Roman Catechism, Part IV, On Prayer : The Parts Of Prayer

The Parts Of Prayer

The necessity and advantages of Christian prayer being explained, the faithful should also know how many, and what are the parts of which it is composed; for that this pertains to the perfect discharge of this duty, we learn from the Apostle. In his Epistle to Timothy, exhorting to pious and holy prayer, he carefully enumerates the parts of which it consists: I desire therefore first of all that supplications, prayers, intercessions, and thanksgivings be made for all men. Although the shades of distinction between these different parts of prayer are delicate, yet the pastor, should he deem the explanation useful to his people, should consult, among others, St. Hilary and St. Augustine.


Roman Catechism, Part IV, On Prayer : The Two Chief Parts Of Prayer Petition And Thanksgiving

There are two principal parts of prayer, petition and thanksgiving, and since these are the sources, as it were, from which all the others spring, they appear to us to be of too much importance to be omitted. For we approach God and offer Him the tribute of our worship, either to obtain some favour, or to return Him thanks for those with which His bounty every day enriches and adorns us. God Himself indicated both these most necessary parts of prayer when He declared by the mouth of David: Call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me.

Who does not perceive how much we stand in need of the goodness and beneficence of God, if he but consider the extreme destitution and misery of man?

On the other hand, all that have eyes and understanding know God's loving kindness toward man and the liberal bounty He exercises in our behalf. Wherever we cast our eyes, wherever we turn our thoughts, the admirable light of the divine goodness and beneficence beams upon us. What have we that is not the gift of His bounty? If, then, all things are the gifts and favours bestowed on us by His goodness, why should not everyone, as much as possible, celebrate the praises of God, and thank Him for His boundless beneficence.


Roman Catechism, Part IV, On Prayer : Degrees Of Petition And Thanksgiving

Degrees Of Petition And Thanksgiving

Of these duties of petition and thanksgiving each contains many subordinate degrees. In order, therefore, that the faithful may not only pray, but also pray in the best manner, the pastor should propose to them the most perfect mode of praying, and should exhort them to use it to the best of their ability.


Roman Catechism, Part IV, On Prayer : The Highest Degree Of Prayer: The Prayer Of The Just

What, then, is the best manner and the most exalted degree of prayer? It is that which is made use of by the pious and the just. Resting on the solid foundation of the true faith, they rise successively from one degree of prayer and virtue to another, until, at length, they reach that height of perfection, whence they can contemplate the infinite power, goodness, and wisdom of God; where, too, they are animated with the assured hope of obtaining not only those blessings which they desire in this life, but also those unutterable rewards which God has pledged Himself to grant to him who piously and religiously implores His assistance.

Soaring, as it were, to heaven, on these two wings, the soul approaches, in fervent desire, the Divinity; adores with supreme praise and thanksgiving Him from whom she has received such inestimable blessings; and, like an only child, animated with singular piety and profound veneration, trustfully tells her most beloved Father all her wants.

This sort of prayer the Sacred Scriptures express by the words pouring out. In his sight, says the Prophet, I pour out my proyer, but before him I declare my trouble. This means that he who comes to pray should conceal or omit nothing, but pour out all, flying with confidence into the bosom of God, his most loving Father. To this the Sacred Scriptures exhort us in these words: Pour out thy heart before him, cast thy care upon the Lord. This is that degree of prayer to which St. Augustine alludes when he says in that book entitled Enchiridion: What faith believes, that hope and charity implore.


Roman Catechism, Part IV, On Prayer : The Second Degree Of Prayer: The Prayer Of Sinners

Another degree of prayer is that of those who are weighed down by the guilt of mortal sin, but who strive, with what is called dead faith, to raise themselves from their condition and to ascend to God. But, in consequence of their languid state and the extreme weakness of their faith, they cannot raise themselves from the earth. Recognising their crimes and stung with remorse of conscience, they bow themselves down with humility, and, far as they are removed from God, implore of Him with penitential sorrow, the pardon of their sins and the peace of reconciliation.

The prayers of such persons are not rejected by God, but are heard by Him. Nay, in His mercy, He generously invites such as these to have recourse to Him, saying: Come to me, all you that labour, and are heavily laden, and I will refresh you, of this class was the publican, who, though he did not dare to raise his eyes towards heaven, left the Temple, as (our Lord) declares, more justified than the Pharisee.


Roman Catechism, Part IV, On Prayer : The Third Degree Of Prayer: The Prayer Of Unbelievers

A third degree of prayer is that which is offered by those who have not as yet been illumined with the light of faith; but who, when the divine goodness illumines in their souls the feeble natural light, are strongly moved to the desire and pursuit of truth and most earnestly pray for a knowledge of it.

If they persevere in such dispositions, God, in His mercy, will not neglect their earnest endeavours, as we see verified by the example of Cornelius the centurion. The doors of the divine mercy are closed against none who sincerely ask for mercy.


Roman Catechism, Part IV, On Prayer : The Lowest Degree Of Prayer: The Prayer Of The Impenitent

The last degree is that of those who not only do not repent of their sins and enormities, but, adding crime to crime, dare frequently to ask pardon of God for those sins, in which they are resolved to continue. With such dispositions they would not presume to ask pardon from their fellowman.

The prayer of such sinners is not heard by God. It is recorded of Antiochus: Then this wicked man prayed to the Lord, of whom he was not to obtain mercy. Whoever lives in this deplorable condition should be vehemently exhorted to wean himself from all affection to sin, and to return to God in good earnest and from the heart.


Roman Catechism, Part IV, On Prayer : What We Should Pray For

What We Should Pray For

Under the head of each Petition we shall point out in its proper place, what is, and what is not a proper object of prayer. Hence it will suffice here to remind the faithful in a general way that they ought to ask of God such things as are just and good, lest, praying for what is not suitable, they may be repelled in these words: You know not what you ask. Whatever it is lawful to desire, it is lawful to pray for, as is proved by the Lord's ample promise: You shall ask whatever you will, and it shall be done unto you, words in which He promises to grant all things.


Roman Catechism, Part IV, On Prayer : Spiritual Goods

Spiritual Goods

In the first place, then, the standard which should regulate all our wishes is that we desire above all else God, the supreme Good. After God we should most desire those things which unite us most closely to Him; while those which would separate us from Him, or occasion that separation, should have no share whatever in our affections.


Roman Catechism, Part IV, On Prayer : External Goods And Goods Of Body

External Goods And Goods Of Body

Taking, then, as our standard the supreme and perfect Good, we can easily infer how we are to desire and ask from God our Father those other things which are called goods. Goods which are called bodily, such as health, strength, beauty and those which are external, such as riches, honours, glory, often supply the means and give occasion for sin; and, therefore, it is not always either pious or salutary to ask for them. We should pray for these goods of life only in so far as we need them, thus referring all to God. It cannot be deemed unlawful to pray for those things for which Jacob and Solomon prayed. If, says Jacob, he shall give me bread to eat and raiment to put on, the Lord shall be my God. Give me, says Solomon, only the necessaries of life.

But when we are supplied by the bounty of God with necessaries and comforts, we should not forget the admonition of the Apostle: Let them that buy, be as if they possessed not, and those that use this world, as if they used it not; for the figure of this world passeth away; and again, If riches abound, set not your heart upon them. God Himself teaches us that only the use and fruit of these things belong to us and that we are obliged to share them with others. If we are blessed with health, if we abound in other external and corporal goods, we should recollect that they are given to us in order to enable us to serve God with greater fidelity, and as the means of lending assistance to others.


Roman Catechism, Part IV, On Prayer : Goods Of The Mind

Goods Of The Mind

It is also lawful to pray for the goods and adornments of the mind, such as a knowledge of the arts and sciences, provided our prayers are accompanied with this condition, that they serve to promote the glory of God and our own salvation.

The only thing which can be absolutely and unconditionally the object of our wishes, our desires and our prayers, is, as we have already observed, the glory of God, and, next to it, whatever can serve to unite us to that supreme Good, such as faith and the fear and love of God, of which we shall treat at length when we come to explain the Petitions.


Roman Catechism, Part IV, On Prayer : For Whom We Ought to Pray

For Whom We Ought to Pray

The objects of prayer being known, the faithful are next to be taught for whom they are to pray. Prayer comprehends petition and thanksgiving. We shall first treat of petition.


Roman Catechism, Part IV, On Prayer : The Prayer Of Petition Should Be Offered For All

We are to pray for all mankind, without exception of enemies, nation or religion; for every man, be he enemy, stranger or infidel, is our neighbour, whom God commands us to love, and for whom, therefore, we should discharge a duty of love, which is prayer. To the discharge of this duty the Apostle exhort: when he says: I desire that prayer be made for all men. In such prayers we should first ask for those things that concern spiritual interests, and next for what pertains to temporal welfare.


Roman Catechism, Part IV, On Prayer : Those For Whom We Should Especially Offer Our Petitions: Pastors

Before all others the pastors of our souls have a right to our prayers, as we learn from the example of the Apostle in his Epistle to the Colossians, in which he asks them to pray for him, that God may open unto him a door of speech, a request which he also makes in his Epistle to the Thessalonians. In the Acts of the Apostles we also read that prayers were offered in the Church without intermission for Peter. St. Basil, in his work On Morals, urges to a faithful compliance with this obligation. We must, he says, pray for those who are charged with preaching the word of truth.


Roman Catechism, Part IV, On Prayer : Rulers Of Our Country

Rulers Of Our Country

In the next place, as the same Apostle teaches, we should pray for our rulers.

Who does not know what a singular blessing a people enjoy in public officials who are just and upright? We should, therefore, beseech God to make them such as they ought to be, fit persons to govern others.


Roman Catechism, Part IV, On Prayer : The Just

The Just

To offer up our prayers also for the good and pious is a practice taught by the example of holy men. Even the good and the pious need the prayers of others. Providence has wisely ordained it so, in order that the just, realising the necessity they are under of being aided by the prayers of those who are inferior to them, may not be inflated with pride.


Roman Catechism, Part IV, On Prayer : Enemies And Those Outside The Church

Enemies And Those Outside The Church

The Lord has also commanded us, to pray for those that persecute and calumniate us. The practice of praying for those who are not within the pale of the Church, is, as we know on the authority of St. Augustine, of Apostolic origin. We pray that the faith may be made known to infidels; that idolaters may be rescued from the error of their impiety; that the Jews, emerging from the darkness with which they are encompassed, may arrive at the light of truth; that heretics, returning to soundness of mind, may be instructed in the Catholic faith; and that schismatics may be united in the bond of true charity and may return to the communion of their holy mother, the Church, from which they have separated.

Many examples prove that prayers for such as these are very efficacious when offered from the heart. Instances occur every day in which God rescues individuals of every condition of life from the powers of darkness, and transfers them into the kingdom of His Beloved Son, from vessels of wrath making them vessels of mercy. That the prayers of the pious have very great influence in bringing about this result no one can reasonably doubt.


Roman Catechism, Part IV, On Prayer : The Dead

The Dead

Prayers for the dead, that they may be liberated from the fire of purgatory, are derived from Apostolic teaching. But on this subject we have said enough when explaining the Holy Sacrifice of the Mass.


Roman Catechism, Part IV, On Prayer : Sinners

Sinners

Those who are said to sin unto death derive little advantage from prayers and supplications. It is, however, the part of Christian charity to offer up our prayers and tears for them, in order, if possible, to obtain their reconciliation with God.

With regard to the execrations uttered by holy men against the wicked, it is certain, from the teaching of the Fathers, that they are either prophecies of the evils which are to befall sinners or denunciations of the crimes of which they are guilty, that the sinner may be saved, but sin destroyed.


Roman Catechism, Part IV, On Prayer : The Prayer Of Thanksgiving Should Be Offered For All

In the second part of prayer we render most grateful thanks to God for the divine and immortal blessings which He has always bestowed, and still continues to bestow every day on the human race.


Roman Catechism, Part IV, On Prayer : Our Thanksgiving Should Especially Be Offered: For The Saints

This duty we discharge especially when we give singular praises to God for the victory and triumph which all the Saints, aided by His goodness, have achieved over their domestic and external enemies.


Roman Catechism, Part IV, On Prayer : For The Blessed Virgin Mary

For The Blessed Virgin Mary

To this sort of prayer belongs the first part of the Angelic Salutation, when used by us as a prayer: Hail Mary, full of grace, the Lord is with thee, blessed art thou among women. For in these words we render to God the highest praise and return Him most gracious thanks, because He has bestowed all His heavenly gifts on the most holy Virgin; and at the same time we congratulate the Virgin herself on her singular privileges.

To this form of thanksgiving the Church of God has wisely added prayers and an invocation addressed to the most holy Mother of God, by which we piously and humbly fly to her patronage, in order that, by her intercession, she may reconcile God to us sinners and may obtain for us those blessings which we stand in need of in this life and in the life to come. We, therefore, exiled children of Eve, who dwell in this vale of tears, should constantly beseech the Mother of mercy, the advocate of the faithful, to pray for us sinners. In this prayer we should earnestly implore her help and assistance; for that she possesses exalted merits with God, and that she is most desirous to assist us by her prayers, no one can doubt without impiety and wickedness.


Roman Catechism, Part IV, On Prayer : To God

To God

To Whom We Should Pray

That God is to be prayed to and His name invoked is the language of the law of nature, inscribed upon the human heart. It is also the doctrine of Holy Scripture, in which we hear God commanding: Call upon me in the day of trouble. By the word God, we mean the three Persons (of the adorable Trinity).


Roman Catechism, Part IV, On Prayer : To The Saints

To The Saints

We must also have recourse to the intercession of the Saints who are in glory. That the Saints are to be prayed to is a truth so firmly established in the Church of God, that no pious person can experience a shadow of doubt on the subject. But as this point was explained in its proper place, under a separate head, we refer the pastor and others to that place.


Roman Catechism, Part IV, On Prayer : God And The Saints Addressed Differently

To remove, however, the possibility of error on the part of the unlearned it will be found useful to explain to the faithful the difference between these two kinds of invocation.

We do not address God and the Saints in the same manner, for we implore God to grant us blessings or to deliver us from evils; while we ask the Saints, since they are the friends of God, to take us under their patronage and to obtain for us from God whatever we need. Hence we make use of two different forms of prayer. To God, we properly say: Have mercy on us, Hear us; but to the Saints, Pray for us. Still we may also ask the Saints, though in a different sense, that they have mercy on us, for they are most merciful. Thus we may beseech them that, touched with the misery of our condition, they would interpose in our behalf their influence and intercession before God.

In the performance of this duty, it is strictly incumbent on all not to transfer to any creature the right which belongs exclusively to God. For instance, when we say the Our Father before the image of a Saint we should bear in mind that we beg of the Saint to pray with us and to obtain for us those favours which we ask of God, in the Petitions of the Lord's Prayer, in a word, that he become our interpreter and intercessor with God. That this is an office which the Saints discharge, St. John the Apostle teaches in the Apocalypse.


Roman Catechism, Part IV, On Prayer : Preparation for Prayer

Preparation for Prayer

In Scripture we read: Before prayer, prepare thy soul, and be not as a man that tempteth God. He tempts God who prays well but acts badly, and while he converses with God allows his mind to wander.

Since, then, the dispositions with which we pray are of such vital importance, the pastor should teach his pious hearers how to pray.


Roman Catechism, Part IV, On Prayer : Humility

Humility

The first preparation, then, for prayer is an unfeigned humility of soul, an acknowledgment of our sinfulness, and a conviction that, when we approach God in prayer, our sins render us undeserving, not only of receiving a propitious hearing from Him, but even of appearing in His presence.

This preparation is frequently mentioned in the Scriptures: He hath had regard to the prayer of the humble, and he hath not despised their petitions; the prayer of him that humbleth himself shall pierce the clouds. Many other passages of the same kind will suggest themselves to learned pastors. Hence we abstain from citing more here.

Two examples, however, at which we have already glanced in another place, and which are apposite to our purpose, we shall not pass over in silence. The publican, who, standing afar off, would not so much as lift up his eyes toward heaven, and the woman, a sinner, who, moved with sorrow, washed the feet of Christ the Lord, with her tears, illustrate the great efficacy which Christian humility imparts to prayer.


Roman Catechism, Part IV, On Prayer : Sorrow For Sin

Sorrow For Sin

The next (preparation) is a feeling of sorrow, arising from the recollection of our past sins, or, at least, some sense of regret, that we do not experience that sorrow. If the sinner bring not with him to prayer both, or, at least one of these dispositions, he cannot hope to obtain pardon.


Roman Catechism, Part IV, On Prayer : Freedom From Violence, Anger, Hatred And Inhumanity

There are some crimes, such as violence and murder, which are in a special way obstacles to the efficacy of our prayers, and we must, therefore, preserve our hands unstained by outrage and cruelty. Of such crimes the Lord says by the mouth of Isaias: When you stretch forth your hands, I will turn away my eyes from you; and when you multiply prayer, I will not hear, for your hands are full of blood

Anger and strife we should also avoid, for they have great influence in preventing our prayers from being heard. Concerning them the Apostle says: l will that men pray in every place lifting up pure hands, without anger and contention.

Implacable hatred of any person on account of injuries received we must guard against; for while we are under the influence of such feelings, it is impossible that we should obtain from God the pardon of our sins. When you shall stand to pray, He says, forgive, if you have aught against any man; and, if you will not forgive men, neither will your heavenly Father forgive you your offences.

Hardness and inhumanity to the poor we should also avoid. For concerning men of this kind it was said He that stoppeth his ear against the cry of the poor, shall also cry himself, and shall not be heard.


Roman Catechism, Part IV, On Prayer : Freedom From Pride And Contempt Of God's Word

What shall we say of pride? How much it offends God, we learn from these words: God resisteth the proud, and giveth grace to the humble. What of the contempt of the divine oracles? He that turneth away his ears, says Solomon, from hearing the law, his prayer shall be an abomination.

Here, however, we are not to understand that we are forbidden to pray for the forgiveness of the injuries we have done, of murder, anger, insensibility to the wants of the poor, of pride, contempt of God's word, in fine, of any other sin.


Roman Catechism, Part IV, On Prayer : Faith And Confidence

Faith And Confidence

Faith is another necessary quality for this preparation of soul. Without faith, we can have no knowledge of the omnipotence or mercy of the supreme Father, which are the sources of our confidence in prayer, as Christ the Lord Himself has taught: All things whatsoever you shall ask in prayer, believing, you shall receive. St. Augustine, speaking of this faith, thus comments on the Lord's words: Without faith prayer is useless.

The chief requisite, therefore, of a good prayer is, as we have already said, a firm and unwavering faith. This the Apostle shows by an antithesis: How shall they call on him whom they have not believed? Believe, then, we must, both in order to pray, and that we be not wanting in that faith which renders prayer fruitful. For it is faith that leads to prayer, and it is prayer that, by removing all doubts, gives strength and firmness to faith. This is the meaning of the exhortation of St. Ignatius to those who would approach God in prayer: Be not of doubtful mind in prayer; blessed is he who hath not doubted. Wherefore, to obtain from God what we ask, faith and an assured confidence, are of first importance, according to the admonition of St. James: Let him ask in faith, nothing wavering.


Roman Catechism, Part IV, On Prayer : Motives Of Confidence In Prayer

Motives Of Confidence In Prayer

There is much to inspire us with confidence in prayer. Among these are to be numbered the beneficence and bounty of God, displayed towards us, when He commands us to call Him Father, thus giving us to understand that we are His children. Again there are the numberless instances of those whose prayers have been heard.

Further we have as our chief advocate, Christ the Lord, who is ever ready to assist us, as we read in St. John: If any man sin we have an advocate with the Father, Jesus Christ, the just; and he is the propitiation for our sins.' In like manner Paul the Apostle says: Christ Jesus, that died, yea, that is risen also again, who is at the right hand of God, who also maketh intercession for us. To Timothy he writes: For there is one God, and one mediator of God and men, the man Christ Jesus; and to the Hebrews he writes: Wherefore, it behoved him in all things to be made like unto his brethren, that he might become a merciful and faithful highpriest before God. Unworthy, then, as we are, of obtaining our requests, yet considering and resting our claims upon the dignity of our great Mediator and Intercessor, Jesus Christ, we should hope and trust most confidently, that, through His merits, God will grant us all that we ask in the proper way.

Finally, the Holy Ghost is the author of our prayers; and under His guiding influence, we cannot fail to be heard. We have received the spirit of adoption of sons, whereby we cry, "Abba, (Father)." This spirit succours our infirmity and enlightens our ignorance in the discharge of the duty of prayer; nay, even, as the Apostle says, He asketh for us with unspeakable groanings.

Should we, then, at any time waver, not being sufficiently strong in faith, let us say with the Apostles: Lord, increase our faith; and, with the father (of the demoniac): Help my unbelief.


Roman Catechism, Part IV, On Prayer : Correspondence With God's Will

Correspondence With God's Will

But what most ensures the accomplishment of our desires is the union of faith and hope with that conformity of all our thoughts, actions, and prayers to God's law and pleasure. If, He says, you abide in me, and my words abide in you, you shall ask whatever you will, and it shall be done unto you.


Roman Catechism, Part IV, On Prayer : Fraternal Charity

Fraternal Charity

In order, however, that our prayers may have this power of obtaining all things from God, we must, as was previously served, forget injuries, cherish sentiments of good will, and practice kindness towards our neighbour.


Roman Catechism, Part IV, On Prayer : How to Pray Well

How to Pray Well

The manner of praying is also a matter of the highest moment. Though prayer in itself is good and salutary, yet if not performed in a proper manner it is unavailing. Often we do not obtain what we ask, because, in the words of St. James, we ask amiss. Pastors, therefore, should instruct the faithful in the best manner of asking well and of making private and public prayer. The rules of Christian prayer have been formed on the teaching of Christ the Lord.


Roman Catechism, Part IV, On Prayer : We Must Pray In Spirit And In Truth

We Must Pray In Spirit And In Truth

We must, then pray in spirit and in truth; for the heavenly Father seeks those who adore Him in spirit and in truth. He prays in this manner whose prayer proceeds from an interior and intense ardour of soul.


Roman Catechism, Part IV, On Prayer : Mental Prayer

Mental Prayer

This spiritual manner of praying does not exclude the use of vocal prayer. Nevertheless, that prayer which is the vehement outpouring of the soul, deservedly holds the first place; and although not uttered with the lips, it is heard by God to whom the secrets of hearts are open. He heard the silent prayer of Anna, the mother of Samuel, of whom we read, that she prayed, shedding many tears and only moving her lips. Such was also the prayer of David, for he says: My heart hath said to thee, my f ace hath sought thee. In reading the Bible one will meet many similar examples.


Roman Catechism, Part IV, On Prayer : Vocal Prayer

Vocal Prayer

But vocal prayer has also its advantages and necessity. It quickens the attention of the mind, and kindles the fervour of him who prays. We sometimes, says St. Augustine, in his letter to Proba, animate ourselves to intensify our holy desire by having recourse to words and other signs; filled with vehement ardour and piety, we find it impossible at times not to express our feelings in words; for while the soul exults with joy, the tongue should also give utterance to that exultation. And surely it becomes us to make to God this complete sacrifice of soul and body, a kind of prayer which the Apostles were accustomed to use, as we learn from many passages of the Acts and of the Apostle.


Roman Catechism, Part IV, On Prayer : Private And Public Prayer

Private And Public Prayer

There are two sorts of prayer, private and public. Private prayer is employed in order to assist interior attention and devotion; whereas in public prayer, which has been instituted to excite the piety of the faithful, and has been prescribed for certain fixed times, the use of words is indispensably required.


Roman Catechism, Part IV, On Prayer : Those Who Do Nor Pray In Spirit

Those Who Do Nor Pray In Spirit

This practice of praying in spirit is peculiar to Christians, and is not at all used by infidels. Of these Christ the Lord has said: When you pray, speak not much, as the heathens; for they think that in their much speaking they may be heard. Be not ye, therefore, like to them, for your Father knoweth what is needful for you before you ask him.

But though (our Lord) prohibits loquacity, He is so far from forbidding continuance in prayer which proceeds from the eager and prolonged devotion of the soul that by His own example He exhorts us to such prayer. Not only did He spend whole nights in prayer, but also prayed the third time, saying the selfsame words. The inference, therefore, to be drawn from the prohibition is that prayers consisting of mere empty sounds are not to be addressed to God.


Roman Catechism, Part IV, On Prayer : Those Who Do Not Pray In Truth

Those Who Do Not Pray In Truth

Neither do the prayers of the hypocrite proceed from the heart; and against the imitation of their example, Christ the Lord warns us in these words: When ye pray, ye shall not be as the hypocrites that love to stand and pray in the synagogues, and corners of the streets, that they may be seen by men. Amen I say, to you they have received their reward. But thou, when thou shalt pray, enter into thy chamber, and having shut the door, pray to thy Father in secret; and thy Father who seeth in secret will repay thee. Here the word chamber may be understood to mean the human heart, which we should not only enter, but should also close against every distraction from without that could deprive our prayer of its perfection. For then will our heavenly Father, who sees perfectly our hearts and secret thoughts, grant our petitions.


Roman Catechism, Part IV, On Prayer : We Must Pray With Perseverance

We Must Pray With Perseverance

Another necessary condition of prayer is constancy. The great efficacy of perseverance, the Son of God exemplifies by the conduct of the judge, who, while he feared not God, nor regarded man, yet, overcome by the persistence and importunity of the widow, yielded to her entreaties." In our prayers to God we should, therefore, be persevering.

We must not imitate the example of those who become tired of praying, if, after having prayed once or twice, they succeed not in obtaining the object of their prayers. We should never be weary of the duty of prayer, as we are taught by the authority of Christ the Lord and of the Apostle. And should the will at any time fail us, we should beg of God by prayer the strength to persevere.


Roman Catechism, Part IV, On Prayer : We Must Pray In The Name Of Jesus Christ

The Son of God would also have us present our prayers to the Father in His name; for, by His merits and the influence of His mediation, our prayers acquire such weight that they are heard by our heavenly Father. For He Himself says in St. John: Amen, Amen, I say unto you, if you ask the Father any thing in my name, he will give it you. Hitherto you have not asked any thing in my name: ask and you shall receive, that your joy may be full; and again: Whatsoever you shall ask the Father in my name, that will I do.


Roman Catechism, Part IV, On Prayer : We Must Pray With Fervour, Uniting Petition To Thanksgiving

Let us imitate the fervour of the Saints in prayer; and to petition let us unite thanksgiving, imitating the example of the Apostles, who, as may be seen in the Epistles of St. Paul, always observed this salutary practice.


Roman Catechism, Part IV, On Prayer : Fasting And Almsdeeds Should Be Joined To Prayer

To prayer let us unite fasting and almsdeeds. Fasting is most intimately connected with prayer. For the mind of one who is filled with food and drink is so borne down as not to be able to raise itself to the contemplation of God, or even to understand what prayer means.

Almsdeeds have also an intimate connection with prayer. For what claim has he to the virtue of charity, who, possessing the means of affording relief to those who depend on the assistance of others, refuses help to his neighbour and brother ? How can he, whose heart is devoid of charity, demand assistance from God unless, while imploring the pardon of his sins, he at the same time humbly beg of God to grant him the virtue of charity ?

This triple remedy was, therefore, appointed by God to aid man in the attainment of salvation. For by sin we offend God, wrong our neighbour, or injure ourselves. The wrath of God we appease by pious prayer; our offences against man we redeem by almsdeeds; the stains of our own lives we wash away by fasting. Each of these remedies, it is true, is applicable to every sort of sin; they are, however, peculiarly adapted to those three which we have specially mentioned.


Roman Catechism, Part IV, The Address: "Our Father Who Art in Heaven" : OPENING WORDS OF THE LORD'S PRAYER

OPENING WORDS OF THE LORD'S PRAYER

"Our Father who art in heaven"


Roman Catechism, Part IV, The Address: "Our Father Who Art in Heaven" : Importance Of Instruction On These Words

The form of Christian prayer given us by Jesus Christ is so composed and arranged that before coming to requests and petitions certain words must be used as a sort of preface calculated to increase our confidence in God when we are about to address Him devoutly in prayer; and this being so it will be the pastor's duty to explain each of these words separately and with precision, so that the faithful may have recourse to prayer more readily because of the knowledge that they are going to commune and converse with a God who is also their Father. Regarding this preface, if we merely consider the number of words of which it is composed, it is brief indeed; but if we regard the ideas, it is of the greatest importance and replete with mysteries.


Roman Catechism, Part IV, The Address: "Our Father Who Art in Heaven" : "Father"

"Father"

The first word, which, by the order and institution of God we employ in this prayer, is Father. Our Saviour could, indeed, have commenced this divine prayer with some other word, conveying more the idea of majesty, such, for instance, as Lord or Creator. Yet He omitted all such expressions because they might rather inspire fear, and instead of them He has chosen a term inspiring confidence and love in those who pray and ask anything of God; for what is sweeter than the name Father, conveying, as it does, the idea of indulgence and tenderness ? The reasons why this name Father is applicable to God, can be easily explained to the faithful by speaking to them on the subjects of creation, providence, and redemption.


Roman Catechism, Part IV, The Address: "Our Father Who Art in Heaven" : God Is Called Father Because He Created Us

Thus having created man to His own image a favour He accorded to no other living creature it is with good reason that, in view of this unique privilege with which He has honoured man, Sacred Scripture calls God the Father of all men; not only of the faithful, but also of the unbelieving.


Roman Catechism, Part IV, The Address: "Our Father Who Art in Heaven" : God Is Called Father Because He Provides For Us

From His providence also may be drawn an argument. By a special superintending care and providence over our interests God displays a paternal love for us.


Roman Catechism, Part IV, The Address: "Our Father Who Art in Heaven" : God's Care For Us Is Seen In The Appointment Of Guardian Angels

But in order to comprehend more clearly the fatherly care of God for men, it will be well in the explanation of this particular point to say something regarding the guardian Angels under whose protection men are placed.

By God's providence Angels have been entrusted with the office of guarding the human race and of accompanying every human being so as to preserve him from any serious dangers. Just as parents, whose children are about to travel a dangerous and infested road, appoint guardians and helpers for them, so also in the journey we are making towards our heavenly country our heavenly Father has placed over each of us an Angel under whose protection and vigilance we may be enabled to escape the snares secretly prepared by our enemy, repel the dreadful attacks he makes on us, and under his guiding hand keep the right road, and thus be secure against all false steps which the wiles of the evil one might cause us to make in order to draw us aside from the path that leads to heaven.


Roman Catechism, Part IV, The Address: "Our Father Who Art in Heaven" : How We Are Helped By The Angels

How We Are Helped By The Angels

And the immense advantage springing from the special care and providence of God with regard to men, the execution of which is entrusted to Angels, who by nature hold an intermediate place between God and man, will be clear from a multitude of examples with which Sacred Scripture supplies us in abundance, and which show that in God's goodness it has often happened that Angels have wrought wondrous works under the very eyes of men. This gives us to understand that many and equally important services, which do not fall under our sight, are wrought by our Angels, the guardians of our salvation, in our interest and for our advantage.

The Angel Raphael, the divinely appointed companion and guide of Tobias, conducted him and brought him back safe and sound; saved him from being devoured by an enormous fish; made known to him the extremely useful properties possessed by the liver, gall and heart of the monster; expelled the demon; repressed and fettered his power and prevented him from injuring Tobias; taught the young man the true and legitimate notion and use of matrimony; and finally restored to the elder Tobias the use of his sight.

In the same way the Angel who liberated the Prince of the Apostles, will supply copious material for the instruction of the pious flock regarding the striking fruits of the vigilance and protection of the Angels. The pastor need do no more than depict the Angel lighting up the darkness of the prison, touching Peter's side and awakening him from his sleep, loosing his chains, breaking his bonds, ordering him to rise, to take up his sandals and to follow; and then the pastor will point out how Peter was led forth out of prison by the same Angel, how he was enabled to pass without let or hindrance through the midst of the guard, how the doors were thrown open, and finally how he was placed in safety.

The historical part of Sacred Scripture, as we have already remarked, is full of such examples, all of which go to show the extent of the benefits bestowed by God on man through the ministry and intervention of Angels whom He deputes not only on particular and private occasions, but also appoints to take care of us from our very births. He furthermore appoints them to watch over the salvation of each one of the human race.

This teaching, if carefully explained, will have the effect of interesting and compelling the minds of the faithful to acknowledge and venerate more and more the paternal care and providence of God towards them.


Roman Catechism, Part IV, The Address: "Our Father Who Art in Heaven" : God's Care For Us Seen In The Love He Has Ever Shown To Man

And here the pastor should especially praise and proclaim the treasures of God's goodness towards the human race. Though from the time of our first parents and from the moment of our first sin down to this very day we have offended Him by countless sins and crimes, yet He still retains His love for us and never renounces His singular solicitude for our welfare.

To imagine that He has forgotten us would be an act of folly and nothing short of a most outrageous insult. God was angry with the Israelites because of the blasphemy they had been guilty of in imagining that they had been abandoned by providence. Thus do we read in Exodus: They tempted the Lord, saying: "Is the Lord amongst us or not?" and in Ezechiel the divine anger is inflamed against the same people for having said: The Lord seeth us not: the Lord hath forsaken the earth. These examples should suffice to deter the faithful from entertaining the criminal notion that God can ever possibly forget mankind. To the same effect we may read in Isaias the complaint uttered by the Israelite. against God; and, on the other hand, the kindly similitude with which God refutes their folly: 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 engraven thee in my hands.

Although these passages clearly establish the point under discussion, yet thoroughly to convince the faithful that never for a moment can God forget man or cease to lavish on him tokens of His paternal tenderness, the pastor should still further confirm this by the striking example of our first parents. They had ignored and violated God's command. When you hear them sharply accused and that dreadful sentence of condemnation pronounced against them: 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; " when you see them driven out of Paradise; when you read that to preclude all hope of their return a cherub was stationed at the entrance of Paradise, brandishing a flaming sword turning every way; and finally, when you know that, to avenge the injury done Him, God had afflicted them with punishments, internal and external, would you not be inclined to think that man's case was hopeless? Would you not consider that not only was he bereft of all divine help, but was even abandoned to every misfortune? Yet, surrounded as he then was by so many evidences of divine wrath and vengeance, a gleam of the goodness of God towards him is seen to shine forth. For the Lord God, says Sacred Scripture, made for Adam and his wife garments of skins and clothed them, which was a very clear proof that at no time would God abandon man.

This truth, that the love of God can be exhausted by no human iniquity, was indicated by David in these words: Will God in his anger shut up his mercies? It was set forth by Habacuc when, addressing God, he said: When thou art angry thou wilt remember mercy; and by Micheas, who thus expresses it: Who is a God like to thee 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.

And thus precisely does it happen. At the very moment when we imagine ourselves to be utterly lost and altogether bereft of His protection, then it is that God in His infinite goodness seeks us out in a special way and takes care of us. Even in His anger He stays the sword of His justice, and ceases not to pour out the inexhaustible treasures of His mercy.


Roman Catechism, Part IV, The Address: "Our Father Who Art in Heaven" : God Is Called Father Because He Has Granted Us Redemption

The creation of the world and God's providence are, then, of great weight in bringing into relief the singular love of God for the human race and the special care He takes of man. But far above these two shines the work of redemption, so much so indeed that our most bountiful God and Father has crowned His infinite goodness towards us by granting us this third favour.

Accordingly the pastor should instruct his spiritual children and constantly recall to their minds the surpassing love of God for us, so that they may be fully alive to the fact that having been redeemed in a wonderful manner they are thereby made the sons of God. To them, says St. John, He gave power to be made the sons of God . . . and they are born of God.

This is why Baptism, the first pledge and token of our redemption, is called the Sacrament of regeneration; for it is by Baptism that we are born children of God: That which is born of the Spirit, says our Lord, is spirit; and: You must be born again. In the same way we have the words of St. Peter: Being born again, not of corruptible seed, but incorruptible, by the word of God who liveth.

By reason of this redemption we have received the Holy Ghost and have been made worthy of the grace of God. As a consequence of this gift we are the adopted sons of God, as the Apostle Paul wrote to the Romans when he said: Ye have not received the spirit of bondage again in fear, but you have received the spirit of adoption of sons, whereby we cry: "Abba, Father." The force and efficacy of this adoption are thus set forth by St. John: Behold what manner of charity the Father hath bestowed upon us, that we should be called, and should be the sons of God.


Roman Catechism, Part IV, The Address: "Our Father Who Art in Heaven" : Duties We Owe Our Heavenly Father

Duties We Owe Our Heavenly Father

These points having been explained, the faithful should be reminded of all they owe in return to God, their most loving Father, so that they may be aware of the extent of the love, piety, obedience and respect they are bound to render to Him who has created them, who watches over them, and who has redeemed them; and with what hope and trust they should invoke Him.

But to enlighten the ignorant and to correct the false ideas of such as imagine prosperity and success in life to be the only test that God preserves and maintains His love towards us, and that the adversities and trials which come from His hand are a sign that He is not well disposed towards us and that He entertains hostile dispositions towards us, it will be necessary to point out that even if the hand of the Lord sometimes presses heavily upon us, it is by no means because He is hostile to us, but that by striking us He heals us, and that the wounds coming from God are remedies.

He chastises sinners so as to improve them by this lesson, and inflicts temporal punishments in order to deliver them from eternal torments. For though He visits our iniquities with a rod and our sins with stripes, yet his mercy he will not take away from us.

The faithful, therefore, should be recommended to recognise in such chastisements the fatherly love of God, and ever to have in their hearts and on their lips the saying of Job, the most patient of men: He woundeth and cureth; he striketh and his hands shall heal; as well as to repeat frequently the words written by Jeremias in the name of the people of Israel: Thou hast chastised me and I was instructed, as a young bullock unaccustomed to the yoke: convert me and I shall be converted; for thou art the Lord my God; and to keep before their eyes the example of Tobias who, recognising in the loss of his sight the paternal hand of God raised against him, cried out: I bless thee, O Lord God of Israel, because thou hast chastised me and thou hast saved me.

In this connection the faithful should be particularly on their guard against believing that any calamity or affliction that befalls them can take place without the knowledge of God; for we have His own words: A hair of your heads shall not perish. Let them rather find consolation in that divine oracle read in the Apocalypse: Those whom I love I rebuke and chastise; and let them find comfort in the exhortation addressed by St. Paul to the Hebrews: My son, neglect not the discipline of the Lord; neither be thou weaned whilst thou art rebuked by him: for whom the Lord loveth he chastiseth, and he scourgeth every son whom he receiveth.... But if you be without chastisement, ... then are you bastards and not sons.... Moreover if we have had the fathers of our flesh for instructors, and we reverenced them, shall we not much more obey the Father of spirits and live?


Roman Catechism, Part IV, The Address: "Our Father Who Art in Heaven" : "Our"

"Our"

When we invoke the Father and when each one of us calls Him our Father, we are to understand thereby that from the privilege and gift of divine adoption it necessarily follows that all the faithful are brethren and should love each other as such: You are all brethren for one is your Father who is in heaven." This is why the Apostles in their Epistles address all the faithful as brethren.

Another necessary consequence of this adoption is that not only are the faithful thereby united in the bonds of brotherhood, but that, the Son of God being truly man, we are called and really are his brethren also. Thus, in his Epistle to the Hebrews the Apostle, speaking of the Son of God, wrote as follows: He is not ashamed to call them brethren, saying: "I will declare thy name to my brethren. And long before this, David had foretold this of Christ the Lord; while Christ Himself thus addresses the women in the Gospel: Go, tell my brethren that they go into Galilee; there they shall see me. These words, as we know, He pronounced only after His Resurrection and when He had already put on immortality, thus showing that no one is at liberty to imagine that the bonds of brotherhood with us have been severed by His Resurrection and Ascension into heaven. Not only has the Resurrection of Christ not dissolved this union and love, but we know that one day, when from His throne of glory and majesty He shall judge mankind of all ages, He will call even the very least of the faithful by the name of brethren.

Indeed, how can we be other than brethren of Christ, seeing that we are called His coheirs? Doubtless He is the first begotten, the appointed heir of all things; but we are begotten in the second place after Him, and are His coheirs according to the measure of heavenly gifts we receive and according to the extent of the charity by which we show ourselves servants and cooperators of the Holy Ghost. He it is who by His inspirations moves and inflames us to virtue and good works, in order that we may be strengthened by His grace valiantly to undertake the combat that must be waged to secure salvation. And if we wisely and firmly carry on this combat we shall at the close of our earthly career be rewarded by our heavenly Father with the just recompense of that crown promised and held out to all those who run the same course. God, says the Apostle, is not unjust that He should forget your work and love.


Roman Catechism, Part IV, The Address: "Our Father Who Art in Heaven" : Dispositions That Should Accompany The Words, "Our Father": Fraternal Regard

How sincere should be the manner in which we ought to utter the word our, we learn from St. Chrysostom. God, he says, listens willingly to the Christian who prays not only for himself but for others; because to pray for ourselves is an inspiration of nature; but to pray for others is an inspiration of grace; necessity compels us to pray for ourselves, whereas fraternal charity calls on us to pray for others. And he adds: That prayer which is inspired by fraternal charity is more agreeable to God than that which is dictated by necessity.

In connection with the important subject of salutary prayer, the pastor should be careful to remind and exhort all the faithful of every age, condition and rank, never to forget the bonds of universal brotherhood that bind them, and consequently ever to treat each other as friends and brothers, and never to seek arrogantly to raise themselves above their neighbours.

Though there are in the Church of God various gradations of office, yet this diversity of dignity and position in no way destroys the bond of fraternal union; just as in the human body the various uses and different functions of our organs in no way cause this or that part of the body to lose the name or office of an organ of the body.

Take, for instance, one who wields kingly power. If he is a Christian, is he not the brother of all those united in the communion of the Christian faith? Yes, beyond all doubt; and why? Because there is not one God giving existence to the rich and noble, and another giving existence to the poor and to subjects. There is but one God, the Father and Lord of all; and consequently we have all the same nobility of spiritual birth, all the same dignity, all the same glory of race; for all have been regenerated by the same Spirit through the same Sacrament of faith, and have been made children of God and coheirs to the same inheritance. The wealthy and great have not one Christ for their God; the poor and lowly, another; they are not initiated by different Sacraments; nor can they expect a different inheritance in the kingdom of heaven. We are all brethren and, as the Apostle says in his Epistle to the Ephesians: We are members of Christ's body, of his flesh and of his bones. This is a truth which the same Apostle thus expresses in his Epistle to the Galatians: You are the children of God, by faith in Jesus Christ; for as many of you as have been baptised in Christ, have put on Christ. There is neither Greek nor Jew, neither bond nor free, neither male nor female; for you are all one in Christ Jesus.

Now this is a point which calls for accuracy on the part of the pastor of souls, and one on which he should purposely dwell at considerable length; for it is a subject that is calculated both to strengthen and animate the poor and lowly, and to restrain and repress the arrogance of the rich and powerful. Indeed it was to remedy this latter evil that the Apostle insisted on brotherly charity and so often impressed it on the ears of his hearers.


Roman Catechism, Part IV, The Address: "Our Father Who Art in Heaven" : Filial Confidence And Piety

Filial Confidence And Piety

Do not, then, forget, oh Christian, that when about to address this prayer to God, you ought to approach Him as a son to his Father; and hence in beginning your prayers and in pronouncing the words Our Father you should consider the rank to which God in His goodness has raised you when He commands you to fly to Him, not as a timid and fearful servant to his master, but willingly and confidently, like a child to its father.

In this remembrance and in this thought, consider with what fervour and piety you should pray. Endeavour to act as becomes a child of God; that is to say, see that your prayers and actions are never unworthy of that divine origin with which He has been pleased in His infinite bounty to ennoble you. It is to the discharge of this duty that the Apostle exhorts us when he says: Be ye therefore imitators of God as most dear children, so that what the Apostle wrote to the Thessalonians may be truly said of us: You are all the children of light, and the children of the day.


Roman Catechism, Part IV, The Address: "Our Father Who Art in Heaven" : Meaning Of These Words

Meaning Of These Words

"Who art in Heaven"

All who have a correct idea of God will grant that He is where and in all places. This is not to be taken in the sense that He is distributed into parts and that He occupies and governs one place with one part and another place with another part. God is a Spirit, and therefore utterly incapable of division into parts. Who will dare to assign to any particular place or circumscribe within any limits that God who says of Himself: Do I not fill heaven and earth? On the contrary, these words must be taken in this sense, that by His power and virtue He embraces heaven and earth and all things contained therein; but that He Himself is not contained in any place. God is present to all things, either creating them, or preserving them after He has created them; but He is confined to no place, is limited by no bounds, nor in any way hindered from being everywhere present by His substance and power, as is indicated by holy David in the words: If I ascend into heaven thou art there.

But though God is present in all places and in all things, without being bound by any limits, as has been already said, yet in Sacred Scripture it is frequently said that He has His dwelling in heaven. And the reason is because the heavens which we see above our heads are the noblest part of the world, remain ever Incorruptible, surpass all other bodies in power, grandeur and beauty, and are endowed with fixed and regular motion.

God, then, in order to lift up the minds of men to contemplate His infinite power and majesty, which are so preeminently visible in the work of the heavens, declares in Sacred Scripture that heaven is His dwellingplace. Yet at the same time He often affirms, what indeed is most true, that there is no part of the universe to which He is not present intimately by His nature and His power.


Roman Catechism, Part IV, The Address: "Our Father Who Art in Heaven" : Lessons Taught By The Words, "Who Art In Heaven"

In connection with this consideration, however, let the faithful keep before their minds not only the image of the common Father of all, but also of a God reigning in heaven; and hence when about to pray, let them remember that they should raise heart and soul to heaven, and that the more the name of Father inspires them with hope and trust, the more should the sublime nature and divine majesty of our Father who is in heaven inspire them with sentiments of Christian humility and respect.

These words, furthermore, determine what we ought to ask of God in prayer; for every demand regarding the needs and wants of this life, if it have not some reference to the goods of heaven and if it be not directed to that end, is vain and unworthy of a Christian.

Let the pastor, therefore, instruct his pious hearers regarding this particular element of prayer, confirming his own words by the authority of the Apostle: If 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.


Roman Catechism, Part IV, The First Petition : Why This Petition Is Placed First

Why This Petition Is Placed First

THE FIRST PETITION OF THE LORD'S PRAYER: " HALLOWED BE THY NAME "

What we are to ask of God and in what order, the Master and Lord of all has Himself taught and commanded. For prayer is the ambassador and interpreter of our thoughts and desires; and consequently we pray well and properly when the order of our petitions follows the order in which the things sought are desirable.

Now, genuine charity tells us to direct our whole soul and all our affections to God, for He alone being the one supreme Good, it is but reasonable that we love Him with superior and singular love. On the other hand, God cannot be loved from the heart and above all things else, unless we prefer His honour and glory to all things created. For all the good that we or others possess, all that in any way bears the name of good, comes from Him, and is therefore inferior to Him, the sovereign Good.

Hence, that our prayers may be made with due order, our Saviour has placed this Petition regarding the sovereign Good at the head of all the other Petitions of the Lord's Prayer, thus showing us that before asking the things necessary for ourselves or for others, we ought to ask those that appertain to God's honour, and to manifest and make known to Him the affections and desires of our hearts in this regard. Acting thus, we shall be faithful to the claims and rules of charity, which teaches us to love God more than ourselves and to ask, in the first place, those things we desire on His account, and next, those things we desire on our own.


Roman Catechism, Part IV, The First Petition : Object Of The First Three Petitions

Object Of The First Three Petitions

But as our desires and petitions concern such things only as are needed, and as nothing can be added to God; that is to say. to the Divine Nature, nor can His Divine Substance, which is ineffably rich in all perfection, be in any way increased, we must remember that the things we ask of God on God's own account are extrinsic and concern His exterior glory.

Thus we desire and beg that His name may be more and better known in the world, that His kingdom may be extended, and that each day new servants may come to obey His holy will. These three things, His name, His kingdom, and obedience (to His will), do not appertain to the intrinsic nature and perfection of God, but are extrinsic thereto.

To enable the faithful to understand still more clearly the force and bearing of these Petitions, the pastor should take care to point out to them that the words, On earth as it is in heaven, may be understood of each of the first three Petitions, as follows: Hallowed be thy name on earth as it is in heaven; Thy kingdom come on earth as it is in heaven; and, Thy will be done on earth as it is in heaven.


Roman Catechism, Part IV, The First Petition : Hallowed Be Thy Name

Hallowed Be Thy Name

In praying that the name of God may be hallowed, our meaning is that the sanctity and glory of the divine name may be increased.


Roman Catechism, Part IV, The First Petition : On Earth As It Is In Heaven"

On Earth As It Is In Heaven"

But in this connection the pastor should observe and should point out to his pious hearers that our Saviour does not in this expression say that the name of God is to be sanctified on earth in the same manner as it is in heaven; that is, that its earthly sanctification is to be equal in magnificence to its heavenly, a thing which is absolutely impossible, but only that such sanctification proceed from love and from the inmost affections of the soul. True, indeed, the divine name has in itself no need to be sanctified, since it is terrible and holy,' as God Himself in His very Nature is holy, nor can any holiness be attributed Him which He has not possessed from all eternity; yet seeing that here below an honour far inferior to that which He deserves is rendered to Him, and that sometimes even He is dishonoured by cursing and blasphemy, we therefore desire and beg that His name may be exalted here on earth with praise, honour, and glory, after the example of that praise, honour and glory which are given Him in heaven.


Roman Catechism, Part IV, The First Petition : That The Faithful May Glorify Him

That The Faithful May Glorify Him

What Sanctification of God's Name we should Pray For

In other words we pray that our minds, our souls and our lips may be so devoted to the honour and worship of God as to glorify Him. with all veneration both interior and exterior, and, after the model of the heavenly citizens, to celebrate with all our might the greatness, the glory and the holiness of the name of God.


Roman Catechism, Part IV, The First Petition : That Unbelievers May Be Converted

That Unbelievers May Be Converted

Thus, then, as the heavenly spirits with perfect unanimity exalt and glorify God, so do we pray that the same be done over all the earth; that all nations may come to know, worship, and reverence God; that all without a single exception may embrace the Christian religion, may devote themselves wholly to the service of God, and may be convinced that in Him is the source of all sanctity and that there is nothing pure, nothing holy, that does not proceed from the sanctity of His divine name. According to the testimony of the Apostle, The church is cleansed by the laver of water in the word of life. and the word of life signifies the name of the Father and of the Son and of the Holy Ghost in which we are baptised and sanctified.

And since there is no expiation, no purity, no integrity, in him over whom the divine name has not been invoked, we desire and pray that all mankind may abandon the darkness of their impious infidelity, and, enlightened by the rays of divine light, may come to recognise the power of this name and look to it alone for true sanctity, and that thus receiving the Sacrament of Baptism in the name of the holy and undivided Trinity, they may receive the plenitude of sanctity from the right hand of God Himself.


Roman Catechism, Part IV, The First Petition : That Sinners May Be Converted

That Sinners May Be Converted

Moreover, our desires and our supplications extend equally to those, who, stained with sin and wickedness, have lost the purity of their Baptism and their robe of innocence, thus permitting the unclean spirit to take up his abode once more in their unhappy souls. We therefore desire and pray God that in these also His name may be sanctified; that they may reenter into themselves and, returning to a right frame of mind, may recover their former holiness through the Sacrament of Penance, and become once more the pure and holy temple and dwellingplace of God.


Roman Catechism, Part IV, The First Petition : That God May Be Thanked For His Favours

That God May Be Thanked For His Favours

Finally, we pray that God may make His light to shine on the minds of all, so as to enable them to see that every best gift and e very perfect gift coming from the Father of lights, is conferred on us by Him, and consequently that temperance, justice, life, health, in a word, all goods of soul, body and possessions, all goods both natural and supernatural, must be recognised as gifts given by Him from whom, as the Church proclaims, proceed all blessings. If the sun by its light, if the stars by their motion and revolutions, are of any advantage to man; if the air with which we are surrounded serves to sustain us; if the earth with its abundance of produce and its fruits furnishes the means of subsistence to all men; if our rulers by their vigilance enable us to enjoy peace and tranquillity, it is to the infinite goodness of God that we owe these and innumerable blessings of a similar kind,nay, those very causes which philosophers call secondary, we should regard as so many hands of God, wonderfully fashioned and fitted for our use, by means of which He distributes His blessings and diffuses them everywhere in profusion.


Roman Catechism, Part IV, The First Petition : That The Church May Be Recognised By All

But what we most particularly ask in this Petition is that all may acknowledge and revere the spouse of Jesus Christ, our most holy mother the Church, in which alone is to be found the copious and inexhaustible fountain that cleanses and effaces all the stains of sin, and from which are drawn all the Sacraments of salvation and sanctification, those Sacraments through which, like so many sacred channels, is diffused over us by the hand of God the dew, of sanctity. To that Church alone and to those whom she embraces in her bosom and holds in her arms, appertains the invocation of that divine name, outside of which there is no other name under heaven given to men whereby we must be saved.


Roman Catechism, Part IV, The First Petition : What Sanctification Of God's Name We Should Practice

The pastor should be careful to insist particularly on the fact that it is the duty of a good son not only to pray to God his Father in words, but also to endeavour by his conduct and actions to promote the sanctification of the divine name. And would to God there were none who, though continually praying for the sanctification of God's name, yet, as far as in them lies, violate and profane it by their deeds, and by whose fault God Himself is sometimes blasphemed. It was of such as these that the Apostle said: The name of God through you is blasphemed among the Gentiles; and in Ezechiel we read: They entered among the nations whither they went, and profaned my holy name, when it was said of them: "This is the people of the Lord, and they are come forth out of his land"; for according to the sort of life and conduct led by those professing a particular religion, so precisely in the eyes of the unlettered multitude will be the opinion held of that religion and of its author.

Those, therefore, who live according to the dictates of the Christian religion which they have embraced, and who regulate their prayers and actions by its precepts, furnish others with a powerful motive for greatly praising, honouring and glorifying the name of our heavenly Father. As for us, it is a duty which the Lord has imposed on us, to lead others by shining deeds of virtue to praise and glorify the name of God. This is how He addresses us in the Gospel: Let your light so shine before men, that they may see your good works and glorify your Father who is in heaven; and the Prince of the Apostles says: Having your conversation good among the Gentiles, that they may, by the good works which they shall behold in you, glorify God.


Roman Catechism, Part IV, The Second Petition : Importance Of Instruction On This Petition

THE SECOND PETITION OF THE LORD'S PRAYER: " THY KINGDOM COME "

The kingdom of heaven which we pray for in this second Petition is the great end to which is referred, and in which terminates all the preaching of the Gospel; for from it St. John the Baptist commenced his exhortation to penance: Do penance, for the kingdom of heaven is at hand. With it also the Saviour of the world opened His preaching. In that admirable discourse on the mount in which He points out to His disciples the way to happiness, having proposed, as it were, the subjectmatter of His discourse, our Lord commences with the kingdom of heaven: Blessed are the poor in spirit, for theirs is the kingdom of heaven. Again, to those who would detain Him with them, He assigns as the necessary cause of His departure: To other cities, also, I must preach the kingdom of God; therefore am I sent. This kingdom He afterwards commanded the Apostles to preach. And to him who expressed a wish to go and bury his father, He replied: Go thou, and preach the kingdom of God. And after He had risen from the dead, during those forty days in which He appeared to the Apostles, He spoke of the kingdom of God.

This second Petition, therefore, the pastor should treat with the greatest attention, in order to impress on the minds of his faithful hearers its great importance and necessity.


Roman Catechism, Part IV, The Second Petition : Greatness Of This Petition

Greatness Of This Petition

In the first place pastors will be greatly assisted towards an accurate and careful explanation of this Petition by the thought that (the Redeemer Himself) commanded this Petition, although united to the others, to be also offered separately, in order that we may seek with the greatest earnestness that for which we pray; for He says: Seek first the kingdom of God and his justice, and all these things shall be added unto you.

So great and so abundant are the heavenly gifts contained in this Petition, that it includes all things necessary for the security of soul and body. The king who pays no attention to those things on which depends the safety of his kingdom we should deem unworthy of the name. If a man is so anxious for the welfare of his kingdom, what must be the solicitude, what the providential care, with which the King of kings guards the life and safety of man?

We compress, therefore, within the small compass of this Petition for God's kingdom all that we stand in need of in our present pilgrimage, or rather exile, and all this God graciously promises to grant us; for He immediately subjoins: All these things shall be added unto you. Thus does he declare that He is that king who with bountiful hand bestows upon man an abundance of all things, whose infinite goodness enraptured David when he sang: The Lord ruleth me, and I shall want nothing.


Roman Catechism, Part IV, The Second Petition : Necessity Of Rightly Making This Petition

It is not enough, however, that we utter an earnest petition for the kingdom of God; we must also add to our prayer the use of all those means by which that kingdom is sought and found. The five foolish virgins uttered earnestly the same petition in these words: Lord, Lord, open to us; but they used not the means necessary to secure its attainment, and were therefore rightly excluded. For God Himself has said: Not every one that saith to me, Lord, Lord, shall enter into the kingdom of heaven.


Roman Catechism, Part IV, The Second Petition : Motives For Adopting The Necessary Means

The priest, therefore, who is charged with the care of souls, should draw from the exhaustless fountain of the divine Scriptures those powerful motives which are calculated to move the faithful to the desire and pursuit of the kingdom of heaven, which portray in vivid coloring our deplorable condition, and which should make so sensible an impression upon them that, entering into themselves, they may call to mind that supreme happiness and those unutterable goods with which the eternal abode of God our Father abounds.

Here below we are exiles, inhabitants of a land in which dwell those demons whose hatred for us cannot be softened, who are the determined and implacable foes of mankind. What shall we say of those intestine conflicts and domestic battles in which the soul and the body, the flesh and the spirit, are continually engaged against each other, in which we have always to fear defeat, nay, in which instant defeat becomes inevitable, unless we be defended by the protecting hand of God? Feeling this weight of misery the Apostle exclaims: Unhappy man that I am, who shall deliver me from the body of this death?

The misery of our condition, it is true, strikes us at once of itself; but if contrasted with that of other creatures, it strikes us still more forcibly. Although irrational and even inanimate, the lower creatures are seldom seen so to depart from the acts, the instincts and the movements imparted to them by nature, as to fail of obtaining their appointed and determined end. This is so obvious in the case of beasts, fishes and birds that there is no need to dwell on it. But if we look to the heavens, do we not behold the verification of these words of David? For ever, O Lord, thy word standeth firm in the heavens. Constant in their motions, uninterrupted in their revolutions, they never depart in the least from the laws divinely prescribed. The earth, too, and universal nature, as we at once perceive, adhere strictly to, or at least depart but very little from the laws of their being.

But unhappy man is guilty of frequent falls. Seldom does he carry out his good resolutions; often he abandons and despises what he has well commenced; his best purposes which pleased for a time, are often suddenly abandoned, and he plunges into designs as degrading as they are pernicious.

What then is the cause of this misery and inconstancy? Manifestly a contempt of the divine inspirations. We close our ears to the admonitions of God, our eyes to the divine lights which shine before us; nor do we hearken to those salutary commands which are delivered by our heavenly Father.

To paint to the eyes of the faithful the miseryof man's condition, to detail its various causes, and to point out the efficacious remedies are, therefore, among the objects which should employ the zealous exertions of the pastor. In the discharge of this duty, his labor will be not a little lightened if he consults what has been said on the subject by those holy men, John Chrysostom and Augustine, and still more if he refers to our exposition of the Creed. For with a knowledge of these truths, who will be so obstinate in sin as not to endeavour, with the help of God's preventing grace, to rise, like the prodigal son spoken of in the Gospel, to stand erect, and hasten into the presence of his heavenly Father and king ?


Roman Catechism, Part IV, The Second Petition : "Thy Kingdom"

"Thy Kingdom"

Having pointed out the advantages to be derived by the faithful from this Petition, the pastor should next explain the favours which it seeks. This becomes the more necessary as the words, kingdom of God, have a variety of significations, the exposition of each of which will not be found without its advantages in elucidating other passages of Scripture, and is necessary to a knowledge of the present subject.


Roman Catechism, Part IV, The Second Petition : The Kingdom Of Nature

The Kingdom Of Nature

In their ordinary sense, which is frequently employed by Scripture, the words, kingdom of God, signify not only that power which God possesses over all men and over the entire universe, but, also, His providence which rules and governs all things. In his hands, says the Prophet, are all the ends of the earth. The word ends includes those things also which lie buried in the depths of the earth, and are concealed in the most hidden recesses of creation. In this sense Mardochaeus exclaims: O Lord, Lord, almighty king, for all things are in thy power, and there is none that can resist thy will: thou art God of all, and there is none that can resist thy majesty.


Roman Catechism, Part IV, The Second Petition : The Kingdom Of Grace

The Kingdom Of Grace

By the kingdom of God is also understood that special and singular providence by which God protects and watches over pious and holy men. It is of this peculiar and admirable care that David speaks when he says: The Lord rules me, I shall want nothing, and Isaias: The Lord our king he will save us.

But although, even in this life, the pious and holy are placed, in a special manner, under this kingly power of God; yet our Lord Himself informed Pilate that His kingdom was not of this world, that is to say, had not its origin in this world, which was created and is doomed to perish. In this perishable way power is exercised by kings, emperors, commonwealths, rulers, and all whose titles to the government of states and provinces is founded upon the desire or election of men, or who have intruded themselves, by violent and unjust usurpation, into sovereign power.

Not so Christ the Lord, who, as the Prophet declares, is appointed king by God, and whose kingdom, as the Apostle says, is justice: The kingdom of God's justice and peace, and joy in the Holy Ghost. Christ our Lord reigns in us by the interior virtues of faith, hope and charity. By these virtues we are made a portion, as it were, of His kingdom, become subject in a special manner to God, and are consecrated to His worship and veneration; so that, as the Apostle could say: I live, yet not I, but Christ liveth in me, we too are able to say: I reign, yet not , but Christ reigneth in me.

This kingdom is called justice, because it has for its basis the justice of Christ the Lord. Of it our Lord says in St. Luke: The kingdom of God is within you. For although Jesus Christ reigns by faith in all who are within the bosom of our holy mother, the Church; yet in a special manner He reigns over those who are endowed with a superior faith, hope and charity, and have yielded themselves pure and living members to God. It is in these that the kingdom of God's grace is said to consist.


Roman Catechism, Part IV, The Second Petition : The Kingdom Of Glory

The Kingdom Of Glory

By the words kingdom of God is also meant that kingdom of His glory, of which Christ our Lord says in St. Matthew: Come ye blessed of my Father, possess the kingdom which was prepared for you from the beginning of the world. This kingdom the thief, when he had admirably acknowledged his crimes, begged of Christ in the words related by St. Luke: Lord, remember me, when thou comest into thy kingdom. Of this kingdom St. John speaks when he says: Unless a man be born again of water and the Spirit, he cannot enter into the kingdom of God; and of it the Apostle says to the Ephesians: No fornicator, or unclean, or covetous person (which is a serving of idols) hath inheritance in the kingdom of Christ and of God. To it also refer some of the parables made use of by Christ the Lord when speaking of the kingdom of heaven.

But the kingdom of grace must precede that of glory; for God's glory cannot reign in anyone in whom His grace does not already reign. Grace, according to the Redeemer, is a fountain of water springing up to eternal life; while as regards glory, what can we call it except a certain perfect and absolute grace? As long as we are clothed with this frail mortal flesh, as long as we wander in this gloomy pilgrimage and exile, weak and far away from God, we often stumble and fall, because we rejected the aid of the kingdom of grace, by which we were supported. But when the light of the kingdom of glory, which is perfect, shall have shone upon us, we shall stand forever firm and secure. Then shall all that is defective and unsuitable be utterly removed; then shall every infirmity be strengthened and invigorated; in a word, God Himself will then reign in our souls and bodies. But on this subject we have dealt already at greater length in the exposition of the Creed, when speaking of the resurrection of the flesh.


Roman Catechism, Part IV, The Second Petition : "Come"

"Come"

Having thus explained the ordinary acceptation of the words, kingdom of God, we now come to point out the particular objects contemplated by this Petition.


Roman Catechism, Part IV, The Second Petition : We Pray For The Propagation Of The Church

In this Petition we ask God that the kingdom of Christ, that is, His Church, may be enlarged; that Jews and infidels may embrace the faith of Christ and the knowledge of the true God; that schismatics and heretics may return to soundness of mind, and to the communion of the Church of God which they have deserted; and that thus may be fulfilled and realised the words of the Lord, spoken by the mouth of Isaias: Enlarge the place of thy tent, and stretch out the skins of thy tabernacles; lengthen thy cords, and strengthen thy stakes, for thou shalt pass on to the right hand and to the left, for he that made thee shall rule over thee. And again: The Gentiles shall walk in thy light, and kings in the brightness of thy rising; lift up thy eyes round about and see; all these are gathered together, they are come to thee; thy sons shall come from afar, and thy daughters shall rise up at thy side.


Roman Catechism, Part IV, The Second Petition : For The Conversion Of Sinners

For The Conversion Of Sinners

But in the Church there are to be found those who profess they know God, but in their works deny Him; whose conduct shows that they have only a deformed faith; who, by sinning, become the dwellingplace of the devil, where the demon exercises uncontrolled dominion. Therefore do we pray that the kingdom of God may also come to them so that the darkness of sin being dispelled from around them, and their minds being illumined by the rays of the divine light, they may be restored to their lost dignity of children of God; that heresy and schism being removed, and all offences and causes of sins being eradicated from His kingdom, our heavenly Father may cleanse the floor of His Church; and that, worshipping God in piety and holiness, she may enjoy undisturbed peace and tranquillity.


Roman Catechism, Part IV, The Second Petition : That Christ May Reign Over All

That Christ May Reign Over All

Finally, we pray that God alone may live, alone may reign within us; that death may no longer exist, but may be absorbed in the victory achieved by Christ our Lord, who, having broken and scattered the power of all His enemies, may, in His might, subject all things to His dominion.


Roman Catechism, Part IV, The Second Petition : Dispositions That Should Accompany This Petition

The pastor should also be mindful to teach the faithful, as the nature of this Petition demands, the thoughts and reflections with which their minds should be impressed in order to offer this prayer devoutly to God.


Roman Catechism, Part IV, The Second Petition : We Should Prize God's Kingdom Above All Things

He should exhort them, in the first place, to consider the force and import of that similitude of the Redeemer: The kingdom of heaven is like a treasure hidden in a field: which when a man hath found he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. He who knows the riches of Christ the Lord will despise all things when compared to them; to him wealth, riches, power, will appear as dross. Nothing can be compared to, or stand in competition with that inestimable treasure. Whoever, then, is blessed with this knowledge will say with the Apostle: I esteem all things to be but loss, and count them but as dung, that I may gain Christ. This is that precious jewel of the Gospel, and he who sells all his earthly goods to purchase it shall enjoy an eternity of bliss.

Happy we, should Jesus Christ shed so much light on us, as to enable us to discover this jewel of divine grace, by which He reigns in the hearts of those that are His. Then should we be prepared to sell all that we have on earth, even ourselves, to purchase and secure its possession; then might we say with confidence: Who shall separate us from the love of Christ?

But would we know the incomparable excellence of the kingdom of God's glory, let us hear the words and teaching of the Apostle: Eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love him.


Roman Catechism, Part IV, The Second Petition : We Must Realise That We Are Exiles

We Must Realise That We Are Exiles

To obtain the object of our prayers it will be found most helpful to reflect within ourselves who we are, namely, children of Adam, exiled from Paradise by a just sentence of banishment, and deserving, by our unworthiness and perversity, to become the objects of God's supreme hatred, and to be doomed to eternal punishment.

This consideration should excite in us humility and lowliness. Thus our prayers will be full of Christian humility; and wholly distrusting ourselves, like the publican, we will fly to the mercy of God. Attributing all to His bounty we will render immortal thanks to Him who has imparted to us that Holy Spirit, relying on whom we are emboldened to say: Abba (Father).


Roman Catechism, Part IV, The Second Petition : We Must Labor To Obtain God's Kingdom

We Must Labor To Obtain God's Kingdom

We should also be careful to consider what is to be done, what avoided, in order to arrive at the kingdom of heaven. For we are not called by God to lead lives of ease and indolence. On the contrary, He declares that the kingdom of God suffereth violence, and the violent bear it away; and, If thou wilt enter into life, keep the commandments. It is not enough, therefore, that we pray for the kingdom of God; we must also use our best exertions. It is a duty incumbent on US to cooperate with the grace of God, to use it in pursuing the path that leads to heaven. God never abandons us; He has promised to be with us at all times. We have therefore only this to see to, that we forsake not God, or abandon ourselves.

In this kingdom of the Church, God has provided all those succours by which He defends the life of man, and accomplishes his eternal salvation; whether they are invisible to us, such as the hosts of angelic spirits, or visible, such as the Sacraments, those unfailing sources of heavenly grace. Defended by these divine safeguards, not only may we securely defy the assaults of our most determined enemies, but may even lay prostrate, and trample under foot, the tyrant himself with all his nefarious legions.


Roman Catechism, Part IV, The Second Petition : Recapitulation

Recapitulation

To conclude, let us then earnestly implore the Spirit of God that He may command us to do all things in accordance with His holy will; that He may so overthrow the empire of Satan that it shall have no power over us on the great accounting day; that Christ may be victorious and triumphant; that the divine influence of His law may be spread throughout the world; that His ordinances may be observed; that there be found no traitor, no deserter; and that all may so conduct themselves, as to come with joy into the presence of God their King, and may reach the possession of the celestial kingdom, prepared for them from all eternity, in the fruition of endless bliss with Christ Jesus.


Roman Catechism, Part IV, The Third Petition : The Relation Of This Petition To The Previous One

THE THIRD PETITION OF THE LORD'S PRAYER: " THY WILL BE DONE "

Whoever desires to enter into the kingdom of heaven should ask of God that His will may be done. For Christ the Lord has said: Not every one that says to me, Lord, Lord, shall enter into the kingdom of heaven; but he that doth the will of my Father who is in heaven, he shall enter into the kingdom of heaven. Consequently this Petition follows immediately after the one which prays for the kingdom of heaven.


Roman Catechism, Part IV, The Third Petition : Necessity Of This Petition

Necessity Of This Petition

In order that the faithful may know the necessity of this Petition and the numerous and salutary gifts which we obtain through it, the pastor should direct their attention to the misery and wretchedness in which the sin of Adam has involved mankind.


Roman Catechism, Part IV, The Third Petition : Man's Proneness To Act Against God's Will

From the beginning God implanted in all creatures an inborn desire of pursuing their own happiness that, by a sort of natural impulse, they may seek and desire their own end, from which they never deviate, unless impeded by some external obstacle. This impulse of seeking God, the author and father of his happiness, was in the beginning all the more noble and exalted in man because of the fact that he was endowed with reason and judgment. But, while irrational creatures, which, at their creation were by nature Food, continued, and still continue in that original state andcondition, unhappy man went astray, and lost not only original justice, with which he had been supernaturally gifted and adorned by God, but also obscured that singular inclination toward virtue which had been implanted in his soul. All, He says, have gone aside, they are become unprofitable together; there is none that doth good, no, not one. For the imagination and thought of man's heart are prone to evil from his youth. Hence it is not difficult to perceive that of himself no man is wise unto salvation; that all are prone to evil; and that man has innumerable corrupt propensities, since he tends downwards and is carried with ardent precipitancy to anger, hatred, pride. ambition, and to almost every species of evil.


Roman Catechism, Part IV, The Third Petition : Man's Blindness Concerning God's Will

Man's Blindness Concerning God's Will

Although man is continually beset by these evils, yet his greatest misery is that many of these appear to him not to be evils at all. It is a proof of the most calamitous condition of man, that he is so blinded by passion and cupidity as not to see that what he deems salutary generally contains a deadly poison, that he rushes headlong after those pernicious evils as if they were good and desirable, while those things which are really good and virtuous are shunned as the contrary. Of this false estimate and corrupt judgment of man God thus expresses His detestation: Woe to you that call evil good, and good evil; that put darkness for light and light for darkness; that put bitter for sweet, and sweet for bitter.

In order, therefore, to delineate in vivid coloring the misery of our condition, the Sacred Scripture compares us to those who have lost their sense of taste and who, in consequence, loathe wholesome food, and prefer that which is unwholesome.


Roman Catechism, Part IV, The Third Petition : Man's Weakness In Fulfilling God's Will

Man's Weakness In Fulfilling God's Will

It also compares us to sick persons who, as long as their malady lasts, are incapable of fulfilling the duties and offices proper to persons of sound and vigorous health. In the same way neither can we, without the assistance of divine grace, undertake actions such as are acceptable to God. Even should we, while in this condition, succeed in doing anything good, it will be of little or no avail towards attaining the bliss of heaven. But to love and serve God as we ought is something too noble and too sublime for us to accomplish by human powers in our present lowly and feeble condition, unless we are assisted by the grace of God.

Another very apt comparison to denote the miserable condition of mankind is that wherein we are likened to children who, if left to go their own way, are thoughtlessly attracted by everything that presents itself. Truly we are children, thoughtless children, wholly devoted to vain conversations and frivolous actions, once we become destitute of divine assistance; and hence the reproof which divine wisdom directs against us: O children, how long will you love childishness, and fools covet those things which are hurtful to themselves? while the Apostle thus exhorts us: Do not become children in sense.

Not only this, but our folly and blindness are even greater than those of children; for they are merely destitute of human prudence which they can of themselves acquire in course of time; whereas, if not assisted by God's help and grace, we can never aspire to that divine prudence which is so necessary to salvation. And if God's assistance should fail us, we at once cast aside those things that are truly good and rush headlong to voluntary ruin.


Roman Catechism, Part IV, The Third Petition : Remedy For These Evils

Remedy For These Evils

But should this darkness of spirit be removed with God's help; should we but perceive these our miseries; and, shaking off our insensibility, should we take account of the presence of the law of the members and recognise the struggle of the senses against the law of the spirit; and were we aware of every inclination of our nature to evil; how in that event could we fail to seek with earnest endeavour a suitable remedy for the great evils with which our nature is oppressed, and how fail to sigh for that salutary rule in accordance with which every Christian's life should be modelled and guided?

Now this is what we ask when we address to God these words: Thy will be done. We fell into this state of misery by disobeying and despising the divine will. God vouchsafes to propose to us, as the sole corrective of such great evils, a conformity to His will, which by sinning we despised; He commands us to regulate all our thoughts and actions by this standard. Now it is precisely His help to accomplish this that we ask when we suppliantly address to God the prayer, Thy will be done.


Roman Catechism, Part IV, The Third Petition : Man's Passions Rebel Against God's Will

Man's Passions Rebel Against God's Will

The same should also be the fervent prayer of those in whose souls Godalready reigns; who have been already illumined with the divine light, which enables them to obey the will of God. Although thus prepared, they have still to struggle against their own passions on account of the tendency to evil implanted in man's sensual appetite. Hence even though we are of the number of the just, we are still exposed to great danger from our own frailty, and should always fear lest, drawn aside and allured by our concupiscences, which war in our members, we should again stray from the path of salvation. Of this danger Christ the Lord admonishes us in these words: Watch ye and pray that ye enter not into temptation; the spirit indeed is willing but the flesh is weak.

It is not in the power of man, not even of him who has been justified by the grace of God, to reduce the irregular desires of the flesh to such a state of utter subjection that they may never afterwards rebel. By justifying grace God no doubt heals the wounds of the soul; but not those also of the flesh concerning which the Apostle wrote: J know that there dwelleth not in me, that is to say, in my flesh, that which is good.

The moment the first man forfeited original justice, which enabled him to bridle the passions, reason was no longer able to restrain them within the bounds of duty, or to repress those inordinate desires which are repugnant to reason. This is why the Apostle tells us that sin, that is to say, the incentive to sin, dwells in the flesh, thus giving us to understand that it does not make a mere temporary stay within us as a passing guest, but that as long as we live it maintains its abode in our members as a permanent inhabitant of the body.

Continually beset as we are by our domestic and interior enemies, it is easy for us to understand that we must fly to God's help and beg of Him that His will may be done in us.


Roman Catechism, Part IV, The Third Petition : "Thy Will"

"Thy Will"

Though the faithful are not to be left in ignorance of the import of this Petition, yet in this connection many questions concerning the will of God may be passed over which are discussed at great length and with much utility by scholastic doctors. Accordingly we shall content ourselves with saying that by the will of God is here meant that will which is commonly called the will of sign; that is to say, whatever God has commanded or counselled us to do or to avoid.

Hence, under the word will are here comprised all things that have been proposed to us as a means of securing the happiness of heaven, whether they regard faith or whether they regard morals, all, in a word, that Christ the Lord has commanded or forbidden either directly or through His Church. It is of this will that the Apostle thus writes: Become not unwise, but understand what is the will of God.