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Hallowed be thy name Thy Reign

2807 The term "sanctification" is understood here not primarily in its causative sense (only God hallows, makes holy) but especially in an evaluative sense: to recognize as holy, to treat in a holy way . Thus, in adoration, this invocation is sometimes understood as praise and thanksgiving (Psalm 111, 9; Lk 1, 49). But this demand is taught by Jesus as an optative: a request, a desire and expectation in which God and man are involved. From the first application to our Father, we are immersed in the intimate mystery of his Godhead and the drama of salvation of our humanity. Asking that his name be sanctified us into "the benevolent design he had formed in advance" so that "we should be holy and blameless before him in love" (cf. Eph 1: 9. 4).
2808 In the decisive moments of his economy God reveals his name, but it does so by accomplishing his work. Yet this work is realized for us and in us only if his name is hallowed by us and in us.
2809 The Holiness of God is the inaccessible center of his eternal mystery. This is manifested in the creation and history, Scripture calls him the glory, the radiance of his majesty (cf. Ps 8; Is 6 3). In making man in His image and likeness "(Gn 1, 26), God" crowned him with glory "(Ps 8, 6), but by sinning man is" deprived of the Glory of God " (Rom 3, 23). Therefore, God will manifest his holiness by revealing and giving his name, to restore man to the image of its Creator "(Col 3, 10).
In 2810 the promise made to Abraham and the oath that accompanies it (cf. Heb 6, 13), God commits himself but without disclosing his name. Moses that he is beginning to reveal (cf. Ex 3, 14) and the manifest to the whole people by saving the Egyptians: "he has of Glory" (Ex 15, 1). From the covenant of Sinai, the people are "hers" and it must be a "holy nation" (or consecrated, the same word in Hebrew, cf. Ex 19: 5-6) because the name of God dwells in him.
2811 Despite the holy Law that gives and gives the Holy God (cf. Lv 19: 2: "Be holy, for I your God am holy"), and although the Lord, "having regard to His name ", longsuffering, the people away from the Holy One of Israel and profane his name among the nations" (cf. Ex 20; 36). It Therefore the righteous of the Old Covenant, the poor returned from exile and the prophets were burned by the passion of the Name.
2812 Finally, in the Name of Jesus Holy God is revealed and given, in the flesh, as Savior (cf. Mt 1, 21, Lk 1, 31) revealed by what he is, by His Word and by his sacrifice (cf. Jn 8, 28, 17, 8, 17, 17-19). It is the heart of his priestly prayer: "Holy Father ... for their sake I consecrate myself, that they are also consecrated in truth" (Jn 17, 19). It is because he "sanctifies" his own name (Ez 20, 39, 36, 20-21) that Jesus is "obvious" Name of the Father (Jn 17, 6). At the end of his Passover, the Father gives him the name which is above every name: Jesus is Lord to the glory of God the Father (cf. Phil 2: 9-11).
In 2813 the water of Baptism, we have been "washed, sanctified, justified by the name of the Lord Jesus Christ and the Spirit of our God" (1 Cor 6, 11). In all our lives, our Father calls us to sanctification "(1 Thessalonians 4, 7), and since it is" through him that we are in Christ Jesus, who became for us sanctification "(1 Cor 1 , 30), it is in His glory and our life that his name be hallowed in us and through us. Such is the urgency of our first application.
Who is God hallowed, since he himself sanctify? but inspiration from these words, 'Be holy because I am holy' (Lev. 20, 26), we ask that, sanctified by baptism, we persevere in what we have begun to be. And we ask this every day, because we fautons daily and we must cleanse our sins by being sanctified continually recovery ... We will use the prayer that this holiness is in us (St. Cyprian, Fr. Orat. 12: PL 4, 526A-527A).
2814 It depends inseparably our life and our prayer that his name be sanctified among the nations
We ask God to hallow his name, for it is by holiness saves and makes holy all creation ... This is the name that gives salvation to the lost world, but we ask that God's name be hallowed in us through our lives. For if we live well, the name of God is blessed, but if we live badly, he is blasphemed, in the words of the Apostle: 'The Name of God is blasphemed because of you among the nations "(Rm 2, 24 ; Ez 36, 20-22). We therefore have to earn as much in our souls sanctity of what the holy name of our God (St. Peter Chrysologue, serm. 71: PL 52, 402A).
When we say "hallowed be thy name ', we ask that it be hallowed in us, who are in him, but also in other than God's grace still awaits, in order to comply with the precept that obliges us to pray for everyone, even our enemies. That's why we do not say explicitly: Hallowed be thy name 'in us' because we ask it to be in all men (Tertullian, gold. 3).
2815 This request, which contains them all, is answered by the prayer of Christ, like the other six applications below. Prayer to our Father is our prayer if it is requested "in the Name" of Jesus (cf. Jn 14, 13, 15, 16, 16, 24. 26). Jesus asks in his priestly prayer: "Holy Father, keep through thine own name those whom thou hast given me" (Jn 17, 11).

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2816 In the New Testament the same word can mean Basileia royalty (abstract noun) kingdom (real name) or rule (action name). The Kingdom of God is before us. He approached the Incarnate Word, it was announced throughout the Gospel, he came in the death and Resurrection of Christ. The Kingdom of God comes from the Lord's Supper and the Eucharist, it is in our midst. The Kingdom will come in glory when Christ hands it over to his Father:
It may even be that the kingdom of God means Christ himself, we call him our best wishes every day and we want to hasten the advent with our expectations. As it is our resurrection, for in him we rise, and perhaps the kingdom of God, for in him we shall reign (St. Cyprian, Fr. Orat. 13: PL 4, 528A-527C).
2817 This petition is "Marana tha," the cry of the Spirit and the Bride: "Come Lord Jesus "
Even though this prayer we would not have a duty to seek the coming of the kingdom, we would ourselves cry out in us eager to embrace our expectations. The souls of martyrs under the altar call on the Lord loudly: 'How long, Lord, dost thou not ask account of our blood to the inhabitants of the earth? (Rev 6, 10). They need to get justice at the end of time. Lord, hasten the arrival of so thy kingdom "(Tertullian, gold. 5).
In 2818 the Lord's Prayer, it is primarily the final coming of the Kingdom of God by the return of Christ (cf. Tit 2, 13). But this desire is not distracting the Church from her mission in this world, rather he is committing. Since Pentecost, the coming of the Reign is the work of the Spirit of the Lord "that pursues its work in the world and complete fullness of grace" (RM, Eucharistic Prayer IV).
2819 "The kingdom of God is justice, peace and joy in the Holy Spirit" (Rom 14, 17). The last time when we are for the outpouring of the Holy Spirit. Therefore is engaged in a decisive battle between "the flesh and the Spirit (cf. Gal 5: 16-25):
Only a pure heart can say with Insurance: "Thy kingdom come. It must have been at the school of Paul to say: 'Let not sin therefore reign in your mortal bodies (Rom 6, 12). He who purified himself in his actions, his thoughts and words, can say to God: "Thy kingdom come!" (St. Cyril of Jerusalem, Catech. Myst. 5, 13: PG 33, 1120A).
2820 By a discernment according to the Spirit, Christians must distinguish between the growth of the Kingdom of God and advancement of culture and society in which they are incurred. This distinction is not separation. The vocation of man to eternal life does not suppress but enhances its duty to apply the energies and means received from the Creator to serve justice in this world and peace (cf. GS 22, 32, 39, 45, EN 31).
2821 This application is brought in and answered the prayer of Jesus (cf. Jn 17, 17-20), present and effective in the Eucharist, it bears its fruit in the new life of the Beatitudes (cf. Mt 5, 13 -16, 6, 24, 7, 12-13).

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come Thy will be done on earth as in heaven

2822 is the Will of our Father "that all men be saved and come to the knowledge of truth" (1 Tim 2, 3-4). He " is patient, willing that any should perish "(2 Pt 3, 9, cf. Mt 18, 14). His command, which summarizes all the others, and who says all his will, is that" we love each other as he loved us "(Jn 13, 34, cf. 1 Jn 3, 4, Lk 10, 25-37).
2823" He has made known the mystery of his will, what good purpose he filed in advance ... unite all things under one head, Christ ... In him we were apart, according to the predetermined plan of him who accomplishes all things according to His will. "(Eph 1: 9-11). We urge that happen fully what good purpose on earth as it is already in heaven.
2824 is in Christ, and his human will, the Will of the Father and was perfectly fulfilled once for all. Jesus said on entering this world: "Behold, I come to do, O God, thy will" (Heb 10, 7, Psalm 40, 7). Only Jesus can say: "I always do what pleases Him" (Jn 8, 29). In the prayer of his agony, he agrees fully with that Will: "That does not make my will but yours" (Lk 22, 42, cf. Jn 4, 34, 5, 30, 6, 38). That is why Jesus "has delivered for our sins according to the will of God "(Gal 1, 4)." By the which will we are sanctified through the offering of the Body of Jesus Christ "(Heb 10, 10).
Jesus 2825 , "while he was a Son, he learned that he suffered obedience" (Heb 5, 8). How much more reason, we, creatures and sinners, now in her adopted children. We ask our Father to unite our will with that of her Son to do His will, his plan of salvation for the life of the world. We're completely powerless, but united with Jesus and the power of his Spirit Holy, we give him our will and decide to choose what his Son has always chosen: to what pleases the Father (cf. Jn 8, 29):
In adhering to Christ, we can become one spirit with him, and thereby accomplish his will in this way, it will be perfect on earth as in heaven (Origen, gold. 26).
Consider how Jesus Christ teaches us to be humble, making us see that our virtue does not depend on our work alone but by the grace of God. He orders by every believer who prays to do so universally throughout the land. Because it does not say 'Thy will be done' in me or you, 'but over all the earth ': so that the error is banned, but the truth prevails, the Deputy will be destroyed, that virtue will flourish once more, and that the earth no longer differ from heaven (St. John Chrysostom hom. in Mt 19, 5: PG 57, 280B).
2826 is through prayer that we can "discern what the will of God" (Rom 12: 2, Eph 5, 17) and get "to accomplish consistency" (Heb 10, 36). Jesus teaches us that we enter into the kingdom of heaven, not by words, but "doing the will of my Father in heaven" (Mt 7, 21).
2827 "If someone does the will of God, that one God hears "(John 9, 31, cf. 1 Jn 5, 14). Such is the power of prayer of the Church in the name of his Lord, especially in the Eucharist is a communion of intercession with the All Holy Mother of God (cf. Lk 1, 38. 49) and all the saints who were "pleasing to the Lord wanted her to have Will:
We can still, without hurting the truth, bring these words: 'Thy will be done on earth as in heaven' by them: in the Church as our Lord Jesus Christ in the bride who has been betrothed, as in the Bridegroom who has accomplished the Father's will (St. Augustine, serm. Dom. 2, 6, 24: PL 34, 1279).

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Give us this day our daily bread and forgive us our

2828 "Give us": she's beautiful children's confidence while waiting for their father. "He makes his sun rise on the evil and the good and sends rain on the just and the unjust" (Mt 5, 45) and it gives all the living "their food in his time" (Ps 104, 27 ). Jesus teaches us this request: it glorifies our Father in effect because it recognizes how good it is beyond all goodness.
2829 "Give us" is still an expression of the Alliance we are Him and he is ours, for us. But this "we" also recognizes him as the Father of all men and we pray for them all, in solidarity with their needs and suffering.
2830 "Our bread". The Father who gives us life, can not but give us the food necessary for life, all property "suitable" material and spiritual. In the Sermon on the Mount, Jesus emphasized that trust subsidiary which engages in the providence of our Father (cf. Mt 6, 25-34). It commits us to no passivity (cf. 2 Thes 3: 6-13) but wants to free us from worry and preoccupation maintained. Such is the filial Children of God:
those who seek justice and the Kingdom of God, he promises to give everything to boot. Everything indeed belongs to God, he who possesses God lacks nothing, if he himself does not fail to God (St. Cyprian, Fr. Orat. 21: PL 4, 534A).
2831 But the presence of those who are hungry for lack of bread reveals another depth of this request. The tragedy of hunger in the world calls Christians who pray sincerely to exercise responsibility toward their brethren, both in their personal behavior and in their solidarity with the human family. This request for the Lord's Prayer can not be isolated from the parables Lazarus (cf. Lk 16, 19-31) and Last Judgement (cf. Mt 25, 31-46).
2832 As leaven in the dough, the newness of the kingdom shall move the earth by the Spirit of Christ (cf. AA 5). It must be manifested by the establishment of justice in personal relationships and social, economic and international, without ever forgetting that there is no structure without just humans who want to be fair.
2833 It's "our" Bread, "a" for "several". Poverty of the Beatitudes is the virtue of sharing: it calls to communicate and share material and spiritual wealth, not by coercion but by love, that the abundance of some remedy to the needs of others (cf. 2 Cor 8 1-15).
2834 "Pray and work" (cf. St. Benedict, reg. 20, 48). "Pray as if everything depended on God and work as if everything depended on you" (Attributed to Ignatius Loyola, cf. Ribadeneyra Stone, Tractatus de modo gubernandi Sancti Ignatii 6, 14). Having done our job, food is a gift from our Father, it is fair to Him and ask Him to give thanks for that very reason. This is the meaning of the blessing of the table in a Christian family.
2835 This application and the liability incurred, apply again for another hunger which men perish: "Man does not live by bread alone, but everything that comes from the mouth of God" (Dt 8: 3; Mt 4, 4), that is to say, his Word and Breath . Christians must mobilize all their efforts to proclaim the Gospel to the poor. " There is a hunger on earth, "not a famine of bread nor a thirst for water, but to hear the Word of God" (Amos 8, 11). That is why the specifically Christian sense of this fourth petition concerns the Bread of Life: the Word of God accepted in faith, the Body of Christ received in the Eucharist (cf. Jn 6: 26-58).
2836 "Today" is also a expression of confidence. The Lord tells us (cf. Mt 6, 34, Ex 16, 19), our assumption could not invent it. Since this is primarily its Word and the Body of her Son, that "today" is not only of our mortal time: Today it is of God: If you receive
bread every day, every day for you today is. If Christ is yours today, every day he rises again for you. How so? 'You are my Son, today I t'engendre' (Ps 2, 7). Today, that is to say, when the resurrected Christ (St. Ambrose, sacred. 5, 26: PL 16, 453A).
2837 "From that day". This word, epiousios, has no other job in the New Testament. Caught in a temporal sense, it is a pedagogical repetition of "today" (cf. Ex 16, 19-21) to confirm us in trust "without reservation". Caught in a qualitative sense, it signifies the necessity of life, and more generally all good enough for subsistence (cf. 1 Tim 6, 8). Taken literally (epiousios "on-key"), it refers directly to the Bread of Life, the Body of Christ, "the medicine of immortality" (St. Ignatius of Antioch) without which we have no life in us (cf. Jn 6: 53-56). Finally, linked to the above, the celestial sense is obvious: "This Day" is the Lord, the Feast of the kingdom, anticipated in the Eucharist, which is already a foretaste of the coming Kingdom. It is therefore appropriate that the Eucharistic Liturgy is celebrated each day. "
The Eucharist is our daily bread. Virtue peculiar to this divine food is a uniting force: it unites us in the Body of Christ and makes us members so that we become what we receive ... This bread is still in daily readings you hear each day in the Church, in the hymns that they sing and you sing. All this is necessary for our pilgrimage (St. Augustine, Serm. 57, 7, 7: PL 38, 389).
The heavenly Father urges us to ask as children of heaven, bread of heaven. (Cf. Jn 6, 51). Christ "himself is the bread which, sown in the Virgin, raised in the flesh, kneaded in the Passion, baked in the furnace of the Sepulchre, placed in reserve in the Church, brought to the altar, each day provides the faithful a heavenly food "(St. Pierre Chrysologue, serm. 71: PL 52, 402D).

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offensses

2838 This application is amazing. If it contained only the first phrase - "Forgive us our trespasses" - it may be included implicitly in the first three applications of the Lord's Prayer, since Christ's sacrifice is "for the remission of sins." But, according to a second phrase, our request will be answered if we first responded to a requirement. Our request is turned towards the future, our response must be preceded and a word connects them "like".
Forgive us our trespasses ...
2839 In a bold confidence, we began to pray to our Father. Begging him that his name be sanctified, we asked him to be still more sanctified. But, although clothed with the baptismal garment, we continue to sin, to distract us from God. Now in this new demand, we return to him like the prodigal son (cf. Lk 15, 11-32), and we recognize sinners before him, as the publican (cf. Lk 18, 13). Our petition begins with a "confession" in which we confess the same time our wretchedness and his mercy. Our hope is firm because, in his Son,''we have redemption, the forgiveness of our sins''(Col. 1, 14, Eph 1, 7). The efficient and unmistakable sign of his forgiveness, we find in sacraments of his Church (cf. Mt 26, 28, Jn 20, 23). But
2840, and is formidable, this flood of mercy can not penetrate our heart as we do not forgive those who trespass against us. Love, as the Body of Christ is indivisible: we can not love God that we do not see if we do not like the brother, sister, we see (cf. 1 Jn 4, 20). In refusing to forgive our brothers and sisters, our heart closes, its hardness makes it impervious to the merciful love of the Father in the confession of our sin, our heart is open to his grace.
2841 This request is so important that it is the only one on which the Lord comes back and he develops in the Sermon on the Mount (cf. Mt 6, 14-15, 5, 23-24, Mk 11, 25) . This crucial requirement of the mystery of the Alliance is impossible for man. But "everything is possible with God."

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... as we forgive those who trespass against us

This "like" is not unique in the teaching of Jesus: "Be perfect, even as your heavenly Father is perfect" (Mt 5, 48); "Be merciful ' even as your Father is merciful "(Lk 6, 36);" I give you a command again that you love one another 'like' I have loved you "(Jn 13, 34). Observe the Lord's commandment is impossible to imitate if it is outside the divine model. It s 'acts in a vital participation, coming "from the heart", in the holiness and the mercy and the love of our God. Only the Spirit who is "our life" (Gal 5, 25) may "ours" the same mind that was in Christ Jesus (cf. Phil 2: 1. 5). So the unity of forgiveness becomes possible, "we forgave each other 'as' God has forgiven us in Christ" (Eph 4 , 32) .2843 Thus to life the Lord's words on forgiveness, the love that loves to the utmost of love (cf. Jn 13, 1). The parable of the unmerciful servant, which crowns the Lord's teaching on ecclesial communion (cf. Mt 18, 23-35), concludes with these words: "So my heavenly Father will treat you, if each you do not forgive his brother from the heart. " This, in effect, "at heart" that everything is bound and loosed. It is not in our power not to feel or to forget an offense, but the heart that offers itself to the Holy Spirit returns injury into compassion and purifies the memory in transforming the hurt into intercession.2844 Christian prayer extends to the forgiveness of enemies (cf. Mt 5: 43-44). It transforms the disciple by configuring him to his Master. Forgiveness is a summit of Christian prayer, the gift of prayer can not be received in a heart attuned to the divine compassion. Forgiveness also bears witness that in our world, love is stronger than sin. The martyrs of yesterday and today bear this witness of Jesus. Forgiveness is the fundamental condition of reconciliation (cf. 2 Cor 5: 18-21), children of God with their Father and among men (cf. John Paul II, DM 14) .2845 There is no limit or measure this essentially divine forgiveness (cf. Mt 18, 21-22, Lk 17, 3-4). The case of offenses (the "sins" according to Luke 11, 4 or "debts" according to Matthew 6, 12), in fact we're still debtors: "Have no debts to anyone, except that of mutual love "(Romans 13, 8). Communion of the Holy Trinity is the source and criterion of truth in any relationship (cf. 1 Jn 3: 19-24). She is experienced in prayer, especially in the Eucharist (cf. Mt 5: 23-24): God does not accept the sacrifice of the instigators of discord, he returns to the altar so that they first be reconciled to their brethren: God wants to be pacified with prayers for peace. The finest obligation to God is our peace, harmony, unity in the Father, the Son and the Holy Spirit to all the faithful people (St. Cyprian, Fr. Orat. 23: PL 4, 536A-535C) .

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us not into temptation, but deliver us

This request reaches the root of the previous one, because our sins are the fruits of consent to temptation. We ask our Father not we submit. Translate a word from the Greek word is difficult: it means "do not allow to enter" (cf. Mt 26, 41), "lead us not into temptation." "God does not hurt, it feels no one else" (Jas 1, 13), he seeks to liberate us. We ask him not to let us take the path that leads to sin. We are engaged in battle "between flesh and Spirit." This petition implores the Spirit of discernment and strength.
2847 The Holy Spirit makes us discern between the proof necessary for the growth of the inner man (cf. Lk 8, 13-15, Acts 14, 22, 2 Tim 3, 12) for a " proven virtue "(Romans 5: 3-5), and temptation, which leads sin and death (cf. Jas 1, 14-15). We must also distinguish between "being tempted" and "consent" to temptation. Finally, discernment unmasks the lie of temptation: apparently, its purpose is "good to see attractive, desirable" (Gn 3, 6), whereas in reality its fruit is death.
God does not enjoin the good, he wants to be free ... A temptation is something good. All but God knows what our soul has received from God, even us. But the obvious temptation for us to learn about us, and here we see our misery, and force us to give thanks for goods that temptation has emerged (Origen, gold. 29).
2848 "Do not enter into temptation" implies a decision of the heart: "Where your treasure is, there will your heart ... No man can serve two masters" (Mt 6, 21. 24). "Since the Spirit is our life, the Spirit let us also walk" (Gal 5, 25). In this "consent" to the Holy Spirit the Father gives us strength. "No temptation you came, that passed the human scale. God is faithful and he will not let you be tempted beyond your strength. With the temptation, he will give you the way out and the strength of bear "(1 Cor 10, 13).
2849 But such a battle and such a victory is possible only in prayer. It is through prayer that Jesus vanquishes the tempter, from the beginning (cf. Mt 4, 1 -11) and in the ultimate struggle of his agony (cf. Mt 26, 36-44). It is his battle and his agony that Christ unites us in this application to our Father. "Vigilance is the heart insistently recalled (cf. Mark 13, 9.. 23 33-37; 14, 38, Lk 12, 35-40) in fellowship with his. Vigilance is "custody" of the heart and Jesus asks the Father "we keep in His name "(Jn 17, 11). The Holy Spirit seeks to awaken us to constantly this vigilance (cf. 1 Cor 16, 13; Col 4, 2, 1 Thessalonians 5, 6, 1 P 5, 8). This request makes perfect sense of drama from the temptation of our final battle on earth, she asked the final perseverance. "I come like a thief Blessed is he who watches" (Rev. 16, 15).

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Evil

The last petition to our Father is also scope in the prayer of Jesus: "I pray not to withdraw from the world but to keep the evil one" (Jn 17, 15). It touches each of us personally, but it's always "we" who pray, in communion with the Church and for the issuance of all human family. The Lord's Prayer does not cease to be open to the dimensions of the economy of salvation. Our interdependence in the drama of sin and death is turned into solidarity in the Body of Christ, the "communion of saints" (cf. PR 16).
2851 In this petition, evil is not an abstraction, but refers to a person, Satan, the Evil One, the angel who opposes God. The "devil" (dia-bolos) is the one who "throws himself across" God's plan and his work of salvation accomplished in Christ.
2852 "murderer from the beginning, a liar and the father of lies" (Jn 8, 44), "Satan, the deceiver the world "(Revelation 12: 9), it was through him that sin and death entered the world and by his definitive defeat all creation will be" freed from sin and death " (RM, Eucharistic Prayer IV). "We know that whosoever is born of God does not sin, but begotten of God keeps him and the evil one does not touch him. We know we are of God and the world is in the power of the evil one "(1 Jn 5: 18-19):
The Lord has taken away your sin forgiven your sins and is able to protect you and keep you cons the wiles of the devil that you fight, so that the enemy, who is accustomed to leading into sin, do not surprise. Who trusts in God does not dread the devil. "If God be for us, who can be against us" (Rom 8, 31) (S. Ambrose, sacred. 5, 30: PL 16, 454AB).
2853 Victory over the "prince of this world" (Jn 14, 30) is achieved once and for all at the Hour when Jesus freely gave himself to death to give us his life. This is the Judgement of the world and the prince of this world is overthrown (cf. Jn 12, 31, Ap 12, 10). "He started in pursuit of the Woman" (cf. Rev 12, 13-16), but it has no hold on her: the new Eve, "full of grace "From the Holy Spirit, is preserved from sin and corruption of death (the Immaculate Conception and Assumption of the Blessed Mother of God, Mary ever virgin)." Then, furious with rage against Women, it 's true war against the rest of her children "(Rev. 12, 17). Therefore the Spirit and the Church pray:" Come, Lord Jesus "(Rev. 22, 17. 20) since his coming will deliver us from bad.
2854 By asking to be freed from the evil, we also pray to be freed from all evils, past, present and future, which he is the author or instigator. In this final petition, the Church is the distress of the world before the Father. With the issuance of the ills that afflict humanity she implores the precious gift of peace and grace of persevering awaiting the return of Christ. By praying together, she anticipates in humility of faith the recapitulation of all and all things in him who "holds the keys of death and Hades" (Rev 1, 18), "the Master of all, it is and who was and who is to come (Rev 1, 8, cf. Ap 1, 4):
Libera nos, quæsumus, Domine, ab omnibus Malis, da pacem in diebus propitius nostri, ut, ope Misericordiae tuae adiuti, and peccati simus semper liberi ab omni perturbationes and secure: Exspect beatam spem and ADVENTUM Salvatoris nostri Iesu Christi (Deliver us from evil, O Lord, grant us peace in our time, for your mercy keep us free from sin, reassures us before trials in this life where we hope the happiness you promise and the coming of Jesus Christ our Savior - MR Embolism).