not forgive this sin, you will not be able to say, “Forgive us, as we also forgive;” but if you pardon it, you see how he who is enjoined to offer such a prayer is admonished also with respect to forgiving a money debt. 29. That may indeed be construed in this way, that when we say, “Forgive us our debts, as307 we also forgive,” then only are we convicted of having acted contrary to this rule, if we do not forgive them who ask pardon, because we also wish to be forgiven by our most gracious Father when we ask His pardon. But, on the other hand, by that precept whereby we are enjoined to pray for our enemies, it is not for those who ask pardon that we are en- joined to pray. For those who are already in such a state of mind are no longer enemies. By no possibility, however, could one truthfully say that he prays for one whom he has not pardoned. And therefore we must confess that all sins which are committed against us are to be forgiven, if we wish those to be forgiven by our Father which we commit against Him. For the subject of revenge has been sufficiently discussed already, as I think.308 307 Not “because,” nor “to the same extent as,” but “in the same manner as.” It is interesting to note the contrast between the spirit of Christianity and Islam as indicated by a comparison of this petition with the prayer offered every night by the ten thousand students at the Mahometan college in Cairo: “I seek refuge with Allah from Satan the accursed. In the name of Allah the compassionate, the merciful, O Lord of all the creatures! O Allah! destroy the infidels and polytheists, thine enemies, the enemies of the religion. O Allah! make their children orphans, and defile their abodes. Cause their feet to slip,” etc. 308 See Book i. chaps. 19, 20. 107 Chapter VIII