PL 38 · cols. 386–392

Augustine, Sermones 52-58 (Classis I, de Scripturis: de Evangelio Matthaei)

Sermon LVII

postulanti, jam potes dicere orationem istam. Et si nondum idoneus es diligere saevientem, tamen orationem istam potes dicere, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Transeamus ad reliqua.

to the one who asks it, you can now say this prayer. And if you are not yet capable of loving the one who rages against you, you can nevertheless say this prayer, Forgive us our debts, as we also forgive our debtors. Let us pass on to the rest.

18. Sexta petitio. — Et ne nos inferas in tentationem. Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris, propter praeterita peccata dicimus, quae non p⟨o⟩ssumus facere, ut facta non sint. Potes agere, ut non facias quod fecisti: quid agis, ut non sit factum quod fecisti? Propter illa quae jam facta sunt, ista tibi sententia orationis subvenit: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Propter illa in quae potes incidere, quid facies? Ne nos inferas in tentationem; sed libera nos a malo. Ne nos inferas in tentationem; sed libera nos a malo; hoc est, ab ipsa tentatione.

18. The sixth petition. — And lead us not into temptation. Forgive us our debts, as we also forgive our debtors, we say on account of past sins, which we cannot cause not to have been done. You can act so that you do not do what you have done: what do you do so that what you have done is not done? On account of those things which have already been done, this sentence of the prayer comes to your aid: Forgive us our debts, as we also forgive our debtors. On account of those things into which you can fall, what will you do? Lead us not into temptation; but deliver us from evil. Lead us not into temptation; but deliver us from evil; that is, from temptation itself.

CAPUT XIV. — 19. Petitiones tres aeternam vitam, et tres hujus vitae necessitates respiciunt. Et erunt petitiones illae tres, Sanctificetur nomen tuum. Veniat regnum tuum, Fiat voluntas tua, sicut in coelo et in terra: tres istae petitiones sunt propter vitam humanam. Semper enim sanctificatum in nobis debet esse nomen Dei, semper in regno ejus esse debemus, semper voluntatem ejus facere debemus. Hoc in aeternum erit. Panis quotidianus modo est necessarius. Jam ab hoc articulo caetera quae oramus, ad praesentis vitae necessitatem pertinent. Panis quotidianus in hac vita necessarius est; dimitti debita nostra in hac vita necessarium est. Nam cum ad illam veniemus, debita finimus. In hac terra tentatio est, in hac terra periculose navigatur, in hac terra per rimas fragilitatum subintrat aliquid, quod debeat sentinari. Cum autem facti fuerimus aequales Angelis Dei, absit ut dicamus, absit ut rogemus Deum, ut dimittat debita nostra, quae nulla erunt. Hic ergo panis quotidianus, hic ut debita dimittantur, hic ut non intremus in tentationem; quia in illa vita tentatio non intrat: hic ut liberemur a malo; quia in illa vita malum nullum, sed bonum sempiternum permanebit.

Chapter XIV. — 19. Three petitions look to eternal life, and three to the necessities of this life. And those three petitions will be, Hallowed be Thy name. Thy kingdom come, Thy will be done, as in heaven so also on earth: these three petitions are on account of human life. For the name of God ought always to be hallowed in us, we ought always to be in His kingdom, we ought always to do His will. This will be for eternity. Daily bread is necessary now. From this point on, the other things which we pray for pertain to the necessity of the present life. Daily bread is necessary in this life; that our debts be forgiven is necessary in this life. For when we come to that [life], we end our debts. On this earth there is temptation, on this earth one sails in peril, on this earth something creeps in through the cracks of our frailties which must be bailed out. But when we have been made equal to the Angels of God, far be it that we should say, far be it that we should ask God, that He forgive our debts, which will be none. Here therefore is daily bread, here that debts be forgiven, here that we enter not into temptation, because in that life temptation does not enter: here that we be delivered from evil, because in that life there will be no evil, but everlasting good will abide.

SERMO LVII. Rursum in Matthaei caput VI, 9-13, de oratione Dominica, ad Competentes.

Sermon 57. Again on Matthew chapter 6:9-13, on the Lord's Prayer, to the Competentes.

CAPUT PRIMUM. — 1. Symbolum prius, tum Oratio tradenda. Ordo est aedificationis vestrae, ut discatis prius quid credatis, et postea quid petatis. Sic enim dicit Apostolus, Erit: omnis qui invocaverit nomen Domini, salvus erit. Hoc testimonium beatus Paulus posuit de propheta: quia praedicta sunt per prophetam ista tempora, quando omnes invocaturi erant Deum: Qui invocaverit nomen Domini, salvus erit. Et adjunxit: Quomodo autem innocabunt, in quem non crediderunt? aut quomodo credent, quem non audierunt? Quomodo autem audient, sine praedicante? aut quomodo praedicabunt, si non mittantur (Joel. II, 32;

Chapter One. — 1. The Creed is to be handed over first, then the Prayer. The order of your edification is that you learn first what you are to believe, and afterwards what you are to ask. For thus says the Apostle, It shall be: everyone who has called upon the name of the Lord shall be saved. This testimony blessed Paul set down from the prophet: because these times were foretold through the prophet, when all were going to call upon God: Whoever has called upon the name of the Lord shall be saved. And he added: But how shall they call upon Him in Whom they have not believed? or how shall they believe Him Whom they have not heard? But how shall they hear without a preacher? or how shall they preach unless they are sent (Joel 2:32;

Editors' notes and page, col. 386

Footnotes

(a) ‹anchor: not visible› · call in col 386

Forte, aeternam.

Perhaps: "aeternam."

(printed under page 199)

(b) ‹anchor: SERMO LVII› · call in col 386

Alias, de Diversis 9.

Formerly, de Diversis 9.

(printed under page 199)

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Rom. X, 13-15)? Missi sunt ergo praedicatores, praedicaverunt Christum. Illis praedicantibus populi audierunt, audiendo crediderunt, credendo invocaverunt. Quia ergo rectissime et verissime dictum est, Quomodo invocabunt, in quem non crediderunt? ideo prius didicistis quod crederetis: hodie didicistis cum invocare, in quem credidistis.

Rom. 10:13-15)? So preachers were sent, and they preached Christ. As they preached, the peoples heard; by hearing they believed; by believing they called upon [Him]. Since, then, it has been said most rightly and most truly, How shall they call upon Him in Whom they have not believed? you therefore learned first what you were to believe: today you have learned to call upon Him in Whom you have believed.

CAPUT II. — 2. Filius Dei fratres suos nos esse voluit. Filius Dei Dominus noster Jesus Christus docuit nos orationem: et cum sit ipse Dominus, sicut in Symbolo accepistis et reddidistis, Filius Dei unicus, tamen noluit esse unus. Unicus est, et unus esse noluit: fratres habere dignatus est. Quibus enim dicit, Dicite, Pater noster, qui es in coelis? Quem voluit a nobis appellari Patrem nostrum, nisi Patrem suum? Numquid invidit nobis? Parentes aliquando cum genuerint unum filium, duos, tres; jam timent generare, ne faciant alios mendicare. Sed quia talis est haereditas quam nobis promittit, quam multi obtineant, et angustias nemo patiatur; ideo in suam fraternitatem vocavit populos gentium, et habet Unicus innumerabiles fratres qui dicant, Pater noster qui es in coelis. Dixerunt ista qui fuerunt ante nos: dicturi sunt qui erunt post nos. Videte quantos fratres habeat Unicus in sua gratia, communicans cum illis haereditatem, pro quibus pertulit mortem. Habebamus patrem et matrem in terra, ut nasceremur ad labores et mortem: invenimus alios parentes, Deum Patrem et matrem Ecclesiam, a quibus nascamur ad vitam aeternam. Cogitemus, charissimi, cujus filii esse coepimus: et sic vivamus, quomodo decet eos qui talem habent Patrem. Videte, quia Creator noster dignatus est esse Pater noster.

Chapter II. — 2. The Son of God willed that we should be His brothers. The Son of God, our Lord Jesus Christ, taught us the prayer: and though He Himself is the Lord, as you received and gave back in the Creed, the only Son of God, yet He did not will to be alone. He is the Only one, and He did not will to be alone: He deigned to have brothers. For to whom does He say, Say, Our Father, Who art in heaven? Whom did He will to be called our Father by us, if not His own Father? Did He begrudge us? Parents sometimes, when they have begotten one son, or two, or three, are then afraid to beget more, lest they make the others beg. But because the inheritance He promises us is such that many may obtain it and no one suffer straitness, therefore He has called the peoples of the nations into His brotherhood, and the Only one has innumerable brothers to say, Our Father Who art in heaven. Those who were before us said this; those who will be after us will say it. See how many brothers the Only one has in His grace, sharing the inheritance with those for whom He suffered death. We had a father and a mother on earth, so that we were born to toils and death: we have found other parents, God the Father and mother Church, by whom we may be born to eternal life. Let us consider, dearly beloved, whose sons we have begun to be: and let us live as befits those who have such a Father. See that our Creator has deigned to be our Father.

CAPUT III. — 3. Quid a Patre petendum. Audivimus quem invocare debeamus, qua spe haereditatis aeternae Patrem in coelis habere coepimus: audiamus quid ab illo petamus. A tali Patre quid petituri sumus? Numquid non ab illo et hodie et heri et nudiustertius pluviam petimus? Nihil magnum est quod a tali Patre quaesivimus: et tamen videtis cum quanto gemitu, cum quanto desiderio pluviam petamus, cum mors timetur, et hoc timetur quod evadere nullus potest. Omnis enim homo citius serius moriturus est: et gemimus, rogamus, parturimus, clamamus ad Deum, ut paulo serius moriamur. Quanto magis ad illum debemus clamare, ut veniamus ubi nunquam moriamur?

Chapter III. — 3. What is to be asked of the Father. We have heard Whom we ought to call upon, and with what hope of an eternal inheritance we have begun to have a Father in heaven: let us hear what we are to ask of Him. What are we going to ask of such a Father? Do we not ask Him for rain both today and yesterday and the day before? It is nothing great that we have sought from such a Father: and yet you see with what groaning, with what longing we ask for rain, when death is feared, and that is feared which no one can escape. For every man is going to die, sooner or later: and we groan, we entreat, we labour as in childbirth, we cry out to God, that we may die a little later. How much more ought we to cry out to Him, that we may come where we shall never die?

CAPUT IV. — 4. Prima petitio. Ideo, Sanctificetur nomen tuum, dictum est. Hoc etiam ab illo petimus, ut sanctificetur nomen ejus in nobis: nam semper est sanctum. Quomodo autem sanctificatur nomen ejus in nobis, nisi dum nos efficit sanctos? Nos enim fuimus non sancti, et per nomen ejus efficimur sancti: ipse autem semper sanctus, et nomen ipsius semper sanctum. Pro nobis rogamus, non pro Deo. Non enim bene optamus Deo, cui nihil mali potest aliquando evenire. Sed optamus nobis bonum,

Chapter IV. — 4. The first petition. Therefore it was said, Hallowed be Thy name. This too we ask of Him, that His name be hallowed in us: for it is always holy. But how is His name hallowed in us, except when He makes us holy? For we were not holy, and through His name we are made holy: but He Himself is always holy, and His name always holy. We pray for ourselves, not for God. For we do not wish good to God, to Whom no evil can ever happen. But we wish good for ourselves,

Editors' notes and page, col. 387

Footnotes

(1) ‹anchor: et reddidistis› · call in col 387

Ita Mss. At editi, credidistis.

So the manuscripts. But the printed editions: "you believed."

(printed under page 200)

(2) ‹anchor: Numquid non› · call in col 387

Editi omiserant, non; quod habent potiores Mss.

The printed editions had omitted "non;" which the better manuscripts have.

(printed under page 200)

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PL 38:388

ut sanctificetur sanctum nomen ejus: quod semper sanctum est, sanctificetur in nobis.

that His holy name be hallowed: that which is always holy, may it be hallowed in us.

CAPUT V. — 5. Secunda petitio. Veniat regnum tuum. Petamus, non petamus, venire habet. Habet quidem regnum Deus sempiternum. Quando enim non regnavit? Quando regnare coepit? Quando regnum ejus initium non habet, nec finem habebit. Sed ut sciatis quia et hoc pro nobis oramus, non pro Deo (non enim sic dicimus, Veniat regnum tuum, quasi optantes, ut regnet Deus); regnum ipsius nos erimus, si in illum credentes in eo profecerimus. Omnes fideles redempti sanguine Unici ipsius, erunt regnum ipsius. Venturum est autem ipsum regnum, cum facta fuerit resurrectio mortuorum: tunc enim veniet ipse. Et cum resurrexerint mortui, dividet eos, sicut ipse dicit, et ponet alios ad dexteram, alios ad sinistram. Dicet eis qui ad dexteram erunt: Venite, benedicti Patris mei, percipite regnum. Hoc est quod optamus et rogamus, quando dicimus, Veniat regnum tuum, ut nobis veniat. Nam si nos reprobi fuerimus, illud regnum aliis venturum est, non nobis. Si autem in eo numero fuerimus, qui pertinent ad membra unigeniti Filii ejus, nobis veniet regnum ejus: et non tardabit. Numquid enim saecula tanta restant, quanta transierunt? Apostolus Joannes dixit: Filioli, novissima hora est (I Joan. II, 18). Sed pro ipso die magno longa est hora: et ipsa hora novissima videte quot annos ducat. Tamen sic vobis sit quasi qui vigilet, dormiat, surgat et regnet. Modo vigilemus, morte dormiemus, in fine resurgemus, sine fine regnabimus.

Chapter V. — 5. The second petition. Thy kingdom come. Whether we ask or do not ask, it is going to come. God indeed has an everlasting kingdom. For when has He not reigned? When did He begin to reign? Since His kingdom has no beginning, neither will it have an end. But that you may know that this too we pray for ourselves, not for God (for we do not say, Thy kingdom come, as though wishing that God may reign), we shall be His kingdom, if, believing in Him, we make progress in Him. All the faithful, redeemed by the blood of His Only One, will be His kingdom. And that kingdom is going to come when the resurrection of the dead has taken place: for then He Himself will come. And when the dead have risen again, He will divide them, as He Himself says, and will set some on the right, others on the left. He will say to those who will be on the right: Come, blessed of My Father, receive the kingdom. This is what we wish and ask for when we say, Thy kingdom come, that it may come to us. For if we are reprobate, that kingdom is going to come to others, not to us. But if we are in that number who belong to the members of His only-begotten Son, His kingdom will come to us: and it will not delay. For do as many ages remain as have passed away? The Apostle John said: Little children, it is the last hour (1 John 2:18). But in relation to that great day the hour is long: and see how many years this very last hour draws out. Yet let it be for you as for one who keeps watch, sleeps, rises and reigns. Now let us keep watch; in death we shall sleep; at the end we shall rise again; without end we shall reign.

CAPUT VI. — 6. Tertia petitio. Hujus petitionis interpretatio multiplex. — Fiat voluntas tua, sicut in coelo, ita et in terra. Tertio petimus, Fiat voluntas tua, sicut in coelo, ita et in terra. Et hoc nobis bene optamus. Nam voluntas Dei necesse est ut fiat. Voluntas Dei est ut regnent boni, damnentur mali. Numquid potest ista voluntas non fieri? Sed quid nobis bene optamus, quando dicimus, Fiat voluntas tua, sicut in coelo, ita et in terra? Audite. Multis enim modis haec petitio intelligi potest, et multa sunt cogitanda in ista petitione; quando rogamus Deum, Fiat voluntas tua, sicut in coelo, ita et in terra. Quomodo te non offendunt Angeli tui, sic te non offendamus et nos. Iterum quomodo intelligitur, Fiat voluntas tua, sicut in coelo, ita et in terra? Sancti omnes Patriarchae, omnes Prophetae, omnes Apostoli, spirituales omnes tanquam coelum sunt Deo: nos autem in comparatione ipsorum terra sumus. Fiat voluntas tua, sicut in coelo, ita et in terra: sicut in illis, ita et in nobis. Item, Fiat voluntas tua, sicut in coelo, ita et in terra. Ecclesia Dei coelum est, inimici ejus terra sunt. Bene optamus inimicis nostris, ut credant et ipsi, et fiant christiani: et fiat voluntas Dei, sicut in coelo, ita et in terra. Item, Fiat voluntas tua, sicut in coelo, ita et in terra. Spiritus noster coelum est, caro terra, quomodo innovatur spiritus noster credendo, sic caro innovetur resurgendo: et fiat voluntas Dei, sicut in coelo, ita et in terra. Item, mens nostra qua videmus

Chapter VI. — 6. The third petition. The manifold interpretation of this petition. — Thy will be done, as in heaven, so also on earth. Thirdly we ask, Thy will be done, as in heaven, so also on earth. And this we wish for our own good. For it is necessary that the will of God be done. The will of God is that the good should reign and the wicked be condemned. Can this will possibly not be done? But what good do we wish for ourselves when we say, Thy will be done, as in heaven, so also on earth? Listen. For this petition can be understood in many ways, and there are many things to be thought about in this petition when we ask God, Thy will be done, as in heaven, so also on earth. As Thy angels do not offend Thee, so may we also not offend Thee. Again, how is it understood, Thy will be done, as in heaven, so also on earth? All the holy Patriarchs, all the Prophets, all the Apostles, all the spiritual are as heaven to God: but we, in comparison with them, are earth. Thy will be done, as in heaven, so also on earth: as in them, so also in us. Again, Thy will be done, as in heaven, so also on earth. The Church of God is heaven, its enemies are earth. We wish our enemies well, that they too may believe and become Christians: and so the will of God be done, as in heaven, so also on earth. Again, Thy will be done, as in heaven, so also on earth. Our spirit is heaven, the flesh earth; as our spirit is renewed by believing, so may the flesh be renewed by rising again: and so the will of God be done, as in heaven, so also on earth. Again, our mind, by which we see

Editors' notes and page, col. 388

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⟨v⟩eritatem, et condelectamur ipsi veritati, coelum est. Ecce coelum: Condelector legi Dei secundum interiorem hominem. Quid est terra? Video aliam legem in membris meis, repugnantem legi mentis meae (Rom. VII, 22, 23). Quando ista pugna transierit, et concordia plena carnis et spiritus facta fuerit, fiet voluntas Dei, sicut in coelo, ita et in terra. Quando petitionem istam dicimus, omnia ista cogitemus, et omnia ista a Patre petamus. Omnia autem ista, charissimi, tria quae diximus, tres petitiones istae ad vitam aeternam pertinent. Quod enim sanctificatur in nobis nomen Dei nostri, aeternum erit. Quod regnum ipsius veniet, ubi semper vivemus, aeternum erit. Quod voluntas ejus fit, sicut in coelo, ita et in terra, omnibus modis, quos exposui, aeternum erit.

truth, and delight together in the truth itself, is heaven. Behold heaven: I delight together in the law of God according to the inner man. What is earth? I see another law in my members, fighting against the law of my mind (Rom. 7:22–23). When this fight has passed away, and the full concord of flesh and spirit has been brought about, the will of God will be done, as in heaven, so also on earth. When we say this petition, let us think of all these things, and let us ask all these things of the Father. Now all these things, dearly beloved, the three that we have spoken of, these three petitions, pertain to eternal life. For that the name of our God is hallowed in us will be eternal. That His kingdom will come, where we shall live for ever, will be eternal. That His will is done, as in heaven, so also on earth, in all the ways which I have explained, will be eternal.

CAPUT VII. — 7. Quarta petitio. Panis quotidianus duplex est, corporalis et spiritualis. Eucharistia. Sermones, lectiones et hymni sacri, quotidianus panis. Restant petitiones pro ista vita peregrinationis nostrae: ideo sequitur, Panem nostrum quotidianum da nobis hodie. Da aeterna, da temporalia. Promisisti regnum, noli negare subsidium. Dabis apud te sempiternum ornamentum, da in terra temporale alimentum. Ideo quotidie, ideo hodie, id est, hoc tempore. Cum transierit vita ista, numquid petemus panem quotidianum? Tunc enim non vocabitur quotidie; sed hodie. Nunc vocatur quotidie, quando transit dies, et venit alius dies. Numquid vocabitur quotidie, quando erit aeternus unus dies? Sane duobus modis intelligenda est ista petitio de pane quotidiano: sive pro necessitate carnalis victus, sive etiam pro necessitate spiritualis alimoniae. Carnalis cibi necessitas, propter quotidianum victum, sine quo vivere non possumus. Victus est et tegumentum, sed a parte totum intelligitur. Quando panem petimus, ibi omnia accipimus. Norunt etiam spiritualem alimoniam fideles, quam et vos scituri estis, accepturi de altare Dei. Panis erit et ipse quotidianus, huic vitae necessarius. Numquid enim Eucharistiam accepturi sumus, cum ad ipsum Christum venerimus, et cum illo in aeternum regnare coeperimus? Ergo Eucharistia panis noster quotidianus est: sed sic accipiamus illum, ut non solum ventre, sed et mente reficiamur. Virtus enim ipsa quae ibi intelligitur, unitas est, ut redacti in corpus ejus, effecti membra ejus, simus quod accipimus. Tunc erit vere panis noster quotidianus. Et quod vobis tracto, panis quotidianus est: et quod in Ecclesia lectiones quotidie auditis, panis quotidianus est: et quod hymnos auditis et dicitis, panis quotidianus est. Haec enim sunt necessaria peregrinationi

Chapter VII. — 7. The fourth petition. Daily bread is twofold, bodily and spiritual. The Eucharist. Sermons, readings and sacred hymns, daily bread. There remain the petitions for this life of our pilgrimage: therefore there follows, Give us today our daily bread. Give eternal things, give temporal things. Thou hast promised a kingdom, do not refuse support. Thou wilt give an everlasting adornment with Thee; give temporal nourishment on earth. Therefore "daily", therefore "today", that is, at this time. When this life has passed away, shall we ask for daily bread? For then it will not be called "daily", but "today". Now it is called "daily", when a day passes and another day comes. Will it be called "daily" when there will be one eternal day? Truly this petition about daily bread is to be understood in two ways: either for the necessity of bodily sustenance, or also for the necessity of spiritual nourishment. The necessity of bodily food, on account of daily sustenance, without which we cannot live. Sustenance includes clothing as well, but the whole is understood from a part. When we ask for bread, therein we receive all things. The faithful also know a spiritual nourishment, which you too are going to know, being about to receive it from the altar of God. It too will be daily bread, necessary for this life. For shall we be receiving the Eucharist when we have come to Christ Himself and have begun to reign with Him for ever? Therefore the Eucharist is our daily bread: but let us so receive it that we may be refreshed not only in the belly but also in the mind. For the very power which is understood there is unity, so that, brought together into His body, made His members, we may be what we receive. Then it will truly be our daily bread. And what I expound to you is daily bread: and the readings that you hear daily in the Church are daily bread: and the hymns that you hear and say are daily bread. For these things are necessary for the pilgrimage

Editors' notes and page, col. 389

Footnotes

(1) ‹anchor: spiritualis alimoniae› · call in col 389

Mss. addunt, spiritualis cibi; omisso, Carnalis cibi necessitas.

The manuscripts add "of spiritual food;" omitting "The need of bodily food."

(printed under page 201)

(2) ‹anchor: vos scituri estis› · call in col 389

Sic vetustissimus et optimae notae Germanensis liber. Regius vero Ms., omisso verbo scituri, habet sic, quam et vos estis accepturi de altari Dei. Ulimmeriana editio, cui Lovanienses inhaeserunt, quam et vos si puri estis, accepturi jam estis de altari Dei. Sic etiam impressus Ulimmerii cura Algerus de Corpore et Sanguine Domini, libro 1, cap. 8, nisi quod habet, accepturi estis; omisso, jam.

So the very ancient Germanensis book, of the best mark. The Regius manuscript, however, omitting the word "scituri," has it thus: "which you too are going to receive from the altar of God." The Ulimmerian edition, which the Louvain editors followed: "which you too, if you are pure, are now going to receive from the altar of God." So also Alger, On the Body and Blood of the Lord, book 1, ch. 8, as printed under Ulimmerius's care, except that he has "you are going to receive;" omitting "now."

(printed under page 201)

(3) ‹anchor: mente reficiamur› · call in col 389

Germanensis Ms., sed si accipimus illum, non solum ventre, sed et mente. Virtus enim, etc. Regius, sed si accipiamus illum ut non ventrem, sed ut mentem reficiamus.

The Germanensis manuscript: "but if we receive it, not only with the belly but also with the mind. For the virtue," etc. The Regius: "but if we receive it so as to refresh not the belly but the mind."

(printed under page 201)

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nostrae. Numquid illuc quando venerimus, codicem sumus audituri? Ipsum Verbum visuri, ipsum Verbum audituri, ipsum manducaturi, ipsum bibituri, quomodo Angeli modo. Numquid Angelis codices sunt necessarii, aut disputatores, aut lectores? Absit. Videndo legunt: vident enim ipsam Veritatem, et illo fonte satiantur, unde nos irroramur. Dictum est ergo de pane quotidiano; quia in ista vita nobis est necessaria haec petitio.

of ours. When we have come there, shall we be going to listen to a book? We shall see the Word Himself, hear the Word Himself, eat Him, drink Him, as the angels do now. Do the angels need books, or disputants, or readers? Far from it. They read by seeing: for they see the Truth itself, and are filled from that fountain from which we are sprinkled. So much has been said, then, concerning daily bread; for in this life this petition is necessary for us.

CAPUT VIII. — 8. Quinta petitio. — Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Numquid necessaria est nisi hic? Ibi enim debita non habebimus. Debita enim quid sunt, nisi peccata? Ecce baptizabimini, omnia ibi vestra peccata delebuntur: nullum omnino ibi remanebit. Si quid mali aliquando gessistis, fecistis, dixistis, concupistis, cogitastis, totum delebitur. Et tamen si in ista vita posteriori securitas esset, talem orationem non disceremus, ubi diceremus, Dimitte nobis d⟨e⟩bita nostra. Sed plane faciamus quod sequitur, Sicut et nos dimittimus debitoribus nostris. Maxime ergo vos qui intraturi estis ad accipiendam plenam indulgentiam debitorum vestrorum, videte ne aliquid in cordibus vestris adversus alterum teneatis, ut procedatis inde securi, quasi liberi et ab omnibus debitis absoluti; et incipiatis vos velle vindicare de inimicis vestris, qui vobis ante injurias fecerunt. Dimittite, quomodo vobis dimittitur. Deus nulli fecit injuriam, et tamen dimittit qui nihil debet. Quomodo debet dimittere cui dimittitur, quando ille omnia dimittit, qui non debet quod ei dimittatur?

Chapter VIII. — 8. The fifth petition. — Forgive us our debts, as we also forgive our debtors. Is it necessary anywhere but here? For there we shall have no debts. For what are debts, if not sins? Behold, you are going to be baptized; there all your sins will be blotted out: none at all will remain there. Whatever evil you have at any time done, committed, said, desired, thought, the whole will be blotted out. And yet, if there were security in this life afterwards, we would not learn such a prayer, in which we should say, Forgive us our debts. But let us plainly do what follows, As we also forgive our debtors. Above all, then, you who are about to enter in to receive the full remission of your debts, see that you do not hold anything in your hearts against another, so that you may come forth thence secure, as it were free and absolved from all debts; and that you begin to wish to take vengeance on your enemies, who did you injuries beforehand. Forgive, as it is forgiven you. God has done injury to no one, and yet He forgives Who owes nothing. How ought he to forgive who is forgiven, when He forgives all things Who does not owe anything that might be forgiven Him?

CAPUT IX. — 9. Sexta petitio. Tentatio duplex. Deserente Deo continuo possidet tentator. Concupiscentiae remanent post Baptismum. — Ne nos inferas in tentationem; sed libera nos a malo. Numquid et hoc necessarium erit in illa vita? Non dicitur, Ne nos inferas in tentationem, nisi ubi potest esse tentatio. In sancti Job libro legimus, Numquid non tentatio est vita humana super terram (Job. VII, 1)? Quid ergo rogamus? Quid, audite. Apostolus Jacobus dicit, Nemo cum tentatur dicat quod a Deo tentatur (Jacobi I, 13). Tentationem istam malam dixit, qua quisque decipitur, et diabolo subjugatur; ipsam dixit tentationem. Est enim alia tentatio, quae appellatur probatio: de ipsa tentatione scriptum est, Tentat vos Dominus Deus vester, ut sciat si diligitis eum (Deut. XIII, 3). Quid est, ut sciat? Ut scire vos faciat: nam ipse novit. In illa tentatione qua quisque decipitur et seducitur, neminem tentat Deus: sed plane judicio suo alto et occulto quosdam deserit. Cum ille deseruerit, invenit quid faciat tent⟨a⟩tor. Non enim invenit adversus se luctatorem, sed continuo illi se exhibet possessorem, si deserat Deus. Ne deserat ergo nos, ideo dicimus, Ne nos inferas in tentationem. Unusquisque enim tentatur, ait idem apostolus Jacobus, a concupiscentia sua abstractus et illectus: deinde concupiscentia cum conceperit, parit peccatum; peccatum autem cum consummatum fuerit, generat mortem (Jacobi, I, 14 et 15). Quid

Chapter IX. — 9. The sixth petition. Temptation is twofold. When God forsakes, the tempter at once takes possession. Concupiscences remain after Baptism. — Lead us not into temptation; but deliver us from evil. Will this too be necessary in that life? Lead us not into temptation is not said except where there can be temptation. In the book of holy Job we read, Is not human life upon earth a temptation? (Job 7:1). What then do we ask? Hear what. The apostle James says, Let no one, when he is tempted, say that he is tempted by God (Jas. 1:13). He spoke of that evil temptation by which each one is deceived and brought under the yoke of the devil; this is the temptation he spoke of. For there is another temptation, which is called proving: of this temptation it is written, The Lord your God tempts you, that He may know whether you love Him (Deut. 13:3). What does that He may know mean? That He may make you know: for He Himself knows. In that temptation by which each one is deceived and led astray, God tempts no one: but plainly, by His own deep and hidden judgement, He forsakes certain people. When He has forsaken, the tempter finds what to do. For he finds no wrestler against himself, but at once presents himself to him as possessor, if God forsakes. That He may not forsake us, therefore, we say, Lead us not into temptation. For each one is tempted, says the same apostle James, being drawn away and enticed by his own concupiscence: then concupiscence, when it has conceived, brings forth sin; and sin, when it has been completed, begets death (Jas. 1:14–15). What

Editors' notes and page, col. 390

Footnotes

(1) ‹anchor: procedatis inde securi› · call in col 390

Mss., ut procedatis securi; omisso inde. Mox editi, quia liberi. Sed aptius Germanensis Ms., quasi liberi.

The manuscripts: "that you may go forth free of care;" omitting "inde." Next the printed editions: "because free." But more fittingly the Germanensis manuscript: "as though free."

(printed under page 201)

(2) ‹anchor: illi se exhibet› · call in col 390

Regius Ms. ille se exhibet.

The Regius manuscript: "he presents himself."

(printed under page 201)

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nos docuit? Ut pugnemus contra concupiscentias nostras. Etenim in Baptismo sancto peccata dimissuri estis: concupiscentiae remanebunt, cum quibus regenerati pugnetis. Restat enim conflictus in vobis ipsis. Nullus hostis metuatur extrinsecus: te vince, et mundus est victus. Quid tibi facturus est tentator extraneus, sive diabolus, sive minister diaboli? Quicumque homo proponit lucrum, ut seducat, avaritiam in te non inveniat: quid facit propositor lucri? Si autem avaritia in te inventa fuerit, viso lucro inardescis, vitiosae escae caperis laqueo. Si autem non in te invenerit avaritiam, remansit frustra extenta muscipula. Proponit tibi tentator pulcherrimam feminam: adsit intus castitas, victa est foris iniquitas. Ut ergo non te capiat proposita pulchritudine mulieris alienae, cum tua libidine intus pugna. Non sentis hostem tuum, sed sentis concupiscentiam tuam. Diabolum non vides, sed quid te delectet, vides. Vince intus quod tu sentis. Pugna, pugna; quia qui te regeneravit, judex est: proposuit luctam, parat coronam. Sed quia sine dubio vinceris, si illum adjutorem non habueris, si te deseruerit; ideo proponis in Oratione, Ne nos inferas in tentationem. Ira judicis donavit quosdam concupiscentiis suis: et dicit illud Apostolus, Tradidit illos Deus in concupiscentiam cordis illorum (Rom. I, 24). Quomodo tradidit? Non cogendo, sed deserendo.

has he taught us? That we should fight against our own concupiscences. For in holy Baptism you are to have your sins forgiven: concupiscences will remain, with which you are to fight once regenerated. For the conflict remains within your very selves. Let no enemy be feared from outside: conquer yourself, and the world is conquered. What is a tempter from outside going to do to you, whether the devil or a servant of the devil? Whatever man offers gain in order to seduce, let him not find avarice in you: what does the offerer of gain achieve? But if avarice has been found in you, at the sight of gain you burn, you are caught in the snare of a vicious bait. But if he has not found avarice in you, the trap has remained stretched out in vain. The tempter sets before you a most beautiful woman: let chastity be present within, and iniquity outside is conquered. So then, that he may not capture you by the beauty of another man's wife set before you, fight within against your lust. You do not feel your enemy, but you feel your concupiscence. You do not see the devil, but you see what delights you. Conquer within what you feel. Fight, fight; for He Who regenerated you is the judge: He has set the contest, He prepares the crown. But since without doubt you will be conquered if you do not have Him as helper, if He forsakes you, therefore you set forth in the Prayer, Lead us not into temptation. The wrath of the judge has given certain people over to their concupiscences: and the Apostle says this, God gave them up to the concupiscence of their heart (Rom. 1:24). How did He give them up? Not by compelling, but by forsaking.

CAPUT X. — 10. Liberatio a malo. — Libera nos a malo: potest ad eamdem ipsam sententiam pertinere. Ideo sic est, ut intelligas unam sententiam, Ne nos inferas in tentationem; sed libera nos a malo. Ideo addidit sed: ut ostenderet hoc totum ad unam sententiam pertinere, ne nos inferas in tentationem; sed libera nos a malo. Quomodo? Singula illa proponam: Ne nos inferas in tentationem; sed libera nos a malo. Liberando nos a malo, non nos infert in tentationem: non nos inferendo in tentationem, liberat nos a malo.

Chapter X. — 10. Deliverance from evil. — Deliver us from evil: this can belong to that very same sentence. It is so for this reason, that you may understand one sentence, Lead us not into temptation; but deliver us from evil. For this reason He added but: to show that this whole belongs to one sentence, lead us not into temptation; but deliver us from evil. How? I shall set out those things one by one: Lead us not into temptation; but deliver us from evil. By delivering us from evil, He does not lead us into temptation: by not leading us into temptation, He delivers us from evil.

CAPUT XI. — 11. Magna tentatio, horrenda tentatio, velle vindicari. Magna vero tentatio est, charissimi, magna tentatio est in hac vita, quando illud nostrum tentatur, quo meremur veniam, sicubi tentati lapsi fuerimus. Horrenda tentatio est, quando nobis tollitur, unde ab aliarum tentationum vulneribus sanari possimus. Scio nondum vos intellexisse: adeste animo, ut intelligatis. Puta, tentat avaritia, victus est quisquam (quia et luctator aliquando et bonus praeliator vulneratur) in aliqua una tentatione: vicit hominem avaritia, etiam bonum luctatorem; et fecit nescio quid avarum. Transiit libido, non adduxit ad stuprum, non pervenit ad adulterium. Illud enim quando fuerit, et ab adulterio homo prohibendus est. Sed vidit mulierem ad concupiscendum, cogitavit aliquid delectabilius quam debuit; accepit pugnam, etiam optimus praeliator percussus est: sed non consensit, repercussit motum lascivum, doloris amaritudine castigavit, repercussit et vicit. Tamen

Chapter XI. — 11. A great temptation, a dreadful temptation: to wish to be avenged. A great temptation indeed it is, dearly beloved, a great temptation it is in this life, when that in us is tempted by which we merit pardon, if anywhere, having been tempted, we have fallen. It is a dreadful temptation when that is taken from us by which we could be healed of the wounds of other temptations. I know you have not yet understood: attend in mind, that you may understand. Suppose avarice tempts, someone has been conquered (for even a wrestler and a good fighter is sometimes wounded) in some single temptation: avarice has conquered a man, even a good wrestler; and he has done something or other avaricious. Lust has passed by, it has not led him on to defilement, it has not come as far as adultery. For when that has happened, the man must be restrained even from adultery. But he looked at a woman so as to desire [her], he thought of something with more delight than he ought; he took on the fight, even the best fighter has been struck: but he did not consent, he struck back the wanton impulse, he chastised it with the bitterness of sorrow, he struck back and conquered. Yet

Editors' notes and page, col. 391

Footnotes

(1) ‹anchor: not visible› · call in col 391

Ita Germanensis Ms. At editi, Quid tibi facturus est tentator extrinsecus? Te vince, etc.

So the Germanensis manuscript. But the printed editions: "What is the tempter going to do to you from without? Conquer yourself," etc.

(printed under page 202)

(2) ‹anchor: not visible› · call in col 391

Regius liber, viva esca.

The Regius book: "living food."

(printed under page 202)

(3) ‹anchor: Ira judicis donavit› · call in col 391

Mss. Ira [†illegible word] donavit.

The manuscripts: "The wrath [†illegible word] has given over."

(printed under page 202)

(4) ‹anchor: repercussit et vicit› · call in col 391

Sic Germanensis Ms. Editi autem, vivit.

So the Germanensis manuscript. But the printed editions: "lives."

(printed under page 202)

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marginal letters: (none)
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eo ipso quod lapsus erat, habet unde dicat, Dimitte nobis debita nostra. Sic de caeteris omnibus tentationibus, difficile est ut non sit unde dicamus, Dimitte nobis debita nostra. Quae est ergo illa, quam posui, horrenda tentatio, molesta, tremenda, omnibus viribus, omni virtute vitanda? quae est ista? Quando nobiscum agitur, ut vindicemus nos. Ira exasperatur, et frendet homo vindicari: horrenda tentatio. Unde accepturus enim veniam fueras pro caeteris delictis, hoc perdis. Si quid aliis sensibus, aliis cupiditatibus peccaveras, hinc erat sanandum, quia dicturus eras, Dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris. Qui te instigat ut vindiceris, perdet tibi quod dicturus eras, Sicut et nos dimittimus debitoribus nostris. Illo perdito, cuncta tenebuntur: omnino nihil dimittitur.

by the very fact that he had slipped, he has grounds to say, Forgive us our debts. So too with all the other temptations: it is difficult for there to be nothing for which we must say, Forgive us our debts. Which, then, is that temptation I spoke of, horrifying, troublesome, dreadful, to be shunned with all our strength and all our virtue? What is it? It is when we are urged to avenge ourselves. Anger is roused, and a man gnashes his teeth to be avenged: a horrifying temptation. For the very thing by which you would have received pardon for your other offences, this you lose. If you had sinned in some way through the other senses or through other desires, from this it was to be healed, because you were going to say, Forgive us our debts as we also forgive our debtors. Whoever urges you to avenge yourself will destroy for you what you were going to say, As we also forgive our debtors. Once that is lost, everything will be held fast: nothing at all is forgiven.

CAPUT XII. — 12. Commendatio charitatis erga inimicos. Debita quotidiana. Hanc periculosam tentationem in ista vita sciens Dominus, Magister et Salvator noster cum doceret nos in hac Oratione sex vel septem petitiones, nullam sibi assumpsit unde tractaret, et quam nobis vehementius commendaret, nisi hanc unam. Numquid non diximus, Pater noster, qui es in coelis, et caetera subsequentia? Quare post finitam Orationem non aliquid nobis inde tractavit, vel quod a capite posuit, vel quod in fine conclusit, vel quod in medio collocavit? Si enim non in vobis sanctificatum fuerit nomen Dei, aut si non pertinueritis ad regnum Dei, aut si non in vobis facta fuerit voluntas Dei sicut in coelo, aut si non vos Deus custodierit ne intretis in tentationem: quare nihil horum? Sed quid? Amen dico vobis, quia si dimiseritis peccata hominibus (Matth. VI, 14): propter illud, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Praetermissis omnibus petitionibus quas nos docuit, illam maxime docuit. Non multum fuerant illa commendanda, in quibus si peccator est, unde curetur agnoscat: commendandum, in quo si peccaveris, caetera non est unde sanari. Hoc enim debes dicere, Dimitte nobis debita nostra. Quae debita? Non deest: homines sumus. Paulo plus locutus sum quam debui, dixi aliquid quod non debui, risi plus quam debui, bibi amplius quam debui, comedi amplius quam debui, audivi libenter quod non debui, vidi libenter quod non debui, cogitavi libenter quod non debui: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Peristi, si hoc perdidisti.

Chapter XII. — 12. Commendation of love towards enemies. Daily debts. Knowing this dangerous temptation in this life, the Lord, our Master and Saviour, when He was teaching us six or seven petitions in this Prayer, took up none of them to treat of and to commend to us more earnestly, except this one alone. Have we not said, Our Father, Who art in heaven, and the rest that follow? Why, once the Prayer was finished, did He not treat for us of something from it, whether what He set at the head, or what He concluded at the end, or what He placed in the middle? For if the name of God is not hallowed in you, or if you do not belong to the kingdom of God, or if the will of God is not done in you as in heaven, or if God does not guard you so that you do not enter into temptation: why none of these? But what? Amen I say to you, that if you forgive men their sins (Matt. 6:14): on account of that, Forgive us our debts, as we also forgive our debtors. Passing over all the petitions which He taught us, He taught that one above all. Those had little need of commending in which, if one is a sinner, he may recognize whence he is to be cured: this one needed commending, in which, if you sin, there is no means for the rest to be healed. For this you ought to say, Forgive us our debts. What debts? There is no lack of them: we are human. I have spoken a little more than I ought, I have said something I ought not, I have laughed more than I ought, I have drunk more than I ought, I have eaten more than I ought, I have listened gladly to what I ought not, I have looked gladly at what I ought not, I have thought gladly of what I ought not: Forgive us our debts, as we also forgive our debtors. You have perished, if you have lost this.

CAPUT XIII. — 13. Hortatio. Videte, fratres mei; videte, filii mei; videte, filii Dei; videte, quia dico vobis. Pugnate cum corde vestro, quantum potestis. Et si videritis iram vestram stare adversus vos, rogate contra illam Deum: faciat te Deus victorem tui; faciat te Deus victorem, non inimici forinsecus tui, sed intrinsecus animi tui. Aderit enim et faciet. Plus vult ut hoc ab illo petamus, quam pluviam. Videtis enim, charissimi, quot petitiones docuit

Chapter XIII. — 13. Exhortation. See, my brothers; see, my sons; see, sons of God; see, for I am telling you. Fight with your own heart, as much as you can. And if you see your anger standing against you, ask God against it: may God make you victor over yourself; may God make you victor, not over your enemy outside you, but over your own mind within. For He will be present and will do it. He wishes us to ask this of Him more than rain. For you see, dearly beloved, how many petitions He taught

Editors' notes and page, col. 392

Footnotes

(1) ‹anchor: quia si dimiseritis› · call in col 392

Germanensis Ms. quia si non dimiseritis.

The Germanensis manuscript: "that if you do not forgive."

(printed under page 202)

(2) ‹anchor: illam maxime docuit› · call in col 392

Germanensis Ms. voluit.

The Germanensis manuscript: "he willed."

(printed under page 202)

(3) ‹anchor: non est unde sanari› · call in col 392

Editi, commendanda, caetera, in quibus si peccaveris, non est unde saneris. Locum ad Germanensem Ms. correximus.

The printed editions: "to be commended, the rest, in which if you sin, there is nothing by which you may be healed." We have corrected the passage against the Germanensis manuscript.

(printed under page 202)