Contents

Preface

Chapter 1. That the Lord’s Prayer corresponds to the essence of Christianity and the character of its Founder

Chapter 2. The meaning of conversion in the Lord’s Prayer

Chapter 3. Explanation of the first petition of the Lord’s Prayer

Chapter 4. Explanation of the second (third) petition of the Lord’s Prayer

Chapter 5. Explanation of the third (second) petition of the Lord’s Prayer

Chapter 6. Explanation of the fourth petition of the Lord’s Prayer

Chapter 7. Explanation of the fifth petition of the Lord’s Prayer

Chapter 8. Explanation of the sixth and seventh petitions of the Lord’s Prayer

Chapter 9. Conclusion to the explanation of the Lord’s Prayer

Chapter 10. That there are different types of prayer

Chapter 11. When praying one should not be angry with a brother

Chapter 12. About the prayerful mood in general

Chapter 13. About washing when praying your hands

Chapter 14. Continuation of the speech on washing hands during prayer

Chapter 15. On removing outer clothing during prayer

Chapter 16. About sitting after prayer

Chapter 17. On the raising of hands during prayer and on the prayerful mood

Chapter 18. About kissing the world

Chapter 19. About “standings”

Chapter 20. About the attire of women

Chapter 21. Should virgins wear a veil when praying? Chapter 22. About the same

Chapter 23. About kneeling during prayer

Chapter 24. About the place of prayer

Chapter 25. About the time of prayer

Chapter 26. About Christian parting words

Chapter 27. On the use of psalms and Hallelujahs in prayer

Chapter 28. About spiritual sacrifice

Chapter 29. About the power and effectiveness of prayer. Conclusion

Preface

Tertullian’s work “On Prayer” (Liber de oratione) is, as it is called, the “golden book”. It was written by Tertullian in the pre-Montanistic period, although the time of its appearance cannot be precisely established, just as in general the chronology of Tertullian’s writings remains unclear to this day.

The work is clearly divided into two parts: in the first, after clarifying the essence and nature of the Lord’s Prayer, its explanation is given, and in the second there are various instructions regarding prayer, for example. about the prayerful mood, about kneeling during prayer, about raising hands, etc.

The translation is made according to the edition of “Minya” (Patrologiae Cursus Completus, Series prima, tomus 1, col. 1149–1196). But the publication of “Ehler” (Quinti Septimii Florentis Tertulliani quae supersunt omnia, t. I, Lipsiae, 1853, pp. 553–584) and the publication of the Vienna Academy of Sciences (Corpus Scriptorum Ecclesiasticorum Latinorum, v. XX: Quinti Septimii Florentis Tertulliani Opera ex recensione Augusti) were taken into account Reifersheid et Georgii Wissowa, Pars I, Vindobonae, 1890, pp. 180–200), reading which editions we sometimes prefer to the text of Min, which is noted in the notes.

Starting from chapter 9 in the copies of Tertullian’s work “On Prayer” there are inscriptions – sometimes quite accurate, sometimes less accurate, which inscriptions we used. But in most cases these inscriptions are made by us ourselves.

The translation is accompanied in some places by explanatory notes.

Chapter 1. That the Lord’s Prayer corresponds to the essence of Christianity and the character of its Founder.

Our Lord Jesus Christ, as the Spirit of God and the Word of God, and the Mind (ratio) of God, and the Word of the mind and the Mind of the word, and both – our Lord Jesus Christ taught us, the disciples of the New Testament, a new form of prayer. For in this case, too, it was necessary to pour new wine into new wineskins and add new instructions to new clothes. What was before has either been abolished, like circumcision, or completed, like the rest of the law, or fulfilled, like prophecy, or perfected, like faith itself. The new grace of God transformed everything sensual into spiritual when the Gospel was given, which destroyed all the former oldness, in which (i.e., the Gospel) our Lord Jesus Christ was revealed as the Spirit of God, and the Word of God, and the Mind of God – as the Spirit with which He was powerful, as the Word with which He taught – as the Mind that He revealed at His coming. Therefore, the prayer established by the Lord consists of three things: from the word, insofar as it is spoken; from the spirit, since it has so much effectiveness; from thought because it teaches. John also taught his disciples to pray, but John’s entire ministry was a preparation for Christ, until, with His growth—as the same John predicted: “He must increase, but I must decrease” (John 3.30)—the whole work of the Forerunner, with the Spirit Himself, passed to the Lord. That is why it has not been preserved in what words John taught us to pray, for earthly things must give way to heavenly things. “He who is from the earth speaks, he speaks earthly things, and he who comes from heaven… sees what he speaks” (John 3.31). And what is not heavenly that comes from the Lord Christ, just as the teaching on prayer is also heavenly?

Let us, worthy of praise (benedicti), delve into His heavenly wisdom – first of all, His commandment – to pray in secret, by which He requires from man faith that the eyes and ears of Almighty God are present in the hidden and secret, and at the same time desires the modesty of faith – to offer our worship (religionem) to the One in Whom the Christian believes, as He who hears everything and sees everything. In the same way, the following instruction of wisdom concerns faith and modesty of faith – if we think that it is not necessary to approach the Lord in a lot of words, who, as we are sure, takes care of his own in advance. And this very brevity (of the Lord’s Prayer) – which constitutes the third stage of wisdom – is confirmed by the abundance of great and blessed (Lord’s) explanations: as short as it is in word, it is as comprehensive in meaning. For it includes not only what is characteristic of prayer, such as the worship of God and forgiveness on the part of man, but contains almost the entire word of the Lord, a reminder of the entire moral teaching, so that in truth the Lord’s prayer contains in abbreviated form the entire Gospel.

Chapter 2. The meaning of conversion in the Lord’s Prayer.

When we say:

Matthew 6:9. Our Father who art in heaven

we begin with a testimony about God and the merits of faith. For we both ask God and confess that faith, the merit of which is such an appeal to God. It is written: “to those who believed in Him, He gave them power to be called sons of God” (John 1.12). And the Lord Himself very often called God our Father; and even gave a commandment that we should not call anyone father on earth except the Father whom we have in heaven (Matthew 23.9). Therefore, by praying this way, we fulfill the commandment. Blessed are those who know the Father! Israel is convicted, – the Spirit bears witness to heaven and earth, saying: “He gave birth to sons, and they knew me not” (Isaiah 1.2). Saying: “Father,” we at the same time confess the Divinity. This name serves as a designation of both paternal tenderness and at the same time power. In the Father, the Son is also called. “I,” he says, “and the Father are one” (John 10.30). And the mother, the Church, is not passed over in silence. In the son and father, the mother is recognized, in whom the name father and son has its basis. Thus, in one generation, or in one name, we honor the Trinity God, and remember the commandments (Matt. 23.9), and we blame those who forget about the Father (Is. 1.2).

Chapter 3. Explanation of the first petition of the Lord’s Prayer.

The name of God “Father” was not revealed to anyone. Even when Moses asked God Himself about this, he heard a different name (Exodus 3.14). It is revealed to us in the Son, for the “Son” reveals the new name of the Father. “I have come,” he says, “in the name of the Father” (John 5.43). And again: “Father, glorify Your name” (John 12.28). And more clearly: “Your name
revealed to men” (John 17.6). This, therefore, is the name, we ask,
“hallowed be it”
(Matthew 6:9). Not in the sense that it is proper for people to wish God any good, as if there were someone else from whom good wishes could come to Him, or as if He would suffer a lack if we did not express good wishes (to Him). Of course, it is fitting that in every place and at every time every person should praise the Lord, with due and constant remembrance of His benefits. But this is actually the desire to praise (God). And when was the name of God not in itself holy and not made holy, if it itself sanctifies others? To whom the coming angelic powers continually say:
“Holy, Holy, Holy” (Isa 6.3; Rev 4.8)? Therefore, we too – the future accomplices of the angels, if we remember this – may we learn already here this heavenly voice to God and our duty associated with future glorification. This relates to the glory of God. And as for our petition, then saying:

Hallowed be thy name,

we pray that it will be sanctified in us, who belong to Him, and at the same time sanctified in others, whom the grace of God still awaits – so that at the same time we obey the commandment: we must pray for everyone, even for our enemies (Matthew 5:44). Without saying – in the absence of a word – “let him be holy in us,” we (thereby) say: “let him be holy in all.”

Chapter 4. Explanation of the second (third) petition of the Lord’s Prayer.

Following the same form (of prayer), we add: –

Matthew 6:10. Thy will be done on earth. Like in heaven,

not in the sense that anyone interferes with the fulfillment of God’s will and we wish Him to fulfill His will, but we ask that His will be carried out in everyone. According to the figurative understanding of “flesh” and “spirit,” we are both heaven and earth. But even if we take (this expression) literally, the meaning of the petition remains the same: so that the will of God on earth is carried out in us so that, of course, it can be fulfilled (in us) in heaven. But what does God want if not for us to act in accordance with His teaching (disciplinam)? Therefore, we ask that God will bring to us both the essence and the power of His will, that we may live both in heaven and on earth, for the consummation of His will is the salvation of those whom He has adopted. There is also the will of God, which the Lord carried out in His preaching, activity and suffering. For He Himself said that He does not do His own, but “the will of the Father” (John 6.39). Without a doubt, what He did was the will of the Father, to which now we, following (His) example, are called – to preach, and act, and endure, even to the point of death. To fulfill this, the will of God is required. In addition, by saying: “Thy will be done,” we thereby wish ourselves good, for there is nothing evil in the will of God, even when, according to the merits of each, something opposite is determined (by it). Consequently, with this very expression we incline ourselves to patiently endure suffering. And the Lord, in view of the approach of (His) passion, wanting to show the weakness of the flesh already in His flesh, says: “Carry this cup.” And (then, as if) remembering (continues); “Not my will, but yours be done” (Luke 22:42). He Himself was the will and power of the Father, however, to prove the need for patience, He surrendered Himself to the will of the Father.

Chapter 5. Explanation of the third (second) petition of the Lord’s Prayer.

Matthew 6:10. Thy kingdom come also, refers to the same thing as:

Thy will be done,

that is, (may he come) into us. For when was God not the King, “in whose hand is the heart of all kings” (Proverbs 21.1)? But whatever we wish for ourselves, our presentiment turns to Him and we attribute to Him what we expect from Him. And if the implementation of the kingdom of the Lord is in connection with the will of God and our (current) uncertain state (nostram suspensionem), then how do others wish for the extension of this age when the kingdom God, for whose coming we pray, is directed precisely towards the fulfillment of the age? We desire to reign quickly, and not to serve longer. And even if in prayer it were not commanded to ask for the coming of the kingdom, we ourselves would have uttered this voice, hastening towards the fulfillment of our hope (Heb. 4.10–11). The souls of the martyrs at the throne impatiently cry out to the Lord: “How long, O Lord, don’t take revenge… for… our… blood… to those who live on the earth” (Rev 6.10). For vengeance for them is in connection with the end of the age. No, rather let Your kingdom come, O Lord! It is the longed desire of Christians, it is the shame of the pagans, the joy of angels; for him we struggle, or, no, better: we pray for him.

Chapter 6. Explanation of the fourth petition of the Lord’s Prayer.

And how skillfully divine wisdom established the order of (petitions) prayer! After the heavenly, that is, after the name of God, the will of God and the kingdom of God, it gives place to petition for earthly needs. For the Lord also said: “seek… first
kingdom… and then to you… and… this… will be added” (Matthew 6:33). Although the words:

Matthew 6:11. give us this day our daily bread (quotidianum)

we are (however) more inclined to understand spiritually. For Christ is our bread, just as life is Christ and life is bread. “I am,” he says, “the bread of life” (John 6.35). And a little higher: “bread
is the Word of the living God, which comes down from heaven.” And His Body is served (censetur) in bread. “This is my body” (Luke 22:19).

So, praying for our daily bread, we ask for constant abiding in Christ and inseparability from His Body. But since the expression in question also allows for sensory communication, the latter cannot be (accepted) without maintaining respect for spiritual teaching. For he commands to ask for bread, which is precisely what believers need, “but what else do the Gentiles… seek” (Matthew 6:32). He instills this with examples and explains it with parables when he says: “Shall a father take the children’s bread and give it to the dogs” (Matthew 15:26)? Also: “Shall he give a stone to a son who asks for bread” (Matthew 7:9)? It shows, therefore, what is expected from the father of the child. And this one pushing at the door at midnight asks for bread (Luke 11.5)! He rightly adds: “Give us this day,” as he prefaced: “Do not worry about tomorrow, what you will eat” (Matthew 6.34). About this, he offered a parable about a man who, with the abundance of the harvested fruits of the earth, thought about expanding the granaries and about long-term prosperity, but that same night he dies.

Chapter 7. Explanation of the fifth petition of the Lord’s Prayer.

When the generosity of God is pointed out, it is absolutely consistent that we should ask for His mercy, for what is the use of food if we are also determined by it, like an ox (fatten) to the slaughter? The Lord did not give that He alone is without sin. And therefore he teaches us to ask:

Matthew 6:12. forgive us our debts.

A request for mercy is already a confession of guilt, for whoever asks for mercy is aware of sin. This shows that repentance pleases God, for He desires it better than the death of a sinner (Ezek 23:11). In the Holy Scriptures, “debt” is a figurative expression for sin, which is also subject to judgment and exacted from it, and will not escape the truth of the demand until the demand is repaid, just as the Lord left the debt to that servant (Matthew 18.27). This is precisely the example given in the parable. For the fact that this servant, released by the master, does not spare his debtor in the same way, why, brought to the master, he indulges in torture until he repays the last penny, that is, repays to the last guilt (Matthew 18.23-34), this shows that we must confess the forgiveness of sins to our debtors. So in other places, like the (Lord’s) prayer: “Let go,” he says, “and it will be forgiven you” (Luke 6:37). And when Peter asked whether it was necessary to let his brother go up to seven times, he told him: “until seventy times seventy times” (Matthew 18.21–22), in order to thus perfect the law according to which, according to the book of Genesis, “Cain will be avenged seven times, for Lamech.”
and seventy times seventy” (Gen. 4.24).

Chapter 8. Explanation of the sixth and seventh petition of the Lord’s Prayer.

To complete such a simple prayer, He added that we pray not only for the forgiveness of sins, but also for their complete aversion:

Matthew 6:13. do not lead us into temptation,

that is, do not allow us to suffer – from the one who tempts. Let it be far from the thought that the Lord apparently tempts, as if He does not know everyone’s faith or rejoices in the fall; both infidelity and malice belong to the devil. For he also commanded Abraham to sacrifice his son not for temptation, but to strengthen faith, so that in him he could show an example of His commandment, which he had later to give, namely, that one should not love children more than God (Matthew 10.37). And He Himself, tempted by the devil, showed that the latter is the main culprit and instrument of temptation. He confirmed this later, saying: “Pray so that you do not fall into temptation” (Luke 22:40). And those who were more diligent in this than in prayer were tempted to leave the Lord. This corresponds to the conclusion, which explains what it means: “lead us not into temptation.” It means:

but
deliver us from evil.

Chapter 9. Conclusion to the explanation of the Lord’s Prayer.

These short, few words are accompanied by so many sayings of the prophets, evangelists, apostles, as well as conversations of the Lord, parables, examples, commandments! There are so many responsibilities at the same time! In Father – veneration of God; in name – testimony of faith; in will – bringing obedience; in calling kingdom – an expression of hope; in the petition for bread – a petition for life; in prayer for forgiveness – confession of sins; in asking for help – anxiety in view of temptations. What’s surprising? Only God alone could teach how He wants to be prayed to. Consequently, He Himself established the ministry of prayer (religio orationis), and animated by His Spirit even when it proceeded from the divine lips, it, by His grace, ascends to heaven, telling the Father what the Son has taught.

Chapter 10. About the fact that there are different types of prayer.

Since, however, the Lord foresees human needs, then after communicating the teaching on prayer, He, as if especially, says: “Ask and you will receive” (Luke 11.9). And since there are petitions that correspond to the circumstances of each, then, having preceded the established and ordinary prayer, as if the foundation, we have the right to express secondary (accidentium) desires – the right, as it were, to go beyond the limits of petitions, but, however, remembering the commandments, so that we do not move away as much from the commandments as from hearing (us) by God.

Chapter 11. When praying, you should not be angry with your brother.

Remembering the commandments opens the way to heaven for prayers; the most important of your commandments is that we should not ascend to the altar of God until we have let go of any discord or any offense that has arisen between us and our brothers (Matthew 5:25). And how can one approach the peace of God without peace? For the forgiveness of sins – with the retention (of sins)? How can he appease the Father who is angry with his brother, when all anger is forbidden to us from the beginning? For Joseph, releasing his brothers to bring (to him) their father, says: “And do not be angry in the way” (Gen. 45.24); he obviously admonished us. For in other places our teaching (discilina) is called “the way.” Therefore, standing on the path of prayer, let us not approach the Father with anger. And the Lord, exalting the law, clearly equates anger against a brother with murder, forbidding retaliation even with a bad word (Matthew 5.21–22); if it is sometimes necessary to become angry, then no further than the setting of the sun, as the Apostle instructs (Eph 4.26). How crazy it would be to either spend a day without prayer, delaying to offer reconciliation to your brother, or destroy prayer by persisting in anger.

Chapter 12. About the prayerful mood in general.

Not from anger only, but from any confusion of spirit in general, there should be a free prayerful mood, imbued with the same spirit as the Spirit to Whom prayer rushes. For a defiled spirit cannot be known by the Holy Spirit, just as a sad spirit cannot be known by those who are in joy, and an oppressed one by those who are free. No one perceives what is contrary to himself, but everyone accepts only what is akin to himself.

Chapter 13. About washing your hands when praying.

Further, what is the point of approaching prayer with washed hands, but with an unclean spirit, when the hands themselves need spiritual cleansing so that they can be lifted up, being clean from lies, murder, sorcery (veneficiis), idolatry and other filth, which, having been conceived in the spirit, are committed by the works of the hands? This is true cleansing, and not the one that many superstitiously worry about when they approach water during every prayer, even after washing the whole body. When I inquired precisely and sought the reason, I learned that this was a remembrance of the tradition of Christ (Matthew 27:24). But we honor the Lord, and do not betray him. In addition, we must follow the example of the traitor, and therefore not wash our hands, unless we wash, for the sake of our conscience, that uncleanness that clings to human society.

Chapter 14. Continuation of the speech on washing hands during prayer.

However, the hands that we washed once with our whole body in Christ are clean enough. Even though Israel may wash all its members daily, it will never be clean. Without a doubt, his hands are always unclean with the blood of the prophets and forever stained with the blood of the Lord Himself. And they do not dare to raise their hands to the Lord, in the consciousness of the hereditary guilt of their fathers, although Isaiah does not cease to cry (Isaiah 1.15) and Christ does not turn away. We not only lift them up, but also spread them out, imitating the passion of the Lord and, praying, confessing Christ.

Chapter 15. On removing outer clothing during prayer.

But since we have touched upon one of the types of empty ritual, let it not seem superfluous to note other things for which, in fairness, the emptiness should be rebuked, for this is done without being established on the authority of any, the Lord or the Apostolic commandment. This should not be attributed to religion, but to superstition; artificial and forced, and more ridiculous than associated with reasonable service, it should be prohibited all the more because it likens us to the pagans. This is the custom of some to say prayer, taking off their outer garments (expositis paenulis), for in this way the pagans approach idols. If this had to be done, then the Apostles, who taught about the method of prayer, would have indicated this. Are we inclined to assume that Paul left his cloak with Carp precisely while praying (2 Tim 4.13)? It turns out that God does not hear those dressed in outer garments (paenulatos), but He heard the three saints praying in the oven of the Babylonian king in wide robes (cum sarabaris) and tiaras (Dan 3.19ff.).

Chapter 16. About sitting after prayer.

In the same way, I see no reason for the fact that, after praying, some have the custom of sitting. Really, if Hermas, whose scripture is inscribed by the Shepherd at the end of the prayer, did not sit on the bed, but did something else, would we really also demand compliance with this? Of course not. For in this case, only in the course of the narrative, and not for teaching purposes, it is said: “when I prayed and reclined on the bed.” Otherwise, it would turn out that one cannot pray anywhere except where the bed is located. And he would act contrary to the scripture who sat in the pulpit or on the bench. Further, since the pagans act in a similar way – they sit down, praying to their idols (sigillaribus), then for this very reason what is done among idols deserves censure among us. Added to this is the sin of irreverence, which even the pagans should understand if they were reasonable. For it is disrespectful to sit in the sight and face of the one whom you most honor and honor; Moreover, such an action is most irreligious in the presence of the living God, when the angel of prayer still stands. Do we really blame God for making us tired of prayer?

Chapter 17. About raising hands during prayer and about the prayerful mood.

By praying with humility and humiliation, we will all the better express our requests to God – not by raising our hands particularly high, but by raising them moderately and reverently, and your gaze should not be fixed with self-confidence. For that publican, who not only in prayer, but also in his outward appearance, when he offered the prayer, appeared humble and humiliated, went away more righteous than the proud Pharisee. The voice should be lowered. Otherwise, what kind of larynx would be required if we were to be heard by the power of sound? God is a hearer not of the voice, but of the heart, just like its contemplator. The demon of the Pythian oracle says: “I understand the dumb, and I hear the one who does not speak.” Are the ears of the Lord waiting for sounds? How could Jonah’s prayer from the belly of the whale, from the entrails of such a great beast, from the very depths, across the great extent of the sea, then ascend to heaven? What more do those who pray loudly achieve than to disturb (their) neighbors? Or better: by divulging their petitions, what are they doing less than if they were praying in the square? (Matthew 6.5).

Chapter 18. About kissing the world.

Another custom has already invaded: those who are fasting, at the end of prayer with their brothers, abstain from kissing the world, which is the seal of prayer. But when should peace with brothers be discovered more than at a time when prayer rises more powerfully – so that they themselves (those who do not fast), becoming, as it were, participants in our work, dare from their own world to transfer peace to their brother. What prayer, when renouncing the holy kiss, can be pure? To whom, performing the service of the Lord, does the world present any obstacle? What is the sacrifice from which one returns without peace? Whatever the matter (of fasting), nothing can be better than keeping the commandment by which we are obliged to keep our fasting secret (Matthew 6:17–18). And as a result of abstaining from kissing, you will be recognized as fasting. But whatever the reason, in order not to appear guilty of violating this commandment, you can refrain from kissing peace among your household, where you are not required to hide your fasting. Where, in another place, you can hide your work (fasting), you must remember the commandment: thus you will remain faithful to both social discipline (disciplinae foris) and home custom. Therefore, on the day of Easter, when fasting is a common and, as it were, public religious duty, we rightfully abstain from kissing the world, not caring in the least to hide what we are doing together with everyone else.

Chapter 19. About “standings”2.

Likewise, many people think that on the days of “standing” there is no need to be present at the prayer of sacrifices, for, upon receiving the Body of the Lord, the “standing” would be broken. So what? Does obedience to the Eucharist release one from one’s vow to God? Doesn’t it, on the contrary, oblige God more? Wouldn’t your “standing” be more solemn if you stood at the altar of God? If you accept the Body of the Lord and still preserve it, then both will be saving – both participation in the sacrifice and fulfillment of the duty. If “standing” received its name from the military example (for we too are God’s soldiers – 2 Cor 10.4; 1 Tim 1.18), then, after all, no joy or sadness that happens in military camps disturbs the “standing” of the soldiers. For joy makes the execution of discipline more pleasant, and sorrow makes it more diligent.

Chapter 20. About the attire of women.

About the attire of women – after the holy Apostle – prompts you to speak boldly – you, people who do not occupy any position – are the variety of customs, and perhaps your speech is not so bold anymore, if we reason in accordance with the Apostle. On modesty of clothing and adornment there is a direct instruction from Peter (1 Pet 3.3), who forbids in the same words and in the same spirit as Paul (1 Tim 2.9) the luxury of clothing, the pride of gold, and the deceitful dressing of hair.

Chapter 21. Should virgins wear a veil when praying?3

But what in private churches is observed indiscriminately, as something not firmly established, is something that should be discussed – namely, whether virgins should wear a veil or not. Those who allow virgins to not cover their heads seem to rely on the fact that the Apostle commands not virgins, but wives, to directly wear the veil; he supposedly does not mean “sex,” in which case he would speak of “women (foeminas), but he means a certain “age” of sex, since he speaks of “wives” (mulieres). For if he named the gender when speaking about “women,” then he would be referring to every female person without exception. But when he names only the age of the sex, then the other age (by this very thing) is silently turned off. For he could, they say, either deliberately name virgins, or, when generalizing the speech, in general – “women” (foeminas).

Chapter 22. About the same thing.

Those who make such a concession should reflect on the meaning of the word itself – what “wife” (mulier) means from the very first lines of the “holy expositions”. Then they will find that this word is a designation of sex, and not the age of sex. Namely, Eve, who did not yet know a husband, God calls: “wife” (mulier) and “woman” (foemina) (Gen. 2.23), – woman – in relation to gender in general, “wife” – in relation to the age of gender in particular. Consequently, even then the unmarried Eve was called “wife” (mulier), and this means that this name is a general designation for a virgin. It is not surprising if the Apostle, led by the same Spirit, by Whom all divine Scripture was written, like the book of Genesis, uses the same word: “wife,” which, but in analogy with Eve, applies to the unmarried and to the virgin. And the rest is consistent (with what was said), for even by the fact that he did not name virgins – as in another place where he teaches about marriage (1 Cor 7.34) – he sufficiently shows that he is talking about every wife and the whole sex; and in relation to the virgin, although he does not name her at all, no distinction is made. For whoever forgets to indicate the distinction in another place – where the difference itself requires it (distinguishes by designating one and the other species with special words) – he, where he does not make a distinction and does not name one and the other species, does not want to see any (obviously) difference. Moreover, in the Greek language in which the Apostle wrote, it is customary to refer to “wives” rather than “women,” that is, γυναίκας rather than θηλείας. Consequently, if this word is often found to name gender and in translation also means “woman” (foemina), then the Apostle, saying: γυναίκα, meant gender. And the female gender also includes the virgin. But the saying itself is clear: “every woman,” he says, “praying and… prophesying with open
head, he puts his own head to shame” (1 Cor 11.5). What does “every wife” mean, if not a wife of every age, position and condition? Nothing is excluded from the female sex by saying: “every one,” just as a man is not exempt from not covering his head, for he also says: “every man” (1 Cor. 11.4). Consequently, just as in the male field, designated by the word “husband,” even young men are forbidden to cover themselves, so in the female field, called “wife,” even the virgin is commanded to cover herself. In both sexes, equally, the younger age follows the discipline of the older age, or (otherwise) the young men – the men – would also be veiled, although the women – the virgins, who are not directly mentioned, would not wear the veil. If “woman” and “maiden” meant something else, then “man” and “youth” would also be different.

“For the sake of
angels,” he says, it is necessary to cover oneself (1 Cor. 11.10), for the angels fell away from God for the sake of the daughters of men. Who can claim that only “wives”, i.e. already married and deflowered, incited lust? Is it only in the case when it cannot be allowed that even maidens shine with beauty and find admirers? On the contrary, we see that it was not only the virgins who inflamed the passions, for Scripture calls “the daughters of men” (Gen. 6.2), whereas it could have named “the wives of men”, or – which is indifferent – “women”. And the very thing that it says: “and they took… wives” – it does this because those who are taken as wives are those who are free (vacant). About those who are not free, it would have spoken differently. But they are free either due to widowhood, or same virginity. Having called the sexes in general “daughters,” Scripture also includes species in the generic concept.

Likewise, when he says that nature itself, which gave women hair instead of clothing and adornment, teaches that women should wear a veil (1 Cor 11:14), is it really not prescribed for virgins to wear the same attire and decorate their heads? If it is shameful for a woman to be shaven (1 Cor. 11.6), then it is also shameful for a virgin. In whom, therefore, the same quality of the head is seen, the same discipline of the head is required of them; the same applies to those virgins who are protected by their very childhood, for it is generally called “woman”. This is what Israel finally does. And even if he did not observe this, then our law, as expanded and completed, has the right to be added. Therefore, whoever puts a veil on virgins cannot be exacted. Only an age that does not yet know its gender has the advantage of simplicity. For both Eve and Adam, when knowledge touched them, immediately covered what they knew. There is no doubt that those for whom childhood has already passed must fulfill the natural and moral duties imposed by age. For both in terms of physique (membris) and in terms of duties, they are already classified as wives. She who can be betrothed is no longer a virgin, for age has already betrothed her to her husband, that is, to time.

But another devoted herself to God. After this he changes his hairstyle (crinem) and becomes like his wife in all his appearance. May she preserve all modesty and may she represent all the integrity of the virgin. What she hid for God’s sake, let her completely cover. It is for your good that we entrust what we have done by the grace of God to the knowledge of the One God, so that we do not expect reward from people, what reward we hope to receive from God. Why do you make it open before God what you conceal before people? Do you really want to be more bashful in the square than in church? If there is the grace of God and you have received (it), then why do you boast, he says, as if you did not receive it (1 Cor 4.7)? Why do you humiliate others by showing off yourself? Is it possible that by your brilliance (gloria) you dispose others to do good? But, after all, if you yourself boast, you are in danger of losing what you have, and you are dragging others into the same danger. What is accepted out of vanity is easily thrown away. Wear the veil like a maiden, if you are a maiden, for otherwise you must blush. If you are a Virgo, do not want to endure many gazes. Let no one be surprised at your appearance; let no one feel your charm. It’s good if you pretend to be married, covering your chapter. You are not deceiving (anyone), for you were united with Christ, you entrusted your flesh to Him. Walk according to the teachings of your Bridegroom. If He commands those who are engaged to others to cover themselves, then how much more so to His own.

But someone will think that it should not violate the order (institutionem) of the predecessor. Yes, many have sacrificed their prudence and constancy to the habit of others. Let them not be forced to wear a veil, but those who voluntarily cover themselves should not be prohibited – those who cannot deny that they are virgins, and in the confidence that they are known by God, are ready to be unknown in popular opinion.

And about those who are called betrothed, I can, to the extent of my authority, firmly speak and testify that they should wear a veil from the day they first shuddered before their future husband, whether when they kissed or shook hands. For with such everything, so to speak, is betrothed: age with maturity, and flesh with years, and spirit with title, and modesty with a kiss, and hope with expectation (of marriage), and spirit with will. A sufficient example for us is Rebekah (Genesis 34.63), who, as soon as the groom appeared, put down the veil, realizing that she was to be betrothed to him.

Chapter 23. About kneeling during prayer.

And with regard to kneeling, the prayer undergoes a variety in view of those few who abstain from bending their knees on the Sabbath. Since this apostasy is stubbornly defended in the churches, may the Lord grant his grace so that they either lag behind it or follow their own opinion, without leading others into temptation. We, as we have received according to tradition, on the single day of the Lord’s Resurrection must abstain not only from this, but also from all kinds of anxiety and service, putting aside our everyday affairs, so as not to give room to the devil. We act in exactly the same way during Pentecost, which is distinguished by the same solemnity of mood. And regarding other things (time), who can doubt that every day we must prostrate ourselves before God, at least at the first prayer with which we greet the day. During fasting and standing, no prayer can be performed without kneeling and other rituals expressing humility. For we do not only pray, but also ask for mercy, and give thanks to the Lord your God. Nothing is prescribed about times of prayer, other than to pray at every time and in every place.

Chapter 24. About the place of prayer.

But how can you pray “in every place” (1 Tim. 2.8), when you are prohibited from praying in the marketplace (Mt. 6.5)? “In every place,” he says, “that opportunity or necessity presents itself (to you). For what the Apostles did cannot be considered a violation of the commandment – when they prayed and sang to God in prison, and the guards heard it (Acts 16:25ff.), – or what Paul did, who celebrated the Eucharist on the ship in front of everyone (Acts 27:35).

Chapter 25. About the time of prayer.

As for the time (of prayer), it will not be superfluous to outwardly observe even the known hours5 – those, I mean, the well-known hours that designate the periods of the day: the third, sixth, ninth, which can be found in Scripture as the more important hours (solemniores). First of all, the Holy Spirit descended on the assembled disciples at the third hour (Acts 2:15). Peter, on the day when he saw a vision of “communion” in a certain vessel, went up to the roof of the house to pray at the sixth hour (Acts 10.9). He and John went up to the church at the ninth hour, when he restored the lame man to health (Acts 3:1 et al.). Although they (i.e. The apostles) acted simply (simpliciter se habeant), – without any intention of giving a rule for fulfillment, however, it would be good to establish some warning (praesumptionem), which both strengthens the exhortation to prayer, and at times, like a certain law (for the will), pulls us out of everyday affairs to fulfill this duty – namely, that we pray daily at least three times, as those who worship the Father, and the Son, and the Holy Spirit, – which, as we read, was also observed by Daniel, in accordance, of course, with the customs of Israel. Of course, ordinary prayers are turned off, which, without special instructions, we need to do at the onset of day and night. But it is appropriate for believers to take food and perform ablution not before praying. For first the refreshment and nourishment of the spirit, not the flesh, and first the heavenly, not the earthly.

Chapter 26. About Christian parting words.

Do not let go of a brother who comes to your house without prayer (“you have seen,” he says, “brother, you have seen your Lord”6), especially a stranger who may be an angel (cf. Heb. 13.1–2). But you yourself, being received by brothers, do not prefer bodily refreshment to spiritual refreshment. For immediately your faith will be judged. And how can you say, according to the commandment: “Peace to this house” (Matthew 10:12), if you do not give mutual peace to those in the house?

Chapter 27. On the use of psalms and Hallelujahs in prayer.

Those who are more zealous in prayer have the custom of adding Hallelujah and psalms to their prayers in such a way that those present can respond (to him) with their final words. Undoubtedly, an excellent institution is everything that serves to praise and glorify God – to bring Him perfect prayer, as the best sacrifice.

Chapter 28. About spiritual sacrifice.

This is precisely the spiritual sacrifice that abolished the previous sacrifices. “What
“Is it for me,” he says, “many of your sacrifices?” Filled with… burnt offerings of rams and the fat of lambs,
I do not desire the blood of oxen and goats. For who demanded this from your hands” (Isa 1.11–12)? What, therefore, God would desire, is precisely what the Gospel teaches. “The hour will come,” he says, “when the true worshipers will worship the Father in spirit and truth” (John 4:23). “For God is a Spirit” (2 Cor. 3.17), and therefore He seeks such worshipers. We are true worshipers and true priests who, praying in the spirit, in the spirit offer prayer to God, as a suitable and acceptable sacrifice for Him, which He seeks and which He foresaw for Himself. This sacrifice, dedicated with all our hearts, nourished by faith, purified by truth, undefiled by innocence, pure by immaculateness, crowned with love, with many good deeds – this sacrifice, among psalms and hymns, we must offer on the altar of God, and everything will be given to us from God.

Chapter 29. About the power and effectiveness of prayer. Conclusion.

For what will God reject in prayer that comes from spirit and truth – He who seeks such prayer? We read and hear and believe so many testimonies of the effectiveness of the after days. The Old Testament prayer delivered from fire, and from animals, and from hunger, and yet it did not receive (its) form from Christ. How much more effective is the prayer of Christians! She does not place an angel bringing down dew among the flames, she does not stop the mouths of lions, she does not bring the hungry the midday bread assigned to those working in the field, she does not eliminate the feeling of suffering with the grace sent down (to us), but she teaches patience to those who suffer, endure, and mourn; it multiplies grace by bestowing virtue, so that faith knows what it receives from God, understanding also what it suffers for the name of God.

Prayer once sought punishment, put enemy regiments to flight, and withheld beneficial rain. Nowadays, righteous prayer turns away all the wrath of God, cares for enemies and prays for those who persecute (us). What is surprising if she has the power to send out the waters of heaven, just as she could bring down fire? Prayer alone bows to God. But Christ wanted her not to do any evil. He imparted to her all the power to produce good. Hence, prayer knows nothing else but to turn the souls of sinners from the path of death, to restore the weak, to heal the sick, to free them from demons, to open the locks of prison, to loosen the bonds of the innocent. She cleanses sins, removes temptations, stops persecution, comforts the faint-hearted, gladdens the generous, guides the wandering, calms the waves, deprives thieves of their senses, nourishes the poor, guides the rich, raises up the fallen, supports those who fall and gives strength to those standing. Prayer is a stronghold of faith, a weapon and our arrows against the enemy that lies in wait for us on all sides. So, let us never go unarmed! During the day, let us remember about “standing”, and at night, about being awake. With the weapon of faith, let us preserve the banner of our Leader; Let’s wait for the angel’s trumpet! For all the angels also pray. All creation calls, four-legged animals and animals cry and kneel, and, leaving their stalls and lairs, it is not in vain that they look up to the sky, uttering their own voice. Yes, and the birds, rising from the nest, rush to the sky, and instead of arms, they spread their wings, in the likeness of a cross, and make a sound that seems to be a prayer. But why talk about the duty to pray? And the Lord Himself prayed, to whom be glory and power forever and ever.

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Notes

Pythia – prophetess in the temple of Apollo at Delphi. Wed. Herodotus I 47: “The Pythia uttered… in verse in hexameter: I number the grains of sea sand and know the vastness of the sea, The tongue of the deaf is intelligible and the speech of the dumb is audible to me…” (translated by G. A. Stratanovsky).

Static – “standing on watch”, “wakefulness”, “vigil”, and in early Christian vocabulary – “fasting”. Comparisons between the post and military service were quite common. Compare, for example, Ambrose. Sermons XXI 1-2: “For our posts (jejunia) are fortifications (castra) for us. which protect us from the attacks of the devil. That’s why fasts are called stationes, because we, being awake (stantes) and staying in them, repel the enemy’s machinations… Fasting for a Christian is like a wall, inaccessible to the devil, insurmountable to the enemy” (PL 17, 644).

Tertullian devoted a special treatise “On Maiden Veils” to this issue.

At the first meeting with Isaac (see Gen. 24:64–65).

Hours three, six and nine correspond to 9, 12 and 15 o’clock. The symbolic meaning of these watches also lies in the fact that they are associated with the memory of the crucifixion and death of Christ.

Apparently, Old Testament logic, quite often quoted – for example, Clement of Alexandria. Stromata I 19.94; II 15.71 (Resch. Nachtrage 29 no. 65).