Thomas Aquinas, Summa Theologiae

Objection 1: It would seem that the seven petitions of the Lord's Prayer are not fittingly assigned. It is useless to ask for that to be hallowed which is always holy. But the name of God is always holy, according to Lk. 1:49, "Holy is His name." Again, His kingdom is everlasting, according to Ps. 144:13, "Thy kingdom is a kingdom of all ages." Again, God's will is always fulfilled, according to Isa 46:10, "All My will shall be done." Therefore it is useless to ask for "the name of God to be hallowed," for "His kingdom to come," and for "His will to be done."

Objection 2: Further, one must withdraw from evil before attaining good. Therefore it seems unfitting for the petitions relating to the attainment of good to be set forth before those relating to the removal of evil.

Objection 3: Further, one asks for a thing that it may be given to one. Now the chief gift of God is the Holy Ghost, and those gifts that we receive through Him. Therefore the petitions seem to be unfittingly assigned, since they do not correspond to the gifts of the Holy Ghost.

Objection 4: Further, according to Luke, only five petitions are mentioned in the Lord's Prayer, as appears from the eleventh chapter. Therefore it was superfluous for Matthew to mention seven.

Objection 5: Further, it seems useless to seek to win the benevolence of one who forestalls us by his benevolence. Now God forestalls us by His benevolence, since "He first hath loved us" ( 1 Jn. 4:19). Therefore it is useless to preface the petitions with the words our "Father Who art in heaven," which seem to indicate a desire to win God's benevolence.

On the contrary, The authority of Christ, who composed this prayer, suffices.

I answer that, The Lord's Prayer is most perfect, because, as Augustine says (ad Probam Ep. cxxx, 12), "if we pray rightly and fittingly, we can say nothing else but what is contained in this prayer of our Lord." For since prayer interprets our desires, as it were, before God, then alone is it right to ask for something in our prayers when it is right that we should desire it. Now in the Lord's Prayer not only do we ask for all that we may rightly desire, but also in the order wherein we ought to desire them, so that this prayer not only teaches us to ask, but also directs all our affections. Thus it is evident that the first thing to be the object of our desire is the end, and afterwards whatever is directed to the end. Now our end is God towards Whom our affections tend in two ways: first, by our willing the glory of God, secondly, by willing to enjoy His glory. The first belongs to the love whereby we love God in Himself, while the second belongs to the love whereby we love ourselves in God. Wherefore the first petition is expressed thus: "Hallowed be Thy name," and the second thus: "Thy kingdom come," by which we ask to come to the glory of His kingdom.

To this same end a thing directs us in two ways: in one way, by its very nature, in another way, accidentally. Of its very nature the good which is useful for an end directs us to that end. Now a thing is useful in two ways to that end which is beatitude: in one way, directly and principally, according to the merit whereby we merit beatitude by obeying God, and in this respect we ask: "Thy will be done on earth as it is in heaven"; in another way instrumentally, and as it were helping us to merit, and in this respect we say: "Give us this day our daily bread," whether we understand this of the sacramental Bread, the daily use of which is profitable to man, and in which all the other sacraments are contained, or of the bread of the body, so that it denotes all sufficiency of food, as Augustine says (ad Probam, Ep. cxxx, 11), since the Eucharist is the chief sacrament, and bread is the chief food: thus in the Gospel of Matthew we read, "supersubstantial," i.e. "principal," as Jerome expounds it.

We are directed to beatitude accidentally by the removal of obstacles. Now there are three obstacles to our attainment of beatitude. First, there is sin, which directly excludes a man from the kingdom, according to 1 Cor. 6:9,10, "Neither fornicators, nor idolaters, etc., shall possess the kingdom of God"; and to this refer the words, "Forgive us our trespasses." Secondly, there is temptation which hinders us from keeping God's will, and to this we refer when we say: "And lead us not into temptation," whereby we do not ask not to be tempted, but not to be conquered by temptation, which is to be led into temptation. Thirdly, there is the present penal state which is a kind of obstacle to a sufficiency of life, and to this we refer in the words, "Deliver us from evil."

Reply to Objection 1: As Augustine says (De Serm. Dom. in Monte ii, 5), when we say, "Hallowed be Thy name, we do not mean that God's name is not holy, but we ask that men may treat it as a holy thing," and this pertains to the diffusion of God's glory among men. When we say, "Thy kingdom come, we do not imply that God is not reigning now," but "we excite in ourselves the desire for that kingdom, that it may come to us, and that we may reign therein," as Augustine says (ad Probam, Ep. cxxx, 11). The words, "Thy will be done rightly signify, 'May Thy commandments be obeyed' on earth as in heaven, i.e. by men as well as by angels" (De Serm. Dom. in Monte ii, 6). Hence these three petitions will be perfectly fulfilled in the life to come; while the other four, according to Augustine (Enchiridion cxv), belong to the needs of the present life

Reply to Objection 2: Since prayer is the interpreter of desire, the order of the petitions corresponds with the order, not of execution, but of desire or intention, where the end precedes the things that are directed to the end, and attainment of good precedes removal of evil.

Reply to Objection 3: Augustine (De Serm. Dom. in Monte ii, 11) adapts the seven petitions to the gifts and beatitudes. He says: "If it is fear God whereby blessed are the poor in spirit, let us ask that God's name be hallowed among men with a chaste fear. If it is piety whereby blessed are the meek, let us ask that His kingdom may come, so that we become meek and no longer resist Him. If it is knowledge whereby blessed are they that mourn, let us pray that His will be done, for thus we shall mourn no more. If it is fortitude whereby blessed ere they that hunger, let us pray that our daily bread be given to us. If it is counsel whereby blessed are the merciful, let us forgive the trespasses of others that our own may be forgiven. If it is understanding whereby blessed are the pure in heart, let us pray lest we have a double heart by seeking after worldly things which ere the occasion of our temptations. If it is wisdom whereby blessed are the peacemakers for they shall be called the children of God, let us pray to be delivered from evil: for if we be delivered we shall by that very fact become the free children of God."

Reply to Objection 4: According to Augustine (Enchiridion cxvi), "Luke included not seven but five petitions in the Lord's Prayer, for by omitting it, he shows that the third petition is a kind of repetition of the two that precede, and thus helps us to understand it"; because, to wit, the will of God tends chiefly to this---that we come to the knowledge of His holiness and to reign together with Him. Again the last petition mentioned by Matthew, "Deliver us from evil," is omitted by Luke, so that each one may know himself to be delivered from evil if he be not led into temptation.

Reply to Objection 5: Prayer is offered up to God, not that we may bend Him, but that we may excite in ourselves the confidence to ask: which confidence is excited in us chiefly by the consideration of His charity in our regard, whereby he wills our good---wherefore we say: "Our Father"; and of His excellence, whereby He is able to fulfil it---wherefore we say: "Who art in heaven."

Articulus 9

Argumentum 1

Ad nonum sic proceditur. Videtur quod inconvenienter septem petitiones orationis dominicae assignentur. Vanum enim est petere illud quod semper est. Sed nomen dei semper est sanctum, secundum illud Luc. I, sanctum nomen eius.

Regnum etiam eius est sempiternum, secundum illud Psalmo, regnum tuum, domine, regnum omnium saeculorum.

Voluntas etiam dei semper impletur, secundum illud Isaiae XLVI, omnis voluntas mea fiet.

Vanum ergo est petere quod nomen dei sanctificetur, quod regnum eius adveniat, et quod eius voluntas fiat.

Argumentum 2

Praeterea, prius est recedere a malo quam consequi bonum.

Inconvenienter igitur videntur praeordinari petitiones quae pertinent ad consequendum bonum, petitionibus quae pertinent ad amotionem mali.

Argumentum 3

Praeterea, ad hoc aliquid petitur ut donetur. Sed praecipuum donum dei est spiritus sanctus, et ea quae nobis per ipsum dantur.

Ergo videntur inconvenienter proponi petitiones, cum non respondeant donis spiritus sancti.

Argumentum 4

Praeterea, secundum Lucam in oratione dominica ponuntur solum quinque petitiones, ut patet Luc. XI.

Superfluum igitur fuit quod secundum matthaeum septem petitiones ponuntur.

Argumentum 5

Praeterea, in vanum videtur captare benevolentiam eius qui benevolentia sua nos praevenit. Sed deus nos sua benevolentia praevenit, quia ipse prior dilexit nos, ut dicitur I Ioan. IV.

Superflue ergo praemittitur petitionibus, pater noster, qui es in caelis, quod videtur ad benevolentiam captandam pertinere.

Sed Contra

Sed in contrarium sufficit auctoritas christi orationem instituentis.

Corpus

Respondeo dicendum quod oratio dominica perfectissima est, quia, sicut Augustinus dicit, ad probam, si recte et congruenter oramus, nihil aliud dicere possumus quam quod in ista oratione dominica positum est.

Quia enim oratio est quodammodo desiderii nostri interpres apud deum, illa solum recte orando petimus quae recte desiderare valemus. In oratione autem dominica non solum petuntur omnia quae recte desiderare possumus, sed etiam eo ordine quo desideranda sunt, ut sic haec oratio non solum instruat postulare, sed etiam sit informativa totius nostri affectus. Manifestum est autem quod primo cadit in desiderio finis; deinde ea quae sunt ad finem. Finis autem noster deus est. In quem noster affectus tendit dupliciter, uno quidem modo, prout volumus gloriam dei; alio modo, secundum quod volumus frui gloria eius. Quorum primum pertinet ad dilectionem qua deum in seipso diligimus, secundum vero pertinet ad dilectionem qua diligimus nos in deo. Et ideo prima petitio ponitur, sanctificetur nomen tuum, per quam petimus gloriam dei.

Secunda vero ponitur, adveniat regnum tuum, per quam petimus ad gloriam regni eius pervenire. Ad finem autem praedictum ordinat nos aliquid dupliciter, uno modo, per se; alio modo, per accidens. Per se quidem, bonum quod est utile in finem. Est autem aliquid utile in finem beatitudinis dupliciter. Uno modo, directe et principaliter, secundum meritum quo beatitudinem meremur deo obediendo. Et quantum ad hoc ponitur, fiat voluntas tua, sicut in caelo, et in terra.

Alio modo, instrumentaliter, et quasi coadiuvans nos ad merendum.

Et ad hoc pertinet quod dicitur, panem nostrum quotidianum da nobis hodie, sive hoc intelligatur de pane sacramentali, cuius quotidianus usus proficit homini, in quo etiam intelliguntur omnia alia sacramenta; sive etiam intelligatur de pane corporali, ut per panem intelligatur omnis sufficientia victus, sicut dicit Augustinus, ad probam; quia et eucharistia est praecipuum sacramentum, et panis est praecipuus cibus, unde et in evangelio matthaei scriptum est, supersubstantialem, idest praecipuum, ut Hieronymus exponit.

Per accidens autem ordinamur in beatitudinem per remotionem prohibentis. Tria autem sunt quae nos a beatitudine prohibent.

Primo quidem, peccatum, quod directe excludit a regno, secundum illud I ad Cor. VI, neque fornicarii, neque idolis servientes, etc., regnum dei possidebunt.

Et ad hoc pertinet quod dicitur, dimitte nobis debita nostra.

Secundo, tentatio, quae nos impedit ab observantia divinae voluntatis. Et ad hoc pertinet quod dicitur, et ne nos inducas in tentationem, per quod non petimus ut non tentemur, sed ut a tentatione non vincamur, quod est in tentationem induci. Tertio, poenalitas praesens, quae impedit sufficientiam vitae. Et quantum ad hoc dicitur, libera nos a malo.

Ad 1

Ad primum ergo dicendum quod, sicut Augustinus dicit, in libro de serm. Dom. In monte, cum dicimus, sanctificetur nomen tuum, non hoc petitur quasi non sit sanctum dei nomen, sed ut sanctum ab hominibus habeatur; quod pertinet ad dei gloriam in hominibus propagandam.

Quod autem dicitur, adveniat regnum tuum, non ita dictum est quasi deus nunc non regnet, sed, sicut Augustinus dicit, ad probam, desiderium nostrum ad illud regnum excitamus, ut nobis veniat, atque in eo regnemus.

Quod autem dicitur, fiat voluntas tua, recte intelligitur, obediatur praeceptis tuis. Sicut in caelo et in terra, idest, sicut ab Angelis, ita ab hominibus.

Unde hae tres petitiones perfecte complebuntur in vita futura, aliae vero quatuor pertinent ad necessitatem vitae praesentis, sicut Augustinus dicit, in enchiridio.

Ad 2

Ad secundum dicendum quod, cum oratio sit interpres desiderii, ordo petitionum non respondet ordini executionis, sed ordini desiderii sive intentionis, in quo prius est finis quam ea quae sunt ad finem, et consecutio boni quam remotio mali.

Ad 3

Ad tertium dicendum quod Augustinus, in libro de serm. Dom. In monte, adaptat septem petitiones donis et beatitudinibus, dicens, si timor dei est quo beati sunt pauperes spiritu, petamus ut sanctificetur in hominibus nomen dei timore casto. Si pietas est qua beati sunt mites, petamus ut veniat regnum eius, ut mitescamus, nec ei resistamus. Si scientia est qua beati sunt qui lugent, oremus ut fiat voluntas eius, quia sic non lugebimus.

Si fortitudo est qua beati sunt qui esuriunt, oremus ut panis noster quotidianus detur nobis.

Si consilium est quo beati sunt misericordes, debita dimittamus, ut nobis nostra dimittantur. Si intellectus est quo beati sunt mundo corde, oremus ne habeamus duplex cor, temporalia sectando, de quibus tentationes fiunt in nobis. Si sapientia est qua beati sunt pacifici quoniam filii dei vocabuntur, oremus ut liberemur a malo, ipsa enim liberatio liberos nos faciet filios dei.

Ad 4

Ad quartum dicendum quod, sicut Augustinus dicit, in enchirid., Lucas in oratione dominica petitiones non septem, sed quinque complexus est. Ostendens enim tertiam petitionem duarum praemissarum esse quodammodo repetitionem, praetermittendo eam facit intelligi, quia scilicet ad hoc praecipue voluntas dei tendit ut eius sanctitatem cognoscamus, et cum ipso regnemus.

Quod etiam matthaeus in ultimo posuit, libera nos a malo, Lucas non posuit, ut sciat unusquisque in eo se liberari a malo quod non infertur in tentationem.

Ad 5

Ad quintum dicendum quod oratio non porrigitur deo ut ipsum flectamus, sed ut in nobis ipsis fiduciam excitemus postulandi.

Quae quidem praecipue excitatur in nobis considerando eius caritatem ad nos, qua bonum nostrum vult, et ideo dicimus, pater noster; et eius excellentiam, qua potest, et ideo dicimus, qui es in caelis.