"Amen"
St. Jerome in his commentary on St. Matthew rightly calls this word
what it really is, the seal of the Lord's Prayer. 1 As then we have already admonished
the faithful with regard to the preparation to be made before this holy prayer,
so we deem it necessary that they should also know why we close our prayers
with this word, and what it signifies; for devotion in concluding our prayers
is not less important than attention in beginning them.
The faithful, then, should be taught that the fruits, which we gather
from the conclusion of the Lord's Prayer are numerous and abundant, the
greatest and most joyful of them being the attainment of what we ask. On this
point enough has already been said. {a}
By this concluding word, not only do we obtain a propitious hearing
from God, but also receive other blessings of a higher order still, the
excellence of which surpasses all powers of description.
For since, as St. Cyprian remarks, by prayer man converses with God, it
happens in a wonderful manner that the divine Majesty is brought nearer to
those who are engaged in prayer than to others, and enriches them with singular
gifts. Those, therefore, who pray devoutly, may not be inaptly compared to
persons who approach a glowing fire; if cold, they derive warmth; if warm, they
derive heat. Thus, also, those who approach God (in prayer) depart with a
warmth proportioned to their faith and fervor; the heart is inflamed with zeal
for the glory of God, the mind is illumined after an admirable manner, and they
are enriched exceedingly with divine gifts, as it is written: Thou hast
prevented him with blessings of sweetness. 2
An example for all is that great man Moses. By intercourse and converse
with God he so shone with the reflected splendors of the Divinity, that the
Israelites could not look upon his eyes or countenance. 3
Those who pray with such vehement fervor enjoy in a wonderful manner
the goodness and majesty of God. In the morning, says the Prophet, I
will stand before thee, and will see; because thou art not a God that willest
iniquity. 4
The more familiar these truths are to the mind, the more piously do we
venerate, and the more fervently do we worship God, and the more delightfully
do we taste how sweet is the Lord, and how truly blessed are all who
hope in Him.
Encircled by the most clear light from above we also discover our own
lowliness and how exalted is the majesty of God, according to the saying of St.
Augustine: Give me to know Thee: give me to know myself. 6 Distrusting our own
strength, we thus throw ourselves unreservedly upon the goodness of God, not
doubting that He, who cherishes us in the bosom of His paternal wondrous love,
will afford us in abundance whatever is necessary for life and salvation. Thus
we shall turn to God with the warmest gratitude our hearts can conceive and our
lips express. This we read that holy David did, who commenced by praying: Save
me from all them that persecute me, and concluded with these words, I
will give glory to the Lord according to his justice, and will sing to the name
of the Lord the most High. 7
There are innumerable prayers of the Saints of the same kind, whose
beginnings are full of fear, but which end with hope and joy. This spirit,
however, is eminently conspicuous in the prayers of David.
When agitated by fear he began his prayer thus: Many are they who
rise up against me: many say to my soul, There is no salvation for him in his
God; but at length, armed with fortitude and holy joy, he adds: I will
not fear thousands of the people surrounding me. 8
In another Psalm, after he had lamented his misery, we see him towards
the end, reposing confidence in God and rejoicing exceedingly in the hope of
salvation: In peace in the selfsame, I will sleep, and I will rest. 9
Again, with what fear and trembling must the Prophet not have been
agitated when he exclaimed: O Lord, rebuke me not in thy indignation, nor
chastise me in thy wrath! Yet, on the other hand, what confidence and joy
must not have been his when he added: Depart from me, all ye workers of
iniquity; for the Lord hath heard the voice of my weeping!
When filled with dread of the wrath and fury of Saul, with what
lowliness and humility does he not implore the divine assistance: Save me, O
Lord, by thy name, and Judge me in thy strength! 11
and yet, in the same Psalm he adds these words of joy and confidence: Behold,
God is my help; and the Lord is the helper of my soul. 12
Let him, therefore, who has recourse to holy prayer approach God his
Father, fortified by faith and animated by hope, not doubting that he will
obtain those blessings of which he stands in need.
The word amen, with which the Lord's Prayer concludes, contains,
as it were, the germs of many of these thoughts and reflections which we nave
just considered. 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 may be said to be: Know that thy prayers are heard. It
has the force of a response, as if God answers the suppliant, and graciously
dismisses him, after having favorably heard his prayers.
This interpretation has been approved by the constant usage of the Church
of God. In the Sacrifice of the Mass, when the Lord's Prayer is said she does
not assign the word amen to the server who answers: But deliver us
from evil. She reserves it as appropriate to the priest himself, who, as
mediator between God and man, answers Amen, thus intimating that God has
heard the prayers of His people.
This practice, however, is not common to all the prayers, but is
peculiar to the Lord's Prayer. To the other prayers the server answers Amen,
because in every other this word only expresses assent and desire. In the
Lord's Prayer it is an answer, intimating that God has heard the petition of
His suppliant.
By many, the word amen is differently interpreted. The Septuagint
interprets it, So be it; {b}others translate it, Verily: {c} Aquila renders it, Faithfully.
Which of these versions we adopt, is a matter of little importance, provided we
understand the word to have the sense already mentioned, namely, that when the
priest (pronounces Amen), it signifies the concession of what has been
prayed for. This interpretation is supported by St Paul in his Epistle to the
Corinthians, where he says: All the promises of God are in him, "it
is"; 13
therefore also by him, amen to God, unto our glory. {d}
To us also this word is very appropriate, containing, as it does, some
confirmation of the Petitions which we have already offered up. It also fixes
our attention when we are engaged in holy prayer; for it frequently happens
that in prayer a variety of distracting thoughts divert the mind to other
objects.
Nay, more, by this word we most earnestly beg of God that all our
preceding Petitions may be granted; or rather, understanding that they have
been all granted, and feeling the divine assistance powerfully present with us,
we cry out together with the Prophet: Behold God is my helper; and the Lord
is the protector of my soul. 14
Nor can anyone doubt that God is moved by the name of His Son, and by a
word so often uttered by Him who, as the Apostle says, was always heard for
his reverence. 15
Endnotes
– The Seal Of The Lords Prayer
1>
In
Matt. vi. 6.
2>
Ps.
xx. 4.
3>
Exod.
xxxiv. 35.
4>
Ps.
v. 5.
5>
Ps.
xxxiii. 9.
6>
Soliloq.
lib. ii. c. 1.
7>
Ps.
vii. 2, 18.
8>
Ps.
iii. 3, 7.
9>
Ps.
iv. 9.
10> Ps. vi. 2, 9.
11> Ps. liii. 3.
12> Ps. liii. 6.
13> 2 Cor. i. 20.
14> Ps. liii. 6.
15> Heb. v. 7.
{a}
On the efficacy of prayer see above, page 479. (note- at the Start of the
Lord’s Prayer)
{b}
See the Septuagint of Psalm xli. 13; lxxii. 19; lxxxix. 52. Elsewhere the
Septuagint retains Amen, or renders it truly.
{c}
For this rendering are cited Sts. Aug., Jerome and Ambrose.
{d}
The meaning is: Through Christ the
promises made by God have been fulfilled; therefore it is also through Christ
that we are able to acknowledge to God the fulfillment of the promises, to
answer Amen to them, and thus give glory to God.