Catena Aurea by St. Thomas Aquinas - Luke
CHAP . 11
11:1–4
1. And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples.
2. And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth.
3. Give us day by day our daily bread.
4. And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil.
BEDE . After the account of the sisters, who signified the two lives of the Church, our Lord is not without reason related to have both Himself prayed, and taught His disciples to pray, seeing that the prayer which He taught contains in itself the mystery of each life, and the perfection of the lives themselves is to be obtained not by our own strength, but by prayer. Hence it is said, And it came to pass, that, as he was praying in a certain place.
CYRIL OF ALEXANDRIA . Now whereas He possesses every good in abundance, why does He pray, since He is full, and has altogether need of nothing? To this we answer, that it befits Him, according to the manner of His dispensation in the flesh, to follow human observances at the time convenient for them. For if He eats and drinks, He rightly was used to pray, that He might teach us not to be lukewarm in this duty, but to be the more diligent and earnest in our prayers.
TITUS BOSTRENSIS . (in Matt.) The disciples having seen a new way of life, desire a new form of prayer, since there were several prayers to be found in the Old Testament. Hence it follows, When he ceased, one of his disciples said to him, Lord, teach us to pray, in order that we might not sin against God in asking for one thing instead of another, or by approaching God in prayer in a manner that we ought not.
ORIGEN . And that he might point out the kind of teaching, the disciple proceeds, as John also taught his disciples. Of whom in truth thou hast told us, that among them that are born of women there had arisen none greater than he. And because thou hast commanded us to seek things that are great and eternal, whence shall we arrive at the knowledge of these but from Thee, our God and Saviour?
GREGORY OF NYSSA . (Orat. Dom. Serm. 1.) He unfolds the teaching of prayer to His disciples, who wisely desire the knowledge of prayer, directing them how they ought to beseech God to hear them.
BASIL . (Const. Monast. cap. 1.) There are two kinds of prayer, one composed of praise with humiliation, the other of petitions, and more subdued. Whenever then you pray, do not first break forth into petition; but if you condemn your inclination, supplicate God as if of necessity forced thereto. And when you begin to pray, forget all visible and invisible creatures, but commence with the praise of Him who created all things. Hence it is added, And he says unto them, When you pray, say, Our Father.
PSEUDO-AUGUSTINE . (App. Serm. 84.) The first word, how gracious is it? Thou durst not raise thy face to heaven, and suddenly thou receivest the grace of Christ. From an evil servant thou art made a good son. Boast not then of thy working, but of the grace of Christ; for therein is no arrogance, but faith. To proclaim what thou hast received is not pride, but devotion. Therefore raise thy eyes to thy Father, who begot thee by Baptism, redeemed thee by His Son. Say Father as a son, but claim no especial favour to thyself. Of Christ alone is He the especial Father, of us the common Father. For Christ alone He begot, but us he created. And therefore according to Matthew when it is said, Our Father, (Matt. 6:9.) it is added, which art in heaven, that is, in those heavens of which it was said, The heavens declare the glory of God. (Ps. 19:1.) Heaven is where sin has ceased, and where there is no sting of death.
THEOPHYLACT . But He says not, which art in heaven, as though He were confined to that place, but to raise the hearer up to heaven, and draw him away from earthly things.
GREGORY OF NYSSA . (Orat. Dom. Serm. 2.) See how great a preparation thou needest, to be able to say boldly to God, O Father, for if thou hast thy eyes fixed on worldly things, or courtest the praise of men, or art a slave to thy passions, and utterest this prayer, I seem to hear God saying, ‘Whereas thou that art of a corrupt life callest the Author of the incorruptible thy Father, thou pollutest with thy defiled lips an incorruptible name. For He who commanded thee to call Him Father, gave thee not leave to utter lies. (et serm. 3.). But the highest of all good things is to glorify God’s name in our lives. Hence He adds, Hallowed be thy name. For who is there so debased, as when He sees the pure life of those who believe, does not glorify the name invoked in such a life. He then who says in his prayer, Be thy name, which I call upon, hallowed in me, prays this, “May I through Thy concurring aid be made just, abstaining from all evil.”
CHRYSOSTOM . For as when a man gazes upon the beauty of the heavens, he says, Glory be thee, O God; so likewise when He beholds a man’s virtuous actions, seeing that the virtue of man glorifies God much more than the heavens.
PSEUDO-AUGUSTINE . (ubi sup.) Or it is said, Hallowed be thy name; that is, let Thy holiness be known to all the world, and let it worthily praise Thee. For praise becometh the upright, (Ps. 33.) and therefore He bids them pray for the cleansing of the whole world.
CYRIL OF ALEXANDRIA . Since among those to whom the faith has not yet come, the name of God is still despised. But when the rays of truth shall have shined upon them, they will confess the Holy of Holies. (Dan. 9:24.)
TITUS BOSTRENSIS . (ubi sup.) And because in the name of Jesus is the glory of God the Father, the name of the Father will be hallowed whenever Christ shall be known.
ORIGEN . Or, because the name of God is given by idolaters, and those who are in error, to idols and creatures, it has not as yet been so made holy, as to be separated from those things from which it ought to be. He teaches us therefore to pray that the name of God may be appropriated to the only true God; to whom alone belongs what follows, Thy kingdom come, to the end that may be put down all the rule, authority, and power, and kingdom of the world, together with sin which reigns in our mortal bodies.
GREGORY OF NYSSA . (ubi sup.) We beseech also to be delivered by the Lord from corruption, to be taken out of death. Or, according to some, Thy kingdom come, that is, May Thy Holy Spirit come upon us to purify us.
PSEUDO-AUGUSTINE . (ubi sup.) For then cometh the kingdom of God, when we have obtained His grace. For He Himself says, The kingdom of God is within you. (Luke 17:21.)
CYRIL OF ALEXANDRIA . Or they who say this seem to wish to have the Saviour of all again illuminating the world. But He has commanded us to desire in prayer that truly awful time, in order that men might know that it behoves them to live not in sloth and backwardness, lest that time bring upon them the fiery punishment, but rather honestly and according to His will, that that time may weave crowns for them. Hence it follows, according to Matthew,a Thy will be done, as in heaven, so in earth.
CHRYSOSTOM . As if He says, Enable us, O Lord, to follow the heavenly life, that whatever Thou willest, we may will also.