CHAPTER XVII

OF THE LAST CLAUSE OF THE LORD’S PRAYER

AMEN

QUESTION I

Of the Use and Fruit of this Particle

This word Amen, St. Jerome, in his Commentaries on Matthew, calls what it really is, the seal of the Lord’s prayer. As then we before admonished the faithful of the preparation which is to be made before we commence divine prayer; so do we now deem it proper to make known to them the reason why we close our prayers with this word, and what it signifies; for devotion in concluding, is of equal importance with attention in beginning, divine prayer. The faithful people then are to know that numerous and abundant are the fruits, which we gather from the close of the Lord’s Prayer; but of these, the richest and most agreeable fruit is the attainment of the objects of our prayers, a matter on which we have already treated with sufficient fulness. By this concluding word of the prayer, however, not only do we obtain that our prayers be heard, but also receive blessings, the magnitude and excellence of which surpass all powers of description.

QUESTION II

Of the Good Things which result to men from Prayer

For when, as St. Cyprian says, we commune with God by prayer, the divine majesty becomes, after a certain inexplicable manner, nearer to him who is engaged in prayer than to others; and also enriches him with peculiar gifts. Those who pray devoutly, may thus in some sort be compared to persons who approach a fire; who, if cold, derive warmth; if warm, heat: in like manner, those who approach God, acquire a warmth and ardour proportioned to their piety and faith: for their soul is inflamed with zeal for the glory of God; their mind illumined after an admirable manner; they are enriched exceedingly with divine gifts; for it is written: Thou preventest him with blessings of goodness. Of this, the great Moses affords an illustrious example to all, for withdrawing from his interview and conversation with God, he shone, as it were, with the reflected splendours of the divinity; so that the Israelites could not look upon his eyes or countenance. Those, in fine, who pray with such fervour, enjoy, after an admirable manner, the benignity and Majesty of God: In the morning, says the Prophet, I will direct my prayer unto thee and will look up: for thou art not a God that hath pleasure in wickedness. The better men know these truths, the more piously do they venerate and worship God; the more delightfully too do they taste, how sweet is the Lord, and how truly blessed are all that hope in him. Encircled by that most brilliant light, they also consider how great is their own lowliness, how exalted the majesty of God. This is the rule of St. Augustine; May I know thee, may I know myself. Thus it is that, mistrusting their own strength, they commit themselves altogether to the goodness of God, not doubting that he, embracing them in his paternal and admirable love, will afford them in abundance all things necessary unto life and salvation. Hence they should turn themselves to give thanks unto God, to the utmost extent that their minds can conceive, or their tongues express; following the example of the great David, who having commenced by praying: Save me from all them that persecute me, concludes with these words: I will praise the Lord according to his righteousness, and will sing praise to the name of the Lord the Most High.

QUESTION III

Why it is, that the Prayers of the Saints, beginning in Fear, end with Joy

There are extant innumerable such prayers of the saints, the beginnings of which are full of fear, but which end with good hope and joy; but in the psalms of David, this spirit is eminently conspicuous. Agitated by fear, he thus began: Many are they who rise up against me: many say to my soul: there is no help for him in God; but at length, armed with fortitude, and filled with joy, he adds a little after: I will not fear ten thousands of people that have set themselves against me round about. In another psalm also, after he had deplored his misery, at length confiding in God, he rejoices exceedingly in the hope of everlasting happiness: I will both lay me down in peace and sleep. What shall we say of these words? O Lord rebuke me not in thine anger, nor chasten me in thy hot displeasure; with what fear and dismay must they not have been uttered by the prophet! On the other hand, with what confidence and joy must he not have added: Depart from me all ye workers of iniquity; for the Lord hath heard the voice of my weeping. When he dreaded the anger and fury of Saul, with what lowliness and humility did he not implore the assistance of God: Save me, O God, by thy name, and judge me by thy strength; and yet, in the same psalm, he cheerfully and confidently added: Behold, God is my helper, and the Lord is the upholder of my soul. Let him, therefore, who has recourse to holy prayers, fortified by faith and hope, approach God his Father, not at all despairing to obtain those blessings, of which he may stand in need.

QUESTION IV

Why the pronunciation of the word “Amen” in this Prayer, and in the Mass, is reserved for the Priest

The word, amen, with which the divine prayer concludes, contains many germs, as it were, of those reasons and reflections which we have already mentioned; and, indeed, so frequent was this Hebrew word in the mouth of the Saviour, that it pleased the Holy Ghost to have it retained in the Church of God. Its meaning in some sort is: Know that thy prayers are heard, for it is in substance, as if God answers the supplicant, and graciously dismisses him, after he has obtained the object of his prayers. This interpretation has been approved by the constant usage of the Church of God; for in the sacrifice of the mass, when the Lord’s prayer is being said, she has not assigned the word, amen, to the persons serving the mass, whose business it is to say: But deliver us from evil, but has reserved it as appropriate to the priest himself, who, as interpreter between God and man, answers, amen, thus intimating that God has heard the prayers of his people.

QUESTION V

Why in the other Prayers the Clerk, but in this the Priest, answers “Amen”

This rite, however, is not common to all the prayers, for in the others it is the duty of the clerk to answer, amen; but it is peculiar to the Lord’s prayer. For in the other prayers it expresses consent and desire only; in this it is an answer, that God has assented to the prayer of the suppliant.

QUESTION VI

The word, “Amen,” is interpreted variously

By many this word, amen, has indeed been variously interpreted: the Septuagint translates it: So be it: some render it, truly: Aquila makes it, faithfully; but which of these versions we adopt is matter of little moment, provided we understand it to have the force already mentioned, which is that of the priest confirming the concession of what was prayed for; an interpretation to which the apostle lends his testimony in his epistle to the Corinthians, where he says: All his promises of God in him are yea: and in him, amen to God unto our glory.

To us also this word is well suited, containing as it does some confirmation of the petitions, which we have hitherto presented; and awakening our attention, whilst engaged in holy prayers; for it also often happens, that in prayer men’s thoughts are distracted to other objects. Nay, by this very word we most earnestly beg of God, that all may be accomplished, that is, that all our previous petitions may be granted; or rather, understanding that they have been all granted, and feeling the virtue of the divine assistance present with us, we sing with the prophet: Behold, God is my helper; and the Lord is the upholder of my soul. Nor has any one reason to doubt, that God is moved by the name of his Son, and by a word very often used by him, who was always, as the apostle says, heard in that he feared; whose is the kingdom, and the power, and the empire, for ever and ever.