Sixth Petition
Et ne nos inducas in tentationem
And Lead Us Not into Temptation
silent, for the Seventh Petition...
Seventh Petition
Sed libera nos a malo. Amen.
But Deliver Us from Evil. Amen.
Pater Noster
with an
Amen
Amen
the
Missale Romanum
(Roman Missal) both place the
Amen
at the end of the
Pater Noster.
Conclusion
temporal
needs first, we see here that the
Pater Noster
puts God Almighty, and then our
spiritual
Pater Noster,
Pater Noster
Three R’s of Modernism: Recognize
it;
Refute
it; and
Return
to Tradition.
■
Fr.
Cizik/
Continued...
And Forgive Us Our Trespasses as We Forgive Those Who Trespass Against Us "In the Fifth Petition: And forgive us our trespasses as we forgive them that trespass against us, we ask God to pardon our sins as we pardon those who offend us (31). Our sins are called debts (trespasses), because we must satisfy God’s justice for them either in this life or in the next (32). Those who do not forgive their neighbor have no reason to hope that God will pardon them; especially since they condemn themselves when they ask God to forgive them as they forgive their neighbor" (33).
"In the Sixth Petition: And lead us not into temptation, we ask God to deliver us from temptation either by not allowing us to be tempted, or by giving us grace not to be conquered (34). Temptations are an incitement to sin that comes from the devil, or from the wicked, or from our own evil passions (35). It is not a sin to have temptations; but it is a sin to consent to them, or voluntarily to expose oneself to the danger of consenting to them (36). God allows us to be tempted so as to test our fidelity, increase our virtue, and augment our merits (37). To avoid temptation we should flee dangerous occasions, guard our senses, receive the Sacraments frequently, and have recourse to the practice of prayer" (38).
The Priest then joins his hands, and is
"In the Seventh Petition: But deliver us from evil, we ask God to free us from evils, past, present, and future, and particularly from the greatest of all evils which is sin, and from eternal damnation, which is its penalty (39).
We say: Deliver us from evil, and not, from evils, because we should not desire to be exempt from all the evils of this life, but only from those which are not good for our souls; and hence we beg liberation from evil in general, that is, from whatever God sees would be bad for us (40). It is lawful to beg liberation from some evil in particular but always in bowing to the Will of God, Who may even ordain that particular affliction for the good of our soul (41). Tribulations help us to do penance for our sins, to practice virtue, and above all to imitate Jesus Christ, our Head, to Whom it is fitting we should conform ourselves in our sufferings, if we wish to have a share in His glory (42). Amen means: So be it; So I do desire; Thus do I pray to the Lord; Thus do I hope" (43).
It should be noted here that, unlike the other petitions prayed by the Priest, this last petition is made on behalf of the faithful by the acolyte or choir.
The Priest then concludes the
in a low voice.
As opposed to praying the Our Father outside of Mass, as the Catechism presumes, Father Nicholas Gihr notes in his classic book, first published in 1902, The Holy Sacrifice of the Mass: "This
from the lips of the Priest, who is mediator between God and man, has in this place a peculiar significance.
It does not express consent and desire, as at other times, but is, so to speak, the answer that God gives, that He has received the petition of the people."
In any event, the "Amen" at the end of the Our Father is
traditional ending of the prayer that Jesus taught us. The Latin Vulgate (see Mt 6:13) and the
For centuries, going back to ancient times, it has been considered to be a part of the prayer. As a result of the removal of the ‘Amen’ from the Novus Ordo Mass, many souls, contrary to venerable tradition, no longer complete the Our Father either in church liturgy or in their private prayers.
In "The Oath Against Modernism" given by Pope Saint Pius X on September 1, 1910, there is a declaration that we "hold that the doctrine of the Faith was handed down to us from the Apostles through the orthodox Fathers in exactly the same meaning and always in the same purport. Therefore, I entirely reject the heretical misrepresentation that dogmas evolve and change from one meaning to another different from the one which the Church held previously." Modernists are always seeking to change the meanings and formulations of our dogmas and prayers.
We cannot trust them. They will not safeguard the One True Faith.
As Modernists put the cult of man and our
needs, before all else. The foregoing analysis of the Our Father decries the constant Modernist clamoring today for religious indifferentism, as the Catechism makes specific sorrowful mention of infidels, heretics, and schismatics as being outside the Church. Modernists essentially deny the Catechism’s teaching of the Divinity of Christ by their distinction between a "Jesus of History" versus a "Jesus of Faith." The Social Kingship of Christ is reflected in the Our Father, as opposed to the novelty of religious liberty. Purgatory and Hell are found in the Catechism’s exposition of the
but denied by the Modernists. Eternal damnation is held out as a consequence of sin in the Our Father, as opposed to the Modernist serpents who promote sinful lifestyles along with the notion that everyone goes to Heaven.
Hence, we can have confidence in the interpretation of the
as provided by the Catholic Catechism to which the Great Champion against Modernism, Saint Pope Pius X, lent his name. Indeed, Modernists strive to deliver us unto evil, contrary to the Our Father and the teachings of Christ and His One, Holy, Catholic and Apostolic Church.
Always remember my
In Nomine Patris, et Filii, et Spiritus Sancti. Amen.
![[image]](images/image_20170430_11_0_large_gray.jpg)