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"They shall no more hunger nor thirst."[5]
Second, God delivers us from afflictions when He consoles us in them; for unless He console us, we
could not long persevere: "We were pressed out of measure above our strength so that we were
weary even of life."[6] "But God, who comforteth the humble, comforted us."[7] "According to the
multitude of my sorrows in my heart, Thy comforts have given joy to my soul."[8]
Third, God bestows so many good things upon those who are afflicted that their evils are forgotten:
"After the storm Thou makest a calm."[9] The afflictions and trials of this world, therefore, are not
to be feared, both because consolations accompany them and because they are of short duration:
"For that which is at present momentary and light of our tribulation, worketh for us above measure
exceedingly an eternal weight of glory."[10]
Fourth, we are preserved from afflictions in this way that all temptations and trials are conducive to
our own good. We do not pray, "Deliver us from tribulation," but "from evil." This is because
tribulations bring a crown to the just, and for that reason the Saints rejoiced in their sufferings: "We
glory also in tribulations, knowing that tribulation worketh patience."[11] "In time of tribulation
Thou forgivest sins."[12]
THE VALUE OF PATIENCE
God, therefore, delivers man from evil and from affliction by converting them to his good. This is a
sign of supreme wisdom to divert evil to good. And patience in bearing trials is a result of this. The
other virtues operate by good things, but patience operates in evil things, and, indeed, it is very
necessary in evil things, namely, in adversity: "The learning of a man is known by his
patience."[13]
The Holy Spirit through the gift of wisdom has us use this prayer, and by it we arrive at supreme
happiness which is the reward of peace. For it is by patience we obtain peace, whether in time of
prosperity or of adversity. For this reason the peace-makers are called the children of God, because
they are like to God in this, that nothing can hurt God and nothing can hurt them, whether it be
prosperity or adversity: "Blessed are the peace-makers, for they shall be called the children of
God."[14]
"Amen." This is general ratification of all the petitions.[15]
A SHORT EXPLANATION OF THE WHOLE PRAYER
By way of brief summary, it should be known that the Lord's Prayer contains all that we ought to
desire and all that we ought to avoid. Now, of all desirable things, that must be most desired which
is most loved, and that is God.
Therefore, you seek, first of all, the glory of God when you say: "Hallowed be Thy name." You
should desire three things from God, and they concern yourself. The first is that you may arrive at
eternal life. And you pray for this when you say: "Thy kingdom come." The second is that you will
do the will of God and His justice. You pray for this in the words: "Thy will be done on earth as it
is in heaven." The third is that you may have the necessaries of life. And thus you pray: "Give us
this day our daily bread." Concerning all these things the Lord says: "Seek ye first the kingdom of
God," which complies with the second, "and all these things shall be added unto you,"[16] as in
accord with the third.
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We must avoid and flee from all things which are opposed to the good. For, as we have seen, good
is above all things to be desired. This good is fourfold. First, there is the glory of God, and no evil is
contrary to this: "If thou sin, what shalt thou hurt Him? And if thou do justly, what shall thou give
Him?"[17] Whether it be the evil inasmuch as God punishes it, or whether it be the good in that
God rewards it--all redound to His glory.
The second good is eternal life, to which sin is contrary: because eternal life is lost by sin. And so
to remove this evil we pray: "Forgive us our trespasses as we forgive those who trespass against
us." The third good is justice and good works, and temptation is contrary to this, because temptation
hinders us from doing good. We pray, therefore, to have this evil taken away in the words: "Lead us
not into temptation." The fourth good is all the necessaries of life, and opposed to this are troubles
and adversities. And we seek to remove them when we pray: "But deliver us from evil. Amen."
(For "Questions for Discussion" see Chapter 6.)
ENDNOTES
1. "Our Lord Himself made use of this petition when on the eve of His passion He prayed to God
His Father for the salvation of all mankind. He said, 'I pray that Thou keep them from evil' (John,
xvii. 15). In this form of prayer He, as it were, summarized the force and efficacy of the other
petitions; and He delivered it by way of precept and confirmed it by example" ("Roman
Catechism," "loc. cit.," Chapter XVI, 1).
2. II Tim., iii. 12.
3. Apoc., iii. 8.
4. Job, v. 19.
5. Apoc., vii. 16.
6. II Cor., i. 8.
7. "Ibid.," vii. 6.
8. Ps. xciii. 19.
9. Tob., iii. 22.
10. II Cor., iv. 17.
11. Rom., v. 3.
12. Tob., iii. 13.
13. Prov., xix. 11.
14. Matt., v. 9
15. 'The word 'Amen' which brings the Lord's Prayer to a close contains, as it were, the germs of
many of those thoughts and considerations which we have just treated Indeed, so frequent was this
Hebrew word in the mouth of Our Lord that it pleased the Holy. Spirit to have it retained in the
Church of God. The meaning of it may be said to be: 'Know that thy prayers are heard.' It has the
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force of a response, as if God answers the prayer of the suppliant and graciously dismisses him after
He has kindly heard his prayers" ("Roman Catechism," "loc. cit.," Chapter xvii. 4).
16. Matt., vi. 33.
17. Job, xxxv. 6, 7.
THE HAIL MARY
THE ANGELIC SALUTATION
This salutation has three parts. The Angel gave one part, namely: "Hail, full of grace, the Lord is
with thee, blessed art thou among women."[1] The other part was given by Elizabeth, the mother of
John the Baptist, namely: "Blessed is the fruit of thy womb."[2] The Church adds the third part, that
is, "Mary," because the Angel did not say, "Hail, Mary," but "Hail, full of grace." But, as we shall
see, this name, "Mary," according to its meaning agrees with the words of the Angels.[3]
"HAIL MARY"
We must now consider concerning the first part of this prayer that in ancient times it was no small
event when Angels appeared to men; and that man should show them reverence was especially
praiseworthy. Thus, it is written to the praise of Abraham that he received the Angels with all
courtesy and showed them reverence. But that an Angel should show reverence to a man was never
heard of until the Angel reverently greeted the Blessed Virgin saying: "Hail."
THE ANGEL'S DIGNITY
In olden time an Angel would not show reverence to a man, but a man would deeply revere an
Angel. This is because Angels are greater than men, and indeed in three ways. First, they are greater
than men in dignity. This is because the Angel is of a spiritual nature: "Who makest Thy angels
spirits."[4] But, on the other hand, man is of a corruptible nature, for Abraham said: "I will speak to
my Lord, whereas I am dust and ashes."[5] It was not fitting, therefore, that a spiritual and
incorruptible creature should show reverence to one that is corruptible as is a man. Secondly, an
Angel is closer to God. The Angel, indeed, is of the family of God, and as it were stands ever by
Him: "Thousands of thousands ministered to Him, and ten thousand times a hundred thousand stood
before Him."[6] Man, on the other hand, is rather a stranger and afar off from God because of sin: "I
have gone afar off."[7] Therefore, it is fitting that man should reverence an Angel who is an
intimate and one of the household of the King.
Then, thirdly, the Angels far exceed men in the fullness of the splendor of divine grace. For Angels
participate in the highest degree in the divine light: "Is there any numbering of His soldiers? And
upon whom shall not His light arise?"[8] Hence, the Angels always appear among men clothed in
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