ad me, et ego convertar ad vos. Apostolus, I Cor. XV, 10: gratia Dei sum id quod sum, et gratia eius in me vacua non fuit. Non ergo praesumas de te, sed confidas de gratia Dei: nec negligas, sed adhibeas studium tuum: et ideo non dicit, faciamus, ne videretur quod nihil faceret gratia Dei; nec dicit, fac, ne videatur quod nihil faceret voluntas et conatus noster; sed dicit, fiat per gratiam Dei, adhibito studio et conatu nostro.

[9] "Super Verbum Apost.," XV.

[10] And thou shalt say to them: Thus saith the Lord of hosts: Turn ye to me, saith the Lord of hosts: and I will turn to you, saith the Lord of hosts. Et dices ad eos : Haec dicit Dominus exercituum : Convertimini ad me, ait Dominus exercituum, et convertar ad vos, dicit Dominus exercituum. [Zach. i. 3]

[11] But by the grace of God, I am what I am; and his grace in me hath not been void, but I have laboured more abundantly than all they: yet not I, but the grace of God with me. Gratia autem Dei sum id quod sum, et gratia ejus in me vacua non fuit, sed abundantius illis omnibus laboravi : non ego autem, sed gratia Dei mecum : [I Cor. xv. 10]

Thirdly, what God wills for us is that man should be restored to the state and dignity in which the first man was created; which was such that the spirit and soul might feel no resistance from the flesh and sensuality. For as long as the soul was subject to God, the flesh was thus subject to the spirit so that it might feel no corruption of death, or illness or of the passions. But from the time when the spirit and soul, which were in the middle between God and the flesh, rebelled against God through sin, then the body rebelled against the soul and so began to experience death and illnesses, and a continual rebellion of sensuality against the spirit: “ I see another law in my members, fighting against the law of my mind;” [12] and “ For the flesh lusteth against the spirit: and the spirit against the flesh.”[13]

Tertium quod vult Deus de nobis, est, ut restituatur homo ad statum et dignitatem in qua creatus fuit primus homo; quae tanta fuit ut spiritus et anima nullam repugnantiam sentiret a carne et sensualitate. Quandiu enim anima subiecta fuit Deo, caro ita subiecta fuit spiritui ut nullam corruptionem mortis seu infirmitatis et aliarum passionum sentiret; sed ex quo spiritus et anima, quae erat media inter Deum et carnem, rebellavit Deo per peccatum, tunc corpus rebellavit animae, et tunc mortem et infirmitates sentire coepit, et continuam rebellionem sensualitatis ad spiritum. Rom. VII, 23: video aliam legem in membris meis, repugnantem legi mentis meae; et Gal. V, 17: caro concupiscit adversus spiritum, spiritus autem adversus carnem.

[12]  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. 23]

[13] For the flesh lusteth against the spirit: and the spirit against the flesh; for these are contrary one to another: so that you do not the things that you would. Caro enim concupiscit adversus spiritum, spiritus autem adversus carnem : haec enim sibi invicem adversantur, ut non quaecumque vultis, illa faciatis. [Gal. v. 17]

Thus there is a continual war between the flesh and the spirit and man is continually being worn down by sin. It is therefore God’s will that man should be restored to his first state, so that there should be nothing in the flesh contradictory to the spirit: “ For this is the will of God, your sanctification.”[14] Now this will of God cannot be fulfilled in this life but will be accomplished in the resurrection of the saints when glorified bodies shall arise  and they they will be incorruptible and perfectly noble: “ It is sown in dishonour, it shall rise in glory.”[15] God’s will is in the just, as regards the spirit, through justice and knowledge and life.And so, when we say “Thy will be done,” we pray that it may be done in the flesh also. For in this way by “heaven” we understand spirit and by “earth” the body. The sense is thus: “Thy will be done” thus “on earth”, that is in our flesh, “as it is” done “in heaven,” that is in our spirit, through justice.

Sic est continua pugna inter carnem et spiritum, et homo continue deterioratur per peccatum. Est ergo voluntas Dei ut homo restituatur ad statum primum, ut scilicet nihil sit in carne contrarium spiritui: I Thess. IV, 3: haec est voluntas Dei, sanctificatio vestra. Haec autem voluntas Dei non potest impleri in vita ista, sed complebitur in resurrectione sanctorum, quando resurgent corpora glorificata, et erunt incorruptibilia et nobilissima: I Cor. XV, 43: seminatur in ignobilitate, surget in gloria. Est tamen voluntas Dei in iustis quantum ad spiritum per iustitiam et scientiam et vitam. Et ideo cum dicimus, fiat voluntas tua, oramus ut etiam fiat in carne. Nam hoc modo per caelum accipimus spiritum, per terram carnem; ut sit sensus: fiat voluntas tua ita in terra, idest in carne nostra, sicut fit in caelo, idest in spiritu nostro per iustitiam.

[14]  For this is the will of God, your sanctification; that you should abstain from fornication; Haec est enim voluntas Dei, sanctificatio vestra : ut abstineatis vos a fornicatione. [I Thess. iv. 3]

[15] It is sown in dishonour, it shall rise in glory. It is sown in weakness, it shall rise in power. Seminatur in ignobilitate, surget in gloria : seminatur in infirmitate, surget in virtute : [I Cor. xv. 43]

Through this petition, we arrive at the blessedness of mourning: “ Blessed are they that mourn: for they shall be comforted.”[16] This may be understood of the threefold explanation above. For according to the first, we desire eternal life; and through this happiness we are led to mourning: “ Woe is me, that my sojourning is prolonged!”[17]  This desire of the saints (on earth) is so powerful that on account of it they desire death, which in itself is to be avoided: “ But we are confident, and have a good will to be absent rather from the body, and to be present with the Lord.”[18] Again, according to the second explanation, they are in mourning who keep the commandments: for these may be sweet for the soul but they are bitter for the flesh which is continually mortified: “  Going they went and wept,” as to the flesh, “ But coming they shall come with joyfulness,” as to the soul.[19] Finally, according to the third explanation, mourning comes from the struggle that exists continually between the flesh and the spirit. For it is not possible tht the soul should nt be wounded by the venial sins of the flesh: and so that these may be expiated, the soul is mourns: “  every night I will wash,”[20] that is from the stains of sin, “my bed,” that is, my conscience. And they who weep thus will arrive at their Father;s home, whither may God bring us also. 

Per hanc autem petitionem pervenimus ad beatitudinem luctus, de qua Matth. V, 5: beati qui lugent, quoniam ipsi consolabuntur. Et hoc secundum quamlibet trium expositionum. Nam secundum primam desideramus vitam aeternam: unde per eius dilectionem inducimur ad luctum: Psal. CXIX, 5: heu mihi, quia incolatus meus prolongatus est. Et hoc desiderium sanctorum est ita vehemens quod propter hoc desiderant mortem, quae secundum se fugienda est: II Cor. V, 8: audemus, et bonam voluntatem habemus magis peregrinari a corpore, et praesentes esse ad Deum. Item secundum secundam expositionem, illi qui servant mandata, sunt in luctu: quia licet sint dulcia animae, tamen carni sunt amara, quae continue maceratur: Psal. CXXV, 6: euntes ibant et flebant, quantum ad carnem; venientes autem venient cum exultatione, quantum ad animam. Item secundum tertiam expositionem, ex pugna quae continue est inter carnem et spiritum, provenit luctus. Non enim potest fieri quin anima saucietur ad minus per venialia a carne: et ideo ut expietur, est in luctu: Psal. VI, 7: lavabo per singulas noctes, idest obscuritates peccati, lectum meum, idest conscientiam meam. Et qui sic plorant, perveniunt ad patriam, ad quam nos perducat Deus.

[16] Blessed are they that mourn: for they shall be comforted. Beati qui lugent : quoniam ipsi consolabuntur. [Matt. v. 5]
[17] Woe is me, that my sojourning is prolonged! I have dwelt with the inhabitants of Cedar: Heu mihi, quia incolatus meus prolongatus est! habitavi cum habitantibus Cedar; [Ps. Cxix. 5]

[18] But we are confident, and have a good will to be absent rather from the body, and to be present with the Lord. audemus autem, et bonam voluntatem habemus magis peregrinari a corpore, et praesentes esse ad Dominum. [II Cor. v. 8]

[19] Going they went and wept, casting their seeds. Euntes ibant et flebant, mittentes semina sua. But coming they shall come with joyfulness, carrying their sheaves. Venientes autem venient cum exsultatione, portantes manipulos suos. [Ps. Cxxv. 6, 7]

[20] I have laboured in my groanings, every night I will wash my bed: I will water my couch with my tears. Laboravi in gemitu meo; lavabo per singulas noctes lectum meum; lacrimis meis stratum meum rigabo. [Ps. vi. 7]

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

Petition 3: Thy will be done on earth as it is in Heaven (Part 1 of 2)

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 3: Thy will be done on earth as it is in Heaven

Articulus 3: Fiat voluntas tua sicut in caelo, et in terra

The third gift which the Holy Ghost works in us is said to be the gift of knowledge. The Holy Ghostdoes not only work in good men His gifts of fear and piety, (which is a sweet affection for God, as we said), but \He also makes a man wise. This is what David sought: “Teach me goodness and discipline and knowledge;”[1] This is the knowledge by which a man lives well, which the Holy Ghost teaches us. Amongst all the things which make for knowledge and wisdom in man, the most important wisdom is that man should not lean upon his own opinion: “Lean not upon thy own prudence.”[2] For those who out first their own judgement, so that they give no credence to others but only themselves, are ivariably found and judged to be stupid: “Hast thou seen a man wise in his own conceit? there shall be more hope of a fool than of him.”[3]

Tertium donum quod efficit in nobis spiritus sanctus, dicitur donum scientiae. Ipse enim spiritus sanctus non solum efficit in bonis donum timoris et donum pietatis, quae est dulcis affectus ad Deum, ut dictum est, sed etiam facit hominem sapientem. Et hoc petebat David in Psal. CXVIII, 66, dicens: bonitatem et disciplinam et scientiam doce me. Et haec est scientia qua homo bene vivit, quam docuit nos spiritus sanctus. Inter alia autem quae faciunt ad scientiam et sapientiam hominis potissima sapientia est, quod homo non innitatur sensui suo. Prov. III, 5: ne innitaris prudentiae tuae. Nam illi qui praesumunt de sensu suo, ita quod non credunt aliis, sed sibi tantum, semper inveniuntur et iudicantur stulti. Prov. XXVI, 12: vidisti hominem sapientem sibi videri? Magis illo spem habebit insipiens.

[1] Teach me goodness and discipline and knowledge; for I have believed thy commandments. Bonitatem, et disciplinam, et scientiam doce me, quia mandatis tuis credidi. [Ps. cxviii. 66]

[2] Have confidence in the Lord with all thy heart, and lean not upon thy own prudence. Habe fiduciam in Domino ex toto corde tuo, et ne innitaris prudentiae tuae. [Prov. iii. 5]

[3] Hast thou seen a man wise in his own conceit? there shall be more hope of a fool than of him. Vidisti hominem sapientem sibi videri? magis illo spem habebit insipiens. [Prov. xxvi. 12]

The Will of God

That a man does not give credence to his own judgement proceeds from his humility: “Where humility is, there also is wisdom.”[1] The proud, however, believe in themselves too much. The Holy Ghost therefore teaches this, that through the gift of knowledge we should not do our own will but God’s will. And so, on account of this, we ask from God that His will be done on earth as it is in heaven. In this appears the gift of knowledge. Whence in this way is said unto God, “Thy will be done,” just as when someone is sick and wants something from a physician, he precisely does not want his own but the physician’s will to be done. Otherwise, if he wanted only his will to be done, he would be foolish. Thus we ought to ask of God nothing other than that His will be done in us, that is to say that His will should be accomplished  in us. Thus the heart of man is right when it is in accord with the divine will. This Christ did:  “ I came down from heaven, not to do my own will, but the will of him that sent me.”[2]  For Christ, according as He is God, has the same will as the Father; but according as He is man, He has a will other than His Father’s; and following from this He says He is not doing His own will but His Father’s. Thus He teaches us to pray and to ask: “Thy will be done.”

Quod autem homo non credat sensui suo, procedit ex humilitate: unde et locus humilitatis est sapientia, ut dicitur Prov. XI. Superbi autem sibi ipsis nimis credunt. Docet ergo hoc spiritus sanctus per donum scientiae, ut scilicet non faciamus voluntatem nostram, sed voluntatem Dei. Et ideo propter hoc donum petimus a Deo ut fiat voluntas sua sicut in caelo et in terra. Et in hoc apparet donum scientiae. Unde hoc modo dicitur Deo, fiat voluntas tua, sicut si esset unus infirmus, et vellet aliquid a medico, non praecise vult, sed de voluntate medici; alias si tantum de voluntate sua vellet, esset stultus. Sic nos a Deo nihil petere debemus nisi quod fiat de nobis voluntas sua, idest ut voluntas sua compleatur in nobis. Tunc enim est rectum cor hominis quando concordat cum voluntate divina. Hoc Christus fecit: Ioan. VI, 38: descendi de caelo, non ut faciam voluntatem meam, sed eius qui misit me. Christus enim, secundum quod Deus, eandem voluntatem habet cum patre; sed, secundum quod homo, habet aliam voluntatem a patre: et secundum hanc dicit se non facere voluntatem suam sed patris. Et ideo docet nos orare et petere: fiat voluntas tua.

[1] Where pride is, there also shall be reproach: but where humility is, there also is wisdom. Ubi fuerit superbia, ibi erit et contumelia; ubi autem est humilitas, ibi et sapientia. [Prov. xi. 2]

[2] Because I came down from heaven, not to do my own will, but the will of him that sent me. quia descendi de caelo, non ut faciam voluntatem meam, sed voluntatem ejus qui misit me. [Ioan. vi. 38]

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

Petition 2: Thy Kingdom Come

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

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

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 2: Thy Kingdom Come

Articulus 2 : Adveniat regnum tuum

As it is said: the Holy Spirit enables us to love, desire and pray rightly; and He instills in us, firstly, fear through which we ask for the name of God to be sanctified. Another gift is that of piety; and piety is, strictly speaking, a gentle and devout love for the father and for any man who finds himself in trouble. Now since God is our Father, as is plain, we ought not only to reverence and fear Him but also to have a gentle and pious love for Him. This love makes us pray that the kingdom of God may come: “  we should live soberly, and justly, and godly in this world, looking for the blessed hope and coming of the glory of the great God.”[1]

Sicut dictum est, spiritus sanctus facit nos recte amare, desiderare et petere; et efficit in nobis primo timorem, per quem quaerimus quod nomen Dei sanctificetur. Aliud donum est donum pietatis. Et est proprie pietas, dulcis et devotus affectus ad patrem, et ad omnem hominem in miseria constitutum. Cum ergo Deus sit pater noster, ut patet, non solum debemus eum revereri et timere, sed etiam ad eum habere debemus dulcem et pium affectum. Hic autem affectus facit nos petere quod adveniat regnum Dei. Tit. II, 12-13: pie et iuste vivamus in hoc saeculo, expectantes beatam spem, et adventum gloriae magni Dei.

[1] Instructing us, that, denying ungodliness and worldly desires, we should live soberly, and justly, and godly in this world;  erudiens nos, ut abnegantes impietatem, et saecularia desideria, sobrie, et juste, et pie vivamus in hoc saeculo. Looking for the blessed hope and coming of the glory of the great God and our Saviour Jesus Christ, exspectantes beatam spem, et adventum gloriae magni Dei, et Salvatoris nostri Jesu Christi : [Titus ii. 12-13]

It may, however be asked: the kingdom of God has always been (in existence), so why do we pray that it may come?  Now this may be said (in answer), which may be understood in a threefold manner:

Because sometimes a king has only the right to a kingdom or dominion but actual dominion over his kingdom has not been declared, because men of the kingdom are not yet subject to him. His kingdom will accordingly appear first when men become subjects of his kingdom. Now, God is of Himself and by His nature Lord of all things; but Christ as God and as man has from God that He should be Lord of all things: “And he gave him power, and glory, and a kingdom:”[2] It is necessary therefore that all things be subject to Him. This has not yet come to be but it will be so in the end: “For he must reign, until he hath put all his enemies under his feet.”[3] And so we pray and say: “Thy kingdom come.”

Posset autem quaeri: regnum Dei semper fuit: quare ergo petimus quod veniat? Et ideo dicendum est, quod hoc potest tripliciter intelligi. Primo quia aliquando rex habet ius regni solum, seu dominii: et tamen nondum dominium ipsius regni est declaratum, quia nondum homines regni sunt ei subiecti. Tunc ergo apparebit primo eius regnum seu dominium, quando homines regni erunt sibi subiecti. Deus autem ex se et sua natura est dominus omnium: et Christus secundum quod Deus, et etiam secundum quod homo, habet a Deo quod sit dominus omnium. Dan. VII, 14: dedit ei potestatem et honorem et regnum. Oportet ergo quod sibi sint omnia subiecta. Hoc autem nondum est, sed erit in fine. I Cor. XV, 25: oportet illum regnare, donec ponat omnes inimicos sub pedibus eius. Et ideo petimus et dicimus: adveniat regnum tuum.

[2] And he gave him power, and glory, and a kingdom: and all peoples, tribes and tongues shall serve him: his power is an everlasting power that shall not be taken away: and his kingdom that shall not be destroyed. Et dedit ei potestatem, et honorem, et regnum : et omnes populi, tribus, et linguae ipsi servient : potestas ejus, potestas aeterna, quae non auferetur : et regnum ejus, quod non corrumpetur. [Dan. vii., 14]

[3] For he must reign, until he hath put all his enemies under his feet. Oportet autem illum regnare donec ponat omnes inimicos sub pedibus ejus. [I Cor. xv. 25]

Why we pray thus

In this is explained by three reasons: namely, so that the just may be converted, so that sinners may be punished and that death may be destroyed. For men are subject to Christ in two ways: either willingly or unwillingly. The will of God is so powerful that it must be complied with completely; and God wishes that all things should be subject to Christ. One of two things is necessary, namely: either man will do the will of God by subjecting himself to His commandments – this is what the just do; or God will do His will on all men by punishing them, and He will do this to sinners and to His enemies. This will be at the end of the world: “ Until I make thy enemies thy footstool.”[1]

Et hoc quantum ad tria: scilicet ut iusti convertantur, peccatores puniantur, et mors destruatur. Nam homines dupliciter subiiciuntur Christo: aut voluntarii, aut inviti. Cum enim voluntas Dei sit ita efficax quod oporteat penitus illam compleri, et Deus velit quod omnia subiiciantur Christo: alterum duorum erit necessarium: ut scilicet aut homo faciat voluntatem Dei subiiciendo se mandatis eius, et hoc facient iusti; aut Deus faciat de omnibus voluntatem suam puniendo eos, et hoc faciet peccatoribus et inimicis suis. Et hoc erit in fine mundi. Psal. CIX, 1: donec ponam inimicos tuos scabellum pedum tuorum.

[1] The Lord said to my Lord: Sit thou at my right hand: Until I make thy enemies thy footstool. Psalmus David. Dixit Dominus Domino meo : Sede a dextris meis, donec ponam inimicos tuos scabellum pedum tuorum. [Ps. cix. 1]

And so it is given to the faithful to pray that God’s kingdom may come, which is to say that they may totally subject themselves to Him; but it is a horrible thing for sinners, because for them to ask that God’s kingdom should come is nothing else than asking that they should be subjected to punishment. “  Woe to them that desire the day of the Lord:”[2] But it is from this that death is destroyed. Because Christ is “...the life,” death cannot exist in His kingdom, because death is contrary to life: “And the enemy death shall be destroyed last:”[3] And this will be at the resurrection: “Who will reform the body of our lowness, made like to the body of his glory.”[4]

Et ideo sanctis est datum quaerere quod adveniat regnum Dei, scilicet quod ipsi totaliter subiiciantur ei; sed peccatoribus est horribile, quia nihil aliud est quaerere quod adveniat regnum Dei, nisi quod de voluntate Dei subiiciantur poenis. Amos V, 18: vae desiderantibus diem domini. Sed et ex hoc destruitur mors. Cum enim Christus sit vita, non potest in regno eius esse mors, quae est vitae contraria: ideo dicitur I Cor. XV, 26: novissime autem inimica destruetur mors. Et hoc erit in resurrectione. Phil. III, 21 reformabit corpus humilitatis nostrae, configuratum corpori claritatis suae.

[2] Woe to them that desire the day of the Lord: to what end is it for you? the day of the Lord is darkness, and not light. Vae desiderantibus diem Domini! ad quid eam vobis? Dies Domini ista, tenebrae, et non lux. [Amos v. 18]

[3] And the enemy death shall be destroyed last: For he hath put all things under his feet. ... Novissima autem inimica destruetur mors : omnia enim subjecit pedibus ejus [I Cor. xv. 26]

[4] Who will reform the body of our lowness, made like to the body of his glory, according to the operation whereby also he is able to subdue all things unto himself. qui reformabit corpus humilitatis nostrae, configuratum corpori claritatis suae, secundum operationem, qua etiam possit subjicere sibi omnia. [Phil. iii. 21]

Secondly, the kingdom of heaven is said to the the glory of paradise. No wonder, for a kingdom is said to be nothing other than government. The best government, however, is where nothing is found contrary to the will of the ruler. Now the will of God is the salvation of men, for He wants men to be saved; and this will be most especially in Paradise, where there will be nothing contrary to the salvation of men: “They shall gather out of his kingdom all scandals.[5]  In this world, however, thereare many things contrary to the salvation of men. When, therefore, we pray”Thy kingdom come,” let us pray that we may be partakers of the heavenly kingdom and the glory of Paradise.

Secundo regnum caelorum dicitur gloria Paradisi. Nec mirum: nam regnum nihil aliud dicitur nisi regimen. Ibi autem est optimum regimen ubi nihil invenitur contra voluntatem regentis. Voluntas autem Dei est salus hominum, quia vult homines salvos fieri; et hoc potissime erit in Paradiso, ubi nihil erit saluti hominum repugnans. Matth. XIII, 41: auferentur de regno eius omnia scandala. In mundo autem isto sunt multa contra salutem hominum. Cum ergo petimus: adveniat regnum tuum, oramus, ut simus participes regni caelestis et gloriae Paradisi.

[5] The Son of man shall send his angels, and they shall gather out of his kingdom all scandals, and them that work iniquity. Mittet Filius hominis angelos suos, et colligent de regno ejus omnia scandala, et eos qui faciunt iniquitatem. [Matt. xiii. 41]

Why we desire this Kingdom

This kingdom is greatly to be desired on account of three reasons: 

    1. firstly, because of the perfect justice therein: “ And thy people shall be all just.”[1]  Here (in this world), the bad are intermingled with the good; but in heaven there will be no bad souls or sinners. 

    2. On account of its most perfect liberty: for here, there is no liberty although all men naturally desire it; but in heaven there will be every form of liberty and no form of servitude: “ Because the creature also itself shall be delivered from the servitude of corruption.”[2] And not only will everyone there be free, but they will be kings: “ And hast made us to our God a kingdom.”[3] The reason for this is because everyone will be of one will with God’ and God shall will whatever the saints will, and the saints shall will God’s will. Thus all shall reign because the will of all is done and the Lord will be the crown of everyone: “ In that day the Lord of hosts shall be a crown of glory and a garland of joy to the residue of his people: ”[4] 

    3. On account of the wondrous riches: “ The eye hath not seen, O God, besides thee, what things thou hast prepared for them that wait for thee;”[5] “Who satisfieth thy desire with good things:”[6] 

Quod quidem regnum est valde desiderandum propter tria. Primum propter summam iustitiam quae est in eo. Isai. LX, 21: populus tuus omnes iusti. Hic enim mali sunt mixti bonis; sed ibi nullus malus erit, et nullus peccator. Item propter perfectissimam libertatem. Hic enim non est libertas, quanquam omnes naturaliter desiderent eam; sed ibi erit omnimoda libertas contra omnem servitutem. Rom. VIII, 21: ipsa creatura liberabitur a corruptione. Et non solum erunt ibi omnes liberi, sed erunt reges: Apoc. V, 10: fecisti nos Deo nostro regnum. Cuius ratio est, quia omnes erunt eiusdem voluntatis cum Deo, et Deus volet quidquid sancti volent, et sancti quidquid Deus voluerit: unde cum voluntate Dei fiet voluntas eorum. Et ideo omnes regnabunt, quia omnium voluntas fiet, et dominus erit corona omnium. Isai. XXVIII, 5: in die illa erit dominus exercituum corona gloriae, et sertum exultationis residuo populi sui. Item propter mirabilem affluentiam. Isai. LXIV, 4: oculus non vidit, Deus, absque te, quae praeparasti expectantibus te. Psal. CII, 5: qui replet in bonis desiderium tuum.

[1] And thy people shall be all just, they shall inherit the land for ever, the branch of my planting, the work of my hand to glorify me. Populus autem tuus omnes justi; in perpetuum haereditabunt terram, germen plantationis meae, opus manus meae ad glorificandum. [Isai. lx. 21]

[2] Because the creature also itself shall be delivered from the servitude of corruption, into the liberty of the glory of the children of God. quia et ipsa creatura liberabitur a servitute corruptionis in libertatem gloriae filiorum Dei.[Rom. viii. 21]

[4] And hast made us to our God a kingdom and priests, and we shall reign on the earth. et fecisti nos Deo nostro regnum, et sacerdotes : et regnabimus super terram. [Apoc. v. 10]

[5] From the beginning of the world they have not heard, nor perceived with the ears: the eye hath not seen, O God, besides thee, what things thou hast prepared for them that wait for thee. A saeculo non audierunt, neque auribus perceperunt; oculus non vidit, Deus, absque te, quae praeparasti exspectantibus te. [Isai. lxiv. 4]

[6] Who satisfieth thy desire with good things: thy youth shall be renewed like the eagle's. qui replet in bonis desiderium tuum : renovabitur ut aquilae juventus tua. [Ps. cii. 5]

Note that man will find everything that he seeks in the world in God alone, but more excellently and more perfectly. If you seek delight, you will find the sublimest delight in God; if riches, there you will find such a sufficiency as to be accounted an abundance, and so on with whatever other things (you seek).  “When a soul leaves Thee and seeks outside Thee pleasures of the flesh, it does not find what is pure and clean until it returns to Thee.”[1] 

Et nota quod homo inveniet omnia in solo Deo excellentius et perfectius omni eo quod in mundo quaeritur. Si delectationem quaeris, summam invenies in Deo; si divitias, ibi omnem sufficientiam invenies, propter quam sunt divitiae; et sic de aliis. Augustinus, in Confess.: anima cum fornicatur abs te, quaerit extra te, quae pura et limpida non invenit, nisi cum redit ad te.

Finally, because sometimes in this world sin reigns. This is when a man is so disposed that he immediately follows and consummates a desire for sin. “ Let no sin therefore reign in your mortal body”:[2] but God must reign in thy heart; and this is when a man is prepared to serve God and to keep all His commandments. When, therefore, we pray that His kingdom may come, we pray that God may reign in our heart and not sin.

Tertio modo, quia aliquando in mundo isto regnat peccatum. Et hoc est quando homo est ita dispositus quod statim sequitur et prosequitur appetitum peccati. Apostolus, Rom. VI, 12: non ergo regnet peccatum in vestro mortali corpore: sed debet Deus regnare in corde tuo. Isai. VII, 7: Sion, regnabit Deus tuus. Et hoc est quando paratus est obedire Deo, et servare omnia mandata sua. Cum ergo petimus quod veniat regnum, oramus quod non regnet in nobis peccatum, sed Deus.

Through this petition, may we arrive at that blessedness of which it is said: “Blessed are the meek:”[3] for according to the first explanation (above),  from which man desires that God should be the Lord of all things, let him not seek revenge for injuries suffered but let him reserve that for God. For if you avenge yourself, you do not pray that His kingdom may come. Secondly, according to the second explanation, if you are waiting for His kingdom to come, namely the glory of Paradise, you should not worry if you lose earthly things. And, according to the third explanation, if you pray that God may reign in you, and Christ: because he was most meek, then you too ought to be meek: “learn of me, because I am meek;”[4] “and took with joy the being stripped of your own goods.”[5]

Per hanc autem petitionem perveniemus ad beatitudinem, de qua dicitur Matth. V, 4: beati mites: nam secundum primam expositionem, ex quo homo desiderat quod Deus sit dominus omnium, non vindicat se de iniuria sibi illata, sed reservat eam Deo. Nam si vindicares te, non quaereres quod adveniret regnum eius. Secundum vero secundam expositionem, si tu expectas regnum eius, idest gloriam Paradisi, non debes curare si perdis res mundanas. Item secundum tertiam expositionem, si tu petis quod Deus regnet in te et Christus; cum ipse fuerit mitissimus, et tu debes esse mitis. Matth. XI, 29: discite a me, quia mitis sum. Hebr. X, 34: rapinam bonorum vestrorum cum gaudio suscepistis.

[1] "Confessions," II, 6.

[2] Let no sin therefore reign in your mortal body, so as to obey the lusts thereof. Non ergo regnet peccatum in vestro mortali corpore ut obediatis concupiscentiis ejus. [Rom. vi. 12]

[3] Blessed are the meek: for they shall possess the land. Beati mites : quoniam ipsi possidebunt terram. [Matt. v. 4]

[4] Take up my yoke upon you, and learn of me, because I am meek, and humble of heart: and you shall find rest to your souls. Tollite jugum meum super vos, et discite a me, quia mitis sum, et humilis corde : et invenietis requiem animabus vestris. [Matt. xi. 29]

[5] For you both had compassion on them that were in bands, and took with joy the being stripped of your own goods, knowing that you have a better and a lasting substance. Nam et vinctis compassi estis, et rapinam bonorum vestrorum cum gaudio suscepistis, cognoscentes vos habere meliorem et manentem substantiam. [Hebr. x. 34]

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

Petition 1: Hallowed Be Thy Name.

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

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

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 1: Hallowed Be Thy Name.

Articulus 1 Sanctificetur nomen tuum

This is the first petition, in which we ask that His name be manifested and declared in us.

Firstly, the name of God is wondrous because it works wonders in every creature: “ In my name they shall cast out devils: they shall speak with new tongues.  They shall take up serpents; and if they shall drink any deadly thing, it shall not hurt them:”[1]

Haec est prima petitio, in qua petitur ut nomen eius in nobis manifestetur et declaretur. Est autem nomen Dei primo mirabile, quia in omnibus creaturis mirabilia operatur: unde dominus in Evangelio Marc. ult., 17: in nomine meo Daemonia eiicient, linguis loquentur novis, serpentes tollent: et si mortiferum quid biberint non eis nocebit.

[1] And these signs shall follow them that believe: In my name they shall cast out devils: they shall speak with new tongues. Signa autem eos qui crediderint, haec sequentur : in nomine meo daemonia ejicient : linguis loquentur novis : They shall take up serpents; and if they shall drink any deadly thing, it shall not hurt them: they shall lay their hands upon the sick, and they shall recover. serpentes tollent : et si mortiferum quid biberint, non eis nocebit : super aegros manus imponent, et bene habebunt. [Marc. Ult. 17-18] 

God’s name is lovable

Secondly, the name is lovable: “There is no other name under heaven given to men, whereby we must be saved.”[2] But salvation is to be desired by all. Consider the example of Blessed Ignatius whoso loved the name of Christ that, when Trajan ordered him to deny the name of Christ, he replied that it could not be removed from his mouth; and when he was threatened with having his head cut off so as to remove the name from his mouth, he said: “If you remove it from my mouth, you will never be able to take it from my heart; and I shall not cease from invoking it.” Trajan, hearing this, wished to put it to the test; he had the servant of God beheaded and ordered his heart to be removed; it was found that he had the name of Christ written in letters of gold. He had placed this name on his heart like a seal.

Secundo est amabile. Act. IV, 12: non est aliud nomen datum sub caelo in quo oporteat nos salvos fieri. Salus autem est ab omnibus diligenda. Exemplum de beato Ignatio, qui intantum nomen Christi dilexit, quod cum Traianus requireret ab eo ut nomen Christi negaret, respondit quod de ore eius removeri non posset; et cum ille minaretur sibi caput abscindere, et Christum de eius ore removere, dixit: et si de ore abstuleris, nunquam tamen de corde eripere poteris: hoc enim nomen cordi meo inscriptum habeo, et ideo ab eius invocatione cessare non valeo. Quod audiens Traianus, et probari cupiens, servi Dei abscisso capite, cor eius extrahi iussit, et inventum est habens nomen Christi in se scriptum litteris aureis. Posuerat enim super cor suum hoc nomen quasi signaculum.

[2] Neither is there salvation in any other. For there is no other name under heaven given to men, whereby we must be saved. et non est in alio aliquo salus. Nec enim aliud nomen est sub caelo datum hominibus, in quo oporteat nos salvos fieri. [Acts iv. 12]

God’s name is venerable

Thirdly, it is venerable: “ In the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth:[3]  those in heaven are the Angels and the blessed; those on earth are the people of this world who do this from love, in the hope of arriving at glory or from fear, fleeing punishment; and those that are under the earth to the damned, who do this from fear.

Tertio est venerabile. Apostolus, Phil. II, 10: ut in nomine Iesu omne genu flectatur, caelestium, terrestrium et Infernorum. Caelestium quantum ad Angelos et beatos; terrestrium quantum ad mundanos, qui hoc faciunt ex amore adipiscendae gloriae vel timore fugiendae poenae; et Infernorum quoad damnatos, qui hoc faciunt ex timore.

[3] That in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth: ut in nomine Jesu omne genu flectatur caelestium, terrestrium et infernorum. [Phil. ii. 10]

God’s name is ineffable

Fourthly, this name is ineffable, for every tongue is incaple of expressing it. It is, accordingly, explained through comparison to created things; whence it is compared to a rock, by reason of its firmness: “Upon this rock I will build my church;[4]  or to a fire, by reason of its purifying power: for just as fire purifies metal, so does God purify the hearts of sinners: “The Lord thy God is a consuming fire;[5] or to light, by reason of its enlightening power: for just as light illumines darkness, so does the name of God illumine the darkness of the mind: “ O my God enlighten my darkness.”[6] 

Quarto inexplicabile, quia a narratione eius deficiunt omnes linguae. Et ideo explicatur aliquando per creaturas. Unde dicitur lapis ratione firmitatis: Matth. XVI, 18: super hanc petram aedificabo Ecclesiam meam. Item ignis ratione purificationis: quia sicut ignis metalla purificat, ita Deus purificat corda peccatorum: unde Deut. IV, 24: Deus tuus ignis consumens est. Item lux ratione illuminationis: quia sicut lux illuminat tenebras, ita nomen Dei illuminat tenebras mentis. Psal. XVII, 29: Deus meus, illumina tenebras meas.

[4] And I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it. Et ego dico tibi, quia tu es Petrus, et super hanc petram aedificabo Ecclesiam meam, et portae inferi non praevalebunt adversus eam. [Matt. xvi. 18] 

[5] Because the Lord thy God is a consuming fire, a jealous God. quia Dominus Deus tuus ignis consumens est, Deus aemulator. [Deut, iv. 24]

[6] For thou lightest my lamp, O Lord: O my God enlighten my darkness. Quoniam tu illuminas lucernam meam, Domine; Deus meus, illumina tenebras meas. [Ps. xvii. 29]

Meaning of “Hallowed”

Whence we pray this name may be manifested so that it may be known and held to be holy. “Holy” may be said in three senses: (Firstly,) Holy is the same as firm; whence all the blessed who are in heaven are called saints (holy ones) because they are firmly established in eternal happiness. In this world, they cannot be saints (in this sense) because they are continually subject to change. “ I sank away, O Lord, from Thee,  and I wandered too far astray from Thee: I have left the path of thy firmness." [7]  

Unde istud nomen petimus manifestari, ut cognoscatur, et teneatur sanctum. Sanctum autem tripliciter dicitur. Sanctum enim idem est quod firmum: unde omnes beati qui in caelo sunt, sancti dicuntur, quia sunt aeterna felicitate firmati. In mundo non possunt esse sancti, quia sunt continue mobiles. Augustinus: defluxi, domine, a te, et erravi nimis: devius factus sum a stabilitate tua.

[7] Augustine: "Confessions," II, x.

Secondly, “hallowed” or “holy” is the same as “unearthly”: whence the saints who are in heaven have no desire for what is earthly: “I have suffered the loss of all things, and count them but as dung, that I may gain Christ:[8]  By “earth” may be indicated sinners. 

    1. Firstly, by reason of seed (in the earth): if the earth is not cultivated, it will produce thorns and thistles; similarly, the soul of the sinner, unless it is cultivated by grace, will produce only thorns and the prickings of sins: “Thorns and thistles shall it (the earth) bring forth to thee;”[9]  

    2. Secondly, by reason of its darkness: for the earth is dark and opaque; and the sinner is also dark and opaque: “Darkness was upon the face of the deep;”[10] 

    3. Thirdly, by reason of its condition: for the earth is a dry element which is scattered unless it is held together by the moisture of water: “Who established the earth above the waters:”[11]  because by the moisture of water is contained the dryness or drought of the earth. In such a way does a sinner have a soul that is dry and without moisture: “ My soul is as earth without water unto thee.”[12] 

Secundo sanctum idem est quod non terrenum: unde sancti qui in caelo sunt, nullum habent affectum terrenum: unde apostolus, Phil. III, 8: omnia arbitratus sum ut stercora ut Christum lucrifaciam. Per terram autem designantur peccatores. Primo ratione germinis: terra enim si non colitur, spinas et tribulos germinat; sic anima peccatoris, nisi colatur per gratiam, non germinat nisi tribulos et punctiones peccatorum. Gen. III, 18: spinas et tribulos germinabit tibi. Secundo ratione caliginis. Terra enim caliginosa est et opaca: sic etiam peccator caliginosus et opacus est. Gen. I, 2: tenebrae erant super faciem abyssi. Tertio ratione conditionis. Terra enim est elementum siccum, quod spargitur nisi contineatur ab aquae humiditate: nam Deus posuit terram super aquam, iuxta illud Psal. CXXXV, 6: qui firmavit terram super aquas, quia ex humiditate aquae continetur ariditas vel siccitas terrae. Sic peccator animam habet siccam et aridam, iuxta illud Psal. CXLII, 6: anima mea sicut terra sine aqua tibi.

[8] Furthermore I count all things to be but loss for the excellent knowledge of Jesus Christ my Lord; for whom I have suffered the loss of all things, and count them but as dung, that I may gain Christ: Verumtamen existimo omnia detrimentum esse propter eminentem scientiam Jesu Christi Domini mei : propter quem omnia detrimentum feci, et arbitror ut stercora, ut Christum lucrifaciam. [Philip. iii. 8]

[9] Thorns and thistles shall it bring forth to thee; and thou shalt eat the herbs of the earth. Spinas et tribulos germinabit tibi, et comedes herbam terrae. [Gen. iii. 18]

[10]  And the earth was void and empty, and darkness was upon the face of the deep; and the spirit of God moved over the waters. Terra autem erat inanis et vacua, et tenebrae erant super faciem abyssi : et spiritus Dei ferebatur super aquas. [Gen. i. 2]

[11] Who established the earth above the waters: for his mercy endureth for ever. Qui firmavit terram super aquas, quoniam in aeternum misericordia ejus. [Ps. Cxxxv. 6]

[12] I stretched forth my hands to thee: my soul is as earth without water unto thee. Expandi manus meas ad te; anima mea sicut terra sine aqua tibi. 

Thirdly, “hallowed” or “holy” may mean washed in blood; whence the saints in heaven are said to be holy because they are washed in blood: “ These are they who are come out of great tribulation, and have washed their robes, and have made them white in the blood of the Lamb.”[13]  And again: “(Christ) washed us from our sins in his own blood.”[14] 

Item tertio dicitur sanctum, idest sanguine tinctum; unde sancti qui sunt in caelo, sancti dicuntur, eo quod sunt sanguine tincti, iuxta illud Apoc. VII, 14: isti sunt qui venerunt ex magna tribulatione, et laverunt stolas suas in sanguine agni. Item ibid. I, 5: lavit nos a peccatis nostris in sanguine suo.

[13] And I said to him: My Lord, thou knowest. And he said to me: These are they who are come out of great tribulation, and have washed their robes, and have made them white in the blood of the Lamb. Et dixi illi : Domine mi, tu scis. Et dixit mihi : Hi sunt, qui venerunt de tribulatione magna, et laverunt stolas suas, et dealbaverunt eas in sanguine Agni. [Apoc. vii. 14]

[14] And from Jesus Christ, who is the faithful witness, the first begotten of the dead, and the prince of the kings of the earth, who hath loved us, and washed us from our sins in his own blood. et a Jesu Christo, qui est testis fidelis, primogenitus mortuorum, et princeps regum terrae, qui dilexit nos, et lavit nos a peccatis nostris in sanguine suo. [Apoc. I. 5]

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

Who art in Heaven (Part 2 of 2)

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

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

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]

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

Who art in Heaven (Part 1 of 2)

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

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

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

"Who art in Heaven." Among all the other things which are necessary to one praying, trust is most important. “But let him ask in faith, nothing wavering.”[1]  Whence the Lord, teaching us to pray, puts forward those things from which trust is generated within us, namely: 

    • from the kindness of a father; whence He says “Our Father,” according to what is written: “If you then, being evil, know how to give good gifts to your children, how much more will your Father from heaven give the good Spirit to them that ask him?”[2] 

    • and from the greatness of His power, whence He says: “Who art in Heaven;” and “To thee have I lifted up my eyes, who dwellest in heaven.”[3]  

Qui es in caelis. Inter cetera quae oranti sunt necessaria, fiducia plurimum valet. Iac. I, 6: postulet autem in fide, nihil haesitans. Unde dominus nos orare docens, ea praemittit ex quibus in nobis fiducia generetur: scilicet ex benignitate patris: unde pater noster dicit, secundum illud Luc. XI, 13: si vos, cum sitis mali, nostis bona data dare filiis vestris; quanto magis pater vester caelestis de caelo dabit spiritum bonum petentibus se? Et ex magnitudine potestatis: unde dicit, qui es in caelis. Unde Psal. CXXII, 1: ad te levavi oculos meos qui habitas in caelis.

[1] But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea, which is moved and carried about by the wind. Postulet autem in fide nihil haesitans : qui enim haesitat, similis est fluctui maris, qui a vento movetur et circumfertur : [Iac. i. 6]

[2] If you then, being evil, know how to give good gifts to your children, how much more will your Father from heaven give the good Spirit to them that ask him? Si ergo vos, cum sitis mali, nostis bona data dare filiis vestris : quanto magis Pater vester de caelo dabit spiritum bonum petentibus se? [Luc. xi. 13]

[3] To thee have I lifted up my eyes, who dwellest in heaven. Canticum graduum. Ad te levavi oculos meos, qui habitas in caelis. [Ps. Cxxii. 1]

Now this can pertain to three things:

Firstly, unto a preparation for the one praying, for it is written: “Before prayer prepare thy soul;”[1] so that it may be understood, “in Heaven” – this is: in celestial glory. “Your reward is very great in heaven."[2] And this preparation ought to be in imitation of heavenly things, for the son should imitate the father. Whence it is said: “Therefore as we have borne the image of the earthly, let us bear also the image of the heavenly.”[3] Whence the Apostle said: “But our conversation is in heaven;[4] And through attention to heavenly things, so that, from Him Who is in Heaven, we may seek nothing other than Heavenly things: “Seek the things that are above; where Christ is.”[5]

Potest autem hoc ad tria pertinere. Primo quidem ad orantis praeparationem: quia dicitur Eccli. XVIII, 23: ante orationem praepara animam tuam: ut intelligatur, in caelis, hoc est in caelesti gloria, secundum illud Matth. V, 12: merces vestra copiosa est in caelis. Et haec praeparatio debet esse per caelestium imitationem, quia filius debet imitari patrem. Unde dicitur I Cor. XV, 49: sicut portavimus imaginem terreni, portemus et imaginem caelestis. Item per caelestium contemplationem: quia homines solent frequentius cogitationem dirigere ubi habent patrem et alia quae diligunt, secundum illud Matth. VI, 21: ubi est thesaurus tuus, ibi est et cor tuum. Unde dicebat apostolus Philip. III, 20: nostra conversatio in caelis est. Et per caelestium intentionem, ut ab eo qui in caelis est, non nisi caelestia quaeramus, secundum illud Coloss. III, 1: quae sursum sunt quaerite, ubi Christus est.

[1] Before prayer prepare thy soul: and be not as a man that tempteth God. Ante orationem praepara animam tuam, et noli esse quasi homo qui tentat Deum. [Eccli. xviii. 23]

[2] Before prayer prepare thy soul: and be not as a man that tempteth God. Ante orationem praepara animam tuam, et noli esse quasi homo qui tentat Deum. [Eccli. xviii. 23]

[3] Therefore as we have borne the image of the earthly, let us bear also the image of the heavenly. Igitur, sicut portavimus imaginem terreni, portemus et imaginem caelestis. [I Cor. xv. 49]

[4] But our conversation is in heaven; from whence also we look for the Saviour, our Lord Jesus Christ, Nostra autem conversatio in caelis est : unde etiam Salvatorem exspectamus Dominum nostrum Jesum Christum, [Phil. iii. 20]

[5] 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 : [Col. iii. 1]

Secondly, the words “Who art in heaven” can pertain to the ease of the One Who is listening, for He is close to us; by the words Who art “in Heaven” may be taken to mean in the saints, in whom God dwells: “Thou, O Lord, art among us;[1] for God dwells in the saints through faith: “ That Christ may dwell by faith in your hearts;” [2] and through love: “qui manet in caritate, in Deo manet, et Deus in eo;”[3] and through keeping the commandments: “If any one love me, he will keep my word, and my Father will love him, and we will come to him, and will make our abode with him.”[4]

Secundo potest pertinere quod dicitur, qui es in caelis, ad audientis facilitatem, quia propinquus est nobis; ut intelligatur, qui es in caelis, idest in sanctis, in quibus Deus habitat, secundum illud Ier. XIV, 9: tu in nobis es domine. Sancti enim caeli dicuntur, secundum illud Psal. XVIII, 2: caeli enarrant gloriam Dei. Habitat autem Deus in sanctis per fidem: Ephes. III, 17: Christum habitare per fidem in cordibus vestris. Per dilectionem: I Ioan. IV, 16: qui manet in caritate in Deo manet, et Deus in eo. Per mandatorum impletionem Ioan. XIV, 23: si quis diligit me, sermonem meum servabit; et pater meus diliget eum, et ad eum veniemus, et mansionem apud eum faciemus.

[1] 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. [Ier. xiv. 9]

[2] That Christ may dwell by faith in your hearts; that being rooted and founded in charity, Christum habitare per fidem in cordibus vestris : in caritate radicati, et fundati, [Eph. iii. 17]

[3] And we have known, and have believed the charity, which God hath to us. God is charity: and he that abideth in charity, abideth in God, and God in him. Et nos cognovimus, et credidimus caritati, quam habet Deus in nobis. Deus caritas est : et qui manet in caritate, in Deo manet, et Deus in eo. [I Ioan, iv. 16]

[4] Jesus answered, and said to him: If any one love me, he will keep my word, and my Father will love him, and we will come to him, and will make our abode with him. Respondit Jesus, et dixit ei : Si quis diligit me, sermonem meum servabit, et Pater meus diliget eum, et ad eum veniemus, et mansionem apud eum faciemus; [Ioan. xiv. 23

Thirdly, the words “Who art in Heaven” can pertain to the power of the One Who is listening in that He is not included in what we style the corporeal heavens: “heaven, and the heavens of heavens cannot contain thee:”[1]  but hereby is meant that God is perspicacious in His contemplation, as being one who sees from on high: “He hath looked forth from his high sanctuary;"[2]  and that He is sublime in His power: “The Lord hath prepared his throne in heaven:"[3]  and that He is without change in eternity: “But thou, O Lord, endurest for ever;”[4]  again: “and thy years shall not fail.”[5]  Whence it is said of Christ: “and his throne as the days of heaven.”[6] 

Tertio potest pertinere quod dicitur, qui es in caelis, ad efficaciam exaudientis; ut per caelos, corporeos caelos intelligamus: non quod Deus corporalibus caelis includatur, secundum illud III Reg. VIII, 27: caelum et caeli caelorum te capere non possunt; sed ut significetur quod Deus est perspicax in consideratione, utpote qui de alto videt: Psal. ci, 20: prospexit de excelso sancto suo; et quod sublimis est in potestate, secundum illud Psal. CII, 19: dominus in caelo paravit sedem suam; et quod stabilis est in aeternitate, secundum illud Psal. ci, 13: tu autem in aeternum permanes; item 28: et anni tui non deficient. Unde et de Christo dicitur Psal. LXXXVIII, 30: thronum eius sicut dies caeli.

[1] Is it then to be thought that God should indeed dwell upon earth? for if heaven, and the heavens of heavens cannot contain thee, how much less this house which I have built? Ergone putandum est quod vere Deus habitet super terram? Si enim caelum, et caeli caelorum te capere non possunt, quanto magis domus haec, quam aedificavi? [III Reg. viii. 27]

[2] Because he hath looked forth from his high sanctuary: from heaven the Lord hath looked upon the earth. Quia prospexit de excelso sancto suo, Dominus de caelo in terram aspexit; [Ps. ci. 20]

[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] But thou, O Lord, endurest for ever: and thy memorial to all generations. Tu autem, Domine, in aeternum permanes, et memoriale tuum in generationem et generationem. [Ps. ci. 13]

[5] But thou art always the selfsame, and thy years shall not fail. tu autem idem ipse es, et anni tui non deficient. [Ps. ci. 28]

[6] And I will make his seed to endure for evermore: and his throne as the days of heaven. Et ponam in saeculum saeculi semen ejus, et thronum ejus sicut dies caeli. [Ps. lxxxviii. 30]

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.