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Catechism of the Catholic Church
Part Four: Christian Prayer
Section Two: The Lord's Prayer
2759 Jesus "was praying at a certain place, and when he ceased, one of his
disciples said to him, 'Lord, teach us to pray, as John taught his
disciples.'"[1] In response to this request the Lord entrusts to his
disciples and to his Church the fundamental Christian Prayer. St. Luke
presents a brief text of five petitions,[2] while St. Matthew gives a more
developed version of seven petitions.[3] The liturgical tradition of the
Church has retained St. Matthew's text:
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.
2760 Very early on, liturgical usage concluded the Lord's Prayer with a
doxology. In the Didache, we find, "For yours are the power and the glory
for ever."[4] The Apostolic Constitutions add to the beginning: "the
kingdom," and this is the formula retained to our day in ecumenical
prayer.[5]
The Byzantine tradition adds after "the glory" the words "Father, Son, and
Holy Spirit." The Roman Missal develops the last petition in the explicit
perspective of "awaiting our blessed hope" and of the Second Coming of our
Lord Jesus Christ.[6] Then comes the assembly's acclamation or the
repetition of the doxology from the Apostolic Constitutions.
2761 The Lord's Prayer "is truly the summary of the whole gospel."[7]
"Since the Lord . . . after handing over the practice of prayer, said
elsewhere, 'Ask and you will receive,' and Since everyone has petitions
which are peculiar to his circumstances, the regular and appropriate
prayer [the Lord's Prayer] is said first, as the foundation of further
desires."[8]
2762 After showing how the psalms are the principal food of Christian
prayer and flow together in the petitions of the Our Father, St. Augustine
concludes:
Run through all the words of the holy prayers [in Scripture], and I do not
think that you will find anything in them that is not contained and
included in the Lord's Prayer.[9]
2763 All the Scriptures - the Law, the Prophets, and the Psalms - are
fulfilled in Christ.[10] The Gospel is this "Good News." Its first
proclamation is summarized by St. Matthew in the Sermon on the Mount;[11]
the prayer to our Father is at the center of this proclamation. It is in
this context that each petition bequeathed to us by the Lord is
illuminated:
The Lord's Prayer is the most perfect of prayers.... In it we ask, not
only for all the things we can rightly desire, but also in the sequence
that they should be desired. This prayer not only teaches us to ask for
things, but also in what order we should desire them.[12]
2764 The Sermon on the Mount is teaching for life, the Our Father is a
prayer; but in both the one and the other the Spirit of the Lord gives new
form to our desires, those inner movements that animate our lives. Jesus
teaches us this new life by his words; he teaches us to ask for it by our
prayer. The rightness of our life in him will depend on the rightness of
our prayer.
2765 The traditional expression "the Lord's Prayer" - oratio Dominica -
means that the prayer to our Father is taught and given to us by the Lord
Jesus. The prayer that comes to us from Jesus is truly unique: it is "of
the Lord." On the one hand, in the words of this prayer the only Son gives
us the words the Father gave him:[13] he is the master of our prayer. On
the other, as Word incarnate, he knows in his human heart the needs of his
human brothers and sisters and reveals them to us: he is the model of our
prayer.
2766 But Jesus does not give us a formula to repeat mechanically.[14] As
in every vocal prayer, it is through the Word of God that the Holy Spirit
teaches the children of God to pray to their Father. Jesus not only gives
us the words of our filial prayer; at the same time he gives us the Spirit
by whom these words become in us "spirit and life."[15] Even more, the
proof and possibility of our filial prayer is that the Father "sent the
Spirit of his Son into our hearts, crying, 'Abba! Father!'"[16] Since our
prayer sets forth our desires before God, it is again the Father, "he who
searches the hearts of men," who "knows what is the mind of the Spirit,
because the Spirit intercedes for the saints according to the will of
God."[17] The prayer to Our Father is inserted into the mysterious mission
of the Son and of the Spirit.
2767 This indivisible gift of the Lord's words and of the Holy Spirit who
gives life to them in the hearts of believers has been received and lived
by the Church from the beginning. The first communities prayed the Lord's
Prayer three times a day,[18] in place of the "Eighteen Benedictions"
customary in Jewish piety.
2768 According to the apostolic tradition, the Lord's Prayer is
essentially rooted in liturgical prayer:
[The Lord] teaches us to make prayer in common for all our brethren. For
he did not say "my Father" who art in heaven, but "our" Father, offering
petitions for the common body.[19]
In all the liturgical traditions, the Lord's Prayer is an integral part of
the major hours of the Divine Office. In the three sacraments of Christian
initiation its ecclesial character is especially in evidence:
2769 In Baptism and Confirmation, the handing on (traditio) of the Lord's
Prayer signifies new birth into the divine life. Since Christian Prayer is
our speaking to God with the very word of God, those who are "born anew".
. . through the living and abiding word of God"[20] learn to invoke their
Father by the one Word he always hears. They can henceforth do so, for the
seal of the Holy Spirit's anointing is indelibly placed on their hearts,
ears, lips, indeed their whole filial being. This is why most of the
patristic commentaries on the Our Father are addressed to catechumens and
neophytes. When the Church prays the Lord's Prayer, it is always the
people made up of the "new-born" who pray and obtain mercy.[21]
2770 In the Eucharistic liturgy the Lord's Prayer appears as the prayer of
the whole Church and there reveals its full meaning and efficacy. Placed
between the anaphora (the Eucharistic prayer) and the communion, the
Lord's Prayer sums up on the one hand all the petitions and intercessions
expressed in the movement of the epiclesis and, on the other, knocks at
the door of the Banquet of the kingdom which sacramental communion
anticipates.
2771 In the Eucharist, the Lord's Prayer also reveals the eschatological
character of its petitions. It is the proper prayer of "the end-time," the
time of salvation that began with the outpouring of the Holy Spirit and
will be fulfilled with the Lord's return. The petitions addressed to our
Father, as distinct from the prayers of the old covenant, rely on the
mystery of salvation already accomplished, once for all, in Christ
crucified and risen.
2772 From this unshakeable faith springs forth the hope that sustains each
of the seven petitions, which express the groanings of the present age,
this time of patience and expectation during which "it does not yet appear
what we shall be."[22] The Eucharist and the Lord's Prayer look eagerly
for the Lord's return, "until he comes."[23]
IN BRIEF
2773 In response to his disciples' request "Lord, teach us to pray" (Lk
11:1), Jesus entrusts them with the fundamental Christian Prayer, the Our
Father.
2774 "The Lord's Prayer is truly the summary of the whole gospel,"[24] the
"most perfect of prayers."[25] It is at the center of the Scriptures.
2775 It is called "the Lord's Prayer" because it comes to us from the Lord
Jesus, the master and model of our prayer.
2776 The Lord's Prayer is the quintessential prayer of the Church. It is
an integral part of the major hours of the Divine Office and of the
sacraments of Christian initiation: Baptism, Confirmation, and Eucharist.
Integrated into the Eucharist it reveals the eschatological character of
its petitions, hoping for the Lord, "until he comes" (1 Cor 11:26).
2777 In the Roman liturgy, the Eucharistic assembly is invited to pray to
our heavenly Father with filial boldness; the Eastern liturgies develop
and use similar expressions: "dare in all confidence," "make us worthy
of...." From the burning bush Moses heard a voice saying to him, "Do not
come near; put off your shoes from your feet, for the place on which you
are standing is holy ground."[26] Only Jesus could cross that threshold of
the divine holiness, for "when he had made purification for Sins," he
brought us into the Father's presence: "Here am I, and the children God
has given me."[27]
Our awareness of our status as slaves would make us Sink into the ground
and our earthly condition would dissolve into dust, if the Authority of
our Father himself and the Spirit of his Son had not impelled us to this
cry . . . 'Abba, Father!' . . . When would a mortal dare call God
'Father,' if man's innermost being were not animated by power from on
high?"[28]
2778 This power of the Spirit who introduces us to the Lord's Prayer is
expressed in the liturgies of East and of West by the beautiful,
characteristically Christian expression: parrhesia, straightforward
simplicity, filial trust, joyous assurance, humble boldness, the certainty
of being loved.[29]
2779 Before we make our own this first exclamation of the Lord's Prayer,
we must humbly cleanse our hearts of certain false images drawn "from this
world." Humility makes us recognize that "no one knows the Son except the
Father, and no one knows the Father except the Son and anyone to whom the
Son chooses to reveal him," that is, "to little children."[30] The
purification of our hearts has to do with paternal or maternal images,
stemming from our personal and cultural history, and influencing our
relationship with God. God our Father transcends the categories of the
created world. To impose our own ideas in this area "upon him" would be to
fabricate idols to adore or pull down. To pray to the Father is to enter
into his mystery as he is and as the Son has revealed him to us.
The expression God the Father had never been revealed to anyone. When
Moses himself asked God who he was, he heard another name. The Father's
name has been revealed to us in the Son, for the name "Son" implies the
new name "Father."[31]
2780 We can invoke God as "Father" because he is revealed to us by his Son
become man and because his Spirit makes him known to us. The personal
relation of the Son to the Father is something that man cannot conceive of
nor the angelic powers even dimly see: and yet, the Spirit of the Son
grants a participation in that very relation to us who believe that Jesus
is the Christ and that we are born of God.[32]
2781 When we pray to the Father, we are in communion with him and with his
Son, Jesus Christ.[33] Then we know and recognize him with an ever new
sense of wonder. The first phrase of the Our Father is a blesSing of
adoration before it is a supplication. For it is the glory of God that we
should recognize him as "Father," the true God. We give him thanks for
having revealed his name to us, for the gift of believing in it, and for
the indwelling of his Presence in us.
2782 We can adore the Father because he has caused us to be reborn to his
life by adopting us as his children in his only Son: by Baptism, he
incorporates us into the Body of his Christ; through the anointing of his
Spirit who flows from the head to the members, he makes us other
"Christs."
God, indeed, who has predestined us to adoption as his sons, has conformed
us to the glorious Body of Christ. So then you who have become sharers in
Christ are appropriately called "Christs."[34]
The new man, reborn and restored to his God by Grace, says first of all,
"Father!" because he has now begun to be a son.[35]
2783 Thus the Lord's Prayer reveals us to ourselves at the same time that
it reveals the Father to us.[36]
O man, you did not dare to raise your face to heaven, you lowered your
eyes to the earth, and suddenly you have received the Grace of Christ all
your Sins have been forgiven. From being a wicked servant you have become
a good son.... Then raise your eyes to the Father who has begotten you
through Baptism, to the Father who has redeemed you through his Son, and
say: "Our Father.... " But do not claim any privilege. He is the Father in
a special way only of Christ, but he is the common Father of us all,
because while he has begotten only Christ, he has created us. Then also
say by his Grace, "Our Father," so that you may Merit being his son.[37]
2784 The free gift of adoption requires on our part continual conversion
and new life. Praying to our Father should develop in us two fundamental
dispositions:
First, the desire to become like him: though created in his image, we are
restored to his likeness by Grace; and we must respond to this Grace.
We must remember . . . and know that when we call God "our Father" we
ought to behave as sons of God.[38]
You cannot call the God of all kindness your Father if you preserve a
cruel and inhuman heart; for in this case you no longer have in you the
marks of the heavenly Father's kindness.[39]
We must contemplate the beauty of the Father without ceasing and adorn our
own souls accordingly.[40]
2785 Second, a humble and trusting heart that enables us "to turn and
become like children":[41] for it is to "little children" that the Father
is revealed.[42]
[The prayer is accomplished] by the contemplation of God alone, and by the
warmth of love, through which the soul, molded and directed to love him,
speaks very familiarly to God as to its own Father with special
devotion.[43]
Our Father: at this name love is aroused in us . . . and the confidence of
obtaining what we are about to ask.... What would he not give to his
children who ask, Since he has already granted them the gift of being his
children?[44]
2786 "Our" Father refers to God. The adjective, as used by us, does not
express possession, but an entirely new relationship with God.
2787 When we say "our" Father, we recognize first that all his promises of
love announced by the prophets are fulfilled in the new and eternal
covenant in his Christ: we have become "his" people and he is henceforth
"our" God. This new relationship is the purely gratuitous gift of
belonging to each other: we are to respond to "Grace and truth" given us
in Jesus Christ with love and faithfulness.[45]
2788 Since the Lord's Prayer is that of his people in the "endtime," this
"our" also expresses the certitude of our hope in God's ultimate promise:
in the new Jerusalem he will say to the victor, "I will be his God and he
shall be my son."[46]
2789 When we pray to "our" Father, we personally address the Father of our
Lord Jesus Christ. By doing so we do not divide the Godhead, Since the
Father is its "source and origin," but rather confess that the Son is
eternally begotten by him and the Holy Spirit proceeds from him. We are
not confuSing the persons, for we confess that our communion is with the
Father and his Son, Jesus Christ, in their one Holy Spirit. The Holy
Trinity is consubstantial and indivisible. When we pray to the Father, we
adore and glorify him together with the Son and the Holy Spirit.
2790 Grammatically, "our" qualifies a reality common to more than one
person. There is only one God, and he is recognized as Father by those
who, through faith in his only Son, are reborn of him by water and the
Spirit.[47] The Church is this new communion of God and men. United with
the only Son, who has become "the firstborn among many brethren," she is
in communion with one and the same Father in one and the same Holy
Spirit.[48] In praying "our" Father, each of the baptized is praying in
this communion: "The company of those who believed were of one heart and
soul."[49]
2791 For this reason, in spite of the divisions among Christians, this
prayer to "our" Father remains our common patrimony and an urgent summons
for all the baptized. In communion by faith in Christ and by Baptism, they
ought to join in Jesus' prayer for the unity of his disciples.[50]
2792 Finally, if we pray the Our Father Sincerely, we leave individualism
behind, because the love that we receive frees us from it. The "our" at
the beginning of the Lord's Prayer, like the "us" of the last four
petitions, excludes no one. If we are to say it truthfully, our divisions
and oppositions have to be overcome.[51]
2793 The baptized cannot pray to "our" Father without bringing before him
all those for whom he gave his beloved Son. God's love has no bounds,
neither should our prayer.[52] Praying "our" Father opens to us the
dimensions of his love revealed in Christ: praying with and for all who do
not yet know him, so that Christ may "gather into one the children of
God."[53] God's care for all men and for the whole of creation has
inspired all the great practitioners of prayer; it should extend our
prayer to the full breadth of love whenever we dare to say "our" Father.
2794 This biblical expression does not mean a place ("space"), but a way
of being; it does not mean that God is distant, but majestic. Our Father
is not "elsewhere": he transcends everything we can conceive of his
holiness. It is precisely because he is thrice holy that he is so close to
the humble and contrite heart.
"Our Father who art in heaven" is rightly understood to mean that God is
in the hearts of the just, as in his holy temple. At the same time, it
means that those who pray should desire the one they invoke to dwell in
them.[54]
"Heaven" could also be those who bear the image of the heavenly world, and
in whom God dwells and tarries.[55]
2795 The symbol of the heavens refers us back to the mystery of the
covenant we are living when we pray to our Father. He is in heaven, his
dwelling place; the Father's house is our homeland. Sin has exiled us from
the land of the covenant,[56] but conversion of heart enables us to return
to the Father, to heaven.[57] Jn Christ, then, heaven and earth are
reconciled,[58] for the Son alone "descended from heaven" and causes us to
ascend there with him, by his Cross, Resurrection, and Ascension.[59]
2796 When the Church prays "our Father who art in heaven," she is
profesSing that we are the People of God, already seated "with him in the
heavenly places in Christ Jesus" and "hidden with Christ in God;"[60] yet
at the same time, "here indeed we groan, and long to put on our heavenly
dwelling."[61]
[Christians] are in the flesh, but do not live according to the flesh.
They spend their lives on earth, but are citizens of heaven.[62]
IN BRIEF
2797 Simple and faithful trust, humble and joyous assurance are the proper
dispositions for one who prays the Our Father.
2798 We can invoke God as "Father" because the Son of God made man has
revealed him to us. Jn this Son, through Baptism, we are incorporated and
adopted as sons of God.
2799 The Lord's Prayer brings us into communion with the Father and with
his Son, Jesus Christ. At the same time it reveals us to ourselves (cf. GS
22 # 1).
2800 Praying to our Father should develop in us the will to become like
him and foster in us a humble and trusting heart.
2801 When we say "Our" Father, we are invoking the new covenant in Jesus
Christ, communion with the Holy Trinity, and the divine love which spreads
through the Church to encompass the world.
2802 "Who art in heaven" does not refer to a place but to God's majesty
and his presence in the hearts of the just. Heaven, the Father's house, is
the true homeland toward which we are heading and to which, already, we
belong.
2803 After we have placed ourselves in the presence of God our Father to
adore and to love and to bless him, the Spirit of adoption stirs up in our
hearts seven petitions, seven blesSings. The first three, more
theological, draw us toward the glory of the Father; the last four, as
ways toward him, commend our wretchedness to his Grace. "Deep calls to
deep."[63]
2804 The first series of petitions carries us toward him, for his own
sake: thy name, thy kingdom, thy will! It is characteristic of love to
think first of the one whom we love. In none of the three petitions do we
mention ourselves; the burning desire, even anguish, of the beloved Son
for his Father's glory seizes us:[64] "hallowed be thy name, thy kingdom
come, thy will be done...." These three supplications were already
answered in the saving sacrifice of Christ, but they are henceforth
directed in hope toward their final fulfillment, for God is not yet all in
all.[65]
2805 The second series of petitions unfolds with the same movement as
certain Eucharistic epicleses: as an offering up of our expectations, that
draws down upon itself the eyes of the Father of mercies. They go up from
us and concern us from this very moment, in our present world: "give us .
. . forgive us . . . lead us not ... deliver
us...." The fourth and fifth petitions concern our life as such - to be
fed and to be healed of Sin; the last two concern our battle for the
victory of life - that battle of prayer.
2806 By the three first petitions, we are strengthened in faith, filled
with hope, and set aflame by charity. Being creatures and still Sinners,
we have to petition for us, for that "us" bound by the world and history,
which we offer to the boundless love of God. For through the name of his
Christ and the reign of his Holy Spirit, our Father accomplishes his plan
of salvation, for us and for the whole world.
2807 The term "to hallow" is to be understood here not primarily in its
causative sense (only God hallows, makes holy), but above all in an
evaluative sense: to recognize as holy, to treat in a holy way. And so, in
adoration, this invocation is sometimes understood as praise and
thanksgiving.[66] But this petition is here taught to us by Jesus as an
optative: a petition, a desire, and an expectation in which God and man
are involved. Beginning with this first petition to our Father, we are
immersed in the innermost mystery of his Godhead and the drama of the
salvation of our humanity. Asking the Father that his name be made holy
draws us into his plan of loving kindness for the fullness of time,
"according to his purpose which he set forth in Christ," that we might "be
holy and blameless before him in love."[67]
2808 In the decisive moments of his economy God reveals his name, but he
does so by accomplishing his work. This work, then, is realized for us and
in us only if his name is hallowed by us and in us.
2809 The holiness of God is the inaccessible center of his eternal
mystery. What is revealed of it in creation and history, Scripture calls
"glory," the radiance of his majesty.[68] In making man in his image and
likeness, God "crowned him with glory and honor," but by Sinning, man fell
"short of the glory of God."[69] From that time on, God was to manifest
his holiness by revealing and giving his name, in order to restore man to
the image of his Creator.[70]
2810 In the promise to Abraham and the oath that accompanied it,[71] God
commits himself but without discloSing his name. He begins to reveal it to
Moses and makes it known clearly before the eyes of the whole people when
he saves them from the Egyptians: "he has triumphed gloriously."[72] From
the covenant of Sinai onwards, this people is "his own" and it is to be a
"holy (or "consecrated": the same word is used for both in Hebrew)
nation,"[73] because the name of God dwells in it.
2811 In spite of the holy Law that again and again their Holy God gives
them - "You shall be holy, for I the LORD your God am holy" - and although
the Lord shows patience for the sake of his name, the people turn away
from the Holy One of Israel and profane his name among the nations.[74]
For this reason the just ones of the old covenant, the poor survivors
returned from exile, and the prophets burned with passion for the name.
2812 Finally, in Jesus the name of the Holy God is revealed and given to
us, in the flesh, as Savior, revealed by what he is, by his word, and by
his sacrifice.[75] This is the heart of his priestly prayer: "Holy Father
. . . for their sake I consecrate myself, that they also may be consecrated
in truth."[76] Because he "sanctifies" his own name, Jesus reveals to us
the name of the Father.[77] At the end of Christ's Passover, the Father
gives him the name that is above all names: "Jesus Christ is Lord, to the
glory of God the Father."[78]
2813 In the waters of Baptism, we have been "washed . . . sanctified . . .
justified in the name of the Lord Jesus Christ and in the Spirit of our
God."[79] Our Father calls us to holiness in the whole of our life, and
Since "he is the source of [our] life in Christ Jesus, who became for us
wisdom from God, and . . .sanctification,"[80] both his glory and our life
depend on the hallowing of his name in us and by us. Such is the urgency
of our first petition.
By whom is God hallowed, Since he is the one who hallows? But Since he
said, "You shall be holy to me; for I the LORD am holy," we seek and ask
that we who were sanctified in Baptism may persevere in what we have begun
to be. And we ask this daily, for we need sanctification daily, so that we
who fail daily may cleanse away our Sins by being sanctified
continually.... We pray that this sanctification may remain in us.[81]
2814 The sanctification of his name among the nations depends inseparably
on our life and our prayer:
We ask God to hallow his name, which by its own holiness saves and makes
holy all creation .... It is this name that gives salvation to a lost
world. But we ask that this name of God should be hallowed in us through
our actions. For God's name is blessed when we live well, but is
blasphemed when we live wickedly. As the Apostle says: "The name of God is
blasphemed among the Gentiles because of you." We ask then that, just as
the name of God is holy, so we may obtain his holiness in our souls.[82]
When we say "hallowed be thy name," we ask that it should be hallowed in
us, who are in him; but also in others whom God's Grace still awaits, that
we may obey the precept that obliges us to pray for everyone, even our
enemies. That is why we do not say expressly "hallowed be thy name 'in
us,"' for we ask that it be so in all men.[83]
2815 This petition embodies all the others. Like the six petitions that
follow, it is fulfilled by the prayer of Christ. Prayer to our Father is
our prayer, if it is prayed in the name of Jesus.[84] In his priestly
prayer, Jesus asks: "Holy Father, protect in your name those whom you have
given me."[85]
2816 In the New Testament, the word basileia can be translated by
"kingship" (abstract noun), "kingdom" (concrete noun) or "reign" (action
noun). The Kingdom of God lies ahead of us. It is brought near in the Word
incarnate, it is proclaimed throughout the whole Gospel, and it has come
in Christ's death and Resurrection. The Kingdom of God has been coming
Since the Last Supper and, in the Eucharist, it is in our midst. The
kingdom will come in glory when Christ hands it over to his Father:
It may even be . . . that the Kingdom of God means Christ himself, whom we
daily desire to come, and whose coming we wish to be manifested quickly to
us. For as he is our resurrection, Since in him we rise, so he can also be
understood as the Kingdom of God, for in him we shall reign.[86]
2817 This petition is "Marana tha," the cry of the Spirit and the Bride:
"Come, Lord Jesus."
Even if it had not been prescribed to pray for the coming of the kingdom,
we would willingly have brought forth this speech, eager to embrace our
hope. In indignation the souls of the martyrs under the altar cry out to
the Lord: "O Sovereign Lord, holy and true, how long before you judge and
avenge our blood on those who dwell upon the earth?" For their retribution
is ordained for the end of the world. Indeed as soon as possible, Lord,
may your kingdom come![87]
2818 In the Lord's Prayer, "thy kingdom come" refers primarily to the
final coming of the reign of God through Christ's return.[88] But, far
from distracting the Church from her mission in this present world, this
desire commits her to it all the more strongly. Since Pentecost, the
coming of that Reign is the work of the Spirit of the Lord who
"complete[s] his work on earth and brings us the fullness of Grace."[89]
2819 "The kingdom of God [is] righteousness and peace and joy in the Holy
Spirit."[90] The end-time in which we live is the age of the outpouring of
the Spirit. Ever Since Pentecost, a decisive battle has been joined
between "the flesh" and the Spirit.[91]
Only a pure soul can boldly say: "Thy kingdom come." One who has heard
Paul say, "Let not Sin therefore reign in your mortal bodies," and has
purified himself in action, thought and word will say to God: "Thy kingdom
come!"[92]
2820 By a discernment according to the Spirit, Christians have to
distinguish between the growth of the Reign of God and the progress of the
culture and society in which they are involved. This distinction is not a
separation. Man's vocation to eternal life does not suppress, but actually
reinforces, his duty to put into action in this world the energies and
means received from the Creator to serve justice and peace.[93]
2821 This petition is taken up and granted in the prayer of Jesus which is
present and effective in the Eucharist; it bears its fruit in new life in
keeping with The Beatitudes.[94]
2822 Our Father "desires all men to be saved and to come to the knowledge
of the truth."[95] He "is forbearing toward you, not wishing that any
should perish."[96] His commandment is "that you love one another; even as
I have loved you, that you also love one another."[97] This commandment
summarizes all the others and expresses his entire will.
2823 "He has made known to us the mystery of his will, according to his
good pleasure that he set forth in Christ . . . to gather up all things in
him, things in heaven and things on earth. In Christ we have also obtained
an inheritance, having been destined according to the purpose of him who
accomplishes all things according to his counsel and will."[98] We ask
insistently for this loving plan to be fully realized on earth as it is
already in heaven.
2824 In Christ, and through his human will, the will of the Father has
been perfectly fulfilled once for all. Jesus said on entering into this
world: "Lo, I have come to do your will, O God."[99] Only Jesus can say:
"I always do what is pleaSing to him."[100] In the prayer of his agony, he
consents totally to this will: "not my will, but yours be done."[101] For
this reason Jesus "gave himself for our Sins to deliver us from the
present evil age, according to the will of our God and Father."[102] "And
by that will we have been sanctified through the offering of the body of
Jesus Christ once for all."[103]
2825 "Although he was a Son, [Jesus] learned obedience through what he
suffered."[104] How much more reason have we Sinful creatures to learn
obedience - we who in him have become children of adoption. We ask our
Father to unite our will to his Son's, in order to fulfill his will, his
plan of salvation for the life of the world. We are radically incapable of
this, but united with Jesus and with the power of his Holy Spirit, we can
surrender our will to him and decide to choose what his Son has always
chosen: to do what is pleaSing to the Father.[105]
In committing ourselves to [Christ], we can become one spirit with him,
and thereby accomplish his will, in such wise that it will be perfect on
earth as it is in heaven.[106]
Consider how Jesus Christ] teaches us to be humble, by making us see that
our virtue does not depend on our work alone but on Grace from on high. He
commands each of the faithful who prays to do so universally, for the
whole world. For he did not say "thy will be done in me or in us," but
"on earth," the whole earth, so that error may be banished from it, truth
take root in it, all vice be destroyed on it, virtue flourish on it, and
earth no longer differ from heaven.[107]
2826 By prayer we can discern "what is the will of God" and obtain the
endurance to do it.[108] Jesus teaches us that one enters the kingdom of
heaven not by speaking words, but by doing "the will of my Father in
heaven."[109]
2827 "If any one is a worshiper of God and does his will, God listens to
him."[110] Such is the power of the Church's prayer in the name of her
Lord, above all in the Eucharist. Her prayer is also a communion of
intercession with the all-holy Mother of God[111] and all the saints who
have been pleaSing to the Lord because they willed his will alone:
It would not be inconsistent with the truth to understand the words, "Thy
will be done on earth as it is in heaven," to mean: "in the Church as in
our Lord Jesus Christ himself"; or "in the Bride who has been betrothed,
just as in the Bridegroom who has accomplished the will of the
Father."[112]
2828 "Give us": The trust of children who look to their Father for
everything is beautiful. "He makes his sun rise on the evil and on the
good, and sends rain on the just and on the unjust."[113] He gives to all
the living "their food in due season."[114] Jesus teaches us this
petition, because it glorifies our Father by acknowledging how good he is,
beyond all goodness.
2829 "Give us" also expresses the covenant. We are his and he is ours, for
our sake. But this "us" also recognizes him as the Father of all men and
we pray to him for them all, in solidarity with their needs and
sufferings.
2830 "Our bread": The Father who gives us life cannot not but give us the
nourishment life requires - all appropriate goods and blesSings, both
material and spiritual. In the Sermon on the Mount, Jesus insists on the
filial trust that cooperates with our Father's providence.[115] He is not
inviting us to idleness,[116] but wants to relieve us from nagging worry
and preoccupation. Such is the filial surrender of the children of God:
To those who seek the kingdom of God and his righteousness, he has
promised to give all else besides. Since everything indeed belongs to God,
he who possesses God wants for nothing, if he himself is not found wanting
before God.[117]
2831 But the presence of those who hunger because they lack bread opens up
another profound meaning of this petition. The drama of hunger in the
world calls Christians who pray Sincerely to exercise responsibility
toward their brethren, both in their personal behavior and in their
solidarity with the human family. This petition of the Lord's Prayer
cannot be isolated from the parables of the poor man Lazarus and of the
Last Judgment.[118]
2832 As leaven in the dough, the newness of the kingdom should make the
earth "rise" by the Spirit of Christ.[119] This must be shown by the
establishment of justice in personal and social, economic and
international relations, without ever forgetting that there are no just
structures without people who want to be just.
2833 "Our" bread is the "one" loaf for the "many." In The Beatitudes
"poverty" is the virtue of sharing: it calls us to communicate and share
both material and spiritual goods, not by coercion but out of love, so
that the abundance of some may remedy the needs of others.[120]
2834 "Pray and work."[121] "Pray as if everything depended on God and work
as if everything depended on you."[122] Even when we have done our work,
the food we receive is still a gift from our Father; it is good to ask him
for it with thanksgiving, as Christian families do when saying Grace at
meals.
2835 This petition, with the responsibility it involves, also applies to
another hunger from which men are perishing: "Man does not live by bread
alone, but . . . by every word that proceeds from the mouth of God,"[123]
that is, by the Word he speaks and the Spirit he breathes forth.
Christians must make every effort "to proclaim the good news to the poor."
There is a famine on earth, "not a famine of bread, nor a thirst for
water, but of hearing the words of the LORD."[124] For this reason the
specifically Christian sense of this fourth petition concerns the Bread of
Life: The Word of God accepted in faith, the Body of Christ received in
the Eucharist.[125]
2836 "This day" is also an expression of trust taught us by the Lord,[126]
which we would never have presumed to invent. Since it refers above all to
his Word and to the Body of his Son, this "today" is not only that of our
mortal time, but also the "today" of God.
If you receive the bread each day, each day is today for you. If Christ is
yours today, he rises for you every day. How can this be? "You are my Son,
today I have begotten you." Therefore, "today" is when Christ rises.[127]
2837 "Daily" (epiousios) occurs nowhere else in the New Testament. Taken
in a temporal sense, this word is a pedagogical repetition of "this
day,"[128] to confirm us in trust "without reservation." Taken in the
qualitative sense, it signifies what is necessary for life, and more
broadly every good thing sufficient for subsistence.[129] Taken literally
(epi-ousios: "super-essential"), it refers directly to the Bread of Life,
the Body of Christ, the "medicine of immortality," without which we have
no life within us.[130] Finally in this connection, its heavenly meaning
is evident: "this day" is the Day of the Lord, the day of the feast of the
kingdom, anticipated in the Eucharist that is already the foretaste of the
kingdom to come. For this reason it is fitting for the Eucharistic liturgy
to be celebrated each day.
The Eucharist is our daily bread. The power belonging to this divine food
makes it a bond of union. Its effect is then understood as unity, so that,
gathered into his Body and made members of him, we may become what we
receive.... This also is our daily bread: the readings you hear each day
in church and the hymns you hear and Sing. All these are necessities for
our pilgrimage.[131]
The Father in heaven urges us, as children of heaven, to ask for the bread
of heaven. [Christ] himself is the bread who, sown in the Virgin, raised
up in the flesh, kneaded in the Passion, baked in the oven of the tomb,
reserved in churches, brought to altars, furnishes the faithful each day
with food from heaven.[132]
2838 This petition is astonishing. If it consisted only of the first
phrase, "And forgive us our trespasses," it might have been included,
implicitly, in the first three petitions of the Lord's Prayer, Since
Christ's sacrifice is "that Sins may be forgiven." But, according to the
second phrase, our petition will not be heard unless we have first met a
strict requirement. Our petition looks to the future, but our response
must come first, for the two parts are joined by the Single word "as."
And forgive us our trespasses . . .
2839 With bold confidence, we began praying to our Father. In begging him
that his name be hallowed, we were in fact asking him that we ourselves
might be always made more holy. But though we are clothed with the
baptismal garment, we do not cease to Sin, to turn away from God. Now, in
this new petition, we return to him like the prodigal son and, like the
tax collector, recognize that we are Sinners before him.[133] Our petition
begins with a "confession" of our wretchedness and his mercy. Our hope is
firm because, in his Son, "we have redemption, the forgiveness of
Sins."[134] We find the efficacious and undoubted sign of his forgiveness
in the sacraments of his Church.[135]
2840 Now - and this is daunting - this outpouring of mercy cannot
penetrate our hearts as long as we have not forgiven those who have
trespassed against us. Love, like the Body of Christ, is indivisible; we
cannot love the God we cannot see if we do not love the brother or sister
we do see.[136] In refuSing to forgive our brothers and sisters, our
hearts are closed and their hardness makes them impervious to the Father's
merciful love; but in confesSing our Sins, our hearts are opened to his
Grace.
2841 This petition is so important that it is the only one to which the
Lord returns and which he develops explicitly in the Sermon on the
Mount.[137] This crucial requirement of the covenant mystery is impossible
for man. But "with God all things are possible."[138]
. . . as we forgive those who trespass against us
2842 This "as" is not unique in Jesus' teaching: "You, therefore, must be
perfect, as your heavenly Father is perfect"; "Be merciful, even as your
Father is merciful"; "A new commandment I give to you, that you love one
another, even as I have loved you, that you also love one another."[139]
It is impossible to keep the Lord's commandment by imitating the divine
model from outside; there has to be a vital participation, coming from the
depths of the heart, in the holiness and the mercy and the love of our
God. Only the Spirit by whom we live can make "ours" the same mind that
was in Christ Jesus.[140] Then the unity of forgiveness becomes possible
and we find ourselves "forgiving one another, as God in Christ forgave"
us.[141]
2843 Thus the Lord's words on forgiveness, the love that loves to the
end,[142] become a living reality. The parable of the merciless servant,
which crowns the Lord's teaching on ecclesial communion, ends with these
words: "So also my heavenly Father will do to every one of you, if you do
not forgive your brother from your heart."[143] It is there, in fact, "in
the depths of the heart," that everything is bound and loosed. It is not
in our power not to feel or to forget an offense; but the heart that
offers itself to the Holy Spirit turns injury into compassion and purifies
the memory in transforming the hurt into intercession.
2844 Christian Prayer extends to the forgiveness of enemies,[144]
transfiguring the disciple by configuring him to his Master. Forgiveness
is a high-point of Christian Prayer; only hearts attuned to God's
compassion can receive the gift of prayer. Forgiveness also bears witness
that, in our world, love is stronger than Sin. The martyrs of yesterday
and today bear this witness to Jesus. Forgiveness is the fundamental
condition of the reconciliation of the children of God with their Father
and of men with one another.[145]
2845 There is no limit or measure to this essentially divine
forgiveness,[146] whether one speaks of "Sins" as in Luke (11:4), "debts"
as in Matthew (6:12). We are always debtors: "Owe no one anything, except
to love one another."[147] The communion of the Holy Trinity is the source
and criterion of truth in every relation ship. It is lived out in prayer,
above all in the Eucharist.[148]
God does not accept the sacrifice of a sower of disunion, but commands
that he depart from the altar so that he may first be reconciled with his
brother. For God can be appeased only by prayers that make peace. To God,
the better offering is peace, brotherly concord, and a people made one in
the unity of the Father, Son, and Holy Spirit.[149]
2846 This petition goes to the root of the preceding one, for our Sins
result from our consenting to temptation; we therefore ask our Father not
to "lead" us into temptation. It is difficult to translate the Greek verb
used by a Single English word: the Greek means both "do not allow us to
enter into temptation" and "do not let us yield to temptation."[150] "God
cannot be tempted by evil and he himself tempts no one";[151] on the
contrary, he wants to set us free from evil. We ask him not to allow us to
take the way that leads to Sin. We are engaged in the battle "between
flesh and spirit"; this petition implores the Spirit of discernment and
strength.
2847 The Holy Spirit makes us discern between trials, which are necessary
for the growth of the inner man,[152] and temptation, which leads to Sin
and death.[153] We must also discern between being tempted and consenting
to temptation. Finally, discernment unmasks the lie of temptation, whose
object appears to be good, a "delight to the eyes" and desirable,[154]
when in reality its fruit is death.
God does not want to impose the good, but wants free beings.... There is a
certain usefulness to temptation. No one but God knows what our soul has
received from him, not even we ourselves. But temptation reveals it in
order to teach us to know ourselves, and in this way we discover our evil
inclinations and are obliged to give thanks for the goods that temptation
has revealed to us.[155]
2848 "Lead us not into temptation" implies a decision of the heart: "For
where your treasure is, there will your heart be also.... No one can serve
two masters."[156] "If we live by the Spirit, let us also walk by the
Spirit."[157] In this assent to the Holy Spirit the Father gives us
strength. "No testing has overtaken you that is not common to man. God is
faithful, and he will not let you be tempted beyond your strength, but
with the temptation will also provide the way of escape, so that you may
be able to endure it."[158]
2849 Such a battle and such a victory become possible only through prayer.
It is by his prayer that Jesus vanquishes the tempter, both at the outset
of his public mission and in the ultimate struggle of his agony.[159] In
this petition to our heavenly Father, Christ unites us to his battle and
his agony. He urges us to vigilance of the heart in communion with his
own. Vigilance is "custody of the heart," and Jesus prayed for us to the
Father: "Keep them in your name."[160] The Holy Spirit constantly seeks to
awaken us to keep watch.[161] Finally, this petition takes on all its
dramatic meaning in relation to the last temptation of our earthly battle;
it asks for final perseverance. "Lo, I am coming like a thief! Blessed is
he who is awake."[162]
2850 The last petition to our Father is also included in Jesus' prayer: "I
am not asking you to take them out of the world, but I ask you to protect
them from the evil one."[163] It touches each of us personally, but it is
always "we" who pray, in communion with the whole Church, for the
deliverance of the whole human family. The Lord's Prayer continually
opens us to the range of God's economy of salvation. Our interdependence
in the drama of Sin and death is turned into solidarity in the Body of
Christ, the "communion of saints."[164]
2851 In this petition, evil is not an abstraction, but refers to a person,
Satan, the Evil One, the angel who opposes God. The devil (dia-bolos) is
the one who "throws himself across" God's plan and his work of salvation
accomplished in Christ.
2852 "A murderer from the beginning, . . . a liar and the father of lies,"
Satan is "the deceiver of the whole world."[165] Through him Sin and death
entered the world and by his definitive defeat all creation will be "freed
from the corruption of Sin and death."[166] Now "we know that anyone born
of God does not Sin, but He who was born of God keeps him, and the evil
one does not touch him.
We know that we are of God, and the whole world is in the power of the
evil one."[167]
The Lord who has taken away your Sin and pardoned your faults also
protects you and keeps you from the wiles of your adversary the devil, so
that the enemy, who is accustomed to leading into Sin, may not surprise
you. One who entrusts himself to God does not dread the devil. "If God is
for us, who is against us?"[168]
2853 Victory over the "prince of this world"[169] was won once for all at
the Hour when Jesus freely gave himself up to death to give us his life.
This is the judgment of this world, and the prince of this world is "cast
out."[170] "He pursued the woman"[171] but had no hold on her: the new
Eve, "full of Grace" of the Holy Spirit, is preserved from Sin and the
corruption of death (the Immaculate Conception and the Assumption of the
Most Holy Mother of God, Mary, ever virgin). "Then the dragon was angry
with the woman, and went off to make war on the rest of her
offspring."[172] Therefore the Spirit and the Church pray: "Come, Lord
Jesus,"[173] Since his coming will deliver us from the Evil One.
2854 When we ask to be delivered from the Evil One, we pray as well to be
freed from all evils, present, past, and future, of which he is the author
or instigator. In this final petition, the Church brings before the Father
all the distress of the world. Along with deliverance from the evils that
overwhelm humanity, she implores the precious gift of peace and the Grace
of perseverance in expectation of Christ's return By praying in this way,
she anticipates in humility of faith the gathering together of everyone
and everything in him who has "the keys of Death and Hades," who "is and
who was and who is to come, the Almighty."[174]
Deliver us, Lord, we beseech you, from every evil and grant us peace in
our day, so that aided by your mercy we might be ever free from Sin and
protected from all anxiety, as we await the blessed hope and the coming of
our Savior, Jesus Christ.[175]
2855 The final doxology, "For the kingdom, the power and the glory are
yours, now and forever," takes up again, by inclusion, the first three
petitions to our Father: the glorification of his name, the coming of his
reign, and the power of his saving will. But these prayers are now
proclaimed as adoration and thanksgiving, as in the liturgy of
heaven.[176] The ruler of this world has mendaciously attributed to
himself the three titles of kingship, power, and glory.[177] Christ, the
Lord, restores them to his Father and our Father, until he hands over the
kingdom to him when the mystery of salvation will be brought to its
completion and God will be all in all.[178]
2856 "Then, after the prayer is over you say 'Amen,' which means 'So be
it,' thus ratifying with our 'Amen' what is contained in the prayer that
God has taught us."[179]
IN BRIEF
2857 In the Our Father, the object of the first three petitions is the
glory of the Father: the sanctification of his name, the coming of the
kingdom, and the fulfillment of his will. The four others present our
wants to him: they ask that our lives be nourished, healed of Sin, and
made victorious in the struggle of good over evil.
2858 By asking "hallowed be thy name" we enter into God's plan, the
sanctification of his name - revealed first to Moses and then in Jesus -
by us and in us, in every nation and in each man.
2859 By the second petition, the Church looks first to Christ's return and
the final coming of the Reign of God. It also prays for the growth of the
Kingdom of God in the "today" of our own lives.
2860 In the third petition, we ask our Father to unite our will to that of
his Son, so as to fulfill his plan of salvation in the life of the world.
2861 In the fourth petition, by saying "give us," we express in communion
with our brethren our filial trust in our heavenly Father. "Our daily
bread" refers to the earthly nourishment necessary to everyone for
subsistence, and also to the Bread of Life: the Word of God and the Body
of Christ. It is received in God's "today," as the indispensable, (super-)
essential nourishment of the feast of the coming Kingdom anticipated in
the Eucharist.
2862 The fifth petition begs God's mercy for our offences, mercy which can
penetrate our hearts only if we have learned to forgive our enemies, with
the example and help of Christ.
2863 When we say "lead us not into temptation" we are asking God not to
allow us to take the path that leads to Sin. This petition implores the
Spirit of discernment and strength; it requests the Grace of vigilance and
final perseverance.
2864 In the last petition, "but deliver us from evil," Christians pray to
God with the Church to show forth the victory, already won by Christ, over
the "ruler of this world," Satan, the angel personally opposed to God and
to his plan of salvation.
2865 By the final "Amen," we express our "fiat" concerning the seven
petitions: "So be it."
ENDNOTES
1 Lk 11:1.
2 Cf. Lk 11:2-4.
3 Cf. Mt 6:9-13.
4 Didache 8, 2: SCh 248, 174.
5 Apostolic Constitutions, 7, 24, 1: PG 1,1016.
6 Titus 2:13; cf. Roman Missal 22, Embolism after the Lord's Prayer.
7 Tertullian, De orat. 1: PL 1, 1155.
8 Tertullian, De orat. 10: PL 1, 1165; cf. Lk 11:9.
9 St. Augustine, Ep. 130, 12, 22: PL 33, 503.
10 Cf. Lk 24:44.
11 Cf. Mt 5-7.
12 St. Thomas Aquinas, STh II-II, 83, 9.
13 Cf. Jn 17:7.
14 Cf. Mt 6:7; 1 Kings 18:26-29.
15 Jn 6:63.
16 Gal 4:6.
17 Rom 8:27.
18 Cf. Didache 8, 3: SCh 248, 174.
19 St. John Chrysostom, Hom. in Mt. 19, 4: PG 57, 278.
20 1 Pet 1:23.
21 Cf. 1 Pet 2:1-10.
22 1 Jn 3:2; Cf. Col 3:4.
23 1 Cor 11:26.
24 Tertullian, De orat. 1 PL 1, 1251-1255.
25 St. Thomas Aquinas, STh II-II, 83, 9.
26 Ex 3:5.
27 Heb 1:3; 2:13.
28 St. Peter Chrysologus, Sermo 71, 3: PL 52, 401 CD; cf. Gal 4:6.
29 Cf. Eph 3:12; Heb 3:6; 4:16; 10:19; 1 Jn 2:28; 3:21; 5:14.
30 Mt 11:25-27.
31 Tertullian De orat. 3: PL 1, 1155.
32 Cf. Jn 1:1; 1 Jn 5:1.
33 Cf. 1 Jn 1:3.
34 St. Cyril of Jerusalem, Catech. myst. 3, 1: PG 33, 1088A.
35 St. Cyprian, De Dom. orat. 9: PL 4, 525A.
36 Cf. GS 22 # 1.
37 St. Ambrose De Sacr. 5, 4, 19: PL 16:450-451.
38 St. Cyprian, De Dom. orat. 11 PL 4:526B.
39 St. John Chrysostom, De orat Dom. 3: PG 51, 44.
40 St. Gregory Of Nyssa, De orat. Dom. 2: PG 44, 1148B.
41 Mt 18:3.
42 Cf. Mt 11:25.
43 St. John Cassian, Coll. 9, 18 PL 49, 788c.
44 St. Augustine, De serm. Dom. in monte 2, 4, 16: PL 34, 1276.
45 Jn 1:17; Cf. Hos 2:21-22; 6:1-6.
46 Rev 21:7.
47 Cf. 1 Jn 5:1; Jn 3:5.
48 Rom 8:29; Cf. Eph 4:4-6.
49 Acts 4:32.
50 Cf. UR 8; 22.
51 Cf. Mt 5:23-24; 6:14-15.
52 Cf. NA 5.
53 Jn 11:52.
54 St. Augustine, De serm. Dom. in monte 2, 5, 18: PL 34, 1277.
55 St. Cyril of Jerusalem, Catech. myst. 5:11: PG 33, 1117.
56 Cf. Gen 3.
57 Jer 3:19-4:1a; Lk 15:18, 21.
58 Cf. Isa 45:8; Ps 85:12.
59 Jn 3:13; 12:32; 14 2-3; 16:28; 20:17; Eph 4:9-10; Heb 1:3; 2:13.
60 Eph 2:6; Col 3:3.
61 2 Cor 5:2; cf. Phil 3:20; Heb 13:14.
62 Ad Diognetum 5: PG 2, 1173.
63 Ps 42:7.
64 Cf. Lk 22:14; 12:50.
65 Cf. 1 Cor 15:28.
66 Cf. Ps 111:9; Lk 1:49.
67 Eph 1:9, 4.
68 Cf. Ps 8; Isa 6:3.
69 Ps 8:5; Rom 3:23; cf. Gen 1:26.
70 Col 3:10.
71 Cf. Heb 6:13.
72 Ex 15:1 cf. 3:14.
73 Cf. Ex 19:5-6.
74 Ezek 20:9, 14, 22, 39; cf. Lev 19:2.
75 Cf. Mt 1:21; Lk 1:31, Jn 8:28; 17:8; 17:17-19.
76 Jn 17:11, 19.
77 Cf. Ezek 20:39; 36:20-21; Jn 17:6.
78 Phil 2:9-11.
79 2 Cor 6:11.
80 1 Cor 1:30; cf. 1 Thess 4:7.
81 St. Cyprian De Dom. orat. 12: PL 4, 527A; Lev 20:26.
82 St. Peter Chrysologus, Sermo 71, 4: PL 52:402A; cf. Rom 2:24; Ezek
36:20-22.
83 Tertullian, De orat. 3: PL 1:1157A.
84 Cf. Jn 14:13; 15:16; 16:24, 26.
85 Jn 17:11.
86 St. Cyprian, De Dom. orat. 13 PL 4, 528A.
87 Tertullian, De orat. 5: PL 1,1159A; cf. Heb 4:11; Rev 6:9; 22:20.
88 Cf. Titus 2:13.
89 Roman Missal, Eucharistic Prayer IV, 118.
90 Rom 14:17.
91 Cf. Gal 5:16-25.
92 St. Cyril of Jerusalem, Catech. myst. 5, 13: PG 33, 1120A; cf. Rom 6:12.
93 Cf. GS 22; 32; 39; 45; EN 31.
94 Cf. Jn 17:17-20; Mt 5:13-16; 6:24; 7:12-13.
95 1 Tim 2:3-4.
96 2 Pet 3:9; cf. Mt 18:14.
97 Jn 13:34; cf. 1 Jn 3; 4; Lk 10:25-37.
98 Eph 1:9-11.
99 Heb 10:7; Ps 40:7.
100 Jn 8:29.
101 Lk 22:42; cf. Jn 4:34; 5:30; 6:38.
102 Gal 1:4.
103 Heb 10:10.
104 Heb 5:8.
105 Cf. Jn 8:29.
106 Origen, De orat. 26 PG 11, 501B.
107 St. John Chrysostom, Hom. in Mt. 19, 5 PG 57, 280.
108 Rom 12:2; Cf. Eph 5:17; Cf. Heb 10:36.
109 Mt 7:21.
110 Jn 9:31; Cf. 1 Jn 5:14.
111 Cf. Lk 1:38, 49.
112 St. Augustine, De serm. Dom. 2, 6, 24: PL 34, 1279.
113 Mt 5:45.
114 PS 104:27.
115 Cf. Mt 6:25-34.
116 Cf. 2 Thess 3:6-13.
117 St. Cyprian, De Dom. orat. 21 PL 4, 534A.
118 Cf. Lk 16:19-31; Mt 25:31-46.
119 Cf. AA 5.
120 Cf. 2 Cor 8:1-15.
121 Cf. St. Benedict Regula, 20, 48.
122 Attributed to St. Ignatius Loyola, cf. Joseph de Guibert, SJ, The
Jesuits: Their Spiritual Doctrine and Practice, (Chicago: Loyola
University Press, 1964), 148, n. 55.
123 Deut 8:3; Mt 4:4.
124 Am 8:11.
125 Cf. Jn 6:26-58.
126 Cf. Mt 6:34; Ex 16:19.
127 St. Ambrose, De Sacr. 5, 4, 26: PL 16, 453A; cf. Ps 2:7.
128 Cf. Ex 16:19-21.
129 Cf. 1 Tim 6:8.
130 St. Ignatius Of Antioch, Ad Eph. 20, 2 PG 5, 661; Jn 6:53-56.
131 St. Augustine, Sermo 57, 7: PL 38, 389.
132 St. Peter Chrysologus, Sermo 67 PL 52, 392; Cf. Jn 6:51.
133 Cf. Lk 15:11-32, 18:13.
134 Col 1:14; Eph 1:7.
135 Cf. Mt 26:28; Jn 20:23.
136 Cf. l Jn 4:20.
137 Cf. Mt 6:14-15; 5:23-24; Mk 11:25.
138 Mt 19:26.
139 Mt 5:48; Lk 6:36; Jn 13:34.
140 Cf. Gal 5:25; Phil 2:1,5.
141 Eph 4:32.
142 Cf. Jn 13:1.
143 Cf. Mt 18:23-35.
144 Cf. Mt 5:43-44.
145 Cf. 2 Cor 5:18-21; John Paul II, DM 14.
146 Cf. Mt 18:21-22; Lk 17:3-4.
147 Rom 13:8.
148 Cf. Mt 5:23-24; 1 Jn 3:19-24.
149 St. Cyprian, De Dom. orat. 23: PL 4, 535-536; cf. Mt 5:24.
150 Cf. Mt 26 41.
151 Jas 113.
152 Cf. Lk. 8:13-15; Acts 14:22; Rom 5:3-5; 2 Tim 3:12.
153 Cf. Jas 1:14-15.
154 Cf. Gen 3:6.
155 Origen, De orat. 29 PG 11, 544CD.
156 Mt 6:21, 24.
157 Gal 5:25.
158 1 Cor 10:13.
159 Cf. Mt 4:1-11; 26:36-44.
160 Jn 17:11; Cf. Mk 13:9, 23, 33-37; 14:38; Lk 12:35-40.
161 Cf. 1 Cor 16:13; Col 4:2; 1 Thess 5:6; 1 Pet 5:8.
162 Rev 16:15.
163 Jn 17:15.
164 Cf. RP 16.
165 Jn 8:44; Rev 12:9.
166 Roman Missal, Eucharistic Prayer IV, 125.
167 1 Jn 5:18-19.
168 St. Ambrose, De Sacr. 5, 4, 30: PL 16, 454; cf. Rom 8:31.
169 Jn 14:30.
170 Jn 12:31; Rev 12:10.
171 Rev 12:13-16.
172 Rev 12:17.
173 Rev 22:17,20.
174 Rev 1:8,18; cf. Rev 1:4; Eph 1:10.
175 Roman Missal, Embolism after the Lord's Prayer, 126: Libera nos,
quaesumus, Domine, ab omnibus malis, da propitius pacem in diebus nostris,
ut, ope misericordiae tuae adiuti, et a peccato simus semper liberi, et ab
omni perturbatione securi: expectantes beatam spem et adventum Salvatoris
nostri Iesu Christi.
176 Cf. Rev 1:6; 4:11; 5:13.
177 Cf. Lk 4:5-6.
178 1 Cor 15:24-28.
179 St. Cyril of Jerusalem, Catech. myst. 5,18: PG 33, 1124; cf. Cf. Lk
1:38.
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