Pr. - Our Father, Who Art in Heaven

Our Father, Who Art in Heaven

Among all other prayers, the Lord’s prayer holds the chief place. (Parallel texts: Thomas Aquinas, Summa theologiae II-II, q. 83, a. 9; Commentary on the Sentences, bk. 3, d. 34, a. 2, q. 6; Compendium theologiae, bk. 2, cc. 4–9.; Commentary on Matthew, ch. 6, lect. 3.) It has five excellent qualities which are required in all prayer. For a prayer must be confident, ordered, suitable, devout, and humble.

It must be confident: let us, therefore, go with confidence to the throne of grace (Heb 4:16). It must not be wanting in faith, as it is said: but let him ask in faith, nothing wavering (Jas 1:6). That this is a most trustworthy prayer is reasonable, since it was formed by him who is our advocate and the most wise petitioner for us: in whom are hid all the treasures of wisdom and knowledge (Col 2:3). Of him it is said: for we have an advocate with the Father, Jesus Christ the just one (1 John 2:1). Hence, Cyprian says in his book, On the Lord’s Prayer: since we have Christ as our advocate with the Father for our sins, when we pray on account of our faults, we use the very words of our advocate.

Furthermore, this prayer is even more worthy of confidence in that he who taught us how to pray, graciously hears our prayer together with the Father, as it is said in the Psalm: he shall cry to me, and I will hear him (Ps 91 [90]:15). Hence, Cyprian says: it is a friendly, familiar, and devout prayer to ask of the Lord in his own words. (Cyprian, Liber de oratione Dominica, ch. 3 (PL 4:521).) And so no one goes away from this prayer without fruit, for through it our venial sins are remitted, as Augustine says. (Augustine, Enchiridion on Faith, Hope, and Charity, ch. 78, para. 21 (PL 40:269–70).)

Moreover, our prayer must be suitable, so that a person asks of God in prayer what is good for him. For the Damascene says: prayer is the asking of what is right and fitting from God. (John of Damascus, On the Orthodox Faith, bk. 3, ch. 24 (PG 94:1090–91).) Many times our prayer is not heard because we seek what is not good for us: you ask and you do not receive, because you ask amiss (Jas 4:3). To know, indeed, what one ought to pray for is most difficult; for it is not easy to know what one ought to desire. Those things which we rightly seek in prayer are rightly desired. Hence, the Apostle says: for we know not what we should pray for as we ought (Rom 8:26). Christ himself is our teacher; it is he who teaches us what we ought to pray for, and it was to him that the disciples said: Lord, teach us to pray (Luke 11:1). Those things, therefore, which he has taught us to pray for, we most properly ask for. Whatsoever words we use in prayer, says Augustine, we cannot but utter that which is contained in our Lord’s prayer, if we pray in a suitable and worthy manner. (Augustine, Letter 130, “To Proba,” ch. 12, para. 22 (CSEL 44:57; CCSL 31B:228; PL 33:502).)

Our prayer ought also to be ordered as our desires should be ordered, for prayer is but the expression of desire. Now, it is the correct order that we prefer spiritual to bodily things, and heavenly things to those merely earthly. This is according to what is written: seek ye first therefore the kingdom of God and his justice, and all these things shall be added unto you (Matt 6:33)**. In this prayer our Lord shows that heavenly things must be sought first, and then things material.

Our prayer must be devout, because a rich devotion makes the sacrifice of prayer acceptable to God: in your name I will lift up my hands. Let my soul be filled with marrow and fatness (Ps 63:4–5 [62:5–6]). Often our devotion grows cool because of the length of our prayers; hence, our Lord taught us to avoid wordiness in our prayers, saying: when you are praying, speak not much (Matt 6:7). And Augustine says to Proba: let much talking be absent from prayer; but as long as fervor continues, let prayer likewise go on. (Augustine, Letter 130, “To Proba,” ch. 10, para. 20 (CCSL 31B:227; CSEL 44:61; PL 33:501).) For this reason the Lord made his prayer short. Devotion in prayer rises from charity which is love of God and neighbor, both of which are evident in this prayer. Love of God is seen in that we call God our Father; and love of neighbor when we say, communally praying for all: our Father, and forgive us our trespasses, to which love of neighbor leads us.

Prayer ought to be humble: he has had regard for the prayer of the humble (Ps 102:17 [101:18]). This is seen in the parable of the Pharisee and the publican (Luke 18), and also in the words of Judith: the prayer of the humble and the meek has always pleased you (Jdt 9:16). This same humility is observed in this prayer, for true humility is had when a person does not presume upon his own powers, but expects all that he asks for from the divine strength.

It must be noted that prayer brings about three good effects.

First, prayer is an efficacious and useful remedy against evils. Thus, it delivers us from the sins we have committed: *you have forgiven the wickedness of my sin. For this shall everyone that is holy pray to you in a seasonable time (*Ps 32 [31]:5–6). The thief on the cross prayed and received forgiveness: this day you shall be with me in paradise (Luke 23:43). Thus also prayed the publican, and he *went down to his home justified (*Luke 18:14). Prayer, also, frees one from the fear of future sin, and from trials and sadness of soul: is any one of you sad? Let him pray (with a calm mind) (Jas 5:13). It even delivers one from persecutors and enemies: instead of making me a return of love, they detracted me, but I gave myself to prayer (Ps 109 [108]:4).

In the second place, prayer is efficacious and useful to obtain all that one desires: all things whatsoever you ask when you pray, believe that you shall receive (Mark 9:24)**. When our prayers are not heard, either we do not persevere in prayer: [for] we ought always to pray, and not to faint (Luke 18:1), or we do not ask for that which is more conducive to our salvation: our good Lord often does not give us what we wish, says Augustine, because it would really be what we do not wish for. Paul gives us an example of this in that he thrice prayed that the thorn of his flesh be removed from him, and his prayer was not heard (2 Cor 12:7). Third, prayer is profitable because it makes us friends of God: let my prayer be directed as incense in your sight (Ps 141 [140]:2).

The prayer says, therefore, Father. Make note here of two things, namely, that God is our Father, and of what we owe to him because he is our Father. God is our Father by reason of our special creation, in that he created us in his image and likeness, and did not so create all inferior creatures: is not he your Father, who made you, and created you? (Deut 32:6).

Likewise, God is our Father in that he governs us, yet governs us as masters, and not servants, as is the case with all other things. For your providence, Father, governs all things (Wis 14:3); and with great favor dispose of us (Wis 12:18)**.

God is our Father also by reason of adoption. To other creatures he has given but a small gift, but to us a heredity—indeed, if sons, heirs also (Rom 8:17). As the Apostle says: For you 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’ (Rom 8:15).

We owe God, our Father, four things. First, we owe honor: if then I be a Father, where is my honor? (Mal 1:6). Now, honor consists in three qualities. It consists in giving praise to God: the sacrifice of praise shall glorify me (Ps 50 [49]:23). This should come not merely from the lips, but also from the heart, for: this people draw near me with their mouth, and with their lips glorify me, but their heart is far from me (Isa 29:13). Honor, again, consists in purity of body towards oneself: glorify and bear God in your body (1 Cor 4:20). Honor also consists in a just estimation of one’s neighbor, for the king’s honor loves judgment (Ps 99 [98]:4)**.

Second, since God is our Father, we ought to imitate him: you shall call me Father, and shall not cease to walk after me (Jer 3:19). This imitation of our Father consists of three things. It consists of love: be therefore followers of God, as most dear children; and walk in love (Eph 5:1). This love of God must be from the heart. It consists of mercy, for love must be with mercy: be merciful (Luke 6:35). This mercy must likewise be in deed. Finally, imitation of God consists of being perfect, since love and mercy should be perfect: be perfect therefore, as also your heavenly Father is perfect (Matt 5:48).

Third, we owe God obedience: shall we not much more obey the Father of spirits? (Heb 12:9). We must obey God for three reasons. (Thus reads the Latin text, although four reasons are then given below.) The first is because he is our Lord: all things that the Lord has spoken we will do, we will be obedient (Exod 24:7). The second is because he has given us the example of obedience, for the true Son of God became obedient to his Father even unto death (Phil 2:8). The third is because it is for our good: I will play before the Lord who has chosen me (2 Sam 6:21). The fourth is because we owe God patience when we are chastised by him: reject not the correction of the Lord; and do not faint when you are chastised by him. For whom the Lord loves he chastises; and as a father in the son he pleases himself (Prov 3:11–12).

Our. From this we see that we owe our neighbors two things. We must love our neighbors because we are all brothers, and all men are sons of God: for he that loves not his brother whom he sees, how can he love God whom he sees not? (1 John 4:20).

We owe reverence to our neighbors because they are also children of God: have we not all one Father? Has not one God created us? Why then does every one of us despise his brother? (Mal 2:10). And again: with honor preventing one another (Rom 12:10). We do this because of the fruit we receive, for he became, to all that obey, the cause of eternal salvation (Heb 5:9).

Who art in heaven. Among all that is necessary for one who prays, faithfulness is above all important: let him ask in faith, nothing wavering (Jas 1:6). Hence, the Lord, teaching us to pray, first mentions that which causes faith to spring up, namely, the kindness of a father. So, he says Our Father, in the following meaning: if you then being evil know how to give good gifts to your children, how much more will your (heavenly) Father from heaven give the good Spirit to them that ask him? (Luke 11:13) Then he says, who art in heaven, because of the greatness of his power: to you have I lifted up my eyes, who dwell in heaven (Ps 123 [122]:1).

This line [who art in heaven] pertains to three things. First, it serves as a preparation for him who utters the prayer, for, as it is said: before prayer prepare your soul (Sir 18:23). Thus, in heaven is understood for the glory of heaven: for your reward is very great in heaven (Matt 5:12). And this preparation ought to be in the form of an imitation of heavenly things, since the son ought to imitate his father: therefore, as we have borne the image of the earthly, let us bear also the image of the heavenly (1 Cor 15:49)**.

So also this preparation ought to be through contemplation of heavenly things, because men are wont to direct their thoughts to where they have a father and others whom they love, as it is written: for where your treasure is, there is your heart also (Matt 6:21). The Apostle wrote: our conversation is in heaven (Phil 3:20). Likewise, through attention to heavenly things we may then seek only spiritual things from him who is in heaven: seek things that are above, where Christ is (Col 3:1)**.

Second, who art in heaven can also pertain to his ability to hear us, because he is near to us. Then the who art in heaven is understood to mean in the saints, in whom God dwells, as it is written: you, O Lord, are among us (Jer 14:9). For the saints are called the heavens in the Psalm: the heavens show forth the glory of God (Ps 19:1 [18:2]). For God dwells in the devout through faith: That Christ may dwell by faith in your hearts (Eph 3:17). God also dwells in them through love: he that abides in charity, abides in God and God in him (1 John 4:16). And he also dwells through the keeping of the commandments: if any one love me, he will keep my word, and my Father will love him, and we will come to him, and will make our abode with him (John 14:23).

Third, who art in heaven can pertain to the efficacy of the one hearing, such that through heaven we understand the physical heavens, but not that God is contained in the physical heavens, since the heaven and the heaven of heavens cannot contain you (1 Kgs 8:27). And so it can mean that God is all-seeing in his survey of us, in that he sees us from above: because he has looked forth from his high sanctuary (Ps 102:19 [101:20]). It also signifies how sublime God is in his power: the Lord has prepared his throne in heaven (Ps 103 [102]:19), and that he lives without change through eternity: but you, O Lord, endure forever (Ps 102:12 [101:13]). And again: your years shall not fail (Ps 102:27 [101:28]). And so of Christ it is written: his throne as the days of heaven (Ps 89:29 [88:30])**.

And the Philosopher says that on account of the incorruptibility of the heavens all have considered them as the abode of spirits. (Aristotle, On the Heavens 1.3, 270b4.) And so who art in heaven gives us confidence in our prayer which arises from a threefold consideration: of God’s power, of his familiarity with what is asked, and of the fitness of our requests.

The power of him to whom we pray is implied if we consider heaven as the corporeal heavens. God is not limited by any physical bounds, since it is written: do I not fill heaven and earth? says the Lord (Jer 23:24). Nevertheless, he is said to be in the corporeal heavens to indicate two things: the extent of his power and the greatness of his nature. The former of these attributes is contrary to the view that all things happen out of necessity, by a fate regulated by the celestial bodies. According to this opinion all prayer would be useless. But such is absurd, since God dwells in the heavens as the Lord of the heavens and stars: the Lord has prepared his throne in heaven (Ps 103 [102]:19). The latter attribute, namely, his sublime nature, is against those who in praying propose or build up any corporeal images of God. Therefore, God is stated to be in heaven in that he exceeds all corporeal things, and even the desires and intellects of men, such that whatsoever man thinks or desires is far less than God. Thus, it is said: behold, God is great, exceeding our knowledge (Job 36:26). And again: the Lord is high above all nations (Ps 113 [112]:4). And finally: to whom then have you likened God? Or what image will you make for him? (Isa 40:18).

Familiar intercourse with God is shown if through heaven we understand the saints**. Some indeed have said that because of his great distance from us God does not care for men. But it is fitting to consider that God is near to us, indeed is intimate, because he is said to be in heaven, that is, in the saints who are called heaven, according to Psalm 19:1 [18:2]: the heavens show forth the glory of God; and there: you, O Lord, are among us (Jer 14:9). This brings confidence in two ways to those praying. The first is because of the nearness of God, according to Psalm 145 [144]:18: the Lord is nigh unto all them that call upon him. Hence, Matthew 6:6: but you when you shall pray, enter into your chamber, that is, into your heart. The second is because we can gain what we seek through the intercession of other saints, according to Job 5:1: turn to some of the saints; and, pray one for another, that you may be saved (Jas 5:16)**.

This part of the prayer—that is, in heaven—is appropriate and fitting also, if in heaven is taken to mean that spiritual and eternal good in which true happiness consists, and this for two reasons.

The first is that through it our desires are lifted up towards heavenly things. For our desires ought to tend towards where we have our Father, because there is our true inheritance: seek the things that are above (Col 3:1). And again: unto an inheritance incorruptible, and undefiled, and that cannot fade, reserved in heaven for you (1 Pet 1:4).

The second is that through this we are told that, if our life is to be in heaven, then we ought to be conformed to our heavenly Father: such as is the heavenly, such also are they that are heavenly (1 Cor 15:48). These two reasons make what is sought suitable, namely, heavenly desire and heavenly life, from which prayer is made fitting.