Tertullian: de Oratione

[1] 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.

[1] The Spirit of God and the Word of God and the Reason of God, the Word of Reason and the Reason of the Word and the Spirit of both, Jesus Christ our Lord, determined for the new disciples of the New Testament a new form of oration. For it was fitting that in this aspect also new wine be stored in new wineskins and that a new patch be sewn onto a new garment. Moreover, whatever had been before, either was altered, as circumcision; or was supplemented, as the rest of the law; or was fulfilled, as prophecy; or was perfected, as faith itself.

[2] Omnia de carnalibus in spiritualia 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 a Christo constituta ex tribus constituta est: ex spiritu, quo tantum potest, ex sermone quo enuntiatur, .

[2] All things from carnal to spiritual the new grace of God renewed, with the evangel drawn over, the expunger of the whole former antiquity, in which both the Spirit of God and the Word of God and the Reason of God our Lord Jesus Christ was approved—spirit, by which he prevailed; word, by which he taught; reason, by which he came. Thus therefore established by Christ has been constituted out of three: out of spirit, by which it can so much; out of word by which it is enunciated; .

[3] Docuerat et Ioannes discipulos suos adorare, sed omnia Ioannis Christo praestruebantur, donec ipso aucto — sicut idem Ioannes praenuntiabat illum augeri oportere, se uero deminui — totum praeministri opus cum ipso spiritu transiret ad Dominum. Ideo nec exstat in quae uerba docuerit Ioannes adorare, quod terrena caelestibus cesserint. Qui de terra est, inquit, terrena fatur et Qui de caelis adest, quae uidit, ea loquitur.

[3] John too had taught his disciples
to pray, but all things of John were being prepared beforehand for Christ, until he himself being increased — just as the same John was pre-announcing that he must increase, but that he himself must be diminished — the whole work of the pre-minister, together with his very spirit, would pass over to the Lord. Therefore neither does it stand forth in what words John taught to pray, since the earthly things have yielded to the heavenly. “He who is of the earth,” he says, “speaks earthly things, and He Who is from the heavens is present, what He has seen, those things He speaks.”

Et quid non caeleste quod Domini Christi est, ut haec quoque orandi disciplina?

And what is not
celestial that is of the Lord Christ, so that this discipline of praying too is?

[4] 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 offerre.

[4] Let us consider therefore, blessed ones, his celestial wisdom, in the first place concerning the precept of adoring in secret, by which he both required a man’s faith, that he should be confident that both the sight and the hearing of Almighty God are present under roofs and even in the hidden place, and he desired the modesty of faith, that to him alone he should offer his religion, whom he trusted to hear and to see everywhere.

[5] [sequente] Sophia in sequenti praecepto proinde pertineat ad fidem et modestiam fidei, si non agmine uerborum adeundum putemus ad Dominum quem ultro suis prospicere certi sumus.

[5] [following] Wisdom in the following precept likewise pertains to faith and to the modesty of faith, if we do not think that by an array of words we must approach the Lord, whom we are certain, of his own accord, looks out for his own.

[6] 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, uel uenerationem Dei, aut hominis petitionem, sed omnem paene sermonem Domini, omnem commemorationem disciplinae, ut reuera in oratione breuiarium totius euangelii comprehendatur.

[6] And yet this brevity — insofar as it pertains to the third grade of wisdom — is supported by the substance of a great and blessed interpretation; and as much as it is drawn tight in words, by so much it is diffused in senses. For it has embraced not only the proper offices of prayer, whether the veneration of God or the petition of man, but nearly the whole sermon of the Lord, every commemoration of discipline, so that truly in the prayer a breviary of the entire gospel is comprehended.

II.

[1] 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.

[1] It begins from the testimony of God and the merit of faith, when we say: FATHER WHO ART IN HEAVEN, for we both pray to God and commend faith, to whose merit this appellation belongs. It is written: Those who have believed in him, he gave to them the power that they be called sons of God.

[2] Quanquam frequentissime Dominus patrem nobis pronuntiauit Deum, imo et praecepit ne quem in terris patrem uocemus, nisi quem habemus in caelis. Itaque sic adorantes etiam praeceptum obimus.

[2] Although most frequently the Lord has pronounced God to be Father for us, nay rather, he even commanded that we should call no one on earth father, except the one whom we have in the heavens. And so, worshiping thus, we also fulfill the precept.

[3] Felices qui patrem agnoscunt! Hoc est quod Israeli exprobratur, quod caelum ac terram Spiritus contestatur, Filios, dicens, genui et illi me non agnouerunt.

[3] Happy are those who acknowledge the father! This is what is reproached to Israel, that the Spirit calls heaven and earth to witness, saying, 'Sons I have begotten, and they did not acknowledge me.'

[4] Dicendo autem Patrem Deum quoque cognominamus. Appellatio ista et pietatis et potestatis est.

[4] By saying Father we also cognominate God. That appellation is both of piety and of power.

[5] Item in Patre Filius inuocatur. Ego enim, inquit, et Pater unum sumus.

[5] Likewise in the Father the Son is invoked. For, he says, "I and the Father are one."

[6] Ne mater quidem Ecclesia praeteritu, siquidem in filio et patre mater recognoscitur, de qua constat et patris et filii nomen.

[6] Nor indeed is Mother Church passed over, since in the Son and the Father the mother is recognized, from whom both the name of Father and of Son is constituted.

[7] Vno igitur genere aut uocabulo et Deum cum suis honoramus, et praecepti meminimus et oblitos patris denotamus.

[7] By one genus or vocable we honor God with His own, we remember the precept, and we denote those forgetful of the Father.

III.

[1] Nomen Dei Patris nemini proditum est. Etiam qui de ipso interrogauerat Moyses, aliud quidem nomen audierat. Nobis reuelatum est in Filio.

[1] The name of God the Father has been made known to no one. Even Moses, who had inquired about him, had indeed heard another name. To us it has been revealed in the Son.

Et quis enim filius non patris nomen est? Ego ueni, inquit, in nomine Patris et rursus, Pater, glorifica nomen tuum et apertius: Nomen tuum manifestaui hominibus.

And for what son indeed is not the father’s name? “I have come,” he says, “in the name of the Father”; and again, “Father, glorify your name”; and more openly: “I have manifested your name to men.”

[2] 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.

[2] That, therefore, we ask to be sanctified, not because it befits men to wish good to God, as if there were also another from whom anything could be wished for Him or He were in need unless we should wish; plainly it befits God to be blessed in every place and time on account of the ever-due remembrance of His benefactions by every human being: but this also serves in the stead of blessing.

[3] Ceterum quando non sanctum et sanctificatum est per semetipsum nomen Dei, cum ceteros sanctificet ex semetipso? Cui illa angelorum circumstantia non cessant dicere Sanctus, sanctus, sanctus! Proinde igitur et nos, angelorum si meminerimus candidati, iam hinc caelestem illam in Deum uocem et officium futurae claritatis ediscimus.

[3] But when is the name of God not holy and hallowed through himself, since he hallows others from himself? To whom that attendance of angels does not cease to say, Holy, holy, holy! Accordingly, therefore, we too, if we remember ourselves candidates of the angels, already from here learn by heart that heavenly voice unto God and the office of future splendor.

[4] Hoc quantum ad gloriam Dei. Alioquin quantum ad nostram petitionem, cum dicimus SANCTIFICETVR NOMEN TVVM, 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.

[4] This as far as concerns the glory of God. Otherwise, as far as concerns our petition, when we say MAY YOUR NAME BE SANCTIFIED, we ask that it be sanctified in us who are in him, and likewise in the others whom the grace of God still awaits, so that we may also obey this precept by praying for all, even for our enemies. Therefore, with the enunciation suspended, not saying 'may it be sanctified in us,' we say 'in all.'

IV.

[1] Secundum hanc formam subiungimus FIAT VOLVNTAS TUA IN CAELIS ET IN TERRA, non quod aliquis obsistat quominus 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.

[1] According to this form we subjoin THY WILL BE DONE IN HEAVEN AND ON EARTH, not that anyone should obstruct so that the will of God not be done, and that we should pray to him for the success of his will, but we ask that his will be done in all things. For by a figurative interpretation of flesh and spirit we are heaven and earth.

[2] Quamquam et si simpliciter intelligendum 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.

[2] Although even if it is to be understood simply, nevertheless the sense of the petition is the same: that in us the will of God be done on earth, so that it may be able, namely, to be done also in the heavens. For what does God will other than that we walk according to his discipline? We therefore ask that he subminister to us the substance and the faculty of his will, that we may be saved both in the heavens and on the earth, because the highest aim of his will is the salvation of those whom he has adopted.

[3] 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 erant uoluntas Patris, ad quae nunc nos uelut ad exemplaria prouocamur, ut praedicemus et operemur et sustineamus ad mortem usque. Quae ut implere possimus, opus est Dei uoluntate.

[3] There is also that will of God which the Lord administered by preaching, working, enduring. For if he himself pronounced that he was doing not his own will, but the Father’s, without doubt the things he was doing were the Father’s will, to which we are now called as to exemplars, that we may preach and work and endure even unto death. Which things, that we may be able to fulfill, there is need of God’s will.

[4] 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.

[4] Likewise, in saying 'let your will
be done' we are also wishing ourselves well in this respect, that there is nothing evil in the will of God, even if something adverse is inflicted according to each person’s merits.

[5] Iam hoc dicto ad sufferentiam nosmetipsos praemonemus. Dominus quoque cum sub stantia 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.

[5] Already by this saying we fore-warn ourselves unto sufferance. The Lord also, when, under the imminence of the Passion, he had wished to demonstrate in his own flesh the infirmity of the flesh, said, “Father, transfer this cup,” and, recalling, “except that not what is mine, but that your will be done.” He himself was the Will and the Power of the Father, and yet, for the demonstration of due sufferance, he handed himself over to the Father’s will.

[1] VENIAT quoque REGNVM TUUM ad id pertinet quod 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.

[1] May your KINGDOM also COME pertains to that which is also 'let your will be done', namely in us. For when does God not reign, in whose hand is the heart of all kings? But whatever we desire for ourselves, we augur with reference to him and we attribute to him what we expect from him.

Itaque si ad Dei uoluntatem et ad nostram suspensionem pertinet regni dominici repraesentatio, quomodo quidam protractum quemdam saeculo postulant, cum regnum Dei, quod ut adueniat oramus, ad consummationem saeculi tendat? Optamus maturius regnare, et non diutius seruire.

So then, if the representation of the Lord’s kingdom pertains to God’s will and to our suspension, how is it that certain people ask for a certain protraction for the age, when the kingdom of God, which we pray may come, tends toward the consummation of the age? We desire to reign sooner, and not to serve longer.

[2] Etiam si praefinitum in oratione non esset de postulando regni aduentu, ultro eam uocem protulissemus festinantes ad spei nostrae complexum.

[2] Even if in the prayer there were no prescription about requesting the advent of the kingdom, we would of our own accord have uttered that cry, hastening to the embrace of our hope.

[3] 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.

[3] They cry out to the Lord, in indignation the souls of the martyrs under the altar How long is it that you do not avenge, Lord, our blood from the inhabitants of the earth? For surely their vengeance is directed to the end of the age.

[4] Immo quam celeriter ueniat, Domine, regnum tuum, uotum Christianorum, confusio nationum, exultatio angelorum, propter quod conflictamur, immo potius propter quod oramus.

[4] Nay rather, how swiftly may it come, Lord, your kingdom, the vow of Christians, the confusion of the nations, the exultation of angels, for which we are in conflict, nay rather, for which we pray.

VI.

[1] 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.

[1] But how elegantly divine wisdom has arranged the order of the prayer, that after the heavenly things—that is, after God’s name, God’s will, and God’s kingdom—it should also make room in the petition for earthly necessities! For the Lord had also proclaimed: “Seek first the kingdom, and then these things also will be added to you.”

[2] Quanquam PANEM NOSTRVM QVOTIDIANVM DA NOBIS HODIE spiritaliter potius intelligamus. Christus enim panis noster est, quia uita Christus et uita 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.

[2] Although we should rather understand GIVE US THIS DAY OUR DAILY BREAD spiritually. For Christ is our bread, because Christ is life, and life is bread. (“I am,” he says, “the bread of life,” and, a little above: “Bread is the word of the living God, who descended from the heavens”), then also because his body is reckoned in bread (“This is my body”). And so, by asking for daily bread, we ask for perpetuity in Christ and indivision from his body.

[3] Sed et qua 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?

[3] But even in so far as this voice is admitted carnally, it can be done not without religion and spiritual discipline. For he commands that bread be asked for, which alone is necessary for the faithful; for the nations seek the rest. Thus both by examples he inculcates, and by parables he rehearses, when he says, “Does a father take bread away from the children and hand it over to the dogs?”

Item: Numquid filio panem poscenti lapidem tradit? Ostendit enim quid a patre filii expectent. Sed et nocturnus ille pulsator panem pulsabat.

Likewise: Does he hand over a stone to a son asking for bread? For he shows what sons expect from a father. But also that nocturnal knocker was knocking for bread.

[4] 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 .

[4] Rightly moreover he added 'give us today,' inasmuch as he had premised Do not cogitate about the morrow what you may eat. To this matter he also accommodated the parable of that man who, as the fruits were coming in, conceived an ampliation of his granaries and spaces of long security; [is] he dies that very night .

VII.

[1] Consequens erat, ut obseruata D[i]ei libertate etiam clementiam eius precaremur. Quid enim alimenta proderunt, si illi[s] reputamur reuera quasi taurus ad uictimam? Sciebat Dominus se solum sine delicto esse.

[1] It was consequent that, with the liberality of God observed, we should also beseech his clemency. For what will aliments avail, if to Him we are in truth reckoned as a bull for sacrifice? The Lord knew that he alone was without sin.

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.

He teaches therefore that we should ask FORGIVE US OUR DEBTS. Exomologesis is a petition for pardon, because he who seeks pardon confesses the delict. Thus also penitence is shown acceptable to God, because he wills it, rather than the death of the sinner.

[2] 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 QVOQUE profitemur DEBITORIBVS NOSTRIS.

[2] A debt, however, in the scriptures is a figure of a delinquency, which in like manner is owed to judgment and is exacted by it, nor does it escape the justice of exaction unless the exaction be donated—that is, remitted—as the lord remitted the debt to that servant. To this, indeed, the example of the whole parable looks. For also the fact that the same servant, released by his lord, does not likewise spare his own debtor, and therefore, being reported to his lord, is consigned to the torturer to pay the very last quadrans—that is, even a slight offense—fits the point that WE PROFESS TO FORGIVE OUR DEBTORS AS WELL.

[3] 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 .

[3] Now also elsewhere, from this form of prayer: “Remit,” he says, “and it shall be remitted to you.” And when Peter had asked whether one ought to remit to a brother seven times: “Rather,” he says, “seventy-seven times,” so that he might reform the law for the better, since in Genesis concerning Cain it was sevenfold, but concerning Lamech seventy-sevenfold, vengeance was reckoned .

VIII.

[1] Adjecit ad plenitudinem tam expeditae orationis, ut non de remittendis tantum, sed etiam de auertendis in totum delictis supplicaremus, NE NOS INDVCAS IN TEMPATIONEM, id est, ne nos patiaris induci, ab eo utique qui temptat.

[1] He added to the plenitude of so expeditious an oration, that we should supplicate not only for delicts to be remitted, but also for delicts to be averted in the whole: LEAD US NOT INTO TEMPTATION, that is, do not allow us to be led in, by him, to be sure, who tempts.

[2] Ceterum absit ut Dominus temptare uideatur, quasi aut ignoret fidem cuiusque aut deicere sit gestiens.

[2] But far be it that the Lord should seem to tempt, as if either he were ignorant of each one’s faith or were eager to cast down.

[3] Diaboli est et 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.

[3] Both infirmity and malice are of the Devil. For He had also commanded Abraham to sacrifice concerning his son not for the purpose of his faith being tempted, but of its being proved, so that through him He might make an example for His precept, by which He was soon going to command that no one should have pledges dearer than God.

[4] Ipse a diabolo temptatus praesidem et artificem temptationis demonstrauit.

[4] He himself, by the devil tempted, demonstrated him as the president and artificer of temptation.

[5] Hunc locum posterioribus confirmat Orate, dicens, ne temptemini . Adeo temptati sunt Dominum deserendo, qui somno potius indulserant quam orationi.

[5] He confirms this passage by later words, "Pray," saying, "lest you be tempted" . So much were they tempted by deserting the Lord, who had indulged sleep rather than prayer.

[6] Eo respondet clausula interpretans quid sit 'ne nos deducas in temptationem'; hoc est enim: SED DEVEHE NOS A MALO.

[6] To this the clause responds, interpreting what 'lead us not into temptation' is; for this is: BUT DELIVER US FROM EVIL.

IX.

[1] Compendiis pauculorum uerborum quot attinguntur edicta prophetarum, euangeliorum, apostolorum, sermones Domini, parabolae, exempla, praecepta! Quot simul expunguntur officia!

[1] By the compendia of a few words, how many edicts of the prophets, of the Gospels, of the apostles, the sermons of the Lord, parables, examples, precepts are touched upon! How many duties are at once discharged!

[2] 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.

[2] God’s honor in the Father, the testimony of faith in the name, the oblation of obedience in the will, the commemoration of hope in the kingdom, the petition of life in the bread, the exomologesis of debts in deprecation, the solicitude of temptations in the postulation of protection.

[3] Quid mirum? Deus solus docere potuit ut 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.

[3] What wonder? God alone could teach that he would have himself be prayed to. By him, therefore, the religion of prayer, having been ordained, and from his Spirit already then, when it was borne from the divine mouth, animated by its own privilege, ascended into heaven, commending to the Father what the Son taught.

10.

[1] 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 accidentium desideriorum ius est superstruendi extrinsecus petitiones, cum memoria tamen praeceptorum, ne quam a praeceptis tantum ab auribus Dei longe simus.

[1] Since however the Lord, overseer of human necessities, separately, after the discipline of praying had been delivered, “Ask,” he says, “and you will receive,” and there are things to be asked according to each one’s circumstance, with the legitimate and ordinary oration premised as a quasi‑foundation of accidental desires, there is a right of superstructing petitions from without, yet with a remembrance of the precepts, lest in any way, by departing from the precepts, we be far from the ears of God.

XI.

11.

[1] 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?

[1] The memory of the precepts paves the way for prayers to heaven, whose chief is that we should not ascend to the altar of God before, if we have contracted any discord or offense with the brethren, we resolve it . What sort of thing is it, indeed, to approach the peace of God without peace? To the remission of debts with retention? How will he placate the Father while angry against his brother, since all anger has from the beginning been interdicted to us?

[2] Nam et Ioseph dimittens fratres suos ad perducendum patrem Et ne, inquit , irascimini in uia. Nos scilicet monuit - alias enim uia cognominatur disciplina nostratum - ne in uia orationis constituti ad Patrem cum ira incedamus.

[2] For Joseph also, dismissing his brothers to conduct their father, And "do not," he says , "be angry on the way." He of course admonished us - for otherwise the Way is surnamed the discipline of our people - not to proceed toward the Father, being set in the way of prayer, with anger.

[3] Exinde aperte Dominus amplians legem iram in fratrem homicidio superponit: ne uerbo quidem malo permittit expungi; et iam 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.

[3] Thereupon plainly the Lord, enlarging the law, places anger against a brother on a par with homicide: he does not permit it to be expressed even by an evil word; and now, if one must be angry, not beyond the sun’s setting , as the apostle admonishes. How rash it is either to pass the day without prayer, while you delay to make satisfaction to your brother, or to lose prayer through persevering irascibility.

XII.

12.

[1] Nec ab ira solummodo, sed omni omnino confusione animi libera debet esse orationis intentio, de tali spiritu emissa qualis est spiritus ad quem e mittitur. Neque enim agnosci poterit spiritui sancto spiritus inquinatus aut tristis a laeto aut impeditus a libero. Nemo aduersarium recipit, nemo nisi comparem suum admittit.

[1] Not from anger only, but altogether from every confusion of mind, the intention of prayer ought to be free, sent forth from such a spirit as is the Spirit to whom it is sent. For a defiled spirit cannot be recognized by the Holy Spirit, nor a sad by a joyful, nor an impeded by a free one. No one receives an adversary; no one admits any but his peer.

XIII.

13.

[1] 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.

[1] But what sense is there in going about prayer with the hands indeed washed, but the spirit foul, since for the hands themselves spiritual cleansings are necessary, so that from falsehood, from slaughter, from savagery, from poisonings/sorceries, from idolatry and the other stains—which, conceived in the spirit, are carried through by the works of the hands—they may be lifted up pure? These are the true cleansings, not those which most people superstitiously attend to, taking water for every prayer, even when they come from a washing of the whole body.

[2] Id cum scrupulosis percunctarer et rationem requirerem, comperi commemorationem esse Pilati: 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. Ceterum satis mundae sunt manus quas cum toto corpore in Christo semel lauimus.

[2] When I questioned the scrupulous about this and sought the rationale, I discovered that it is a commemoration of Pilate: that he washed his hands at the Lord’s surrender. We adore the Lord, we have not delivered him up; nay rather we ought to oppose the betrayer’s example, and therefore not wash the hands, except on account of some defilement of human dealings, for conscience’s sake. Otherwise the hands are clean enough which we once washed, together with the whole body, in Christ.

XIV.

14.

[1] Omnibus licet membris lauet quotidie Israel, nunquam tamen mundus est. Certe manus eius semper immundae, sanguine prophetarum et ipsius Domini incrustatae in aeternum; et ideo conscientia patrum haereditarii rei nec attollere eas ad Dominum audent , ne exclamet aliquis Esaias, ne exhorreat Christus. Nos uero non attollimus tantum, sed etiam expandimus et dominica passione modula , tum et orantes confitemur Christo.

[1] Although Israel may wash with all his members every day, nevertheless he is never clean. Surely his hands are always unclean, incrusted with the blood of the prophets and of the Lord himself forever; and therefore, with the conscience of an inherited matter from the fathers, they do not dare to lift them up to the Lord , lest some Isaiah cry out, lest Christ shudder. But we not only lift them up, but even spread them out and, modulated by the Lord’s Passion , then also, while praying, we confess to Christ.

XV.

15.

[1] 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 quorumdam expositis paenulis orationem facere; sic enim adeunt ad idola nationes.

[1] But since we have touched upon some one instance of empty observance, it will not irk us to denote the rest also, for which vanity is deservedly to be upbraided, seeing that they are done without the authority of any precept either of the Lord or of the apostles. For things of this kind are assigned not to religion but to superstition—affected and forced, and of curiosity rather than of rational duty—certainly to be restrained even on this account, that they assimilate to the Gentiles, as is the case with certain persons who, with their paenulae spread out, make prayer; for thus do the nations approach idols.

[2] 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.

[2] Which assuredly, if it ought to be done, the apostles, who teach about the habit of praying, would have included—unless there are some who think that Paul left his paenula in prayer with Carpus. God of course does not hear the paenula-clad, who heard the three saints praying in the furnace of the Babylonian king with their sarabars and tiaras.

XVI.

16.

[1] Item quod assignata 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?

[1] Likewise, as for the custom of sitting down at an assigned prayer among certain people, I do not perceive the rationale, except what children want. Why, indeed? If that Hermas, whose writing is commonly inscribed ' The Shepherd,' after the prayer was finished had not sat down upon a couch, but had done some other thing, would we also claim that too for observance?

Vtique non.

Certainly not.

[2] Simpliciter enim et nunc positum est: Cum adorassem et assedissem super lectum, ad ordinem narrationis, non ad instar disciplinae.

[2] For simply even now it is set down: When I had prayed and had sat upon the bed, for the order of the narration, not in the likeness of a discipline.

[3] Alioquin nusquam erit adorandum, nisi ubi fuerit lectus.

[3] Otherwise, there will be nowhere for adoration, except where there shall be a bed.

[4] Immo contra scripturam fecerit, si quis in cathedra aut subsellio sederit.

[4] Nay rather
he will have acted against scripture, if anyone should sit in a cathedra or on a bench.

[5] Porro cum perinde faciant nationes uel adoratis sigillaribus suis residendo, uel propterea in nobis reprehendi meretur quod apud idola celebratur.

[5] Furthermore, since the nations do likewise either by sitting before their adored effigies, or for that very reason it deserves to be reprehended in us, because among idols it is celebrated.

[6] Eo apponitur et inreuerentiae crimen, etiam ipsis nationibus, si quid saperent intelligendum: 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 astante factum istud irreligiosissimum est! Nisi exprobramus Deo quod nos oratio fatigauerit.

[6] To this is added also the charge of irreverence, to be understood even by the nations themselves, if they had any sense: since it is indeed irreverent to sit down under the gaze and over against the gaze of him whom you especially revere and venerate, how much more, under the gaze of the living God, while the angel of prayer is still standing by, is this deed most irreligious! Unless we are reproaching God that prayer has wearied us.

XVII.

17.

[1] Atqui 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.

[1] And yet, adoring with modesty and humility, we will commend our prayers to God the more, not even with the very hands raised too loftily , but temperately and properly raised, nor with the face raised into audacity.

[2] Nam et ille publicanus, qui non tantum prece, sed et uultu humiliatus atque deiectus orabat, iustificatior pharisaeo procacissimo discessit.

[2] For that publican also, who, not only in prayer but also in countenance, humbled and cast down, was praying, departed more justified than the most insolent Pharisee.

[3] Sono etiam uocis subiectos esse oportet, aut quantis arteriis opus est, si pro sono audiamur! Deus autem non uocis, sed cordis auditor est, sicut conspector.

[3] Even the sound of the voice ought to be subdued, or what great windpipes are needed, if we are to be heard on account of sound! God, however, is an auditor not of the voice, but of the heart, as he is an inspector.

[4] Daemonium oraculi Pythii Et mutum, inquit, intelligo 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?

[4] The demon of the Pythian oracle And the mute, he says, I understand, and one not speaking I hear. Do God’s ears expect sound? How then could the prayer of Jonah from the lowest belly of the whale, through the viscera of so great a beast, from the very abysses, through so great a mass of the sea, be able to escape to heaven?

[5] Quid amplius referent isti qui clarius adorant nisi quod proximis obstrepunt? Immo prodendo petitiones suas quid minus faciunt quam si in publico orent?

[5] What more will those gain who adore more loudly, except that they are obstreperous to their neighbors? Nay rather, by publishing their petitions, what less do they do than if they were to pray in public ?

XVIII.

18.

[1] Alia iam consuetudo inualuit: ieiunantes habita oratione cum fratribus subtrahunt osculum pacis quod est signaculum orationis.

[1] Another consuetude has now prevailed: those fasting, an oration having been held with the brothers, withdraw the kiss of peace, which is the seal of the oration.

[2] Quando autem magis conferendo cum fratribus pax est, nisi cum oratio ne commendabilior ascendit, ut ipsi de nostra operatione participeent qui eam adiuuerint de sua pace fratri transigend[us]+?

[2] And when, moreover, is peace more by being conferred with the brothers, than when prayer, more commendable by, ascends, so that those who have aided it by their own peace may themselves take part in our operation, the matter being transacted for a brother?

[3] Quae oratio cum diuortio sancti osculi integra ?

[3] Which prayer is entire with the divorce of the holy kiss ?

[4] Quem Domino officium facientem impedit pax?

[4] Whom does peace hinder, rendering service to the Lord?

[5] Quale sacrificium est a quo sine pace disceditur ?

[5] What kind of sacrifice is that from which one departs without peace ?

[6] Quaecumque ratio 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. Vbicumque autem alibi operationem tuam abscondere potes, debes meminisse praecepti; ita et disciplinae foris et consuetudini domi satisfacies.

[6] Whatever the ratio may be, it will not be preferable to the observation of the precept by which we are ordered to conceal our fasts; for now by the abstinence of the kiss we are recognized as fasting. But even if there is any rationale, still, lest you be guilty with respect to this precept , you can, if perchance at home, among those by whom it is not at all granted that the fast lie hidden, defer the peace. Wherever however elsewhere you can hide your operation , you ought to remember the precept; thus you will satisfy both discipline outside and custom at home.

[7] Sic et die Paschae, quo communis et quasi publica ieiunii religio est , merito deponimus osculum nihil curantes de occultando quod cum omnibus faciamus.

[7] So also on the day of Pasch, on which a common and, as it were, public religion of fasting is , rightly we lay aside the kiss, caring nothing about concealing what with everyone we do.

XIX.

19.

[1] Similiter et stationum diebus non putant plerique sacrificiorum orationibus interueniendum, quod statio soluenda sit accepto corpore Domini.

[1] Similarly also, on the days of stations many think that one ought not to intervene in the orations of the sacrifices, because the station is to be loosed upon receiving the body of the Lord.

[2] Ergo deuotum Deo obsequium Eucharistia resoluit an magis Deo obligat?

[2] Therefore, does the Eucharist loosen the devout service to God, or rather bind [us] more to God?

[3] Nonne sollemnior erit statio tua, si et ad aram Dei steteris ?

[3] Will not your station be more solemn, if you have also stood at the altar of God ?

[4] Accepto corpore Domini et reseruato utrumque saluum est, et participatio sacrificii et exsecutio officii.

[4] With the body of the Lord having been received and reserved, both are safe, both the participation of the sacrifice and the execution of the office.

[5] 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.

[5] If “station” took its name from a military example—for we too are the militia of God—surely no joy or sorrow befalling the camp rescinds the soldiers’ stations. For joy will administer the discipline more willingly, sorrow more anxiously.

XX.

20.

[1] De habitu uero dumtaxat foeminarum uarietas obseruationis effecit post sanctissimum apostolum nos uel maxime nullius loci homines impudenter retractare, nisi quod non impudenter si secundum apostolum retractemus.

[1] Concerning the habit indeed, only of women, the variety of observance has brought it about that, after the most holy Apostle, we—being especially men of no standing—impudently reconsider; unless it is not impudently, if we reconsider according to the Apostle.

[2] De modestia quidem cultus et ornatus aperta praescriptio est etiam Petri cohibentis eodem ore quia eodem spiritu quo Paulus et uestium gloriam et auri superbiam et crinium lenonem operositatem.

[2] As to the modesty of cult and ornament, there is a clear prescription also of Peter, restraining with the same mouth, since in the same Spirit as Paul, both the glory of vesture and the pride of gold and the pimping painstakingness of hair.

XXI.

21.

[1] Sed quid promiscue obseruetur per ecclesias quasi incertum, id retractandum est, uelarine debeant uirgines an non.

[1] But what is observed promiscuously through the churches as if uncertain—that must be re-examined: whether virgins ought to be veiled or not.

[2] 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 .

[2] For those who grant to virgins head immunity, seem to rely on this, that the apostle designated, not virgins by name, but women to be veiled, nor the sex, as if he were to say females, but the grade of the sex, by saying women .

[3] Nam si sexum nominasset, feminas dicendo, absolute definisset de omni muliere, at cum unum gradum sexus nominat, alium tacendo secernit.

[3] For if he had named the sex, by saying females, he would have absolutely defined concerning every woman; but since he names one grade of the sex, he separates the other by keeping silent.

[4] Potuit enim, inquiunt, aut et uirgines nominare specialiter aut compendio generaliter feminas.

[4] For he could, they say, either also name virgins specifically, or compendiously, generally, females.

XXII.

22.

[1] Qui ita concedunt, recogitare debent de statu uocabuli ipsius, quid est mulier a primis quidem litteris sanctorum commentariorum. Nam inueniunt sexus esse nomen, non gradus sexus, siquidem Euam nondum uirum expertam Deus mulierem et feminam cognominauit. [feminam qua sexus generaliter, mulierem qua gradus sexus specialiter.] Ita quia iam tunc innupta adhuc Eua mulieris uocabulo fuit, commune id uocabulum et uirgini factum est.

[1] Those who concede thus ought to reconsider the status of the word itself—what “woman” is—from the very first letters of the holy commentaries. For they find “sex” to be a name, not a grade of sex, since God cognominated Eve, not yet having known a husband, both “woman” and “female.” [female, whereby the sex is designated generally; woman, whereby the grade of the sex is designated specially.] Thus, because even then Eve, still unmarried, was by the appellation of “woman,” that appellation also became common for a virgin.

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.

Nor is it a wonder if the apostle, moved by the same spirit by which both all divine Scripture, and that of Genesis, were composed, used the same voice in setting down “woman” (mulier), which, by the example of unmarried Eve, is fitting also for a virgin.

[2] 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 uirginem 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 intelligi.

[2] The rest, finally, are consonant. For even by this very fact that he did not name virgins, as elsewhere in the place where he teaches about marrying, he sufficiently proclaims that it was said about every woman and about the whole sex, and that there is no distinction between virgin he does not name at all. For he who elsewhere remembers to distinguish, where of course the difference requires it - moreover he distinguishes each species, designating each by its own terms - where he does not distinguish, since he does not name either, he wills no difference to be understood.

[3] Quid, quod graeco sermone quo litteras apostolus fecit usui est mulieres uocare quam feminas, id est gunai~kaj , quam qhlei/aj? Igitur si pro sexus nomine uocabulum istud frequentatur quod est interpretatione pro eo quod est femina, sexum nominauit dicens gunai~ka . In sexu autem et uirgo contingitur.

[3] What of the fact that in the Greek speech in which the apostle composed his letters it is the usage to call women rather than females, that is gunai~kaj , rather than qhlei/aj? Therefore, if, for the name of the sex, that word is the one commonly used which, by interpretation, stands for that which is “female,” he named the sex by saying gunai~ka . Moreover, even a virgin is included within the sex.

[4] 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 conditionis? Nihil mulieris excipit, dicendo 'omnis', sicut nec uir nec uelandi; proinde 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.

[4] But there is also a manifest pronouncement: “Every,” he says, “woman praying and prophesying with an uncovered head disgraces her head.” What is “every woman” if not of every age, every order, every condition? He excepts nothing of the woman by saying “every,” just so neither of the man nor of veiling; for likewise he says, “Every man.” Therefore, as in the masculine sex, under the name “man,” even the beardless is forbidden to be veiled, so also in the feminine, under the name “woman,” even the virgin is commanded to be veiled.

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.

Equally in both sexes let the lesser age follow the discipline of the greater, or let male virgins be veiled as well, if female virgins are not veiled, since these too are not expressly bound by name. Let “man” <and> “unvested” be different, if “woman” and “virgin” are different.

[5] Nempe propter angelos ait uelari oportere, quod angeli propter filias hominum desciuerunt a Deo. Quis ergo contendat solas mulieres, id est nuptas iam et uirginitati defunctas, concupiscentiae, nisi si non licet et uirgines specie praestare et amatores inuenire? Immo uidemus quod non uirgines solas concupierint, cum dicat scriptura filias hominum , quia potuit uxores hominum nominasse uel feminas indifferenter.

[5] Indeed on account of
the angels he says it ought to be veiled, because the angels defected from God on account of the daughters of men. Who then would contend that only women, that is, those already married and done with virginity, are subject to concupiscence, unless it is not permitted that virgins also excel in appearance and find lovers? Nay rather, let us see that they did not desire virgins alone, since Scripture says 'daughters of men', for it could have named 'wives of men' or 'females' indifferently.

[6] 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.

[6] Also, the fact that he says “and they took for themselves in marriage” has this effect: that those are received into marriage who, to wit, are vacant; but concerning those not vacant he would have enunciated it otherwise. Therefore they are vacant both by widowhood and also by virginity. To such a degree, by naming [ sexum] daughters generally, he commixed the species within the genus.

[7] 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.

[7] Likewise, when he says that nature itself teaches that females are to be veiled, which has assigned hair to women as a tegument and an ornament, is not the same tegument and the same honor of the head ascribed also to virgins? If it is shameful for a woman to be shaven, so for a virgin likewise.

[8] In quibus ergo una conditio 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.

[8] In which matters, therefore, where one condition of the head is assigned, one and the same discipline of the head is required, even for those virgins whom childhood defends; for from the first she has been named "female." Thus, in fine, Israel also observes. But if it did not observe, our law, amplified and supplemented, would defend for itself the addition, casting a veil also upon virgins.

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.

Let the age which does not know its sex be excused for now - let it hold the privilege of simplicity; for Eve and Adam also, when it befell them to become wise, immediately covered what they had recognized -, certainly, in those in whom childhood has already changed, age ought to be as munificent to discipline as to nature; for both the members and the offices are reassigned to women. She is no virgin from the point from which she can marry, since age has already in her wedded its own husband, that is, Time.

[9] 'Sed aliqua se Deo uouit.' Tamen et crinem exinde transfigurat et omnem habitum ad mulieres conuertit. Totum ergo asseueret et totum uirginis praestet; quod propter Deum abscondit, plane obumbret. Interest nostra, quod Dei gratia exerceat, solius Dei conscientiae commendare, ne quod a Deo speramus ab homine compensemus.

[9] 'But some woman has vowed herself to God.' Nevertheless she also transfigures her hair and converts her whole habit to that of women. Therefore let her assert the whole and render the whole of a virgin; what she hides on account of God, let her plainly overshadow, i.e., veil. It is our concern to commend to the conscience of God alone that which the grace of God exerceat, lest we compensate from man what we hope for from God.

Quid denudas ante Deum quod ante homines tegis? Verecundior eris in publico quam in ecclesia? Si Dei gratia est et accepisti, quid gloriaris, inquit, quasi non acceperis ? Quid alias osten<ta>tione tui iudicas?

Why do you denude before God what you cover before men? Will you be more modest in public than in church? If it is the grace of God and you have received, why do you glory, he says,
as if you had not received ? What else do you judge by an osten<ta>tation of yourself?

An alias gloria tua ad bonum inuitas? Atqui et ipsa periclitaris amittere, si gloriaris, et alias ad eadem pericula cogis. Facile eliditur quod affectione gloriae assumitur.

Or do you invite others to the good by your glory? And yet you yourself run the risk of losing it, if you boast, and you compel others into the same perils. What is assumed out of an affection for glory is easily dashed.

Velare, uirgo, si uirgo es; debes enim erubescere. Si uirgo es, plures oculos pati noli. Nemo miretur in tuam faciem; nemo mendacium tuum sentiat.

Veil yourself, virgin, if you are a virgin; for you ought to blush. If you are a virgin, do not consent to endure more eyes. Let no one marvel at your face; let no one perceive your mendacity.

Bene mentiris nuptam, si caput ueles. Immo mentiri non uideris; nupsisti enim Christo. Illi carnem tuam tradidisti: age pro mariti tui disciplina.

Well you make a good pretense of being wed, if you veil your head. Nay rather, you do not seem to lie; for you have wedded Christ. To him you have handed over your flesh: act according to the discipline of your husband.

Si nuptas alienas uelari iubet, suas utique multo magis.

If he bids others’ married women to be veiled, then his own certainly much more.

[10] ' Sed non putet institutionem unusquisque 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, contentae abuti [ in] fama suae 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.

[10] ' But let not each one think the institution of any predecessor to be disturbed.' Many submit their own prudence and its constancy to an alien custom. If they are not to be compelled to be veiled, certainly those who are willing ought not to be prohibited; who cannot deny that they are even virgins, let them be content to abuse [ in] reputation the security of their own conscience before God. Concerning those however who are said to have fiancés, I can steadfastly, according to my small measure, pronounce and attest that they are to be veiled from that day on which, at the first, they have shuddered at a man’s body by a kiss and the right hand; for in these all things have anticipated the nuptials, both age by maturity and flesh by age and spirit by conscience and modesty by the experiment of the kiss and hope by expectation and mind by will.

Satisque nobis exemplo Rebecca est quae sponso demonstrato tantum notitia<e> eius nubendo uelata est.

And Rebecca is enough for us as an example, who, the bridegroom having been demonstrated, with only knowledge of him, was veiled for marrying.

XXIII.

23.

[1] De genu quoque ponendo uarietatem obseruationis patitur oratio per pauculos quosdam qui sabbato abstinent genibus, quae dissensio cum maxime apud ecclesias causam dicit.

[1] Concerning the placing of the knee as well, prayer suffers a variety of observance through certain few who on the Sabbath abstain from kneeling, which dissension especially among the churches pleads its cause.

[2] 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. Tantumdem et spatio Pentecostes quae eadem exultationis sollemnitate dispungitur.

[2] The Lord will give His grace, that either they yield or make use of their opinion without scandal to others. As for us, just as we have received, on the single day of the Lord’s resurrection we ought to beware, not only from this, but from every habit and duty of anxiety, deferring even business, lest we give a place to the devil. The same holds also for the period of Pentecost, which is marked by the same solemnity of exultation.

[3] Ceterum omni die quis dubitet prosternere se Deo uel prima saltem oratione qua lucem ingredimur?

[3] Moreover, on every day who would doubt to prostrate himself to God, or at least in the first prayer with which we enter the light?

[4] 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.

[4] But on fasts and stations no prayer is to be celebrated without the knee and the remaining custom of humility. For we do not pray only, but we also supplicate and make satisfaction to God our Lord.

XXIV.

24.

[1] De temporibus orationis nihil omnino praescriptum est nisi plane omni in tempore et loco orare. Sed quomodo omni loco , cum prohibeamur in publico? Omni, inquit, loco, quem opportunitas aut etiam necessitas importarit.

[1] On the times of prayer nothing at all has been prescribed, except plainly to pray at every time and place. But how in every place , since we are forbidden in public? “In every,” he says, “place which opportunity or even necessity shall have brought in.”

Neque enim contra praeceptum reputatur ab apostolis factum, qui in carcere audientibus custodiis orabant et canebant Deo, apud Paulum, qui in naui coram omnibus eucharistiam fecit.

For neither is what was done by the apostles considered against the precept, who in prison, with the guards listening, prayed and sang to God, as with Paul, who on the ship, in the presence of all, made the eucharist.

XXV.

25.

[1] De tempore uero non erit otiosa extrinsecus obseruatio etiam horarum quarumdam, istarum dico communium quae diu inter spatia signant, tertia , sexta, nona, quas sollemniores in scripturis inuenire est.

[1] As to the time, truly, an extrinsic observance will not be idle, even of certain hours—these, I mean, the common ones which for a long time mark the intervals—the third , sixth, ninth, which are found more solemn in the scriptures.

[2] Primus Spiritus Sanctus congregatis discipulis hora tertia infusus est .

[2] First, the Holy Spirit, with the disciples gathered, was infused at the third hour .

[3] Petrus, qua die uisionem communitatis omnis in illo uasculo expertus est, sexta hora orandi gratia ascenderat in superiora .

[3] Peter, on which day he experienced the vision of the commonness of all in that little vessel, at the sixth hour for the sake of praying had ascended into the upper parts .

[4] Idem cum Ioanne ad nonam in templum adibat ubi paralyticum sanitati reformauit.

[4] Likewise, with John, he went at the ninth hour into the temple, where he restored the paralytic to health.

[5] Quae etsi simpliciter se habeant si ullius obseruationis praecepto, bonum tamen si aliquam constituere praesumptionem, qua 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.

[5] Although these things are in themselves simple without any precept of observance, yet it is good to establish some presumption, which both constrains an admonition to pray and, as if by a law, sometimes extorts us from business to such an office, so that, that which we also read to have been observed by Daniel, assuredly from the discipline of Israel , we may at least thrice a day adore, debtors of the Three, the Father and the Son and the Holy Spirit; except assuredly lawful prayers, which are owed without any admonition at the ingress of light and of night.

[6] 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.

[6] But it also befits the faithful not to take food first and not to approach the bath before a prayer has been interposed. For the refreshments and pabulum of the spirit are to be accounted prior to those of the flesh, because the celestial things are prior to the terrestrial.

XXVI.

26.

[1] Fratrem domum tuam introgressum ne sine oratione dimiseris - Vidisti, inquit, fratrem , uidisti Dominum tuum - maxime aduenam, ne angelus forte sit.

[1] Do not dismiss a brother who has entered your house without a prayer - "You have seen," he says, "a brother , you have seen your Lord" - especially a newcomer, lest perhaps he be an angel.

[2] Sed nec ipse a fratribus exceptus priora feceris 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?

[2] But neither should you yourself, when received by the brothers, make earthly refreshments prior to the heavenly; for at once your faith will be judged. Or how, according to the precept, will you say Peace to this house, unless you also render mutual peace to those who are in the house?

XXVII.

27.

[1] Diligentiores in orando subjungere in orationibus Alleluia solent et hoc genus psalmos, quorum clausulis respondeant qui simul sunt. Et est optimum utique institutum omni quod praeponendo et honorando Deo competit saturatam orationem uelut optimam hostiam admouere.

[1] The more diligent in praying are accustomed to subjoin in their prayers Alleluia and psalms of this kind, whose clauses are answered by those who are together. And it is assuredly an excellent institution to present to God—with all that, by preferring and honoring, befits God—a saturated prayer, as it were the best sacrifice.

XXVIII.

28.

[1] Haec est enim hostia spiritalis quae pristina sacrificia deleuit. Quo mihi, inquit, multitudinem sacrificiorum uestrorum? Plenus sum haulocaustomatum arietum et adipem agnorum et sanguinem taurorum et hircorum nolo.

[1] For this is the spiritual sacrificial offering which has blotted out the former sacrifices. “What to me,” he says, “is the multitude of your sacrifices? I am sated with the holocausts of rams, and the fat of lambs, and the blood of bulls and goats I do not want.”

Quis enim requisiuit ista de manibus uestris ?

For who has required these things from your hands ?

[2] Quae ergo quaesierit Deus euangelium docet. Veniet hora, inquit, cum ueri adoratores adorabunt Patrem in spiritu et ueritate . Deus enim spiritus est et adoratores itaque tales requirit.

[2] What, therefore, God seeks the Gospel teaches. The hour will come, he says, when true adorers will adore the Father in spirit and in truth . For God is spirit, and therefore he requires such adorers.

[3] Nos sumus ueri adoratores et ueri sacerdotes, qui spiritu orantes spiritu sacrificamus orationem hostiam Dei propriam et acceptabilem, quam scilicet requisiuit, quam sibi prospexit.

[3] We are the true worshipers and true priests, who, praying in spirit, sacrifice in spirit the prayer, the proper and acceptable host of God, which, namely, he has required, which he has provided for himself.

[4] Hanc de toto corde deuotam, fide pastam, ueritate curatam, innocentia integram, castitate mundam, agape coronatam cum pompa operum bonorum inter psalmos et hymnos deducere ad Dei altare debemus, omnia nobis a Deo impetraturam.

[4] This, devoted from the whole heart, fed by faith, tended by truth, entire in innocence, clean by chastity, crowned with agape, with the pomp of good works, amid psalms and hymns, we ought to conduct to the altar of God, as one that will obtain everything for us from God.

XXIX.

29.

[1] Quid enim orationi de spiritu et ueritate uenienti negauit Deus qui eam exigit? Legimus et audimus et credimus quanta documenta efficaciae eius. Vetus quidem oratio et ab ignibus et a bestiis et ab inedia liberabat et tamen non a Christo acceperat formam.

[1] For what has God denied to the prayer that comes in spirit and in truth—He who requires it? We read and we hear and we believe how great the proofs of its efficacy are. The old prayer indeed used to deliver from fires and from beasts and from starvation, and yet it had not received its form from Christ.

Ceterum quanto amplius o<pe>ratur 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, intelligens quid pro Dei nomine patiatur.

But how much more does Christian prayer operate! It does not set the angel of dew in the midst of fires, nor obstruct the mouths of lions, nor transfer the rustics’ luncheon to the hungry; the grace that is delegated averts no sensation of suffering, but it instructs those who are patient and feeling and grieving through sufferance, it amplifies grace by virtue, so that faith may know what it obtains from the Lord, understanding what it suffers for the name of God.

[2] 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 coelestes extorquere nouit, quae potuit et ignes impetrare?

[2] But even of old prayer was inflicting plagues, was routing hostile armies, was withholding the useful rains. Now indeed the prayer of righteousness averts all the wrath of God, keeps vigil for enemies, makes supplication for persecutors. Is it a wonder if it knows how to wrest celestial waters, which could even obtain fires?

Sola est oratio, quae Deum uincit; sed Christus eam nihil mali nouit operari, omnem illi uirtutem de bono contulit. Itaque nihil nouit nisi defunctorum animas de ipso mortis itinere <re> uocare, debiles reformare, aegros remediare, daemoniacos expiare, claustra carceris aperire, uincula innocentium soluere. Eadem diluit delicta, tentationes repellit, persecutiones extinguit, pusillanimos consolatur, magnanimos oblectat, peregrinantes deducit, fluctus mitigat, latrones obstupefacit, alit pauperes, regit diuites, lapsos erigit, cadentes suspendit, stantes continet.

Prayer alone is that which conquers God; but Christ knows it to do nothing evil, he has conferred upon it all power for the good. Therefore it knows nothing except to <re>call the souls of the departed from the very path of death, to reform the weak, to remedy the sick, to cleanse the demon-possessed, to open the bars of the prison, to loosen the bonds of the innocent. The same washes away sins, repels temptations, extinguishes persecutions, consoles the pusillanimous, delights the magnanimous, conducts wayfarers, mitigates the waves, astounds robbers, nourishes the poor, guides the rich, raises the fallen, upholds those who are falling, holds fast those who are standing.

[3] Oratio murus est fidei, arma et tela nostra aduersus hostem qui nos undique obseruat. Itaque nunquam inermes incedamus. Die stationis, nocte uigiliae meminerimus.

[3] Prayer is the wall of faith, our arms and missiles against the enemy who observes us on every side. Therefore let us never walk unarmed. Of the day of station, at night of vigil let us be mindful.

Sub armis orationis signum nostri imperatoris custodiamus, tubam angeli exspectemus orantes.

Under the arms of prayer let us guard the standard of our commander, and, praying, let us await the trumpet of the angel.

[4] Orant etiam angeli omnes, orat omnis creatura, orant pecudes et ferae et genua declinant et egredientes de stabulis ac speluncis, ad caelum non otiosi ore suspiciunt uibrantes spiritum suo mouere. Sed et aues nunc exsurgentes eriguntur ad caelum et alarum crucem pro manibus expandunt et dicunt aliquid quod oratio uideatur. Quid ergo amplius de officio orationis?

[4] Even all the angels pray, every creature prays, the flocks and the wild beasts pray, and they bend the knees and, going out of stalls and caves, to heaven they look up, not with idle mouth, quivering to move their own breath. But also the birds, now rising up, are lifted to heaven and spread the cross of their wings for hands and say something that seems like prayer. What, then, further about the office of prayer?

Etiam ipse Dominus orauit, cui sit honor et uirtus in saecula saeculorum.

Even the Lord himself prayed, to whom be honor and virtue unto the ages of ages.