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Describes the excellence of this prayer called the Paternoster, and the many ways in which we shall find consolation in it.

The sublimity of the perfection of this evangelical prayer is something for which we should give great praise to the Lord. So well composed by the good Master was it, daughters, that each of us may use it in her own way. I am astounded when I consider that in its few words are enshrined all contemplation and perfection, so that if we study it no other book seems necessary. For thus far in the Paternoster the Lord has taught us the whole method of prayer and of high contemplation, from the very beginnings of mental prayer, to Quiet and Union. With so true a foundation to build upon, I could write a great book on prayer if only I knew how to express myself. As you have seen, Our Lord is beginning here to explain to us the effects which it produces, when the favours come from Him.

I have wondered why His Majesty did not expound such obscure and sublime subjects in greater detail so that we might all have understood them. It has occurred to me that, as this prayer was meant to be a general one for the use of all, so that everyone could interpret it as he thought right, ask for what he wanted and find comfort in doing so, He left the matter in doubt;130130Lit.: “He left it thus confused.” Here follows in E., in place of the rest of this paragraph, a passage which interrupts the trend of the thought, and therefore, in the text above, is printed in italics and in brackets at the end of this paragraph. and thus contemplatives, who no longer desire earthly things, and persons greatly devoted to God, can ask for the heavenly favours which, through the great goodness of God, may be given to us on earth. Those who still live on earth, and must conform to the customs of their state, may also ask for the bread which they need for their own maintenance and for that of their households, as is perfectly just and right, and they may also ask for other things according as they need them.

(Blessed be His name for ever and ever. Amen. For His sake I entreat the Eternal Father to forgive my debts and grievous sins: though no one has wronged me, and I have therefore no one to forgive,131131The words “though . . . forgive” are crossed out in the manuscript, as is the following sentence “May He . . . before Him.”I have myself need for forgiveness every day. May He give me grace so that every day I may have some petition to lay before Him.)

The good Jesus, then, has taught us a sublime method of prayer, and begged that, in this our life of exile, we may be like the angels, if we endeavour, with our whole might, to make our actions conform to our words—in short, to be like the children of such a Father, and the brethren of such a Brother. His Majesty knows that if, as I say, our actions and our words are one, the Lord will unfailingly fulfil our petitions, give us His kingdom and help us by means of supernatural gifts, such as the Prayer of Quiet, perfect contemplation and all the other favours which the Lord bestows on our trifling efforts—and everything is trifling which we can achieve and gain by ourselves alone.

It must be realized, however, that these two things— surrendering our will to God and forgiving others—apply to all. True, some practise them more and some less, as has been said: those who are perfect will surrender their wills like the perfect souls they are and will forgive others with the perfection that has been described. For our own part, sisters, we will do what we can, and the Lord will accept it all. It is as if He were to make a kind of agreement on our behalf with His Eternal Father, and to say: “Do this, Lord, and My brethren shall do that.” It is certain that He for His own part will not fail us. Oh, how well He pays us and how limitless are His rewards!

We may say this prayer only once, and yet in such a way that He will know that there is no duplicity about us and that we shall do what we say; and so He will leave us rich. We must never be insincere with Him, for He loves us, in all our dealings with Him, to be honest, and to treat Him frankly and openly, never saying one thing and meaning another; and then He will always give us more than we ask for. Our good Master knows that those who attain real perfection in their petitions will reach this high degree through the favours which the Father will grant them, and is aware that those who are already perfect, or who are on the way to perfection, do not and cannot fear, for they say they have trampled the world beneath their feet, and the Lord of the world is pleased with them. They will derive the greatest hope of His Majesty’s pleasure from the effects which He produces in their souls; absorbed in these joys, they wish they were unable to remember that there is any other world at all, and that they have enemies.

O Eternal Wisdom! O good Teacher! What a wonderful thing it is, daughters, to have a wise and prudent Master who foresees our perils! This is the greatest blessing that the spiritual soul still on earth can desire, because it brings complete security. No words could ever exaggerate the importance of this. The Lord, then, saw it was necessary to awaken such souls and to remind them that they have enemies, and how much greater danger they are in if they are unprepared, and, since if they fall it will be from a greater height, how much more help they need from the Eternal Father. So, lest they should fail to realize their danger and suffer deception, He offers these petitions so necessary to us all while we live in this exile: “And lead us not, Lord, into temptation, but deliver us from evil.”

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