4. Again, according to S. Luke,[184] there are only five petitions in the Lord's Prayer. Hence it would seem superfluous to have seven in S. Matthew.
But, as S. Augustine says[185]: "S. Luke only includes five petitions and not seven in the Lord's Prayer, for he shows that the third petition is, in a sense, only a repetition of the two preceding ones; by omitting it he makes us see that God's will is more especially concerned with our knowledge of His sanctity and with our reigning with Him. But Luke has omitted Matthew's last petition, Deliver us from evil, in order to show us that we are delivered from evil just precisely as we are not led into temptation."
5. And lastly, it seems idle to try to stir up the benevolence of one who is beforehand with his benevolence. But God does forestall us with His benevolence, for He hath first loved us.[186] Consequently it seems superfluous to preface our petitions with the words Our Father Who art in Heaven, words which seem intended to stir up God's benevolence.
But we must remember that prayer is not directed to God in order to prevail upon Him, but in order to excite ourselves to confidence in our petitions. And this confidence is especially excited in us by consideration of His love towards us whereby He wishes us well, wherefore we say, Our Father; and of His pre-eminent power whereby He is able to assist us, whence we say, Who art in Heaven.
Cajetan: The first three petitions of the Lord's Prayer can also be referred to that which we principally desire, so that all three regard mainly that love wherewith we love God in Himself, and secondarily that love wherewith we love ourselves in God. And the proof of this is that in each of the first three we have the pronoun Thine, but in the last four the pronoun our. Thus the first petition asks for the effective and enduring praise of God's Name; the second, that He—and not the devil, nor the world, nor the flesh, nor sin—may reign effectively; the third, that His Will may be effectively fulfilled. For these things are not now absolutely so with God, and this by reason of the multitude of sins, and also because the mode of their present fulfilment is hidden. And the word effectively is introduced into each clause by reason of the subjoined qualification on earth as it is in Heaven, for this qualifies each of the foregoing clauses. Hence rightly do our desires first of all aim at, wish for, and pray that—even as something good for God Himself—He may be sanctified in His Name; that He may be permanently uplifted above all things—on earth as in Heaven; that He—not sin—may reign—on earth as in Heaven; that His Will—none other—may be done—on earth as in Heaven (on 2. 2. 83. 9).
S. Augustine: O Eternal Truth, True Love and lovable Eternity! Thou art my God; for Thee do I sigh night and day! And when I first knew Thee Thou didst snatch me up so that I saw that That really was Which I saw, and that I who saw was really not—as yet. And Thou didst beat back my weak gaze, pouring out Thy light upon me in its intensity; and I trembled with love and with horror. For I found myself to be far away from Thee in a land that was unlike Thee; it was as though I heard Thy Voice from on high, saying: "I am the Food of grown men, grow, and thou shalt eat Me, but thou shalt not be changed into Me" (Confessions, VII. x. 2).
S. Augustine: And the faithful are well aware of that Spiritual Food Which you, too, will soon know and Which you are to receive from God's altar. It will be your food, nay, your daily food, needful for this life. For are we not about to receive the Eucharist wherein we come to Christ Himself, and begin to reign with Him for ever? The Eucharist is our daily Bread. But let us so receive it as to be thereby refreshed, not in body merely but in mind. For the power which we know to be therein is the power of Unity whereby we are brought into union with His Body and become His members. Let us be What we receive; for then It will be truly our daily bread.
Again, what I set before you is your daily bread; and what you hear read day by day in the church is your daily bread; and the hymns you hear and which you sing—they are your daily bread. For these things we need for our pilgrimage. But when we get There are we going to hear a book read? Nay, we are going to hear the Word Himself; we are going to see the Word Himself; we are going to eat Him, to drink Him, even as the Angels do already. Do the Angels need books, or disputations, or readers? Nay, not so. But by seeing they read, for they see the Truth Itself and are sated from that Fount whence we receive but the sprinkling of the dew (Sermon, lvii., on S. Matt. vi. 7).