§8Adiecit ad plenitudinem tam expeditae orationis, ut non de remittendis tantum, sed etiam de auertendis in totum delictis supplicaremus: NE NOS INDUCAS IN TEMPTATIONEM, id est, ne nos patiaris induci, ab eo utique qui temptat.
He added to the completeness of so concise a prayer, that we should supplicate not only about the forgiving of our debts, but also about the turning away of them entirely: "LEAD US NOT INTO TEMPTATION," that is, do not suffer us to be led, namely by him who tempts.
ceterum absit ut dominus temptare uideatur, quasi aut ignoret fidem cuiusque aut deicere sit geStiens.
But far be it that the Lord should seem to tempt, as if He either were ignorant of anyone's faith or were eager to cast him down.
diaboli est infirmitas et malitia.
Of the devil is that weakness and malice.
nam et Abraham non temptandae fidei gratia sacrificare de filio iusserat, sed probandae, ut per eum faceret exemplum praecepto suo, quo mox praecepturus erat, ne qui pignora deo cariora haberet.
For even to Abraham He had commanded to sacrifice of his son, not for the sake of tempting his faith, but of proving it, so that through him He might make an example for His precept, which He was soon to enjoin, that no one should hold dearer to himself his pledges than God.
ipse a diabolo temptatus praesidem et artificem temptationis demonstrauit.
He Himself, tempted by the devil, demonstrated who is the president and artisan of temptation.
hunc locum posterioribus confirmat, orate, dicens, ne temptemini. adeo temptati sunt dominum deserendo, quia somno potius indulserant quam orationi.
This passage He confirms to those who came after, saying, "Pray, lest you be tempted." To such a degree were they tempted by deserting the Lord, because they had indulged in sleep rather than prayer.
ergo respondet clausula, interpretans quid sit, ne nos deducas in temptationem.
Therefore the concluding clause responds, interpreting what "lead us not into temptation" means.
hoc est enim: SED DEUEHE NOS A MALO. §9Compendiis pauculorum uerborum quot attinguntur edicta prophetarum, euangeliorum, apostolorum, sermones domini, parabolae, exempla, praecepta! quot simul expunguntur officia! dei honor in patre, fidei testimonium in nomine, oblatio obsequii in uoluntate, commemoratio spei in regno, petitio uitae in pane, exomologesis debitorum in deprecatione, sollicitudo temptationum in postulatione tutelae.
For this is: "BUT DELIVER US FROM EVIL." By the compendiums of very few words, how many decrees of the prophets, of the gospels, of the apostles, how many discourses of the Lord, parables, examples, precepts are touched upon! How many duties are discharged at the same time! The honor of God in the Father, the testimony of faith in the name, the offering of obedience in the will, the remembrance of hope in the kingdom, the petition for life in the bread, the confession of debts in the deprecation, the anxiety about temptations in the request for protection.
quid mirum? deus solus docere potuit, quomodo se uellet orari.
What wonder? God alone could teach how He wished Himself to be prayed to.
ab ipso igitur ordinata religio orationis et de spiritu ipsius iam tunc cum ex ore diuino ferretur, animata suo priuilegio ascendit in caelum commendans patri quae filius docuit.
Therefore, the religious practice of prayer was ordered by Him, and being animated by His Spirit at the very time when it was uttered from the divine mouth, it ascends into heaven by its own privilege, commending to the Father what the Son has taught.
§10Quoniam tamen dominus prospector humanarum neces- 10 sitatum seorsum post traditam orandi disciplinam, petite, inquit, et accipietis, et sunt, quae petantur pro circumstantia cuiusque, praemissa legitima et ordinaria oratione quasi fundamento, accedentium ius est desideriorum superstruendi extrinsecus petitiones, cum memoria tamen praeceptorum.
Since, however, the Lord, the foreseer of human needs, said separately after delivering the discipline of prayer, "Ask, and you shall receive," and there are things to be asked for according to each one's circumstances, after the lawful and ordinary prayer has been sent before as a foundation, those who approach have the right to build additional petitions on top from the outside, yet with the remembrance of the precepts.
§11Ne quantum a praeceptis, tantum ab auribus dei longe simus, memoria praeceptorum uiam orationibus sternit ad, caelum; quorum praecipuum est, ne prius ascendamus ad altare dei, quam, si quid discordiae uel offensae cum fratribus contraxerimus, resoluamus.
Lest we should be as far from the ears of God as we are from His precepts, the remembrance of the precepts paves the way to heaven for our prayers; the chief of which is that we do not ascend to the altar of God before we resolve whatever discord or offense we have contracted with our brothers.
quale est enim ad pacem dei accedere sine pace? ad remissionem debitorum cum retentione?.
For what kind of thing is it to approach the peace of God without peace? To approach the forgiveness of debts with the retention [of resentment]?
quomodo placabit patrem iratus in fratrem, cum omnis ira ab initio interdicta sit nobis? nam et Ioseph dimittens fratres suos ad perducendum patrem, et ne, inquit, irascamini in uia. nos scilicet monuit — alias enim uia cognominatur disciplina nostra — tum ne in uia orationis constituti ad patrem cum ira incedamus.
How will he appease the Father who is angry with his brother, when all anger has been forbidden us from the beginning? For Joseph also, when sending away his brothers to bring their father, said: "And do not be angry on the way." He was admonishing us, to be sure—for in other terms our discipline is surnamed "the Way"—so that, when we are set upon the way of prayer, we may not walk toward the Father with anger.
exinde aperte dominus amplians legem iram in fratrem homicidio superponit.
Hence the Lord openly, amplifying the law, places anger against a brother on top of homicide.
ne uerbo quidem malo permittit expungi: etiam si irascendum est, non ultra solis receptum, ut apostolus admonet.
He does not permit it to be discharged even by an evil word; even if we must be angry, it must not be beyond the setting of the sun, as the Apostle admonishes.
quam autem temerarium est aut diem sine oratione transigere, dum cessas fratri satisfacere, aut orationem perseuerante iracundia perdere?
But how rash it is either to pass a day without prayer while you delay to satisfy your brother, or to lose your prayer while your anger persists?
§12Nec ab ira solummodo, sed omni omnino confusione animi libera esse debet orationis intentio de tali spiritu emissa, qualis est spiritus ad quem mittitur.
And the intent of prayer must be free not only from anger, but from all confusion of mind whatsoever, sent forth from such a spirit as is the Spirit to whom it is sent.
neque enim agnosci poterit spiritu sancto spiritus inquinatus aut tristis a laeto aut impeditus a libero.
For a defiled spirit cannot be recognized by the Holy Spirit, nor a sad one by the glad, nor a hindered one by the free.
nemo aduersarium recipit, nemo nisi comparem suum admittit.
No one receives an adversary; no one admits any but his equal.