Hallowed be Thy name. Thy kingdom come

CHAPTER 30
Describes the importance of understanding what we ask for in prayer. Treats of
these words in the Paternoster: "Sanctificetur nomen tuum, adveniat regnum
tuum." [105] Applies them to the Prayer of Quiet, and begins the explanation of
them.

We must now come to consider the next petition in our good Master's
prayer, in which He begins to entreat His holy Father on our behalf,
and see what it is that He entreats, as it is well that we should know
this.

What person, however careless, who had to address someone of
importance, would not spend time in thinking how to approach him so as
to please him and not be considered tedious? He would also think what
he was going to ask for and what use he would make of it, especially if
his petition were for some particular thing, as our good Jesus tells us
our petitions must be. This point seems to me very important. Couldst
Thou not, my Lord, have ended this prayer in a single sentence, by
saying: "Give us, Father, whatever is good for us"? For, in addressing
One Who knows everything, there would seem to be no need to say any
more.

This would have sufficed, O Eternal Wisdom, as between Thee and Thy
Father. It was thus that Thou didst address Him in the Garden, telling
Him of Thy will and Thy fear, but leaving Thyself in His hands. But
Thou knowest us, my Lord, and Thou knowest that we are not as resigned
as wert Thou to the will of Thy Father; we needed, therefore, to be
taught to ask for particular things so that we should stop for a moment
to think if what we ask of Thee is good for us, and if it is not,
should not ask for it. For, being what we are and having our free will,
if we do not receive what we ask for, we shall not accept what the Lord
gives us. The gift might be the best one possible--but we never think
we are rich unless we actually see money in our hands.

Oh, God help me! What is it that sends our faith to sleep, so that we
cannot realize how certain we are, on the one hand, to be punished,
and, on the other, to be rewarded? It is for this reason, daughters,
that it is good for you to know what you are asking for in the
Paternoster, so that, if the Eternal Father gives it you, you shall not
cast it back in His face. You must think carefully if what you are
about to ask for will be good for you; if it will not, do not ask for
it, but ask His Majesty to give you light. For we are blind and often
we have such a loathing for life-giving food that we cannot eat it but
prefer what will cause us death--and what a death: so terrible and
eternal!

Now the good Jesus bids us say these words, in which we pray that this
Kingdom may come in us: "Hallowed be Thy Name, Thy Kingdom come in us."
Consider now, daughters, how great is our Master's wisdom. I am
thinking here of what we are asking in praying for this kingdom, and it
is well that we should realize this. His Majesty, knowing of how little
we are capable, saw that, unless He provided for us by giving us His
Kingdom here on earth, we could neither hallow nor praise nor magnify
nor glorify nor exalt this holy name of the Eternal Father in a way
befitting it. The good Jesus, therefore, places these two petitions
next to each other. Let us understand this thing that we are asking
for, daughters, and how important it is that we should pray for it
without ceasing and do all we can to please Him Who will give it us: it
is for that reason that I want to tell you what I know about the matter
now. If you do not like the subject, think out some other meditations
for yourselves, for our Master will allow us to do this, provided we
submit in all things to the teaching of the [Holy Roman] Church, as I
do here. In any case I shall not give you this book to read until
persons who understand these matters have seen it: so, if there is
anything wrong with it, the reason will be, not wickedness, but my
imperfect knowledge.

To me, then, it seems that, of the many joys to be found in the kingdom
of Heaven, the chief is that we shall have no more to do with the
things of earth; for in Heaven we shall have an intrinsic tranquillity
and glory, a joy in the rejoicings of all, a perpetual peace, and a
great interior satisfaction which will come to us when we see that all
are hallowing and praising the Lord, and are blessing His name, and
that none is offending Him. For all love Him there and the soul's one
concern is loving Him, nor can it cease from loving Him because it
knows Him. And this is how we should love Him on earth, though we
cannot do so with the same perfection nor yet all the time; still, if
we knew Him, we should love Him very differently from the way we do
now.

It looks as though I were going to say that we must be angels to make
this petition and to say our vocal prayers well. This would indeed be
our Divine Master's wish, since He bids us make so sublime a petition.
You may be quite sure that He never tells us to ask for
impossibilities, so it must be possible, with God's help, for a soul
living in that state of exile to reach such a point, though not as
perfectly as those who have been freed from this prison, for we are
making a sea-voyage and are still on the journey. But there are times
when we are wearied with travelling and the Lord grants our faculties
tranquillity and our soul quiet, and while they are in that state He
gives us a clear understanding of the nature of the gifts He bestows
upon those whom He brings to His Kingdom. Those to whom, while they are
still on earth, He grants what we are asking Him for receive pledges
which will give them a great hope of eventually attaining to a
perpetual enjoyment of what on earth He only allows them to taste.

If it were not that you would tell me I am treating of contemplation,
it would be appropriate, in writing of this petition, to say a little
about the beginning of pure contemplation, which those who experience
it call the Prayer of Quiet; but, as I have said, I am discussing vocal
prayer here, and anyone ignorant of the subject might think that the
two had nothing to do with one another, though I know this is certainly
not true. Forgive my wanting to speak of it, for I know there are many
people who practise vocal prayer in the manner already described and
are raised by God to the higher kind of contemplation without having
had any hand in this themselves or even knowing how it has happened.
For this reason, daughters, I attach great importance to your saying
your vocal prayers well. I know a nun who could never practise anything
but vocal prayer but who kept to this and found she had everything
else; yet if she omitted saying her prayers her mind wandered so much
that she could not endure it. May we all practise such mental prayer as
that. She would say a number of Paternosters, corresponding to the
number of times Our Lord shed His blood, and on nothing more than these
and a few other prayers she would spend two or three hours. She came to
me once in great distress, saying that she did not know how to practise
mental prayer, and that she could not contemplate but could only say
vocal prayers. She was quite an old woman and had lived an extremely
good and religious life. I asked her what prayers she said, and from
her reply I saw that, though keeping to the Paternoster, she was
experiencing pure contemplation, and the Lord was raising her to be
with Him in union. She spent her life so well, too, that her actions
made it clear she was receiving great favours. So I praised the Lord
and envied her her vocal prayer. If this story is true--and it is--none
of you who have had a bad opinion of contemplatives can suppose that
you will be free from the risk of becoming like them if you say your
vocal prayers as they should be said and keep a pure conscience. I
shall have to say still more about this. Anyone not wishing to hear it
may pass it over.
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[105] "Hallowed be Thy name. Thy kingdom come."

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