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(For "Questions for Discussion" see Chapter 6.)
ENDNOTES
1. Isa., xl. 29.
2. Ezech., ii. 2.
3. "The fourth and following petitions, in which we particularly and expressly pray for the
necessary wants of soul and body, are subordinate to those which have preceded. According to the
order of the Lord's Prayer, we ask for what regards the body and its preservation only after we have
prayed for the things that pertain to God" ("Roman Catechism," "Lord's Prayer," Chapter xiii, 1).
4. Ecclus., xxix. 27.
5. I Tim., vi. 8. "We also ask 'our daily bread,' that is, necessary sustenance, and under the name of
bread we understand whatever is necessary for food and raiment. . . . To comprehend fully the
meaning of this petition, it is also to be noted that by this word 'bread' ought not to be understood an
abundance of exquisite food and of rich clothing, but what is necessary and simple" ("Roman
Catechism," "loc. cit.," 10).
6. "Epistle" cliii, in Migne, P.L., XXXIII, 662.
7. Prov., iv. 17.
8. "Ibid.," xxx. 8.
9. "We also call it 'our daily bread,' because we use it to regain the vital energy that is daily
consumed. . . . Finally, the word 'daily' implies the necessity of continually praying to God. in order
to be kept in the habit of loving and serving Him, and that we may be thoroughly convinced of the
fact that upon Him we depend for life and salvation" ("Roman Catechism," "loc. cit.," 12).
10. Prov., xxiii. 21.
11. Ecclus., xix. 1.
12. I Paral., xxix. 14.
13. Eccles., vi. 1-2.
14. "Ibid., v. 12.
15. Job. xx. 14-15
16. Matt., vi. 31.
17. John, vi. 51.
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18. I Cor., xi. 29. "But Christ our Lord, substantially present in the Sacrament of the Eucharist, is
preeminently this bread. This ineffable pledge of His love He gave us when about to return to His
Father, and of it He said: 'He that eateth My flesh and drinketh My blood, abideth in Me, and I in
him' (John, vi. 57). 'Take ye and eat: this is My body' (Matt., xxvi. 26). . . . This Bread is called 'our
bread.' because it is the spiritual food of the faithful only, that is, of those who, uniting charity to
faith, wash away sin from their souls in the Sacrament of Penance, and mindful that they are the
children of God, receive and adore this divine mystery with all the holiness and veneration to which
they can arouse themselves" ("Roman Catechism," "loc. cit.," 20).
19. Matt., iv. 4.
20. "It remains to speak of that spiritual bread which also is the object of this petition of the Lord's
Prayer, which takes in everything that is necessary for the health and safety of the spirit and soul.
Just as the food by which the body is nourished is of various sorts, so is the food which preserves
the life of the spirit and soul not of one kind. Thus, the word of God is the food of the soul"
("Roman Catechism," "loc. cit.," 18).
THE FIFTH PETITION: "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. "Designs are strengthened by counsels."[1] It must be known that the Holy
Ghost who gives fortitude also gives counsel. Every good counsel concerning the salvation of man
is from the Holy Ghost. 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 thee, and redeem thou thy sins
with alms."[2] 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."[3]
We owe God that which we have taken away from His sole right; and 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.[4] 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: (1) Why do we make this petition? (2) How may it be
fulfilled? (3) What is required on our part?
WHY DO WE MAKE THIS PETITION?
It must be known 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 salutary 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. "And
concerning whom," that is, the Virgin, "when it is a question of sin I wish to make no mention,"
says St. Augustine.[5] 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."[6] 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 humble
yourself.
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Another reason for this petition is that we should ever live in hope. Although we be 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."[7] 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 be perfectly sorry for
sin and be converted. This hope is strengthened in us when we say: "Forgive us our trespasses."
The Novatiani 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 thee all the
debt, because thou besoughtest Me."[8] In whatsoever day, therefore, you ask, you can receive
mercy if with sorrow for sin you make your prayer. Both fear and hope arise from this petition. For
all sinners who are contrite and confess their guilt, receive mercy. Hence, this petition is necessary.
THE FULFILLMENT OF THIS PETITION
Concerning the second consideration of this petition (viz., how it may be fulfilled), 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 sin is taken away in contrition which goes with the
purpose to confess and make satisfaction: "I said: I will confess against myself my injustice to the
Lord. And Thou hast forgiven the wickedness of my sin"[9] One has no need to fear then, because
for the remission of a fault contrition with a purpose to confess is sufficient.[10]
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 sin in contrition, and eternal punishment is
changed to temporal, but nevertheless the debt of temporal punishment remains. 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 St. 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.[11] 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.
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