The Lord's Prayer

Excerpts from The Catechetical Instructions of St. Thomas Aquinas

It should be known that the Lord's Prayer contains all that we ought to desire and to avoid. Of all desirable things that must be most desired which is most loved is God. Therefore, seek, first of all, the glory of God when you say: "Hallowed by Thy name."

Three things that one should desire from God concerning oneself are firstly, to arrive at eternal life. This is prayed for when one says: "Thy kingdom come." Secondly, to do the will of God and His Justice. This is prayed for in these words: "Thy will be done on earth as it is in heaven." Thirdly, that one may have the necessaries of life. Hence, we pray: "Give us this day our daily bread." Concerning all these, the Lord says: "Seek ye first the kingdom of God and all these things shall be added unto you."

We must avoid and flee from all things which are opposed to good. For good is above all things to be desired. This good is fourfold. First of all is the glory of God, and no evil is contrary to this: "If thou sin, what shalt thou give Him? And if thou do justly, what shall thou give Him?" Whether it be the evil inasmuch as God punishes, or whether it be the good in that God rewards it - all rebound to His glory. Second is the eternal life, to which sin is contrary as eternal life is lost by sin. Therefore, to remove this evil we pray: "Forgive us our trespasses as we forgive those who trespass against us." Third is justice and good works, to which temptation is contrary as temptation hinders us from doing good. Hence, we pray to have this evil taken away in the words: "Lead us not into temptation." Fourth is all the necessaries of life, which troubles and adversities are opposed to. And we seek to remove them when we pray: "But deliver us from evil. Amen."

Our Father who art in Heaven.

Hallowed be Thy Name.

Thy Kingdom come.

Thy Will be done on earth as it is in Heaven.

Give us this day our daily bread.

And forgive us our trespasses as we forgive those who trespass against us.

And lead us not into temptation.

But deliver us from evil. Amen.

Our Father

God is our Father by reason of our special creation, where He created us in His image and likeness, and did not so create all inferior creatures. He governs us, yet treats us as masters, and not servants, as in the case with all other things. To other creatures He has given but a small gift, but to us an heredity - indeed, "if sons, heirs also."

We owe God, our Father, four things. Firstly, honor, which consists in three qualities:

• Giving praise to God, not merely from the lips but also from the heart.
• Honor consists in purity of body towards oneself.
• Honor also consists in just estimate of one's neighbor.

Secondly, since God is our Father, we ought to imitate Him, which consists of three things:

• Love of God from the heart.
• Mercy from the heart and it must be in deed.
• Imitation of God consists in being perfect, since love and mercy should be perfect.

Thirdly, we owe God obedience and we must obey God for four reasons because:

• He is our Lord.
• He has given us the example of obedience, Jesus Christ.
• It is for our good.
• We owe God patience when we are chastised by Him: "Reject not the correction of the Lord; and do not faint when thou art chastised by Him for whom the Lord loveth, He chastises."

From this we see that we owe our neighbor both love and reverence as we are all brothers, and all men are sons of God, our Father. We owe reverence to our neighbor because he is also a child of God.

Who art in Heaven

Among all that is necessary for one who prays, faith is above all important: "Let him ask in faith, nothing wavering." Hence, the Lord, teaching us to pray, first mentions that which causes faith to spring up, namely the kindness of a father.

The words, "Who Art in Heaven" signify three things:

• It serves as a preparation for him who utters the prayer which ought to be in the form of an imitation of heavenly things, since the son ought to imitate his father. "Therefore, as we have borne the image of the earthly, let us bear also the image of the heavenly." So this preparation also ought to be through contemplation of heavenly things so that we may seek only spiritual things from Him who is in heaven: "Seek things that are above, where Christ is."
• It also pertains to Him who hears us, who is nearest to us. The words "in Heaven is understood to mean "in devout persons" in whom God dwells through faith, as it is written: "Thou, O Lord, art among us." God also dwells in us through love: "He that abideth in charity, abideth in God and in him."
• It can pertain to Him who is in Heaven, He cannot be included in the physical heavens, for "the heaven and the heaven of heavens cannot contain Thee." And so it can mean that God is all seeing in His survey of us, in that He sees us from above, that is, from heaven. It also signifies how sublime is God in His power: "The Lord hath prepared His throne in heaven", and that He lives without change through eternity: "But Thou, O Lord, endurest forever."

God is nearer to us than we are to ourselves, bringing confidence to one who prays. Because of the nearness of God: "The Lord is nigh unto all them that call upon Him." Hence, it is written: "But thou when thou shalt pray, enter into thy chamber, that is, into thy heart. And because of the intercession of all the Saints among who God dwells; for from this arises faith to ask through their merits for what we desire: "Turn to some of the Saints." and, Pray one for another, that you may be saved."

Because of the spiritual good and eternal good in which true happiness consists, our desires are lifted up towards heavenly things; since our desires ought to tend towards heavenly things, where we have our Father and true home: "Seek the things that are above."

Hallowed be Thy Name (1st petition)

In it we ask that God's name be manifested and declared in us. The name of God is wonderful as it works wonders in all creatures. Thus said our Lord: "In My name they shall cast out devils, they shall speak new tongues. They shall take up serpents; and if they shall drink any deadly things, it shall not hurt them."

God's Name Is Lovable

We all should desire to be saved as: "There is no other name under heaven given to men, whereby we must be saved." We have an example in Blessed Ignatius, who had such great love for the name of Christ that, when Trajan ordered him to deny it, he affrimed that it could not be dragged from his mouth. Then, the emperor threatened to have him beheaded, and thus take the name of Christ out of the mouth of the Saint. But Ignatius replied: "Even though you take it from my mouth, you will never snatch it from my heart. I have this name written in my heart and there I never cease to invoke it." Trajan heard this and wished to put it to the test. He had the servant of God beheaded and then commanded that his heart be taken out,and there upon the heart was found the name of Christ inscribed in letters of gold. This name has been engraved on the heart as a seal.

God's Name Is Venerable

The name of God is venerable: "In the name of Jesus every knee should bow, of those that are in heaven, on earth and under earth." "Those that are in heaven" refers to the Angels and the blessed; "those that are on earth" to the people living in this world, who do so for love of heaven which they wish to gain; "those under the earth" to the damned, who do so out of fear.

God's Name Is Ineffable

It is sometimes compared to created things such as, for instance, it is likened to rock because of its firmness: "Upon this rock I will build My Church." It is likened to a fire because of its purifying power; for as fire purifies metal, so does God purify the hearts of sinners: "My God is a consuming fire." It is compared to light because of its power of enlightening; for as light illuminates the darkness, so does the name of God overcome the darkness of the mind.

Meaning Of "Hallowed"

The word "holy" (or hallowed) may have a threefold meaning:

• It is the same as firm. Therefore, those who are firmly established in eternal happiness are all the blessed in heaven, the Saints. In this sense, none is a "Saint" on earth as here all is continually changeable.
• It can be understood as "unearthly." Earth may signify sinners, which would arise as reference to production. For if the earth is not cultivated, it will produce thorns and thistles. Similarly, if the soul of the sinner is not cultivated by grace, it will produce thorns and thistles of sins. Earth may also signify sinners as regards its darkness where earth is dark and opaque; and so also is the sinner dark and obstructive to light. Finally, the earth is a dry element which will fall to pieces unless it is mixed with the moisture of water. So also the soul of the sinner is dry and without moisture as it is said: "My soul is as earth without water unto Thee."
• It may be understood as "laved in blood," since the Saints in heaven are called Saints because they have been washed in the blood of Christ: "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." And again: "He hath washed us from our sins in His blood."

Thy Kingdom come (2nd petition)

Since God is our Father, we ought not only reverence and fear Him, but also have towards Him a sweet and pious affection. This love makes us pray that the kingdom of God may come: "We should live soberly and justly in this world, looking for the blessed hope and coming of the glory of the great God."

We may be asked: "Why, since the kingdom of God always was, do we then ask that it may come?" This can be understood in three ways:

• A king sometimes has only the right to a kingdom or dominion, and yet his rule has not been declared because the men in his kingdom are not as yet subject to him. His rule or dominion will come only when the men of his kingdom are his subjects. It is therefore necessary that all things be subject to Him. This is not yet the case, but will be so at the end of the world: "For He must reign, until He hath out all His enemies under His feet." Hence, it is for this we pray when we say: "Thy kingdom come." In doing so, we pray for the just that they may be strengthened, that sinners may be punished, and that death be destroyed.
• The kingdom of heaven signifies the glory of paradise. The will of God is the very salvation of men, for He "will have all men to be saved"; and this especially shall come to pass in paradise where there will be nothing contrary to man's salvation. In this world, however, there are many things contrary to the salvation of men. Hence, when we pray, "Thy kingdom come," we pray that we might particpate in the heavenly kingdom and in the glory of paradise. This kingdom is to be desired due to the perfect justice in heaven where there will be no wicked and no sinners; the perfect liberty without any form of oppression where men will all be kings and shall reign because the will of all shall be done with the Lord as their crown; and the marvellous riches of heaven for men will find everything that he seeks for in this world more excellently and more perfectly in God alone.
• “Thy kingdom come" is understood in another sense as sometimes sin reigns in this world. This occurs when man is so disposed that he follows at once the enticement of sin. "Let not sin reign in your mortal body," but let God reign in your heart, and this will be when thou art prepared to obey God and keep all His Commandments. Therefore, we are praying that God and not sin may reign in us when we pray to God that His kingdom may come. If you pray that God may reign within you, then you must be humble, for He is Himself most humble: "Learn of Me because I am meek and humble of heart."

Thy Will be done on earth as it is in Heaven (3rd petition)

The Holy Spirit not only gives us the gift of fear and the gift of piety (which is a sweet affection for God); but He also makes man wise through the gift of knowledge. This knowledge which the Holy Spirit teaches us is that whereby man lives justly. Among all that goes to make up the knowledge and wisdom in man, the principal wisdom is that man should not depend solely upon his own opinion: "Lean not upon thy own prudence." Those who put all their trust in their own judgement so that they do not trust others, but only themselves, are always found to be stupid and are so adjudged by others: "Hast thou seen a man wise in his own conceit? There shall be more hope of a fool than of him."

The Will Of God

Out of humility one does not trust one's own knowledge: "Where humility is there is also wisdom." The proud trust only themselves. Through the gift of wisdom, the Holy Spirit teaches us that we do not have our own will but that of God. It is through this gift that we pray to God that His "will be done on earth as it is in heaven." And in this is seen the gift of knowledge. Just as one who is sick desires a cure from the physician, where his will is not precisely his own because it is the will of the physician. Otherwise, it would be utterly foolish if his desires were purely from his own will. So we ought that God's will may be done in us; that is, His will be accomplished in us. The heart of man is only right when it is in accord with the will of God. As Christ says He does not do His will but the Father's, hence He teaches us to pray and to ask: "Thy will be done."

To understand "Thy will be done on earth as it is in heaven", we must know that God wills of us three things:

• That we may have eternal life as whoever makes something for a certain purpose, has a will regarding it which is in accord with the purpose for which he made it. So when man gains eternal life, he is said to be saved, and it is this that the Lord wills: "Now, 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." This will of God is already fulfilled for the Angels and Saints in the Fatherland, for they see God and know and enjoy Him. We, however, desire that, as the will of God is done for the blessed who are in heaven, it likewise be done for us who are on earth. For this we pray when we say "Thy will be done" for us who are on earth, as it is for the Saints who are in heaven.
• That we keep His Commandments. Just as in order to bring about a healthy condition which he desires, a physician also wills to put into effect diet, medicine, and other needs. We arrive at eternal life through the observance of the Commandments, and, accordingly, God wills that we observe them: "But if thou wilt enter into life, keep the Commandments." When we say "Thy will be done", we pray that we may fulfil the Commandments of God. This will of God is done by the just, but it is not yet done by sinners. "In heaven" here signifies the just; while "on earth" refers to sinners. We, therefore, pray that the will of God may be done "on earth," that is, by sinners, "as it is in heaven", that is, by the just. It must be noted that  it does not say "Do" or "Let us do," but it says, "[Let] Thy will be done," as the grace of God and the will of man are necessary for eternal life, for God cannot save man without his cooperation though He has made man without man.
• That men be restored to that state and dignity in which first man was created. This was a condition in which the spirit and soul felt no resistance from sensuality and the flesh. When the spirit and the soul, which were between God and the flesh, rebelled against God by sin, then the body rebelled against the soul. From that time death and weaknesses began to be felt together with continual rebellion of sensuality against the spirit: "I see another law in my members, fighting against the law of my mind." "The flesh lusteth against the spirit, and the spirit against the flesh."

Thus, there is an endless strife between the flesh and the spirit, and man is continually being brought lower by sin. The will of God, therefore, is that man be restored to his primal state so that no more would the flesh rebel against the spirit. This will of God cannot be fulfilled in this life, but it will be fulfilled in the resurrection of the just, when glorified bodies shall arise incorrupt and most perfect. Therefore, when we say "Thy will be done", let us pray that His will may be done regarding the flesh. Thus, the sense of "Thy will be done on earth" is that it may be done "for our flesh", and "as it is in heaven means in our spirit.

They who keep the Commandments are in sorrow. For although such be sweet for the soul, it is bitter indeed for the flesh which is continually kept in discipline. "Going, they went and wept," which refers to the flesh. "But coming they shall come with joyfulness," which pertains to the soul. The soul is wounded by the venial faults of the flesh; and so in expiating for these the soul is in mourning. "Every night," that is, the darkness of sin, "I will wash my bed [that is, my conscience] with my tears." Those who thus sorrow will arrive at the Fatherland, where God may bring us also.

Give us this day our daily bread (4th petition)

Sometimes it happens that one of great learning and wisdom becomes fearful and timid. It is therefore necessary that he has fortitude of heart lest he lack necessities: "It is He that giveth strength to the weary, and increaseth force and might to them that are not." The Holy Spirit gives this fortitude: "And the Spirit entered into me... and He set me upon my feet." This fortitude which is given by the Holy Spirit so strengthens the heart of man that he does not fear for the things that are necessary for him, but trusts that God will provide for all his needs. The Holy Spirit who gives us this strength teaches us to pray to God: "Give us this day our daily bread." And thus He is called the Spirit of fortitude.

It must be noted in the first three petitions of this prayer only things spiritual are asked for - those which indeed begin to be in this world but are only brought to fruition in the life eternal. The things that are asked for in the first three petitions cannot be had in their fullness except in heaven though they have their beginning here on earth. Hence, it is necessary to pray for certain necessaries which can be completely had in this life. The Holy Spirit, then, taught us to ask for the requirements of this present life which are here obtainable in their fullness, and at the same time He shows that our temporal wants are provided by God. It is this that is meant when we say: "Give us this day our daily bread."

In these very words, the Holy Spirit teaches us to avoid five sins which are committed out of the desires for temporal things such as:

• Seeking things which go beyond his state and condition of life. He is not satisfied with what befits him. This vicious habit withdraws man from spiritual things, in that it makes his desires cleave to transitory things. The Lord taught us to avoid this vice by instructing us to ask for the temporal necessities of this present life as they are in accord with the position of each of us. All this is understood under the name of "bread." And so He does not teach us to pray for what is luxurious, variety or over-refined, but for bread which is common to all and without which man's life could not be sustained.
• Burdening others and defrauding them when acquiring temporal goods. This vicious practice is dangerous, because goods thus taken away can be restored only with difficulty. The Lord teaches us to avoid this sin, and to pray for our own bread, not that of another. Robbers do not eat their own bread, but the bread of their neighbor.
• Unnecessary solicitude. There are people who are never content with what they have, but always want more. This is wholly immoderate, because one's desire must always be measured by his need. We are taught to avoid this sin in the words, "our daily bread," that is, bread of one day or for one time.
• Inordinate voracity. There are people who would consume what would be enough for many days within one day. Such pray not for bread for one day, but for ten days. And because they spend too much, it happens that they spend all their substances. "A workman that is a drunkard shall not be rich."
• Ingratitude. A person grows proud in his riches, and does not realize that what he has comes from God. This is a grave fault, for all things that we have, be they spiritual or temporal, are from God. Therefore, to take away this vice, the prayer has, "Give us" even "our daily bread," that we may know that all things come from God.

From the above mentioned, the lesson that can be drawn is that sometimes one who has great riches makes no use of them, but suffers spiritual and temporal harm; for some because of riches have perished. We ought, therefore, to pray that our riches be of use to us. Another great vice is concerned with the things of this world, i.e. excessive solicitude for them. For there are some who daily are anxious about temporal goods which are enough for them for an entire year; and they who thus troubled will never have rest. The Lord, therefore, teaches us to pray that today our bread will be given us, that is, those things which will be needful for us for the present time.

One may see that "bread" has twofold meaning, i.e. Sacramental Bread and the Bread of the Word of God. Thus, for Sacramental Bread, which is consecrated daily in the Church, so that we receive it in the Sacrament, profits us unto salvation: "I am the living bread which came down from heaven." And: "He that eateth and drinketh unworthily, eateth and drinketh judgment to himself."

For the second meaning, the bread is the Word of God, we pray that He gives us bread, that is His Word. From this, man derives that happiness which is a hunger for justice. For after spiritual things are considered, they are all the more desired; and this desire arouses a hunger, and from this hunger follows the fullness of life everlasting.

And forgive us our trespasses as we forgive those who trespass against us (5th petition)

It must be known that the Holy Spirit who gives fortitude also gives good counsel concerning the salvation of man. Thus, counsel is necessary for man when he is in difficulty, just as is the counsel of the physicians when one is ill. A man must look for counsel in order to be healed when he falls into spiritual illness through sin. Therefore, the best counsel against sin is alms and mercy. Hence, the Holy Spirit teaches sinners to seek and to pray: "Forgive us our trespasses."

We owe God that which we have taken away from His sole right, which is that we do His will in preference to our own will. Now, we take away from God's right when we prefer out will to God's will, and this is a sin. Sins, therefore, are our trespasses. And it is the counsel of the Holy Spirit that we ask God pardon for our sins. Hence, we say: "Forgive us our trespasses," which can be considered in three ways:

• Why do we make this petition?
• How may it be fulfilled?
• What is required on our part?

Why Do We Make This Petition?

From this petition, two things that are necessary for us in this life can be drawn:

• That we be ever in a state of salutary fear and humility for there have been some who are so presumptuous as to say that man could live in this world and by his own unaided strength avoid sin. But this condition has been given to no one except Christ, who had the Spirit beyond all measure, who there was no sin. "And concerning whom," that is, the Virgin, "when it is a question of sin I wish to make no mention," says St. Augustine. But for all the other Saints, it was never granted them that they should not incur at least venial sin: "If we say we have no sin, we deceive ourselves and the truth is not with us." Hence, all admit and confess that they are sinners or trespassers. If, therefore, you are a sinner, you ought to fear and humble yourself.
• That we must never give up hope though we are sinners, lest our despair drives us into greater and different kinds of sins. As the Apsotle says: "Who despairing, have given themselves up to lasciviousness, unto the working of all uncleanness." It is, therefore, of great help that we be ever hopeful; for in the measure that man is a sinner, he ought to hope that God will forgive him if he be perfectly sorry for sin and be converted. This hope is strengthened is us when we say: "Forgive us our trespasses." All sinners who are contrite and confess their guilt, receive mercy. Hence, this petition is necessary.

The Fulfillment Of This Petition

It must be known that there are two factors in sin: the fault by which God is offended, and the punishment which is due because of this fault. But the sin is taken away in contrition which goes with the purpose to confess and make satisfaction: "I said: I will confess against myself my injustice to the Lord. And Thou hast forgiven the wickedness of my sin." One has no need to fear then, because of the remission of a fault, contrition with a purpose to confess is sufficient.

But one may say: "If sin is thus taken away when a man is contrite, of what necessity is the priest?" To this it must be said that God does forgive the sin in contrition, and eternal punishment is changed to temporal, but nevertheless the debt of temporal punishment remains. If one should die without confession, not out of contempt for it but prevented from it, one would go to purgatory where the punishment, as St. Augustine says, is very great. When you confess, the priest absolves you of this punishment in virtue of the keys to which you subject yourself in confession.

The successors of the Apostles found another mode of remission of this punishment, namely, the good use of indulgences, which have their force for one living in the state of grace, to the extent that is claimed for them and as indicated by the grantor. That the Pope can bring this about, is sufficiently evident. The good deeds of many holy men were done for the use of the Church. Likewise the merits of Christ and the Blessed Virgin are, as it were, in a treasury; and from it the Supreme Pontiff and they who are by him permitted can dispense these merits where it is necessary. Thus, therefore, sins are taken away not only as regards their guilt by contrition, but also as regards punishment for them in confession and through indulgences.

What Must We Do?

On our part, we are required to forgive our neighbor the offenses which he commits against us. Thus, we say: "As we forgive those who trespass against us." Otherwise, God would not forgive us. Therefore, only in this petition is there a condition when it says: "As we forgive those who trespass against us." If you do not forgive, you shall not be forgiven. Therefore, let the heart fulfil it when you say it with your lips.

The petition itself is in plural number for one who prays, he prays not in his own person, but in that of the Church. And it must be known that forgiveness is twofold. One applies to the perfect, where the one offended seeks out the offender: "Seek after peace." The other is common to all, and to it all are equally bound, that one offended grant pardon to the one who seeks it: "Forgive thy neighbor if he hath hurt thee; and then shall thy sins be forgiven to thee when thou prayest." And from this follows that other beatitude: "Blessed are the merciful." For mercy causes us to have pity on our neighbor.

And lead us not into temptation (6th petition)

There are those who have sinned and desire forgiveness for their sins. They confess their sins and repent. Yet, they do not strive as much as they should so that they may not fall into sin again. In this indeed, they are inconsistent. For they deplore their sins by being sorry for them, but on the other hand, they sin again and again and have them again to deplore. Thus it is written: "Wash yourselves, be clean. Take away the evil of your devices from my eyes. Cease to do perversely."

We have seen in this petition that Christ taught us to seek forgiveness for our sins. In it, He teaches us to pray that we might avoid sin - that is, that we may not be led into temptation, and thus fall into sin. "And lead us not into temptation." From here, three questions are considered:

• What is temptation?
• In what ways is one tempted and by whom?
• How is one freed from temptation?

What Is Temptation?

It must be known that to tempt is nothing other than to test or to prove. To tempt a man is to test and try his virtue. This is done in two ways just as a man's virtue requires two things. One requirement is to do good while the other is to avoid evil. Sometimes a man's virtue is tried in doing good, and sometimes is tested in avoiding evil, as further explained below:

• A person is tried in his readiness to do good, for example, to fast and such alike. Then is thy virtue great when thou art quick to do good. In this way does God sometimes try one's virtue, not, however, because such virtue is hidden from Him, but in order that all might know it, and it would be an example to all. God tempted Abraham in this way, and Job also. For this reason God frequently sends trials to the just, who in sustaining them with all patience manifest their virtue and themselves increase in virtue. Thus does God tempt man by inciting him to do good deeds.
• The virtue of man is tried by solicitation to evil. If he truly resists and does not give his consent, then his virtue is great. If, however, he falls before the temptation, he is devoid of virtue. God tempts no man in this way, for it is written: "God is not a tempter of evils, and tempteth no man."

How Is One Tempted?

• The Temptations of the Flesh - Man is tempted by his own flesh in two ways by the devil and by the world. The flesh incites one to evil, through pleasures, namely carnal pleasures. He who indulges in carnal pleasures neglects spiritual things. The flesh tempts man by enticing him away from good. For the spirit on its part would delight always in spiritual things, but the flesh asserting itself puts obstacles in the way of the spirit. We must, therefore, be ever on our guard against this enemy: "Watch and pray that ye enter not into temptation."
• The Temptations of the Devil - The devil tempts us with extreme force. Even when the flesh is subdued, another tempter arises, namely, the devil against whom we have a heavy struggle. Of this the Apostle says: "Our wrestling is not against flesh and blood, but against principalities and powers, against the rulers of the world of this darkness, against the spirits of wickedness in high places." Looking for weak places in the object of his assault, and in that part where a man is most weak, the devil tempts him (other than flesh are anger, pride and other spiritual sins).
• How the Devil tempts Us - The devil does two things when he tempts us. He does not at once suggest something that appears to us as evil, but something that has a semblance of good. Hence, he would, at least in the beginning turn a man from his chief purpose, and then it will be easier to induce him to sin. "Satan himself transformeth himself into an angel of light," so that he can enchain man to prevent him from rising out of his sin when man has been led into sin. Therefore, the devil first deceives a man, then enthralls him in his sin after betraying him.
• Temptations of the World - Firstly, the world tempts a man through the excessive and intemperate desire for the goods of this life: "The desire of money is the root of all evil." Secondly is the fears engendered by persecutors and tyrants. "All that live godly in Christ Jesus shall suffer persecution." And again: "Fear not those that slay the body."

How Is One Freed From Temptations?

Christ teaches us to pray, not that we may not be tempted, but that we may not be led into temptation. For it is when one overcomes temptation that one deserves the reward. Our Lord, therefore, teaches us to pray that we be not led into temptation, by giving our consent to it. The reason is that it is human to be tempted, but to give consent is devilish. Therefore, when we refuse to consent to temptation, we keep our hearts pure: "Blessed are the clean of heart, for they shall see God." And it follows from this petition that we are led yp to the sight of God, and to it may God lead us all!

But deliver us from evil. Amen. (7th petition)

The Lord has already taught us to pray for forgiveness of our sins, and how to avoid temptations. In this petition, He teaches us to pray to be preserved from evil. Since sin and temptation are already mentioned, the other evils such as adversity and all afflictions of this world are to be considered. From these, God preserves us in a fourfold manner:

• He preserves us from affliction itself; but this is very rare as it is the lot of the just in this world to suffer, for it is written: "All that will live godly in Christ Jesus shall suffer persecution." Once in a while, God does prevent a man from being afflicted by some evil; this is when He knows such a one to be weak and unable to bear it. "Behold, I have given before thee a door opened, which no man can shut; because thou hast little strength."
• God delivers us from afflictions when He consoles us in them; for unless He console us, we could not persevere: "We were pressed out of measure above our strength so that we were weary even of life." "But God, who comforteth the humble, comforted us." "According to the multitude of my sorrows in my heart, Thy comforts have given joy to my soul."
• God bestows so many good things upon those who are afflicted that their evils are forgotten. The afflictions and trials of this world are not to be feared because consolations accompany them and because they are of short duration.
• We are preserved from afflictions in this way that all temptations and trials are conducive to our own good. We do not pray "Deliver us from tribulation," but "from evil," because tribulations bring a crown to the sufferings: "We glory also in tribulations, knowing that tribulation worketh patience." "In time of tribulation, Thou forgivest sins."

The Value Of Patience

God, therefore, delivers man from evil and from affliction by converting them to his good. This is a sign of supreme wisdom to divert evil to good. And patience in bearing trials is a result of this. The other virtues operate by good things, but patience operates in evil things, namely, in adversity: "The learning of a man is known by his patience."

The Holy Spirit through the gift of wisdom has us use this prayer, and by it we arrive at supreme happiness which is the reward of peace. For it is by patience we obtain peace, whether in time of prosperity or adversity.