A. 5 - And Forgive Us Our Trespasses as We Forgive Those Who Trespass against Us

And Forgive Us Our Trespasses as We Forgive Those Who Trespass against Us

There are some men of great wisdom and fortitude who, because they trust too much in their own strength, do not wisely carry out what they attempt, and they do not bring to completion that which they have in mind. (Parallel texts: ST I-II.69.3, ad 3; II-II.83.9, ad 3; In III Sent. 34.4.4.) Designs are strengthened by counsels (Prov 20:18). It must be known that the Holy Spirit who gives fortitude also gives counsel. Every good counsel concerning the salvation of man is from the Holy Spirit. Thus, counsel is necessary for man when he is in difficulty, just as is the counsel of physicians when one is ill. When man falls into spiritual illness through sin, he must look for counsel in order to be healed. This necessity for counsel on the part of the sinner is shown in these words: wherefore, O king, let my counsel be acceptable to you, and redeem your sins with alms (Dan 4:24). The best counsel, therefore, against sin is alms and mercy. Hence, the Holy Spirit teaches sinners to seek and to pray: forgive us our trespasses.

We owe God that which we have taken away from his sole right. This right of God is that we do his will in preference to our own will. Now, we take away from God’s right when we prefer our will to God’s will, and this is a sin. Sins, therefore, are our trespasses. And it is the counsel of the Holy Spirit that we ask God pardon for our sins, and so we say: forgive us our trespasses.

We can consider these words in three ways.

First, why do we make this petition?

Second, how may it be fulfilled?

Third, what is required on our part for it to be fulfilled?

It must be known, first, that from this petition we can draw two things that are necessary for us in this life. One is that we be ever in a state of fear and humility. There have been some, indeed, so presumptuous as to say that man could live in this world and by his own unaided strength avoid sin. But this condition has been given to no one except Christ, who had the Spirit beyond all measure, and to the Blessed Virgin, who was full of grace and in whom there was no sin, as Augustine says: concerning whom, that is, the Virgin, when it is a question of sin I wish to make no mention. (Parallel texts: ST III.27.4; In III Sent. 3.1.2, qa. 2, 3; In III Sent. 13.1.2, qa. 1; IV Sent. 6.1.1, qa. 2; Compendium theologiae, ch. 224; Sermons on the Hail Mary; Commentary on Matthew, ch. 12; Augustine, On Nature and Grace*, ch. 36, para. 42 (PL 44:267).)* But for all the other saints, it was never granted them that they should not incur at least venial sin: if we say that we have no sin, we deceive ourselves and the truth is not in us (1 John 1:8)**. And, moreover, this very petition proves this; for it is evident that all saints and all men say the Our Father in which is contained: forgive us our trespasses. Hence, all admit and confess that they are sinners or trespassers. If, therefore, you are a sinner, you ought to fear and be humble.

Another reason for this petition is that we should ever live in hope. Although we are sinners, nevertheless we must not give up hope, lest our despair drive us into greater and different kinds of sins. As the Apostle says: who despairing, have given themselves up to lasciviousness, unto the working of all uncleanness (Eph 4:19)**. It is, therefore, of great help that we be ever hopeful; for in the measure that man is a sinner, he ought to hope that God will forgive him if he is perfectly sorry for sin and is converted. This hope is strengthened in us when we say: forgive us our trespasses.

The Novatians destroyed this hope, saying that one who has sinned but once after baptism can never look for mercy. But this is not true, if Christ spoke truly when he said: I forgave you all the debt, because you besought me (Matt 18:32)**. In whatsoever day, therefore, you ask, you can receive mercy if with sorrow for sin you make your prayer. Therefore, both fear and hope arise from this petition, since all sinners who are contrite and confess their guilt receive mercy. Hence, this petition is necessary.

Concerning the second consideration of this petition, it must be known that there are two factors in sin: the fault by which God is offended, and the punishment which is due because of this fault. But the fault is taken away in contrition which goes with the intention to confess and make satisfaction: I said: I will confess against myself my injustice to the Lord. And you have forgiven the wickedness of my sin (Ps 32 [31]:5). One has no need to fear then, because for the remission of a fault contrition with a purpose to confess is sufficient.

But one might say: If sin is thus taken away when a man is contrite, of what necessity is the priest? To this it must be said that God does forgive the fault in contrition, and eternal punishment is changed to temporal, but nevertheless the debt of temporal punishment remains. Hence, if one should die without confession, not out of contempt for it but prevented from it, one would go to purgatory, where the punishment, as Augustine says, is very great. When you confess, the priest absolves you of this punishment in virtue of the keys to which you subject yourself in confession. Therefore, Christ said to the apostles: receive the Holy Spirit: whose sins you forgive are forgiven them; and whose sins you retain are retained (John 20:22–23). When, therefore, one has confessed, something of this punishment is taken away; and similarly when he has again confessed, and it could be that after he has confessed many times, all would be remitted.

The successors of the apostles found another mode of remission of this punishment, namely, the good use of indulgences, which have their force for one living in the state of grace, to the extent that is claimed for them and as indicated by the grantor. (Parallel texts: ST Supplement, q. 25, a. 1; Quodlibet II, q. 8, a. 2.) That the Pope can bring this about is sufficiently evident. Many holy men have accomplished much good, and they have not greatly sinned, at least not mortally; and these good deeds were done for the common use of the Church. Likewise the merits of Christ and the Blessed Virgin are, as it were, in a treasury. From this the supreme pontiff and they who are permitted by him can dispense these merits where it is necessary. Thus, therefore, sins are taken away not only as regards their guilt by contrition, but also as regards punishment for them in confession and through indulgences.

Concerning the third consideration of this petition, it must be known that on our part we are required to forgive our neighbor the offenses which he commits against us. Thus, we say: as we forgive those who trespass against us. Otherwise, God would not forgive us: man to man reserves anger: and does he seek remedy of God? (Sir 28:3). Forgive and you shall be forgiven (Luke 6:37)**. Therefore, only in this petition is there a condition when it says: as we forgive those who trespass against us. If you do not forgive, you shall not be forgiven.

But you may think: I shall say what goes first in the petition, namely, forgive us, but I shall not say, as we forgive those who trespass against us. Are you trying to deceive Christ? You certainly do not deceive him. For Christ who made this prayer remembers it well, and cannot be deceived. If, therefore, you say it with the lips, you should fulfill it in the heart.

But one may ask whether he who does not intend to forgive his neighbor ought to say: as we forgive those who trespass against us. It seems not, for such is a lie. But actually, he does not lie, because he prays not in his own person, but in that of the Church which is not deceived, and therefore the petition itself is in the plural number. Know also that forgiveness is twofold. One applies to the perfect, where the one offended seeks out the offender: seek after peace (Ps 34:14 [33:15]). The other is common to all, and to it all are equally bound, that one offended grant pardon to the one who seeks it: forgive your neighbor if he has hurt you; and then shall your sins be forgiven to you when you pray (Sir 28:2). And from this follows that other beatitude: blessed are the merciful. For mercy causes us to have pity on our neighbor.