he good
of others. Consequently it is even lawful in praying to ask that
temporal evils be inflicted on our enemies in order that they may
mend their ways. Thus prayer and deed will not be contrary to one
another.
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NINTH ARTICLE [II-II, Q. 83, Art. 9]

Whether the Seven Petitions of the Lord's Prayer Are Fittingly
Assigned?

Objection 1: It would seem that the seven petitions of the Lord's
Prayer are not fittingly assigned. It is useless to ask for that to
be hallowed which is always holy. But the name of God is always holy,
according to Luke 1:49, "Holy is His name." Again, His kingdom is
everlasting, according to Ps. 144:13, "Thy kingdom is a kingdom of
all ages." Again, God's will is always fulfilled, according to Isa
46:10, "All My will shall be done." Therefore it is useless to ask
for "the name of God to be hallowed," for "His kingdom to come," and
for "His will to be done."

Obj. 2: Further, one must withdraw from evil before attaining good.
Therefore it seems unfitting for the petitions relating to the
attainment of good to be set forth before those relating to the
removal of evil.

Obj. 3: Further, one asks for a thing that it may be given to one.
Now the chief gift of God is the Holy Ghost, and those gifts that we
receive through Him. Therefore the petitions seem to be unfittingly
assigned, since they do not correspond to the gifts of the Holy Ghost.

Obj. 4: Further, according to Luke, only five petitions are mentioned
in the Lord's Prayer, as appears from the eleventh chapter. Therefore
it was superfluous for Matthew to mention seven.

Obj. 5: Further, it seems useless to seek to win the benevolence of
one who forestalls us by his benevolence. Now God forestalls us by
His benevolence, since "He first hath loved us" ( 1 John 4:19).
Therefore it is useless to preface the petitions with the words our
"Father Who art in heaven," which seem to indicate a desire to win
God's benevolence.

_On the contrary,_ The authority of Christ, who composed this prayer,
suffices.

_I answer that,_ The Lord's Prayer is most perfect, because, as
Augustine says (ad Probam Ep. cxxx, 12), "if we pray rightly and
fittingly, we can say nothing else but what is contained in this
prayer of our Lord." For since prayer interprets our desires, as it
were, before God, then alone is it right to ask for something in our
prayers when it is right that we should desire it. Now in the Lord's
Prayer not only