The Catechism of the Council of Trent/Part 4: Our Father who art in heaven
THE LORD'S PRAYER.
" OUR FATHER WHO ART IN HEAVEN. "
As this form of Christian prayer, delivered by Jesus Christ, is of such importance as to have required the preceding prefatory words which inspire those who approach God piously to approach him also more confidently, it becomes the duty of the pastor to premise a distinct and perspicuous exposition of them. The pious Christian will thus have recourse to prayer with increased alacrity, knowing that in prayer he communes with God, as with a father. [1] To consider the words alone, which compose this preface, they are, indeed, very few in number; but, looking to the matter, they are of the highest importance, and are replete with mysteries.
" FATHER"] The first word which, by the command and institution of our Lord, we utter in (the Greek and Latin of) this prayer is " Father." The Redeemer, it is true, might have commenced this prayer with a word more expressive of majesty, such as " Creator," or " Lord;" yet these he omitted, as they might be associated with ideas of terror, choosing rather an expression which inspires love and confidence. What name more tender than that of Father? a name at once expressive of indulgence and love. [2]
The propriety of the word " Father," as applied to God, the faithful may be taught from the works of Creation, Government and Redemption. God created man to his own image and likeness, an image and likeness which he impressed not on other creatures; and, on account of this peculiar privilege with which he adorned man, he is appropriately designated in Scripture the Father of all men, the Father not alone of the faithful but of all mankind.
His government of mankind supplies another argument for the propriety of the appellation. By the exercise of a special superintending providential care over us and our interests, he manifests the love of a Father towards us. But to comprehend more clearly the force of this argument, which is drawn from his paternal care over us, it may be necessary to say a few words on the guardianship of those celestial spirits whom he has appointed to watch over, and protect us.
Angels are commissioned by Divine Providence to guard the human race, and be present with every man to protect him from injury. As parents, when their children have occasion to travel a dangerous way, infested by robbers, appoint persons to guard and assist them in case of attack; so has our Heavenly Father placed over each of us, in our journey towards our heavenly country, angels, guarded by whose vigilant care and assistance, we may escape the ambushes of our enemies, repel their fierce attacks, and proceed directly on our journey, secured by their guiding protection against the devious tracts into which our treacherous enemy would mislead us, and pursuing steadily the path that leads to heaven.
The important advantages which flow to the human race from this special superintending Providence, the functions and the administration of which are intrusted to angels, who hold a middle place between man and the Divinity, appear from numerous examples recorded in Scripture; which prove that angels, as the ministers of the divine goodness, have frequently wrought wonderful things in the sight of men; and from which we are to infer, that innumerable other important services are rendered to us by the invisible ministry of angels, the guardians of our safety and salvation. The angel Raphael, who was appointed by God the companion and guide of Tobias, [3] " conducted him and brought him safe again." [4] He assisted to save him from being devoured by a large fish, and pointed out to him the singular virtue of its gall and heart: [5] he expelled the evil demon, and, by fettering and binding up his power, protected Tobias from injury: he taught the young man the true and legitimate rights of marriage, and restored to the elder Tobias the use of his sight. [6]
The angel who delivered the prince of the Apostles also af fords abundant matter of instruction on the admirable advantages which flow from the care and guardianship of angels. To this event, therefore, the pastor will also call the attention of the faithful: he will point to the angel illuminating the darkness of the prison; awakening Peter by touching his side; loosing his chains; bursting his bonds; admonishing him to rise, and, taking his sandals and other apparel to follow him. [7] He will also direct their views to the same angel restoring Peter to liberty; conducting him out of prison through the midst of the guards; throwing open the door of his prison; and ultimately placing him in safety without its precincts. The sacred Scriptures, as we have already observed, abound in examples which give us an idea of the magnitude of the benefits conferred on us by the ministry of angels, whose tutelary protection is not confined to particular occasions or persons, but extends to each individual of the human race, from the hour of his birth.
In the exposition of this point of doctrine, the diligence of the Pastor will be rewarded with one important advantage: the minds of the faithful will be interested, and excited to acknowledge and revere the paternal care and providence of God. [8] In the first place, the pastor will here exalt and proclaim the riches of the goodness of God to man, of that God, who, not withstanding that ever since the transgression of our first parents, who entailed upon us the evil consequences of sin, we have never ceased to offend him by innumerable crimes and enormities, even to the present hour, yet retains his love for us, and still continues his special care over us. To imagine that he is unmindful of his creatures were insanity, and nothing less than to hurl against the Deity the most blasphemous insult. God is angry with the people of Israel, because they suppose them selves deserted by his care: tempting the Lord, they said, " Is the Lord amongst us or not?" [9] And again, " The Lord seeth us not, the Lord hath forsaken the earth." [10] The faithful are, therefore, to be deterred by these authorities from the impiety of imagining that God can at any time be forgetful of man. The Israelites, as we read in Isaias, make the complaint against God; and its unreasonableness God exposes by a similitude, which breathes nought but kindness: " Sion said, the Lord hath forsaken me, and the Lord hath forgotten me:" to which God answers, " Can a woman forget her infant, so as not to have pity on the son of her womb? And if she should forget, yet will not I forget thee. Behold, I have graven thee in my hands." [11]
Indisputably as these passages establish this truth, yet, to bring home to the minds of the faithful an absolute conviction, that at no time does God forget man, or withdraw from him the offices of paternal love, the pastor will add to the evidence of this truth, by introducing the example of our first parents, by which it is so strikingly illustrated. When you hear them sharply reproved for having violated the command of God; when you hear their condemnation pronounced in this awful sentence, " Cursed is the earth in thy work: with labour and toil shalt thou eat thereof all the days of thy life: thorns and thistles shall it bring forth to thee; and thou shalt eat the herbs of the earth;" [12] when you see them driven out of Paradise; when, to extinguish all hope of return, you read that a fiery cherub was stationed at the entrance, brandishing " a flaming sword, turning every way;" [13] when you know, that to avenge the injury done him, God consigned them to every affliction of mind and body; when you see and know all this, would you not be led to pronounce that man was lost irrecoverably? That he was not only deprived of all assistance from God, but also abandoned to every species of misery? But, although the storm of the divine wrath burst over his guilty head, yet the love of God shot a gleam of consolation across the darkness that enveloped him. The sacred Scriptures inform us, that " the Lord God made for Adam and his wife garments of skins, and clothed them," [14] a convincing proof, that at no time does God abandon his creature man.
That no injuries offered to God by man can exhaust the divine love, is a truth contained in these words of David, " Will God in his anger shut up his mercies?" [15] And Habaccuc, addressing himself to God, distinctly says, " When thou art angry, thou wilt remember mercy." [16] " Who is a God like to thee," says Micheas, "who takest away iniquity, and passest by the sin of the remnant of thy inheritance? He will send his fury in no more, because he delighteth in mercy." [17] When, therefore, we imagine that God has abandoned us, that we are deprived of his protection, then, in an especial manner, does he, of his infinite goodness, seek after and protect us; for in his anger he stays the sword of his justice, and ceases not to pour out the inexhaustible treasures of his mercy.
The creation and government of the world, therefore, display, in an admirable manner, the singular love and protecting care of God; but amongst these, the great work of redemption selves servants and co-operators of the Holy Ghost. By the inspiration of the Holy Ghost we are animated to virtue, and to meritorious actions; supported by his grace, we are inflamed to engage with fortitude in the combat for salvation, the success ful termination of which, and of our earthly career, will be rewarded by our Heavenly Father with that imperishable crown of justice, which is reserved for all who shall have run the same course; "for God," says the Apostle, "is not unjust, that he should forget our work and our love." [18]
But with what sentiments of heartfelt piety we should utter the word " our," these words of St. Chrysostome declare: " God," says he, " willingly hears the prayer of a Christian, not only when offered for himself, but for another. Necessity obliges us to pray for ourselves; charity exhorts us to pray for others. The prayer of fraternal charity," he adds, " is more acceptable to God than that of necessity." [19]
On the subject of prayer, a subject so important, so salutary, it becomes the duty of the pastor to admonish and exhort all his hearers, of every age, sex, and rank, to be mindful of this common brotherhood, and, instead of arrogating to themselves an insolent superiority over others, to exhibit in their conduct the bearing and the tone of fraternal regard. True, there are many gradations of office in the Church of God, yet that diversity of rank is far from severing the bond of this fraternal relationship; in the same manner as variety of use and diversity of office do not cause this or that member of the same body to forfeit the name or functions of a member. The monarch, seated on his throne, and bearing the sceptre of royal authority, as one of the faithful, is the brother of all who are within the communion of the Christian faith. There is not one God the Creator of the rich, another of the poor; one of kings, another of subjects; but there is one God, who is common Lord and Father of all. Considering their spiritual origin, the nobility of all is, there fore, the same, born, as we all are, of the same spirit, through the same sacrament of faith, children of God, and co-heirs to the same immortal inheritance. The wealthy and the great- have not one Christ for their God, the poor ind the lowly another; they are not initiated by different sacraments; they do not expect a different inheritance. No, we are all brethren; in the language of the Apostle, " We are members of Christ's body, of his flesh, and of his bones." [20] " You are all the children of God, by faith in Christ Jesus; for as many of you as have been baptized in Christ, have put on Christ. There is neither Jew nor Greek; there is neither bond nor free: there is neither male nor female; for you are all one in Christ Jesus." [21]
This is a subject which the pastor should handle with all possible care: on its consideration he cannot expend too much knowledge and ability: because it is not less calculated to fortify and sustain the indigent and the lowly, than to restrain and repress the arrogance of the rich, and the pride of the powerful. It was to remedy this evil, that the Apostle so forcibly pressed on the attention of the faithful this principle of fraternal charity.
When, therefore, O Christian, you are about to address this prayer to God, remember that you, as a son, approach God your Father; and when you begin the prayer, and utter the words "our Father," reflect, for a moment, how exalted the dignity to which the infinite love of God has raised you. He commands you to approach him, not with the reluctance and timidity of a servant approaching his Lord, but with the eager ness and the security of a child flying to the bosom of his fa ther. Consider, also, with what recollection and attention, with what care and devotion, you should approach him in prayer. You must approach him as becomes a child of God: your prayers and actions must be such, as not to be unworthy of that divine origin with which it has pleased your most gracious God to ennoble you; a duty to which the Apostle exhorts, when he says, " Be ye, therefore, followers of God, as most dear children;" [22] that of us may be truly said, what the Apostle wrote to the Thessalonians, " You are all the children of light, and the children of the day." [23]
" WHO ART IN HEAVEN"] All who have a correct idea of the Divinity agree, that God is everywhere present. This, however, is not to be understood, as if he consisted of parts, filling and governing one place with one part, another place with another; for God is a spirit, and is, therefore, indivisible. Who would presume to circumscribe within the limits of any place, or confine to any particular spot, Him, who says of himself, " Do I not fill the heavens and the earth?" [24] Yes, by his power and virtue he fills heaven and earth, and all things contained therein. He is present with all things, creating them, or preserving them when already created; whilst he himself is confined to no place, is circumscribed by no limits, is defined by nothing to prevent his being present everywhere by his immensity and omnipotence. " If," says the Psalmist, " I ascend into heaven, thou art there." [25]
God, although present in all places, and in all things, and, as we have already observed, circumscribed by no limits, is, however, frequently said in Scripture, to have his dwelling in the heavens, because the heavens which we see are the noblest part of the visible world, undecaying in splendour, excelling all other objects in power, magnitude, and beauty, and moving with uniform and harmonious revolution. To elevate the soul of man to the contemplation of his infinite power and majesty, which shine forthwith such splendour in the expanse of heaven, God, therefore, declares that his dwelling is in the heavens. He also frequently declares that there is no part of creation selves servants and co-operators of the Holy Ghost. By the inspiration of the Holy Ghost we are animated to virtue, and to meritorious actions; supported by his grace, we are inflamed to engage with fortitude in the combat for salvation, the success ful termination of which, and of our earthly career, will be rewarded by our Heavenly Father with that imperishable crown of justice, which is reserved for all who shall have run the same course; "for God," says the Apostle, "is not unjust, that he should forget our work and our love." [26]
But wich what sentiments of heartfelt piety we should utter the word " our," these words of St. Chrysostome declare: " God," says he, " willingly hears the prayer of a Christian, not only when offered for himself, but for another. Necessity obliges us to pray for ourselves; charity exhorts us to pray for others. The prayer of fraternal charity," he adds, " is more acceptable to God than that of necessity." [27]
On the subject of prayer, a subject so important, so salutary, it becomes the duty of the pastor to admonish and exhort all his hearers, of every age, sex, and rank, to be mindful of this common brotherhood, and, instead of arrogating to themselves an insolent superiority over others, to exhibit in their conduct the bearing and the tone of fraternal regard. True, there are many gradations of office in the Church of God, yet that diversity of rank is far from severing the bond of this fraternal relationship; in the same manner as variety of use and diversity of office do not cause this or that member of the same body to forfeit the name or functions of a member. The monarch, seated on his throne, and bearing the sceptre of royal authority, as one of the faithful, is the brother of all who are within the communion of the Christian faith. There is not one God the Creator of the rich, another of the poor; one of kings, another of subjects; but there is one God, who is common Lord and Father of all. Considering their spiritual origin, the nobility of all is, there fore, the same, born, as we all are, of the same spirit, through the same sacrament of faith, children of God, and co-heirs to the same immortal inheritance. The wealthy and the great have not one Christ for their God, the poor and the lowly another; they are not initiated by different sacraments; they do not expect a different inheritance. No, we are all brethren; in the language of the Apostle, " We are members of Christ's body, of his flesh, and of his bones." [28] " You are all the children of God, by faith in Christ Jesus; for as many of you as have been baptized in Christ, have put on Christ. There is neither Jew nor Greek; there is neither bond nor free: there is neither male nor female; for you are all one in Christ Jesus." [29]
This is a subject which the pastor should handle with all possible care: on its consideration he cannot expend too much knowledge and ability: because it is not less calculated to fortify and sustain the indigent and the lowly, than to restrain and repress the arrogance of the rich, and the pride of the powerful. It was to remedy this evil, that the Apostle so forcibly pressed on the attention of the faithful this principle of fraternal charity.
When, therefore, O Christian, you are about to address this prayer to God, remember that you, as a son, approach God your Father; and when you begin the prayer, and utter the words "our Father," reflect, for a moment, how exalted the dignity to which the infinite love of God has raised you. He commands you to approach him, not with the reluctance and timidity of a servant approaching his Lord, but with the eagerness and the security of a child flying to the bosom of his father. Consider, also, with what recollection and attention, with what care and devotion, you should approach him in prayer. You must approach him as becomes a child of God: your prayers and actions must be such, as not to be unworthy of that divine origin with which it has pleased your most gracious God to ennoble you; a duty to which the Apostle exhorts, when he says, " Be ye, therefore, followers of God, as most dear children;" [30] that of us may be truly said, what the Apostle wrote to the Thessalonians, " You are all the children of light, and the children of the day." [31]
"Who ART IN HEAVEN"] All who have a correct idea of the Divinity agree, that God is everywhere present. This, however, is not to be understood, as if he consisted of parts, filling and governing one place with one part, another place with another; for God is aspirit, and is, therefore, indivisible. Who would presume to circumscribe within the limits of any place, or confine to any particular spot, Him, who says of himself, " Do I not fill the heavens and the earth?" [32] Yes, by his power and virtue he fills heaven and earth, and all things contained therein. He is present with all things, creating them, or preserving them when already created; whilst he himself is confined to no place, is circumscribed by no limits, is defined by nothing to prevent his being present everywhere by his immensity and omnipotence. " If," says the Psalmist, " I ascend into heaven, thou art there." [33]
God, although present in all places, and in all things, and, as we have already observed, circumscribed by no limits, is, however, frequently said in Scripture, to have his dwelling in the heavens, because the heavens which we see are the noblest part of the visible world, undecaying in splendour, excelling all other objects in power, magnitude, and beauty, and moving with uniform and harmonious revolution. To elevate the soul of man to the contemplation of his infinite power and majesty, which shine forth with such splendour in the expanse of heaven, God, therefore, declares that his dwelling is in the heavens. He also frequently declares that there is no part of creation that is not filled by his divinity and power, which are every- where present. In the consideration of this subject, the faithful will, however, propose to themselves not only the image of the universal Father of mankind, but also that of God reigning in heaven, in order that, when approaching him in prayer, they may recollect that heart and soul are to be raised to heaven. The transcendant nature and divine majesty of our Father who is in heaven, should inspire us with as much Christian humility and piety, as the name of father should fill us with love and confidence.
These words also inform us what are to be the objects of our prayers. All our supplications offered for the useful and necessary things of this life, unless united to the bliss of heaven, and referred to that end, are to no purpose, and are unworthy Note. of a Christian. Of this manner of praying, the pastor, there fore, will admonish his pious hearers, and will strengthen the admonition with the authority of the Apostle: " If," says he, " you be risen with Christ, seek the things that are above, where Christ is sitting at the right hand of God. Mind the things that are above, not the things that are upon the earth." [34]
- ↑ Orationem Dominicam explicant Tertul. in lib. de ora. Cypr. in lib. de Orat. Domin. Cyril. Hierosp. Catech. 5. Mystag. Chrysost, horn, de oral. Dom. Hier. Theoph. Euthim. in cap. 6. Marc. Ambr. lib. 4. die sacram. c. 4. Aug. ep. 121. ad Probam. item de serm. Dom. in monte lib. 2. c. 5. 6, 7, 8. 16. et horn. 42. item de bono perse verantiee c. 2. et seqq. et serm. 126. 135. et 182. de temo. item. Cassian < ollat. 7. c. 18, 19, 20, 21. D. Thorn, in opuscul. et. 2. 2. q. 83. a. 9.
- ↑ Vid. D. Leon. serm. 6. de nat. Dom. D. Thorn. 1. p.qusest. 33. art. 1.
- ↑ Tob. v. 6.
- ↑ Tob. xii.
- ↑ Tob. vi.
- ↑ Tob. xii.
- ↑ Acts xii.
- ↑ Si de angelorum creatione et excellentia vis agere, redi ad pnmum symbol! articulum supra, pag. 24.
- ↑ Exod. xvii. 7.
- ↑ Ezek. viii. 1.
- ↑ Isa. xlix. 14-16.
- ↑ Gen. iii. 17, 18.
- ↑ Gen. iii. 23, 24.
- ↑ Gen. iii. 21.
- ↑ Ps. lxxvi. 10.
- ↑ Hab. iii. 2.
- ↑ Mich. vii. 18.
- ↑ Heb. vi. 10.
- ↑ Chrys. horn. 14, operis imperfecti in Matt.
- ↑ Epli v. 30.
- ↑ Gal. iii. 26, 27, 28.
- ↑ Eph. v. 1.
- ↑ 1 Thess. v. 5.
- ↑ Jer. xxii. 24.
- ↑ Ps. cxxxviii. 8. Aug. lib. 1. Conf o. 3. D Thom. 1. p. q. 8. art. 2.
- ↑ Heb. vi. 10.
- ↑ Chrys. hom. 14, operis imperfecti in Matt.
- ↑ Eph v. 30.
- ↑ Gal. iii. 26, 27, 28.
- ↑ Eph. v. 1.
- ↑ 1 Thess. v. 5.
- ↑ Jer xxii 24
- ↑ Ps. cxxxviii. 8. Aug. lib. 1. Conf o. 3. D Thom. I. p. q. 8. art. 2.
- ↑ Coloss. iii. 1, 2.