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One may choose one of the general formula prayers or other prayers of contrition. [15] The following are some formulas for acts of contrition that differ more considerably from the Latin text given above. My Lord, I am heartily sorry for all my sins, help me to live like Jesus and not sin again. Amen. [This quote needs a citation]
Jerome: Having before forbidden us to pray for things of the flesh, He now shows what we ought to ask, saying, Ask, and it shall be given you. [10]Augustine: Otherwise; when He commanded not to give the holy thing to dogs, and not to cast pearls before swine, the hearer conscious of his own ignorance might say, Why do you thus bid me not give the holy thing to dogs, when as yet I see not that ...
In like manner, we do not keep our fealty to God, if we do not love His friends and hate His enemies. But such as was the offence, such should also be the reconciliation. If you have offended in thought, be reconciled in thought; if in words, be reconciled in words; if in deeds, in deeds be reconciled.
Chrysostom: Whence what we ought to do is clear, as in our own cases we all know what is proper, and so we cannot take refuge in our ignorance. [4] Augustine: This precept seems to refer to the love of our neighbour, not of God, as in another place He says, there are two commandments on which hang the Law and the Prophets. But as He says not ...
In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit himself intercedes for us through wordless groans. And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes for God's people in accordance with the will of God.
Augustine: "He does not now bid us pray, but instructs us how we should pray; as above He did not command us to do alms, but showed the manner of doing them." [7] Pseudo-Chrysostom: "Prayer is as it were a spiritual tribute which the soul offers of its own bowels. Wherefore the more glorious it is, the more watchfully ought we to guard that it ...
God does not know sinners because they are not worthy that they should be known of God; not that He altogether is ignorant concerning them, but because He knows them not for His own. For God knows all men according to nature, but He seems not to know them for that He loves them not, as they seem not to know God who do not serve Him worthily. [6]
For when we are told to pray for them that persecute us, all occasion of anger is taken away. The words without cause then must be erased, for the wrath of man works not the righteousness of God. [18] Pseudo-Chrysostom: Yet that anger which arises from just cause is indeed not anger, but a sentence of judgment. For anger properly means a ...