{"tertullian-oratione/1":{"o":"Dei spiritus et dei sermo et dei ratio, sermo rationis et ratio sermonis et spiritus utriusque, Iesus Christus dominus noster nouis discipulis noui testamenti nouam orationis formam determinauit. oportebat enim in hac quoque specie nouum uinum nouis utribus recondi et nouam plagulam nouo adsui uestimento. ceterum quicquid retro fuerat, aut demutatum est, ut circumcisio, aut suppletum, ut reliqua lex, aut impletum, ut prophetia, aut perfectum, ut fides ipsa. omnia de carnalibus in spiritalia renouauit noua dei gratia superducto euangelio, expunctore totius retro uetustatis, in quo et dei spiritus et dei sermo et dei ratio approbatus est dominus noster Iesus Christus, spiritus quo ualuit, sermo quo docuit, ratio qua uenit. sic igitur oratio a Christo constituta ex tribus constituta est: ex sermone, quo enuntiatur, ex spiritu, quo tantum potest, ex ratione, qua docetur. docuerat et Iohannes discipulos suos adorare; sed omnia Iohannis Christo praestruebantur, donec ipso aucto, sicut idem Iohannes praenuntiabat illum augeri oportere, se uero deminui, totum praeministri opus cum ipso spiritu transiret ad dominum. ideo nec extat, in quae uerba docuerit Iohannes adorare, quod terrena caelestibus cesserint. qui de terra est, inquit, terrena fatur, et qui de caelis adest, quae uidit, ea loquitur. et quid non caeleste quod domini Christi est, ut haec quoque orandi disciplina? consideremus itaque, benedicti, caelestem eius sophiam, inprimis de praecepto secrete adorandi, quo et fidem hominis exigebat, ut dei omnipotentis et conspectum et auditum sub tectis et in abditum etiam adesse confideret, et modestiam fidei desiderabat, ut, quem ubique audire et uidere fideret, ei soli religionem suam offerret. sequens sophia sequenti praecepto perinde pertineat ad fidem et modestiam fidei, si non agmine uerborum adeundum putemus ad dominum, quem ultro suis prospicere certi sumus. et tamen breuitas ista, quod ad tertium sophiae gradum faciat, magnae ac beatae interpretationis substantia fulta est quantumque substringitur uerbis, tantum diffunditur sensibus. neque enim propria tantum orationis officia complexa est, uenerationem dei aut hominis petitionem, sed omnem paene sermonem domini, omnem commemorationem disciplinae, ut reuera in oratione breuiarium totius euangelii comprehendatur.","t":"The Spirit of God and the Word of God and the Reason of God, Word of reason and Reason of word and Spirit of both, Jesus Christ our Lord, has laid down for the new disciples of the new covenant a new form of prayer. For it was fitting that in this respect too new wine should be stored in new wineskins and a new patch sewn onto a new garment. For the rest, whatever had gone before was either changed, like circumcision; or supplemented, like the rest of the law; or fulfilled, like prophecy; or perfected, like faith itself. The new grace of God has renewed all things from carnal to spiritual by bringing in the gospel, which settles the account of the whole former age; in which our Lord Jesus Christ has been shown to be the Spirit of God and the Word of God and the Reason of God: the Spirit by which he was mighty, the Word by which he taught, the Reason by which he came. So the prayer established by Christ is composed of three: of the word by which it is spoken, of the spirit by which alone it has power, of the reason by which it is taught. John too had taught his disciples to pray; but all of John's work was laying the way for Christ, until, when Christ increased (as the same John foretold that he must increase and he himself decrease), the whole work of the forerunner passed over, together with the Spirit himself, to the Lord. That is why it is not extant in what words John taught them to pray: because earthly things have given way to heavenly. “He who is from the earth,” he says, “speaks earthly things, and he who is present from heaven speaks what he has seen.” And what that belongs to the Lord Christ is not heavenly, as this rule of praying is too? Let us consider, then, blessed ones, his heavenly wisdom: first, in the precept to pray in secret, by which he both required faith of a person, that he should trust that the sight and hearing of almighty God are present under roofs and even in a hidden place; and desired modesty of faith, that he should offer his worship to him alone whom he trusted to hear and see everywhere. The next wisdom, in the next precept, likewise concerns faith and the modesty of faith: that we should not think the Lord must be approached with a column of words, since we are certain that he provides for his own of his own accord. And yet this brevity, which belongs to the third step of wisdom, is supported by the substance of a great and blessed meaning; and as much as it is compressed in words, so much is it spread out in sense. For it embraces not only the proper duties of prayer, the veneration of God or the petition of man, but almost the whole teaching of the Lord, the whole record of his discipline, so that in the prayer there is truly contained a summary of the whole gospel."},"tertullian-oratione/10":{"o":"Quoniam tamen dominus prospector humanarum necessitatum seorsum post traditam orandi disciplinam, petite, inquit, et accipietis, et sunt, quae petantur pro circumstantia cuiusque, praemissa legitima et ordinaria oratione quasi fundamento, accedentium ius est desideriorum superstruendi extrinsecus petitiones, cum memoria tamen praeceptorum.","t":"Yet since the Lord, who foresees human needs, said separately, after handing on the rule of prayer, “Ask, and you will receive,” and since there are things to be asked according to each person's circumstances, then, the lawful and ordinary prayer having been said first as a foundation, we have the right to build on it from outside petitions for our further desires, keeping in mind, however, the precepts."},"tertullian-oratione/11":{"o":"Ne quantum a praeceptis, tantum ab auribus dei longe simus, memoria praeceptorum uiam orationibus sternit ad caelum; quorum praecipuum est, ne prius ascendamus ad altare dei, quam, si quid discordiae uel offensae cum fratribus contraxerimus, resoluamus. quale est enim ad pacem dei accedere sine pace? ad remissionem debitorum cum retentione? quomodo placabit patrem iratus in fratrem, cum omnis ira ab initio interdicta sit nobis? nam et Ioseph dimittens fratres suos ad perducendum patrem, et ne, inquit, irascamini in uia. nos scilicet monuit — alias enim uia cognominatur disciplina nostra — tum ne in uia orationis constituti ad patrem cum ira incedamus. exinde aperte dominus amplians legem iram in fratrem homicidio superponit. ne uerbo quidem malo permittit expungi: etiam si irascendum est, non ultra solis receptum, ut apostolus admonet. quam autem temerarium est aut diem sine oratione transigere, dum cessas fratri satisfacere, aut orationem perseuerante iracundia perdere?","t":"So that we may not be as far from God's ears as from his precepts, the remembrance of the precepts paves the way to heaven for our prayers. Chief of these is that we should not go up to God's altar before we have settled any discord or offense we have contracted with our brothers. For what is it to approach the peace of God without peace? To seek the remission of debts while retaining them? How will one who is angry with his brother appease the Father, when all anger has been forbidden us from the beginning? For even Joseph, sending his brothers away to bring their father, said, “And do not be angry on the way.” He was warning us, of course (for elsewhere our discipline is called “the way”), that when we are set on the way of prayer we should not go to the Father with anger. Then the Lord, openly enlarging the law, places anger against a brother on a level with murder. He does not allow it to be discharged even by an evil word; even if one must be angry, not beyond the setting of the sun, as the apostle admonishes. And how rash it is either to pass a day without prayer while you put off making amends to your brother, or to lose your prayer by persisting in anger!"},"tertullian-oratione/12":{"o":"Nec ab ira solummodo, sed omni omnino confusione animi libera esse debet orationis intentio de tali spiritu emissa, qualis est spiritus ad quem mittitur. neque enim agnosci poterit spiritu sancto spiritus inquinatus aut tristis a laeto aut impeditus a libero. nemo aduersarium recipit, nemo nisi comparem suum admittit.","t":"The intention of prayer ought to be free not only from anger but from every disturbance of mind whatever, sent forth from a spirit such as is the Spirit to whom it is sent. For a defiled spirit cannot be acknowledged by the Holy Spirit, nor a sad one by a joyful one, nor a fettered one by a free one. No one receives an adversary; no one admits any but his like."},"tertullian-oratione/13":{"o":"Ceterum quae ratio est, manibus quidem ablutis, spiritu uero sordente orationem obire, quando et ipsis manibus spiritales munditiae sint necessariae, ut a falso, a caede, a saeuitia, a ueneficiis, ab idololatria ceterisque maculis, quae spiritu conceptae manuum opera transiguntur, purae alleuentur? hae sunt uerae munditiae, non quas plerique superstitiose curant, ad omnem orationem, etiam cum a lauacro totius corporis ueniunt, aquam sumentes. id cum scrupulosius percontarer et rationem requirerem, comperi commemorationem esse Pilatum manus abluisse in domini deditione. nos dominum adoramus, non dedimus, immo et aduersari debemus deditoris exemplo nec propterea manus abluere. nisi ob aliquod conuersationis humanae inquinamentum conscientiae causa lauemus, ceterum satis mundae sunt manus, quas cum toto corpore in Christo semel lauimus.","t":"For the rest, what reason is there to go to prayer with hands washed but spirit filthy, when even the hands themselves need spiritual cleanness, so that they may be lifted up pure from falsehood, from murder, from cruelty, from poisonings, from idolatry, and from the other stains which, conceived by the spirit, are carried out by the work of the hands? These are true cleannesses, not those which most people superstitiously attend to, taking water before every prayer, even when they come from a bath of the whole body. When I inquired into this more carefully and asked the reason, I found that it was a commemoration of Pilate's washing his hands when he handed over the Lord. We worship the Lord; we do not hand him over. Indeed, we ought even to oppose the example of the one who handed him over, and not for that reason wash our hands. Unless we wash because of some defilement from human intercourse, for conscience' sake, our hands are clean enough, which we washed once for all, with the whole body, in Christ."},"tertullian-oratione/14":{"o":"Omnibus licet membris lauet quotidie Israel, numquam tamen mundus est. certe manus eius semper inmundae, sanguine prophetarum et ipsius domini incrustatae in aeternum; et ideo conscientia patrum hereditarii rei nec attollere eas ad dominum audent, ne exclamet aliquis Eseias, ne exhorreat Christus. nos uero non attollimus tantum, sed etiam expandimus, et dominicam passionem modulantes et orantes confitemur Christo.","t":"Though Israel washes all its limbs daily, it is never clean. Certainly its hands are always unclean, crusted for ever with the blood of the prophets and of the Lord himself; and therefore, heirs to guilt through the conscience of their fathers, they do not dare to lift them up to the Lord, lest some Isaiah should cry out, lest Christ should shudder. We, however, not only lift them up but also spread them out, and, modeling them on the Lord's passion, we also confess Christ as we pray."},"tertullian-oratione/15":{"o":"Sed quoniam unum aliquod attigimus uacuae obseruationis, non pigebit cetera quoque denotare, quibus merito uanitas exprobranda est, siquidem sine ullius aut dominici aut apostolici praecepti auctoritate fiunt. huiusmodi enim non religioni, sed superstitioni deputantur, affectata et coacta et curiosi potius quam rationalis officii, certe uel eo coercenda, quod gentilibus adaequent. ut est quorundam expositis paenulis orationem facere; sic enim adeunt ad idola nationes. quod utique si fieri oporteret, apostoli, qui de habitu orandi docent, comprehendissent; nisi si qui putant Paulum paenulam suam in oratione penes Carpum reliquisse. deus scilicet non audiat paenulatos, qui tres sanctos in fornace Babylonii regis orantes cum sarabaris et tiaris suis exaudiuit.","t":"But since we have touched on one empty observance, it will not be tiresome to point out the others too, whose vanity deserves reproach, since they are done without the authority of any precept either of the Lord or of an apostle. Things of this kind are counted not as religion but as superstition, affected and forced, belonging to a curious rather than a reasonable service; certainly to be checked if only because they put us on a level with the Gentiles. Such is the practice of some of praying with their cloaks laid aside; for that is how the heathen approach their idols. Surely, if this ought to be done, the apostles, who teach about the manner of praying, would have included it; unless some think that Paul left his cloak with Carpus while praying! God, of course, would not hear those in cloaks, he who heard the three holy men praying in the furnace of the Babylonian king in their trousers and turbans!"},"tertullian-oratione/16":{"o":"Item quod adsignata oratione assidendi mos est quibusdam, non perspicio rationem, nisi quam pueri uolunt. quid enim, si Hermas ille, cuius scriptura fere pastor inscribitur, transacta oratione non super lectum assedisset, uerum aliud quid fecisset, id quoque ad obseruationem uindicaremus? utique non. simpliciter enim et nunc positum est, cum adorassem et assedissem super lectum, ad ordinem narrationis, non ad instar disciplinae. alioquin nusquam erit adorandum, nisi ubi fuerit lectus. immo contra scripturam fecerit, si quis in cathedra aut subsellio sederit. porro cum perinde faciant nationes adoratis sigillaribus suis residendo, uel propterea in nobis reprehendi meretur, quod apud idola celebratur. eo apponitur et inreuerentiae crimen, etiam ipsis nationibus, si quid saperent, intellegendum. si quidem inreuerens est assidere sub conspectu contraque conspectum eius quem cum maxime reuerearis ac uenereris, quanto magis sub conspectu dei uiui angelo adhuc orationis adstante factum istud inreligiosissimum est? nisi exprobramus deo, quod nos oratio fatigauerit.","t":"Likewise, I do not see the reason for the custom some have of sitting down when the prayer has been offered, unless it is the one children want. What then? If that Hermas, whose writing is generally entitled “The Shepherd,” had not sat on the bed after finishing his prayer but had done something else, would we claim that too as an observance? Certainly not. For it is simply set down, even here, “When I had prayed and sat on the bed,” for the order of the narrative, not as a model of discipline. Otherwise one would have to pray nowhere except where there was a bed! Indeed, anyone who sat on a chair or a bench would be acting against Scripture. Further, since the heathen do the same, sitting down after worshiping their little images, it deserves to be censured in us for this very reason, that it is practised before idols. To this is added the charge of irreverence, which even the heathen themselves would understand if they had any sense. For if it is irreverent to sit down in the sight of, and face to face with, one whom you most revere and venerate, how much more is that act most irreligious in the sight of the living God, while the angel of prayer is still standing by? Unless we are reproaching God that prayer has tired us out!"},"tertullian-oratione/17":{"o":"Atquin cum modestia et humilitate adorantes magis commendabimus deo preces nostras ne ipsis quidem manibus sublimius elatis, sed temperate ac probe elatis, ne uultu quidem in audaciam erecto. nam et ille publicanus, qui non tantum prece, sed et uultu humiliatus atque deiectus orabat, iustificatior Pharisaeo procacissimo discessit. sonos etiam uocis subiectos esse oportet, aut quantis arteriis opus est, si pro sono audiamur? deus autem non uocis, sed cordis auditor est, sicut conspector. daemonium oraculi Pythii, et mutum, inquit, intellego et non loquentem exaudio. dei aures sonum expectant? quomodo ergo oratio Ionae de imo uentre ceti per tantae bestiae uiscera ab ipsis abyssis per tantam aequoris molem ad caelum potuit euadere? quid amplius referent isti qui clarius adorant, nisi quod proximis obstrepunt? immo prodendo petitiones suas quid minus faciunt, quam si in publico orent?","t":"But if we pray with modesty and humility we will commend our prayers to God the more, not even raising our hands too high, but raising them with restraint and propriety, and not even lifting up our face in boldness. For that tax collector, who prayed humbled and downcast not only in his petition but also in his face, went away more justified than the most impudent Pharisee. The sounds of the voice too should be subdued; or how great a windpipe would we need, if we were heard for our noise? But God listens not to the voice but to the heart, as he looks upon it. The demon of the Pythian oracle says, “I understand even the mute, and hear one who does not speak.” Do God's ears wait for a sound? How, then, could Jonah's prayer from the depths of the whale's belly, through the entrails of so great a beast, from the very abyss, through so great a mass of sea, escape to heaven? What more will those who pray loudly get, except that they disturb their neighbors? Indeed, by making their petitions known, what less do they do than if they prayed in public?"},"tertullian-oratione/18":{"o":"Alia iam consuetudo inualuit. ieiunantes habita oratione cum fratribus subtrahunt osculum pacis, quod est signaculum orationis. quando autem magis conferenda cum fratribus pax est, nisi cum operantis oratio commendabilior ascendit, ut ipsi de nostra operatione participent, qua maduerint de sua pace fratri transigendo? quae oratio cum diuortio sancti osculi integra? quem domino officium facientem impedit pax? quale sacrificium est a quo sine pace disceditur? quaecumque oratio sit, non erit potior praecepti obseruatione, quo iubemur ieiunia nostra celare. iam enim de abstinentia osculi agnoscimur ieiunantes. sed et si qua ratio est, ne tamen huic praecepto reus sis, potes domi, si forte, inter quos latere ieiunium in totum non datur, differre pacem. ubicumque autem alibi operationem tuam abscondere potes, debes meminisse praecepti; ita et disciplinae foris et consuetudini domi satisfacies. sic et die paschae, quo communis et quasi publica ieiunii religio est, merito deponimus osculum, nihil curantes de occultando quod cum omnibus faciamus.","t":"Another custom has now become prevalent. Those who are fasting, when prayer has been made with the brothers, withhold the kiss of peace, which is the seal of prayer. But when is peace more to be exchanged with the brothers than when prayer ascends more commendably from one engaged in a work of devotion, so that they may share in our devotion, having gained from it by passing on their peace to their brother? What prayer is complete when it is divorced from the holy kiss? Whom does peace hinder in doing his duty to the Lord? What sort of sacrifice is it from which one departs without peace? Whatever the prayer may be, it will not be better than the observance of the precept by which we are commanded to hide our fasts. For now, from the abstaining from the kiss, we are recognized as fasting. But even if there is some reason for it, yet, so as not to be guilty against this precept, you may perhaps postpone the peace at home, among those from whom your fasting cannot be altogether hidden. But wherever else you can conceal your devotion, you ought to remember the precept: so you will satisfy both the discipline abroad and custom at home. So too on the day of the Passover, when the observance of the fast is general and as it were public, we rightly lay aside the kiss, taking no care to conceal what we do along with everyone."},"tertullian-oratione/19":{"o":"Similiter et de stationum diebus non putant plerique sacrificiorum orationibus interueniendum, quod statio soluenda sit accepto corpore domini. ergo deuotum deo obsequium eucharistia resoluit an magis deo obligat? nonne sollemnior erit statio tua, si et ad aram dei steteris? accepto corpore domini et reseruato utrumque saluum est, et participatio sacrificii et executio officii. si statio de militari exemplo nomen accepit (nam et militia dei sumus), utique nulla laetitia siue tristitia obueniens castris stationes militum rescindit. nam laetitia libentius, tristitia sollicitius administrabit disciplinam.","t":"Similarly, on station days most think they should not attend the prayers of the sacrifices, because the station would be broken by receiving the Lord's body. Does the Eucharist, then, dissolve a service devoted to God, or rather bind it more to God? Will not your station be more solemn if you have also stood at God's altar? When the Lord's body has been received and reserved, both are preserved: participation in the sacrifice and the discharge of the duty. If the station took its name from a military model (for we are God's soldiery), certainly no joy or sorrow befalling the camp cancels the soldiers' stations; for joy will carry out discipline more gladly, sorrow more carefully."},"tertullian-oratione/2":{"o":"Incipit a testimonio dei et merito fidei, cum dicimus, PATER QVI IN CAELIS ES. nam et deum oramus et fidem commendamus, cuius meritum est haec appellatio. scriptum est: qui in eum crediderint, dedit eis potestatem, ut filii dei uocentur. quamquam frequentissime dominus patrem nobis pronuntiauit deum, immo et praecepit, ne quem in terris patrem uocemus, nisi quem habemus in caelis. itaque sic adorantes etiam praeceptum obimus. felices, qui patrem agnoscunt. hoc est quod Israeli exprobratur, quod caelum ac terram spiritus contestatur, filios, dicens, genui, et illi me non agnouerunt. dicendo autem patrem deum quoque cognominamus. appellatio ista et pietatis et potestatis est. item in patre filius inuocatur. ego enim, inquit, et pater unum sumus. ne mater quidem ecclesia praeteritur. siquidem in filio et patre mater recognoscitur, de qua constat et patris et filii nomen. uno igitur genere aut uocabulo et deum cum suis honoramus et praecepti meminimus et oblitos patris denotamus.","t":"The prayer begins with a testimony to God and with the merit of faith, when we say, “Our Father who art in heaven.” For we both pray to God and commend our faith, of which this form of address is the reward. It is written: “To those who believed in him he gave power to be called sons of God.” Though the Lord very often declared God a Father to us, indeed he even commanded us to call no one on earth father except the one we have in heaven. So in praying thus we also fulfill a precept. Happy are those who acknowledge the Father! This is the reproach against Israel, to which the Spirit calls heaven and earth to witness: “I have begotten sons, and they have not acknowledged me.” And in saying “Father” we also call him God: this form of address is one of both love and power. Likewise, in the Father the Son is invoked; for “I and the Father,” he says, “are one.” Not even our mother the church is passed over, since in the Son and the Father the mother is recognized, from whom the name both of Father and of Son is established. With one term, then, or word, we both honor God with his own, and remember the precept, and mark those who have forgotten the Father."},"tertullian-oratione/20":{"o":"De habitu uero dumtaxat feminarum uarietas obseruationis effecit post sanctissimum apostolum nos uel maxime nullius loci homines impudenter retractare, nisi quod non impudenter, si secundum apostolum retractemus. de modestia quidem cultus et ornatus aperta praescriptio est etiam Petri, cohibentis eodem ore, quia eodem et spiritu, quo Paulus, et uestium gloriam et auri superbiam et crinium lenonem operositatem.","t":"As for dress, however, at least that of women, the variety of practice has made us, men of no standing, deal with the matter shamelessly after the most holy apostle; except that it is not shameless if we deal with it according to the apostle. Concerning modesty of dress and adornment there is a plain prescription of Peter too, who with the same mouth, because with the same Spirit, as Paul, restrains both the glory of clothes, the pride of gold, and the pandering elaborateness of hairstyles."},"tertullian-oratione/21":{"o":"Sed quod promisce obseruatur per ecclesias quasi incertum, id retractandum est, uelarine debeant uirgines, an non. qui enim uirginibus indulgent capitis immunitatem, hoc niti uidentur, quod apostolus non uirgines nominatim, sed mulieres designauerit uelandas esse, nec sexum, ut diceret feminas, sed gradum sexus, dicendo mulieres. nam si sexum nominasset, feminas dicendo, absolute definisset de omni muliere, at cum unum gradum sexus nominat, alium tacendo secernit. potuit enim, inquiunt, aut et uirgines nominare specialiter aut compendio generaliter feminas.","t":"But a matter observed variously among the churches, as if uncertain, must be reconsidered: whether virgins ought to be veiled or not. Those who allow virgins to go with uncovered heads seem to rely on this: that the apostle specified not virgins by name but women as the ones to be veiled; not the sex, so as to say “females,” but a class of the sex, by saying “women.” For if he had named the sex, by saying “females,” he would have laid down the rule absolutely for every woman; but when he names one class of the sex, by passing over the other he sets it apart. For he could, they say, either have named virgins specifically too, or females generally, in a word."},"tertullian-oratione/22":{"o":"Qui ita concedunt, recogitare debent de statu uocabuli ipsius. quid est mulier a primis quidem litteris sanctorum commentariorum? iam inueniunt sexus esse nomen, non gradum sexus; siquidem Euam nondum uirum expertam deus mulierem et feminam cognominauit, feminam, qua sexus generaliter, mulierem, qua gradus sexus specialiter. ita quoniam tunc innupta adhuc Eua mulieris uocabulo fuit, commune id uocabulum et uirgini factum est. nec mirum, si apostolus eodem utique spiritu actus, quo cum omnis scriptura diuina, tum et illa Genesis digesta est, eadem uoce usus est mulierem ponendo, quae exemplo Euae innuptae et uirgini competat. cetera denique consonant. nam et hoc ipso, quod uirgines non nominauit, sicut alio in loco, ubi de nubendo docet, satis praedicat de omni muliere et de toto sexu dictum, nec distinctum esse inter mulierem et uirginem, quam omnino non nominat. qui enim alibi distinguere meminit, ubi scilicet differentia postulat (distinguit autem utramque speciem suis uocabulis designans), ubi non distinguit, dum utramque non nominat, nullam uult differentiam intellegi. quid? quod Graeco sermone, quo litteras apostolus fecit, usui est mulieres uocare quam feminas, id est γυναῖκας quam θηλείας. igitur si pro sexus nomine uocabulum istud frequentatur, quod est in interpretatione pro eo quod est femina, sexum nominauit, dicens γυναῖκα. in sexu autem et uirgo contingitur. sed et manifesta pronuntiatio est: omnis, inquit, mulier adorans et prophetans intecto capite dedecorat caput suum. quid est omnis mulier, nisi omnis aetatis, omnis ordinis, omnis condicionis? nihil mulieris excipit dicendo omnis, sicut nec uiri nec uelandi; perinde enim omnis uir inquit. sicut ergo in masculino sexu sub uiri nomine etiam inuestis uelari uetatur, ita et in feminino sub nomine mulieris etiam uirgo uelari iubetur. aequaliter in utroque sexu minor aetas maioris sequatur disciplinam, aut uelentur et uirgines masculi, si non uelantur et uirgines feminae, quia nec isti nominatim tenentur; aliud sit uir et inuestis, si aliud est mulier et uirgo. nempe propter angelos ait uelari oportere, quod angeli propter filias hominum desciuerunt a deo. quis ergo contendat solas mulieres, id est nuptas iam et uirginitate defunctas, concupiscentiae esse, nisi si non licet et uirgines specie praestare et amatores inuenire? immo uideamus, ne uirgines solas concupierint, cum dicat scriptura filias hominum, quia potuit uxores hominum nominasse uel feminas indifferenter. etiam quod ait: et acceperunt sibi in uxores, eo facit, quod accipiuntur in uxores quae uacant scilicet. de non uacantibus autem aliter enuntiasset. itaque uacant tam uiduitate quam et uirginitate. adeo sexum nominando generaliter filias, et species in genere commiscuit. item cum dicit naturam ipsam docere uelandum feminis esse, quae capillum pro tegumento et ornamento mulieribus assignarit, nonne idem tegumentum et idem honor capitis uirginibus quoque adscriptus est? si mulieri turpe est radi, et uirgini perinde. in quibus ergo una condicio capitis deputatur, una et disciplina capitis exigitur, etiam ad eas uirgines, quas pueritia defendit; a primo enim femina nominata est. sic denique et Israel obseruat. sed si non obseruaret, nostra lex ampliata atque suppleta defenderet sibi adiectionem. uirginibus quoque iniciens uelamentum excusetur. nunc aetas, quae sexum suum ignorat, simplicitatis priuilegium teneat. nam et Eua et Adam, ubi eis contigit sapere, texerunt statim quod agnouerant. certe in quibus iam pueritia mutauit, sicut naturae, ita et disciplinae debet aetas esse munifica. nam et membris et officiis mulieribus resignantur. nulla uirgo est ex quo potest nubere, quoniam aetas iam in ea nupsit suo uiro, id est tempori. sed aliqua se deo uouit. tamen et crinem exinde transfigurat et omnem habitum ad mulieris conuertit. totum ergo asseueret et totum uirginis praestet: quod propter deum abscondit, plene obumbret. interest nostra, quod dei gratia exerceatur, solius dei conscientiae commendare, ne, quod a deo speramus, ab homine compensemus. quid denudas ante deum quod ante homines tegis? uerecundior eris in publico quam in ecclesia? si dei gratia est, et accepisti, quid gloriaris, inquit, quasi non acceperis? quid alias ostentatione tui iudicas? an alias gloria tua ad bonum inuitas? atqui et ipsa periclitaris amittere, si gloriaris, et alias ad eadem pericula cogis. facile eluditur quod affectione gloriae assumitur. uelare uirgo, si uirgo es; debes enim erubescere. si uirgo es, plures oculos pati noli. nemo miretur in tuam faciem; nemo mendacium tuum sentiat. bene mentiris nuptam, si caput ueles. immo mentiri non uideris; nupsisti enim Christo. illi carnem tuam tradidisti, age pro mariti tui disciplina. si nuptas alienas uelari iubet, suas utique multo magis. sed non puta institutionem uniuscuiusque antecessoris commouendam. multi alienae consuetudini prudentiam suam et constantiam eius addicunt. ne compellantur uelari, certe uoluntarias prohiberi non oportet; quae se etiam uirgines negare non possunt, concedo abuti in fama sua conscientiae apud deum securitate. de illis tamen, quae sponsis dicantur, constanter super meum modulum pronuntiare contestarique possum uelandas ex ea die esse qua ad primum uiri corpus osculo et dextera expauerint. omnia enim in his praenupserunt, et aetas per maturitatem, et caro per aetatem, et spiritus per conscientiam, et pudor per osculi experimentum, et spes per expectationem, et mens per uoluntatem. satisque nobis exemplo Rebecca est, quae sponso demonstrato tantum notitiae eius nubendo uelata est.","t":"Those who grant this ought to reflect on the status of the word itself. What is “woman” from the very first letters of the holy records? They will find that it is the name of the sex, not of a class of the sex; since God called Eve, when she had not yet known a man, both “woman” and “female”: “female” as the sex in general, “woman” as a class of the sex in particular. So, since Eve, still unmarried then, was called by the word “woman,” that word became common to the virgin too. Nor is it any wonder if the apostle, moved of course by the same Spirit by whom all divine Scripture, and that Genesis in particular, was composed, used the same word in writing “woman,” which, after the example of the unmarried Eve, applies to the virgin too. Everything else agrees. For by the very fact that he did not name virgins, as he does in another place where he teaches about marrying, he declares clearly enough that it is said of every woman and of the whole sex, and that no distinction is made between woman and virgin, whom he does not name at all. For he who remembers to distinguish elsewhere, namely where the difference requires it (and he distinguishes by designating each class with its own word), where he does not distinguish, not naming either, wishes no difference to be understood. What of the fact that in the Greek language, in which the apostle wrote his letters, it is usual to say “women” rather than “females,” that is, gynaikas rather than theleias? So if this word, which in translation corresponds to “female,” is commonly used as the name of the sex, he named the sex in saying gynaika; and in the sex the virgin too is included. But the pronouncement is also plain: “Every woman,” he says, “praying and prophesying with head uncovered dishonors her head.” What is “every woman” except of every age, every rank, every condition? In saying “every” he excepts nothing of womankind, as he excepts nothing of mankind from not being veiled; for he says likewise “every man.” As, then, in the male sex, under the name “man,” even the beardless youth is forbidden to be veiled, so in the female sex, under the name “woman,” even the virgin is commanded to be veiled. Let the younger age in both sexes equally follow the discipline of the older; or else let male virgins be veiled too, if female virgins are not veiled, since they too are not bound by name; let “man” and “youth” be different, if “woman” and “virgin” are different. Indeed, he says they must be veiled “because of the angels,” because angels fell away from God on account of the daughters of men. Who, then, would contend that only women, that is, those already married and past virginity, are objects of desire, unless virgins may not excel in beauty and find lovers? Rather, let us consider whether they did not desire virgins only, since Scripture says “daughters of men,” for it could have said “wives of men” or “females” indifferently. Also, when it says, “And they took them for themselves as wives,” it implies that those taken as wives are unattached; about those not unattached it would have spoken otherwise. And they are unattached as much by widowhood as by virginity. So, by naming the sex generally as “daughters,” it mixed the classes in the genus. Again, when he says that nature itself teaches that females must be veiled, since it has assigned hair to women as covering and adornment, has not the same covering and the same honor of the head been ascribed to virgins too? If it is shameful for a woman to be shaved, so it is for a virgin. To those, then, to whom one condition of the head is assigned, one discipline of the head is required, even of those virgins whom childhood protects; for from the first she was named “female.” So, in fact, Israel observes it too. But even if it did not, our law, enlarged and supplemented, would vindicate the addition for itself. Let our law be excused for putting the veil on virgins too. For now, let the age that is unaware of its sex keep the privilege of simplicity. For Eve and Adam too, when they came to understanding, at once covered what they had come to know. Certainly in those in whom childhood has already changed, their age ought to be as generous to discipline as to nature. For by their members and their functions they are handed over to the women. No one is a virgin from the time she can marry, since her age has already married her to its own husband, that is, to time. “But someone has vowed herself to God.” Yet from then on she changes her hair and turns her whole dress to that of a woman. Let her, then, maintain the whole and present the whole of a virgin: what she hides for God's sake, let her shade fully. It concerns us to commend what is done by God's grace to the knowledge of God alone, lest we take our recompense from man for what we hope for from God. Why do you bare before God what you cover before men? Will you be more modest in public than in church? If it is God's grace and you have received it, “why do you boast,” he says, “as if you had not received it?” Why do you judge others by displaying yourself? Or do you invite others to good by your boasting? Yet you yourself run the risk of losing it if you boast, and you drive others into the same dangers. What is taken up out of love of glory is easily destroyed. Be veiled, virgin, if you are a virgin; for you ought to blush. If you are a virgin, do not endure many eyes. Let no one marvel at your face; let no one perceive your pretense. You do well to feign being married, if you veil your head. Indeed, you do not seem to feign; for you have married Christ. To him you have handed over your flesh; act according to your husband's rule. If he commands the wives of others to be veiled, certainly much more his own. But do not think that the arrangement of each predecessor should be disturbed. Many assign their prudence, and its constancy, to another's custom. Let them not be compelled to be veiled; certainly those who are willing ought not to be forbidden. As for those who cannot deny that they are virgins, I grant that they may presume, at the risk of their reputation, on the security of their conscience before God. But of those who are betrothed I can declare and testify firmly, beyond my usual measure, that they must be veiled from the day on which they have trembled at a man's body with the first kiss and the joining of right hands. For in them everything has married beforehand: their age by maturity, their flesh by age, their spirit by consciousness, their modesty by the experience of the kiss, their hope by expectation, their mind by will. And Rebecca is example enough for us, who, when her betrothed was pointed out to her, was veiled merely at the recognition of him, as one marrying."},"tertullian-oratione/23":{"o":"De genu quoque ponendo uarietatem obseruationis patitur oratio per pauculos quosdam qui sabbato abstinent genibus. quae dissensio cum maxime apud ecclesias causam dicit, dominus dabit gratiam suam, ut aut cedant aut sine aliorum scandalo sententia sua utantur. nos uero, sicut accepimus, solo die dominicae resurrectionis non ab isto tantum, sed omni anxietatis habitu et officio cauere debemus differentes etiam negotia, ne quem diabolo locum demus. tantundem et spatio Pentecostes, quae eadem exultationis sollemnitate dispungitur. ceterum omni die quis dubitet prosternere se deo uel prima saltem oratione qua lucem ingredimur? ieiuniis autem et stationibus nulla oratio sine genu et reliquo humilitatis more celebranda est. non enim oramus tantum, sed et deprecamur et satisfacimus deo domino nostro. de temporibus orationis nihil omnino praescriptum est, nisi plane omni in tempore et loco orare.","t":"As to kneeling, too, prayer suffers a variety of observance through a certain few who abstain from kneeling on the Sabbath. Since this disagreement is at present especially being argued in the churches, the Lord will give his grace, so that they either yield or follow their own opinion without offending others. We, however, as we have received, only on the day of the Lord's resurrection ought to guard not only against this but against every posture and duty of anxiety, putting off even our business, lest we give any place to the devil. Likewise too in the period of Pentecost, which is marked by the same solemnity of rejoicing. But on every other day who would hesitate to prostrate himself before God, at least at the first prayer with which we enter the daylight? And on fasts and stations no prayer should be made without kneeling and the rest of the practice of humility. For then we not only pray but also entreat and make satisfaction to God our Lord. Concerning the times of prayer nothing at all has been prescribed, except of course to pray at every time and place."},"tertullian-oratione/24":{"o":"Sed quomodo omni loco, cum prohibeamur in publico? omni, inquit, loco, quem opportunitas aut etiam necessitas importarit. neque enim contra praeceptum reputatur ab apostolis factum, qui in carcere audientibus custodiis orabant et canebant deo, aut a Paulo, qui in naui coram omnibus eucharistiam fecit.","t":"But how “in every place,” when we are forbidden to pray in public? In every place, he means, which opportunity or even necessity brings. For it is not reckoned contrary to the precept that the apostles, in prison, with the guards listening, prayed and sang to God; or that Paul on the ship gave thanks before everyone."},"tertullian-oratione/25":{"o":"De tempore uero non erit otiosa extrinsecus obseruatio etiam horarum quarundam, istarum dico communium quae diei interspatia signant, tertia, sexta, nona; quas sollemniores in scripturis inuenire est. primus spiritus sanctus congregatis discipulis hora tertia infusus est. Petrus, qua die uisionem communitatis omnis in illo uasculo expertus est, sexta hora orandi gratia ascenderat in superiora. idem cum Iohanne ad nonam in templum adibat, ubi paralyticum sanitati reformauit. quae etsi simpliciter se habent sine ullius obseruationis praecepto, bonum tamen sit aliquam constituere praesumptionem, quae et orandi admonitionem constringat et quasi lege ad tale munus extorqueat a negotiis interdum, ut, quod Danieli quoque legimus obseruatum utique ex Israelis disciplina, ne minus ter die saltem adoremus, debitores trium Patris et Filii et Spiritus Sancti; exceptis utique legitimis orationibus, quae sine ulla admonitione debentur ingressu lucis et noctis. sed et cibum non prius sumere et lauacrum non prius adire quam interposita oratione fideles decet. priora enim habenda sunt spiritus refrigeria et pabula quam carnis, quia priora caelestia quam terrena.","t":"As to time, however, the outward observance of certain hours too will not be idle: I mean those common hours that mark the intervals of the day, the third, sixth, and ninth, which can be found to be more solemn in the Scriptures. The Holy Spirit was first poured out on the assembled disciples at the third hour. Peter, on the day on which he experienced the vision of all things common in that vessel, had gone up to the upper part of the house at the sixth hour to pray. The same Peter with John was going into the temple at the ninth hour, when he restored the paralytic to health. Although these things stand simply, without a precept for any observance, still it may be good to establish some presumption that both enforces the reminder to pray and, as by a law, wrests us at times from business for such a duty; so that, as we read was observed by Daniel too, of course from the discipline of Israel, we may pray at least not less than three times a day, debtors as we are to three, the Father, the Son, and the Holy Spirit; apart, of course, from the regular prayers which are owed without any reminder at the coming of daylight and of night. It is fitting too for the faithful not to take food and not to go to the bath before a prayer has been interposed. For the refreshments and nourishment of the spirit are to be put before those of the flesh, because heavenly things come before earthly."},"tertullian-oratione/26":{"o":"Fratrem domum tuam introgressum ne sine oratione dimiseris (uidisti, inquit, fratrem, uidisti dominum tuum), maxime aduenam, ne angelus forte sit. sed nec ipse a fratribus exceptus priora fecerit refrigeria terrena caelestibus. statim enim iudicabitur fides tua. aut quomodo secundum praeceptum pax huic domui dices, nisi et eis qui in domo sunt pacem mutuam reddas?","t":"Do not let a brother who has entered your house go away without prayer (“You have seen your brother,” it says, “you have seen your Lord”), especially a stranger, lest he perhaps be an angel. Nor, when you yourself are received by the brothers, should you put earthly refreshments before heavenly ones; for your faith will be judged at once. Or how will you say, according to the precept, “Peace to this house,” unless you also exchange peace with those who are in the house?"},"tertullian-oratione/27":{"o":"Diligentiores in orando subiungere in orationibus Alleluia solent et hoc genus psalmos quorum clausulis respondeant qui simul sunt. et est optimum utique institutum omne quod praeponendo et honorando deo conpetit saturatam orationem uelut opimam hostiam admouere.","t":"Those more diligent in praying are accustomed to add in their prayers the Alleluia and psalms of this kind, to whose closing lines those present respond. And certainly every practice is excellent that serves to extol and honor God, bringing up a full prayer like a rich victim."},"tertullian-oratione/28":{"o":"Haec est enim hostia spiritalis quae pristina sacrificia deleuit. quo mihi, inquit, multitudinem sacrificiorum uestrorum? plenus sum holocaustomatum arietum et adipem agnorum et sanguinem taurorum et hircorum nolo. quis enim requisiuit ista de manibus uestris? quae ergo quaesierit deus euangelium docet. ueniet hora, inquit, cum ueri adoratores adorabunt patrem in spiritu et ueritate. deus enim spiritus est, et adoratores itaque tales requirit. nos sumus ueri adoratores et ueri sacerdotes, qui spiritu orantes spiritu sacrificamus orationem hostiam dei propriam et acceptabilem, quam scilicet requisiuit, quam sibi prospexit. hanc de toto corde deuotam, fide pastam, ueritate curatam, innocentia integram, castitate mundam, agapen coronatam cum pompa operum bonorum inter psalmos et hymnos deducere ad dei altare debemus omnia nobis a deo impetraturam.","t":"For this is the spiritual victim which has done away with the former sacrifices. “What to me,” he says, “is the multitude of your sacrifices? I am full of burnt offerings of rams, and I do not want the fat of lambs and the blood of bulls and goats. For who has required these from your hands?” What, then, God has required, the gospel teaches: “The hour will come,” he says, “when the true worshipers will worship the Father in spirit and truth. For God is spirit,” and so he requires worshipers of this kind. We are the true worshipers and the true priests, who, praying in the spirit, offer in the spirit the sacrifice of prayer, a victim proper and acceptable to God, which he has required, which he has provided for himself. This, devoted from the whole heart, fed by faith, tended by truth, whole in innocence, clean in chastity, crowned with love, we ought to lead to God's altar with a procession of good works amid psalms and hymns, and it will obtain everything for us from God."},"tertullian-oratione/29":{"o":"Quid enim orationi de spiritu et ueritate uenienti negabit deus, qui eam exigit? legimus et audimus et cernimus quanta documenta efficaciae eius! uetus quidem oratio et ab ignibus et a bestiis et ab inedia liberabat et tamen non a Christo acceperat formam. ceterum quanto amplius operatur oratio Christiana! non roris angelum in mediis ignibus sistit nec ora leonibus obstruit nec esurientibus rusticorum prandium transfert, nullum sensum passionis delegata gratia auertit, sed patientes et sentientes et dolentes sufferentia instruit, uirtute ampliat gratiam, ut sciat fides, quid a domino consequatur, intellegens quid pro dei nomine patiatur. sed et retro oratio plagas irrogabat, fundebat hostium exercitus, imbrium utilia prohibebat. nunc uero oratio iustitiae omnem iram dei auertit, pro inimicis excubat, pro persequentibus supplicat. mirum si aquas caelestes extorquere nouit, quae potuit et ignes impetrare? sola est oratio quae deum uincit; sed Christus eam nihil mali uoluit operari. omnem illi uirtutem de bono contulit. itaque nihil nouit, nisi defunctorum animas de ipso mortis itinere reuocare, debiles reformare, aegros remediare, daemoniacos expiare, claustra carceris aperire, uincula innocentium soluere. eadem diluit delicta, temptationes repellit, persecutiones extinguit, pusillanimos consolatur, magnanimos oblectat, peregrinantes deducit, fluctus mitigat, latrones obstupefacit, alit pauperes, regit diuites, lapsos erigit, cadentes suspendit, stantes continet. oratio murus est fidei, arma et tela nostra aduersus hostem, qui nos undique obseruat. itaque numquam inermes incedamus. die stationis, nocte uigiliae meminerimus. sub armis orationis signum nostri imperatoris custodiamus, tubam angeli expectemus orantes. orant etiam angeli omnes, orat omnis creatura, orant pecudes et ferae et genua declinant et egredientes de stabulis ac speluncis ad caelum non otioso ore suspiciunt uibrantes spiritum suo more. sed et aues mane exurgentes eriguntur ad caelum et alarum crucem pro manibus expandunt et dicunt aliquid quod oratio uideatur. quid ergo amplius de officio orationis? etiam ipse dominus orauit, cui sit honor et uirtus in saecula saeculorum.","t":"For what will God deny to prayer that comes from spirit and truth, since he requires it? How great are the proofs of its efficacy that we read and hear and see! The old prayer, indeed, delivered from fire, from beasts, and from hunger, and yet it had not received its form from Christ. But how much more does Christian prayer accomplish! It does not station an angel of dew in the midst of the flames, nor shut the mouths of lions, nor carry the peasants' lunch to the hungry; it does not by a delegated grace avert all feeling of suffering; but it equips with endurance those who suffer and feel and grieve, it enlarges grace by strength, so that faith may know what it obtains from the Lord, understanding what it suffers for God's name. In the past, too, prayer inflicted plagues, routed the armies of enemies, withheld the benefits of rain. But now the prayer of righteousness turns away all the wrath of God, keeps watch for enemies, makes supplication for persecutors. Is it any wonder if it knows how to wrest the waters of heaven, when it could even obtain fire? Prayer alone conquers God; but Christ has willed that it work no evil. He has conferred on it all its power for good. So it knows nothing except to call back the souls of the dead from the very road of death, to restore the weak, to heal the sick, to cleanse the demon-possessed, to open the bars of prison, to loose the chains of the innocent. It likewise washes away sins, repels temptations, extinguishes persecutions, consoles the faint-hearted, delights the high-hearted, guides travelers, calms the waves, stuns robbers, feeds the poor, rules the rich, raises the fallen, holds up the falling, keeps those who stand. Prayer is the wall of faith, our arms and weapons against the enemy who watches us on every side. So let us never go out unarmed. By day let us remember the station, by night the vigil. Under the arms of prayer let us guard the standard of our commander; praying, let us await the angel's trumpet. All the angels pray too; every creature prays; cattle and wild beasts pray and bend their knees, and coming out of their stalls and dens look up to heaven, not with idle mouth, making their breath tremble in their own way. And the birds, too, rising in the morning, lift themselves toward heaven and spread out the cross of their wings instead of hands, and say something that seems to be prayer. What more, then, about the duty of prayer? Even the Lord himself prayed; to whom be honor and power for ever and ever."},"tertullian-oratione/3":{"o":"Nomen dei patris nemini proditum fuerat. etiam qui de ipso interrogauerat, Moyses, aliud quidem nomen audierat. nobis reuelatum est in filio. iam quis enim filius? nouum patris nomen est. ego ueni, inquit, in nomine patris, et rursus: pater, glorifica nomen tuum, et apertius: nomen tuum manifestaui hominibus. id ergo ut sanctificetur postulamus. non quod deceat homines bene deo optare, quasi sit et alius de quo ei possit optari aut laboret, nisi optemus. plane benedici deum omni loco ac tempore condecet ob debitam semper memoriam beneficiorum eius ab omni homine. sed et hoc benedictionis uice fungitur. ceterum quando non sanctum et sanctificatum est per semetipsum nomen dei, cum ceteros sanctificet ex semetipso? cui illa angelorum circumstantia non cessat dicere: sanctus, sanctus, sanctus. proinde igitur et nos angelorum, si meruerimus, candidati, iam hinc caelestem illam in deum uocem et officium futurae claritatis ediscimus. hoc quantum ad gloriam dei. alioquin quantum ad nostram petitionem, cum dicimus: SANCTIFICETUR NOMEN TUUM, id petimus, ut sanctificetur in nobis, qui in illo sumus, simul et in ceteris, quos adhuc gratia dei expectat, ut et huic praecepto pareamus orando pro omnibus, etiam pro inimicis nostris. ideoque suspensa enuntiatione non dicentes, sanctificetur in nobis, in omnibus dicimus.","t":"The name of God the Father had been disclosed to no one. Even Moses, who had asked about it, had heard indeed another name. It has been revealed to us in the Son. For what is “Son” now but the new name of the Father? “I have come,” he says, “in the name of the Father”; and again, “Father, glorify your name”; and more openly, “I have made your name known to men.” That, then, we ask to be hallowed. Not that it befits men to wish God well, as though there were another from whom anything could be wished for him, or as though he would suffer unless we wished it. Certainly it is fitting that God be blessed in every place and time by every person, because of the remembrance of his benefits always due. But this petition too serves as a blessing. For when is the name of God not holy and hallowed through itself, since it hallows others from itself? To whom that surrounding company of angels does not cease to say, “Holy, holy, holy.” So we too, candidates for the angels if we are worthy, learn already here that heavenly cry to God and the duty of our future glory. So much for the glory of God. But as to our petition, when we say “Hallowed be your name,” we ask that it be hallowed in us who are in him, and at the same time in others whom the grace of God still awaits; so that we may obey this precept too, by praying for all, even for our enemies. And so, leaving the phrase open, not saying “Hallowed be it in us,” we say “in all.”"},"tertullian-oratione/4":{"o":"Secundum hanc formam subiungimus: FIAT UOLUNTAS TUA IN CAELIS ET IN TERRA, non quod aliquis obsistat, quo minus uoluntas dei fiat, et ei successum uoluntatis suae oremus, sed in omnibus petimus fieri uoluntatem eius. ex interpretatione enim figurata carnis et spiritus nos sumus caelum et terra. quamquam etsi simpliciter intellegendum est, idem tamen est sensus petitionis, ut in nobis fiat uoluntas dei in terris, ut possit scilicet fieri et in caelis. quid autem deus uult quam incedere nos secundum suam disciplinam? petimus ergo substantiam et facultatem uoluntatis suae subministret nobis, ut salui simus et in caelis et in terris, quia summa est uoluntatis eius salus eorum quos adoptauit. est et illa dei uoluntas, quam dominus administrauit praedicando operando sustinendo. si enim ipse pronuntiauit non suam, sed patris facere se uoluntatem, sine dubio, quae faciebat, ea erat uoluntas patris, ad quae nunc nos uelut ad exemplaria prouocamur, ut et praedicemus et operemur et sustineamus ad mortem usque. quae ut implere possimus, opus est dei uoluntate. item dicentes, fiat uoluntas tua, uel eo nobis bene optamus, quod nihil mali sit in dei uoluntate, etiam si quid pro meritis cuiusque secus inrogatur. iam hoc dicto ad sufferentiam nosmetipsos praemonemus. dominus quoque cum sub instantiam passionis infirmitatem carnis demonstrare iam in sua carne uoluisset, pater, inquit, transfer poculum istud, et recordatus, nisi quod mea non, sed tua fiat uoluntas. ipse erat uoluntas et potestas patris et tamen ad demonstrationem sufferentiae debitae uoluntati se patris tradidit.","t":"Following this form we add, “Your will be done in heaven and on earth”: not that anyone prevents God's will from being done and we pray for the success of his will, but we ask that his will be done in all. For by a figurative interpretation of flesh and spirit, we are heaven and earth. Though even if it is to be understood simply, the sense of the petition is the same: that God's will be done in us on earth, so that it may be done also in heaven. And what does God will but that we walk according to his discipline? We ask, then, that he supply us with the substance and capacity of his will, so that we may be saved both in heaven and on earth; for the sum of his will is the salvation of those whom he has adopted. There is also that will of God which the Lord carried out by preaching, working, and enduring. For if he himself declared that he did not do his own will but the Father's, then without doubt the things he did were the Father's will, to which we are now called as to models, that we too may preach, work, and endure even to death. To fulfill these, we need the will of God. Again, in saying “Your will be done,” we also wish ourselves well, in that there is nothing evil in God's will, even if something adverse is inflicted according to each person's deserts. By this saying we now forewarn ourselves to endure. The Lord too, when under the pressure of his passion he wished to show the weakness of the flesh in his own flesh, said, “Father, take this cup away,” and, remembering himself, “except that not my will but yours be done.” He himself was the will and power of the Father, and yet, to show the endurance that is due, he gave himself up to the Father's will."},"tertullian-oratione/5":{"o":"VENIAT quoque REGNUM TUUM ad id pertinet, quo et fiat uoluntas tua, in nobis scilicet. nam deus quando non regnat, in cuius manu cor omnium regum est? sed quicquid nobis optamus, in illum auguramur, et illi deputamus quod ab illo expectamus. itaque si ad dei uoluntatem et ad nostram suspensionem pertinet regni dominici repraesentatio, quomodo quidam per tractum quendam in saeculo postulant, cum regnum dei, quod ut adueniat oramus, ad consummationem saeculi tendat? optamus maturius regnare et non diutius seruire. etiamsi praefinitum in oratione non esset de postulando regni aduentu, ultro eam uocem protulissemus festinantes ad spei nostrae complexum. clamant ad dominum inuidia animae martyrum sub altari: quonam usque non ulcisceris, domine, sanguinem nostrum de incolis terrae? nam utique ultio illorum a saeculi fine dirigitur. immo quam celeriter ueniat, domine, regnum tuum, uotum Christianorum, confusio nationum, exultatio angelorum, propter quod conflictamur, immo potius propter quod oramus.","t":"“Your kingdom come” also relates to the same thing as “Your will be done”: in us, that is. For when does God not reign, in whose hand is the heart of all kings? But whatever we wish for ourselves we direct in hope toward him, and we attribute to him what we expect from him. So if the manifestation of the Lord's kingdom relates to the will of God and to our anxious waiting, how do some ask for a kind of prolongation of the world, when the kingdom of God, for whose coming we pray, tends toward the consummation of the world? We desire to reign sooner and not to serve longer. Even if it had not been prescribed in the prayer to ask for the coming of the kingdom, we would have uttered that cry of our own accord, hastening to the embrace of our hope. The souls of the martyrs beneath the altar cry to the Lord in indignation, “How long, O Lord, will you not avenge our blood on the inhabitants of the earth?” For their vengeance, certainly, is ordered from the end of the world. Indeed, as swiftly as possible, O Lord, may your kingdom come: the prayer of Christians, the confusion of the nations, the exultation of the angels, for which we suffer conflict, or rather for which we pray."},"tertullian-oratione/6":{"o":"Sed quam eleganter diuina sapientia ordinem orationis instruxit, ut post caelestia, id est post dei nomen, dei uoluntatem et dei regnum terrenis quoque necessitatibus petitioni locum faceret! nam et edixerat dominus: quaerite prius regnum, et tunc uobis etiam haec adicientur. quamquam PANEM NOSTRUM QVOTIDIANUM DA NOBIS HODIE spiritaliter potius intellegamus. Christus enim panis noster est, quia uita Christus et uitae panis. ego sum, inquit, panis uitae, et paulo supra: panis est sermo dei uiui, qui descendit de caelis, tunc quod et corpus eius in pane censetur: hoc est corpus meum. itaque petendo panem quotidianum perpetuitatem postulamus in Christo et indiuiduitatem a corpore eius. sed et quia carnaliter admittitur ista uox, non sine religione potest fieri et spiritalis disciplinae. panem enim peti mandat, quod solum fidelibus necessarium est; cetera enim nationes requirunt. ita et exemplis inculcat et parabolis retractat, cum dicit: numquid panem filiis pater aufert et canibus tradit? item: numquid filio panem poscenti lapidem tradit? ostendit enim, quid a patre filii expectent. sed et nocturnus ille pulsator panem poscebat. merito autem adiecit: da nobis hodie, ut qui praemiserat: nolite de crastino cogitare quid edatis. cui rei parabolam quoque accommodauit illius hominis, qui prouenientibus fructibus ampliationem horreorum et longae securitatis spatia cogitauit, is ipsa nocte moritur.","t":"But how elegantly divine wisdom has arranged the order of the prayer, so that after heavenly things, that is, after the name of God, the will of God, and the kingdom of God, it should make room for petition for earthly needs too! For the Lord had declared, “Seek first the kingdom, and then these things too will be added to you.” Though we should rather understand “Give us this day our daily bread” spiritually. For Christ is our bread, because Christ is life, and the bread of life. “I am,” he says, “the bread of life”; and a little before, “The bread is the word of the living God, which came down from heaven”; then, because his body too is reckoned in bread: “This is my body.” So, in asking for daily bread, we ask for perpetuity in Christ and inseparability from his body. But since this saying is also admitted in a bodily sense, it cannot be done without reverence and spiritual discipline. For he commands us to ask for bread, which alone is necessary to the faithful; “for the nations seek” the rest. So he impresses it by examples and goes over it again in parables, when he says, “Does a father take bread from his children and give it to the dogs?” And again, “Does he give a stone to his son when he asks for bread?” For he shows what sons expect from their father. The one who knocked at night, too, was asking for bread. And rightly he added, “Give us this day,” since he had said before, “Do not think about tomorrow, what you will eat.” To this he also fitted the parable of the man who, when his crops came in, thought of enlarging his barns and of long years of security; that very night he dies."},"tertullian-oratione/7":{"o":"Consequens erat, ut obseruata dei liberalitate etiam clementiam eius precaremur. quid enim alimenta proderunt, si illi reputamur reuera quasi taurus ad uictimam? sciebat dominus se solum sine delicto esse. docet itaque petamus DIMITTI NOBIS DEBITA NOSTRA. exomologesis est petitio ueniae, quia qui petit ueniam, delictum confitetur. sic et paenitentia demonstratur acceptabilis deo, quia uult eam quam mortem peccatoris. debitum autem in scripturis delicti figura est, quod perinde iudicio debeatur et ab eo exigatur nec euadat iustitiam exactionis, nisi donetur exactio; sicut illi seruo dominus debitum remisit. huc enim spectat exemplum parabolae totius. nam et quod idem seruus a domino liberatus non perinde parcit debitori suo ac propterea delatus penes dominum tortori delegatur ad soluendum nouissimum quadrantem, id est modicum usque delictum, eo competit, quod remittere nos quoque profitemur debitoribus nostris. iam et alibi ex hac specie orationis: remittite, inquit, et remittetur uobis. et cum interrogasset Petrus, si septies remittendum esset fratri, immo, inquit, septuagies septies; ut legem in melius reformaret, quod in Genesi de Cain septies, de Lamech autem septuagies septies ultio reputata est.","t":"It followed that, having observed God's generosity, we should pray for his clemency too. For what good will food do us if we are in fact reckoned to him like a bull for the sacrifice? The Lord knew that he alone was without sin. So he teaches us to ask, “Forgive us our debts.” The prayer for pardon is a confession, because one who asks pardon confesses his sin. Thus repentance too is shown to be acceptable to God, because he wills it rather than the death of the sinner. In the Scriptures “debt” is a figure for sin, because it is likewise owed to judgment and exacted by it, and does not escape the justice of the exaction unless the exaction is remitted; as the master remitted the debt to that servant. For this is where the example of the whole parable points. For that the same servant, freed by his master, does not likewise spare his own debtor, and is therefore reported to his master and handed over to the torturer until he pays the last farthing, that is, down to the smallest sin, fits the fact that we too profess to forgive our debtors. And elsewhere too, from this aspect of the prayer, he says, “Forgive, and you will be forgiven.” And when Peter had asked whether a brother should be forgiven seven times, “No,” he said, “seventy times seven”: to reform the law for the better, since in Genesis vengeance was reckoned seven times for Cain but seventy times seven for Lamech."},"tertullian-oratione/8":{"o":"Adiecit ad plenitudinem tam expeditae orationis, ut non de remittendis tantum, sed etiam de auertendis in totum delictis supplicaremus: NE NOS INDUCAS IN TEMPTATIONEM, id est, ne nos patiaris induci, ab eo utique qui temptat. ceterum absit ut dominus temptare uideatur, quasi aut ignoret fidem cuiusque aut deicere sit gestiens. diaboli est infirmitas et malitia. nam et Abraham non temptandae fidei gratia sacrificare de filio iusserat, sed probandae, ut per eum faceret exemplum praecepto suo, quo mox praecepturus erat, ne qui pignora deo cariora haberet. ipse a diabolo temptatus praesidem et artificem temptationis demonstrauit. hunc locum posterioribus confirmat, orate, dicens, ne temptemini. adeo temptati sunt dominum deserendo, quia somno potius indulserant quam orationi. ergo respondet clausula, interpretans quid sit, ne nos deducas in temptationem. hoc est enim: SED DEUEHE NOS A MALO.","t":"To make so concise a prayer complete he added that we should pray not only for the forgiveness of sins but also for their being turned away altogether: “Lead us not into temptation,” that is, do not allow us to be led into it, namely by him who tempts. For far be it that the Lord should seem to tempt, as though he either did not know each person's faith or were eager to overthrow it. Weakness and malice belong to the devil. For even Abraham he had commanded to sacrifice his son not in order to tempt his faith but to prove it, so that through him he might make an example for his precept, by which he was soon to command that no one should hold his dear ones dearer than God. He himself, tempted by the devil, showed who is the leader and artificer of temptation. He confirms this passage by later words, saying, “Pray that you may not be tempted.” So they were tempted, by deserting the Lord, because they had given themselves to sleep rather than to prayer. Therefore the closing clause answers, interpreting what “Lead us not into temptation” means; for this is: “But carry us away from evil.”"},"tertullian-oratione/9":{"o":"Compendiis pauculorum uerborum quot attinguntur edicta prophetarum, euangeliorum, apostolorum, sermones domini, parabolae, exempla, praecepta! quot simul expunguntur officia! dei honor in patre, fidei testimonium in nomine, oblatio obsequii in uoluntate, commemoratio spei in regno, petitio uitae in pane, exomologesis debitorum in deprecatione, sollicitudo temptationum in postulatione tutelae. quid mirum? deus solus docere potuit, quomodo se uellet orari. ab ipso igitur ordinata religio orationis et de spiritu ipsius iam tunc cum ex ore diuino ferretur, animata suo priuilegio ascendit in caelum commendans patri quae filius docuit.","t":"In the brief compass of a few words, how many sayings of the prophets, the gospels, and the apostles are touched on, how many discourses of the Lord, parables, examples, precepts! How many duties are discharged at once! The honor of God in “Father”; the testimony of faith in the name; the offering of obedience in the will; the remembrance of hope in the kingdom; the petition for life in the bread; the confession of debts in the plea for pardon; watchfulness against temptations in the request for protection. What wonder? God alone could teach how he wished to be prayed to. The religious act of prayer, then, ordered by himself and animated by his Spirit already at the moment it came from the divine mouth, ascends by its own privilege into heaven, commending to the Father what the Son has taught."}}