Our Father. First, God is called the father of man by excellence and by a special right, because he has formed him to his own image and likeness. In the second place, on account of the particular care that he takes of him; for he does not treat him as a slave, but as the master and lord of all created things; it is thus that he behaves principally towards the elect, whom he governs with such admirable providence, that he makes all things contribute to their good. In short, he is called Father, on account of that supernatural love which induced him to adopt man by the blood of Jesus Christ, and to make him the inheritor of eternal life. Who art in Heaven. If by the heavens we understand those material heavens which we see with our eyes, in that case we say that God is in the heavens, not that we pretend to say that he is there in the same manner that a body is in some particular place; because he is everywhere, we ought not to believe that he is either confined in the expanse of heaven, nor that the manner in which he is there, hinders him from being beyond its limits. But it is said that he is in heaven, because it is there that he acts in the most noble manner; and although he is in everything, because he acts in all things, it is said, notwithstanding, that he is principally in heaven, because it is in heaven that he shews more clearly his greatness. We can even add, that the heavens assist us to penetrate more into the knowledge of the divine nature, for if they are of a matter so elevated above that of other bodies, that we attribute to them the things which are produced here below, and even which we believe to be incorruptible, although they are only material, what a sublime idea ought it not to give us of the nature of God, which so far surpasses their excellence. By his admirable power, he sustains and preserves all things. By the extent of his strength and of his power, he causes all things to be done everywhere. His eternal being gives action to all things, without undergoing in himself either motion or altera VOL. II. A A tion. His incomprehensible light spreads the brightness of day and beauty over all things, and it is that which illumines all men coming into the world. If by the heavens we mean the angels and the blessed, and even the good men who are still on earth, according to this passage of David, "The heavens shew forth the glory of God, and the firmament declareth the work of his hands," then they say that he is in the heavens, because he dwells by his glory in the beatific spirits, and by his grace in the saints who are still in this world. If by the heavens we understand those eternal blessings which he has promised to the just, according to what he says, "For your reward is very great in heaven," in this sense we say that he is in the heavens; that is to say, in the midst of those eternal goods which he amasses and preserves for those for whom he designs them, as we say that a father of a family is in the possession of that which he amasses and keeps for his children. Hallowed be thy name. The first and principal name of God, considered simply as God, is the name which he gave to himself: "I am who am.”—Qui est. If we regard him as the universal cause of all things, according to Dionysius, his name is The Good. For as in every thing and in every action, the end is the first cause which impels our actions, how comes it that he is called the Cause of Causes? and as there is no end which does not involve within itself some good, and that there is not also reciprocally any good which is not looked upon by some one as an end; for this reason the word end and the word good may be used indifferently one for the other. Thus, God being the first cause of all, he is the first good of all, and the name of God suits him supremely. How comes it that the Saviour has declared that it is only God alone who is good, because it is he alone who is good in himself and by his essence? Well, then, in this first petition of prayer, ought to be understood every name that is given to God. We ought particularly to direct our attention to that name of The Good, and desire above all things, that the goodness of God diffuse itself into the hearts of men, as it is by that means that they can themselves be sanctified, and that it is by their sanctification the name of God is truly sanctified, that is to say, glorified, exalted, praised, and adored as it deserves to be. We begin, then, by praying that the name of God be sanctified first in ourselves, to the end that, understanding well how far his bounty extends, we should love him with all our heart. For the philosophers in truth did know him, but as well as they knew him, they did not glorify him as God, and never rendered to him those acts of thanks which are due to him, because they never knew his goodness. They could not comprehend that the goodness of God could bring him to annihilate himself so much as to be made man, and to make himself obedient unto death, even to the death of the cross. That which as soon as men have known by the preaching of the apostles, so soon did they renounce sin, and have been sanctified by this Sovereign Good full of love, desiring in all things first to sanctify themselves this holy name, in applying themselves wholly to know him and to love him, and desiring then to see him sanctified by all men who are spread over the earth. Let us, then, say, Hallowed be thy name; first in us, that is to say, let us ask for ourselves the grace to know him, to love him, and to honour him as he deserves, but let us ask also, that by the preachings, the exhortations, that by a thousand blessings, and by the fame of miracles, it may be carried throughout the whole universe, that all men may adore him because he is holy and adorable: may celebrate him not only with the lips and the voice, but by just and perfect actions, that thus their light may shine in the eyes of one another, in order that those who shall see good works done may glorify our Father who is in heaven. Thy kingdom come. This petition may first of all be understood to mean that kingdom of God by which he has the sovereign right over all men; and as in this life the impious seem to think themselves exempt from this dependence, imagining that God does not watch over them, under the pretence that he does not chastise them, as it appears also that his providence ceases to watch over the just, since he permits that they should suffer so many evils, for all these reasons we pray to God that his kingdom may come, that is to say, we pray to him to make his power manifest in punishing the wicked and rewarding the good, in order that his name may cease to be blasphemed, and that they may no longer say the providence of God does not descend upon men, or that God is not just, which are execrations we hear preferred every day by the impious. We may also understand in this place the kingdom of God, for the beatitude that he has promised to his saints, and which they petition for with extreme earnestness in their prayers, above all when they say, Thy kingdom come. But it is best to take these words in both ways. Thy will be done on earth as it is in heaven. The will of God is accomplished in heaven in all the blessed, by the abundance of that consummate grace with which they are filled; and they ask here, that on the earth, that is to say, that in men who are still on the earth, the will of God may be done by an abundance of grace, as it is done in heaven. Not that it is thought possible to be able to accomplish it in a manner equally perfect; there is too much disproportion between us who are as yet only pilgrims, and those who are already in possession of glory; but we ought to imitate in some degree the blessed, that is to say, to serve God with an upright and sincere heart in approaching as near as we can to their zeal and their love. Give us this day our daily bread. Inasmuch as man is composed of two different substances, which are the soul and the body, that both one and the other of these parts are very weak and fragile in their nature, it follows that they need sustenance and nourishment, as well spiritual as corporal. We pray, then, for one, a spiritual nourish ment, which is first the word of God, according to what our "Not in bread alone doth man live, but in every Saviour says: Secondly, this spiritual nourishment is the Holy Sacrament of the Eucharist, according to other words of our Saviour, "For my flesh is meat indeed; and my blood is drink indeed.” How comes it that one of the Evangelists says, "Give us this day our supersubstantial bread "? We ask also for the body, the material bread; by which is to be understood food, and all that regards the wants of the body, such as dress, shelter, and every thing else of this kind. But bread alone is there named, to teach us that amongst the goods which regard only the body, we ought not to wish for more than are absolutely necessary. And forgive us our trespasses, as we forgive them who trespass against us. He who usurps the goods of another becomes his debtor, and the thing that has been taken, is held to be the debt of those from whom it was taken. Now we all belong entirely to God, all that we possess comes from him, in acknowledgment of which we ought to honour him for ever and as all sin is a kind of injury done to God, and that when we sin we rob him of an honour which is his right, it is certain that we become by that his debtors. Our sins are his debts; we pray that they may be remitted us, when we determine to change our way of life, and that eventually we strive to honour God in all our works. But in order to incite him to remit what we owe him, we must necessarily on our part remit the debts and injuries which others owe to us, that is to say, of those who have offended us; thus, whoever will not pardon those who have offended them, cannot hope for pardon from God. That those, nevertheless, whose hearts are hardened, and who will not forgive their enemies, should never cease to say this prayer; and that they retrench not this part, but that they say it always entire, in the name of the Church, and they do not lie, for the Church pardons offences, and remits to those who are her debtors. Otherwise, all men who should fail to say this |