De oratione

 Therefore, the one of these, I mean the 'what we should pray for,' is the words of the prayer, but the 'as we ought' is the state of the one praying

 we are more than conquerors.” It is likely that “intercedes” only concerns those who are not so great as to be more than conquerors, nor again such as

 God be with me, and keep me in this way that I go, and give me bread to eat and a garment to put on, and bring me back with safety to my father's hous

 of the tribes of the sons of Israel, saying: This is the word, which the Lord commanded: A man, who shall vow a vow to the Lord or swear an oath with

 of those who say there is providence for it is not our present purpose to examine the sayings of those who entirely deny God or providence) God kn

 since God exists and has comprehended the whole universe and abides in His pre-arranged decrees, to pray, supposing that by his prayer he will alter G

 and from what is in our power, which will be enacted according to our impulse. For even if, hypothetically, God did not know the future, we would not

 “let him not boast” “before” me but let him say: “I am not worthy to be called an apostle, because I persecuted the church of God,” and perceiving my

 of prayer benefits those who have persuaded themselves that they have stood before and are speaking to a present and hearing God? 9.1 What has been sa

 to God, who ordains what he wills for our training, but not even murmuring in the secret of our thoughts without a voice audible to men which murmuri

 his preeminence, and stretching forth the right hand and giving to Judas a golden sword, to whom another saint who had fallen asleep testified, sa

 an angel, «of the» in the church «little ones,» «always» seeing «the face of the Father» «who is in heaven» and beholding the divinity of the one who

 the prayer of Holofernes with God prevails and one woman of the Hebrews brought shame to the house of Nebuchadnezzar But 'Ananias' 'and Azarias and M

 suffering from a basilisk, because through Christ he has stepped upon them and has trampled “lion and dragon,” having used the good authority given by

 doxology for greater things, offered up more magnificently by someone, and intercession, a request to God concerning certain things by one having a ce

 And an example of thanksgiving is the voice of our Lord, saying: “I confess to you, Father, Lord of heaven and earth, that you have hidden these thing

 kings shall be your nursing fathers, and their princesses your nurses they shall bow down to <you> with their face to the ground, and shall lick the

 with him the intelligible blessing reaching all the saints, spoken by Isaac to Jacob, namely: «May God give you of the dew of heaven,» to have come to

 of things truly and genuinely great and heavenly, and matters concerning the shadows that follow the preceding things must be entrusted to God, who kn

 For it is the work of hypocrites to want to put on airs before men for the sake of piety or for social reasons. But it is necessary, remembering the s

 20.2 And we must listen carefully to that they may be seen, since nothing that is merely apparent is good, as if existing in appearance and not in t

 It is not that God has not been called 20father20, or that those who are considered to have believed in God have not been named sons of God but rathe

 he has imitated the image «of the invisible God» and has become «according to the image of the one who created him,» who makes «his sun» rise «on the

 20Father20» let him go. And let us seek to understand more mystically the saying at the end of the Gospel according to John: «Do not touch me, for I h

 in order to persuade the reader from every side, according to the power given to us, to hear the divine scripture in a higher and more spiritual way,

 to exalt «0the name20» of God «at the same time,» is <when> someone, having partaken of an emanation of divinity by being taken up by God and having p

 We are commanded by Paul no longer to be subject to sin which wants to rule over us, and indeed we are ordered through these words: Let not sin there

 for us «0on earth20» likewise to them in all things “the 20will20” of God should be done which will happen, when we do nothing contrary to His «0will

 to divinity and being united with it. 26.5 But since the second point does not yet solve the difficulties about how «0the will20» of God is «0in heave

 we will set these things forth from more numerous sources. He says in the Gospel according to John to those who had come to Capernaum to seek him: “Tr

 nor are you able even now for you are still of the flesh” and in the one to the Hebrews: “and you have come to need milk, not solid food. For everyon

 being set apart, but is subject to every quality just like a prepared place. And by qualities they mean dispositively the activities and productions i

 by a demonstration of the angels and their becoming more ready to cooperate in every way and henceforth to concur in the apprehension of more and grea

 in the psalms thus: a thousand years in your eyes are as yesterday, which has passed (which is the famous millennium, which is likened to the yeste

 «0today20» but also in a way of the «0daily20» he who prays for «0today20», from the one who is able to grant «exceedingly abundantly above all that w

 and we are in a theater of the world and of angels and of men, it must be known that, just as the one in the theater is a 20debtor20 to say or do cert

 heavenly Father will do, unless you 20forgive20 each his brother from your hearts.” They say, however, that we 20must forgive20 those who have sinned

 they conceived a thought against God” for he offers the sacrifice concerning things of which it is doubted whether a sin has been committed, and this

 which our Lord taught concerning prayer. But when has anyone considered men to be outside of 20temptations20, whose word he knew he had fulfilled? And

 every time is one of 20temptation20 for men, even these things not even he who meditates on the law of God «day and night» and practices to fulfill w

 Finding such things in the law and the prophets, they stumbled as at one who was not good, who uttered such words but for us, on account of the diffi

 having desired generation, pray again to obtain twice what you desire, having come to hate the thing desired, and then thus to return to the good thin

 of our own evils and let us give thanks for the good things revealed to us through 20temptations20. But that the 20temptations20 which happen are for

 to put on (for he has received), but by in all that befell him not to have sinned at all before the Lord but to be shown to be righteous of the o

 to pray, stretching out the soul, as it were, before the hands, and stretching the mind toward God before the eyes, and before standing, arousing the

 which is possible, unless one gives himself to this by agreement for a time, that perhaps also concerning the place, if it is permissible, it must b

 It seems to me that these things have necessarily been said, while examining the place of prayer and representing what is exceptional as in a place at

 for the sake of magnifying you, my Lord, Lord.” 33.4 An example of confessions: “Deliver me from all my iniquities,” and in other places: “My wounds h

for us «0on earth20» likewise to them in all things “the 20will20” of God should be done; which will happen, when we do nothing contrary to His «0will20». And when, “0as in heaven” is the will20” of God, it is also accomplished for us “0on earth20,” having been made like those 20in heaven20, having borne an image like theirs, “the image of the heavenly,” we will inherit the “kingdom” of 20heaven20, 20while those20 after us “0on earth20” pray to be made like us who have become “0in heaven20,”. 26.2 However, according to Matthew alone, “0as in heaven and on earth20” can be taken as common, so that what we are commanded to say in the prayer is this: “0hallowed be thy name” “as in heaven and on earth”; “thy kingdom come” “as in heaven and on earth”; “thy will be done as in heaven and on earth”; for both “the name20” of God 20has been hallowed20 among those “0in heaven20,” and the “0kingdom20” of God has come to them, and “0the will20” of God has been done20 in them; all of which things are lacking for us “0on earth20,” but can be granted to us if we make ourselves worthy to be heard by God concerning all these things. 26.3 But someone might ask, concerning “0thy will be done as in heaven and on earth20,” saying: how 20has “the will20” of God been done “0in heaven20,” where there are “the spiritual forces of wickedness,” because of which “the sword” of God will be made drunk even “in 20heaven20”? But if we pray thus for “the will20” of God to be done “on20” “0earth” as it 20is done “in heaven20,” perhaps we are unwittingly praying for the contrary things to remain “0on earth20,” since these too come from 20heaven20, as many evil things happen “on earth” through the prevailing “spiritual forces of wickedness,” which are “in the heavenly places.” Therefore, one who allegorizes 20the heaven20 and says it is Christ, and 20earth20 is the church (for who is so <worthy> a “throne” of the Father as Christ? and what “footstool of the feet” of God as the church?) will easily solve the problems, saying that each one from the church must pray to receive the Father's “will,” in the way that Christ has received it, who came to do “0the will20” of his Father and completed it all; for it is possible for one who is joined to him to become “one” “spirit” with him, thereby receiving “0the will20,” so that “0as20” it has been accomplished “0in heaven20,” so it may be accomplished “0also on earth20”; for “he who is joined to the Lord,” according to Paul, “is one spirit.” And I think that this interpretation will not be despised by one who considers it more carefully. 26.4 But someone arguing against it will quote what was said by the Lord to the eleven disciples at the end of this gospel after the resurrection: “All authority has been given to me 20as in heaven and on earth20.” For having authority over those “0in heaven20,” he says that he has also received it “0on earth20,” with those “0in heaven20” having already been enlightened by the Word, but at “the end of the age” those “0on earth20” also, through the authority given to the Son of God, imitate the things which are accomplished “0in heaven20,” over which the Savior has received authority. Thus, as it were, through the prayers he wishes to take those who are his disciples as co-workers with the Father, so that, like those “0in heaven20” who are subject to truth and the Word, the things “0on earth20,” having been set right <by> the authority which he received “0as in heaven and on earth20,” he might bring to a blessed end for those under his authority. But he who wishes 20heaven20 to be the Savior and 20earth20 the church, saying that the “firstborn of all creation,” on whom the Father rests as on a throne, is 20heaven20, would find “the” “man” whom he put on, who was made one with that power by having humbled “himself” and become obedient “unto death,” saying after the resurrection: “All authority has been given to me 20as in heaven and on earth20”; the man according to the Savior having received the authority over those “0in heaven20,” such as are inherent in the only-begotten, so that he might share in it, being mixed with his

ἡμῖν τοῖς «0ἐπὶ γῆς20» ὁμοίως ἐκείνοις κατὰ πάντα γενέσθαι «τὸ 20θέλημα20» τοῦ θεοῦ· ὅπερ συμβήσεται, μηδὲν ἡμῶν παρὰ «0τὸ θέλημα20» πραττόντων αὐτοῦ. ἐπὰν δὲ, «0ὡς ἐν οὐρανῷ» τὸ θέλημά20» ἐστι τοῦ θεοῦ, καὶ ἡμῖν τοῖς «0ἐπὶ γῆς20» κατορθωθῇ, ὁμοιωθέντες τοῖς 20ἐν οὐρανοῖς20, ἅτε φορέσαντες παραπλησίως ἐκείνοις «τὴν εἰκόνα τοῦ ἐπουρανίου,» «βασιλείαν» 20οὐρανῶν20 κληρονομήσομεν, 20τῶν20 μεθ' ἡμᾶς «0ἐπὶ γῆς20» καὶ ἡμῖν, γενομένοις «0ἐν οὐρανῷ20,» ὁμοιωθῆναι εὐχομένων. 26.2 δύναται μέντοι γε κατὰ μόνον τὸν Ματθαῖον ἀπὸ κοινοῦ τὸ «0ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς20» λαμβάνεσθαι, ἵν' ᾖ τοιοῦτον τὸ προσ τασσόμενον ἡμῖν ἐν τῇ εὐχῇ λέγειν· «0ἁγιασθήτω τὸ ὄνομά σου» «ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς»· «ἐλθέτω ἡ βασιλεία σου» «ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς»· «γενηθήτω τὸ θέλημά σου ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς»· «τό» τε γὰρ «ὄνομα20» τοῦ θεοῦ 20ἡγιάσθη20 παρὰ τοῖς «0ἐν οὐρανῷ20,» καὶ ἐνέστη αὐτοῖς «ἡ» τοῦ θεοῦ «0βασι λεία,» γεγένηταί τε20 ἐν αὐτοῖς «0τὸ θέλημα20» τοῦ θεοῦ· ἅπερ πάντα ἡμῖν λείπει τοῖς «0ἐπὶ γῆς20,» δυνάμενα ἡμῖν ὑπαρχθῆναι ἐν τῷ ἀξίους ἑαυτοὺς κατασκευάζειν ἐπηκόου περὶ τούτων πάντων τοῦ θεοῦ τυχεῖν. 26.3 ζητήσαι δ' ἄν τις διὰ τὸ «0γενηθήτω τὸ θέλημά σου ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς20» λέγων· πῶς 20γεγένηται «τὸ θέλημα20» τοῦ θεοῦ «0ἐν οὐρανῷ20,» ὅπου ἐστὶ «τὰ πνευματικὰ τῆς πονηρίας,» δι' ἃ μεθυσθήσεται «ἡ μάχαιρα» τοῦ θεοῦ καὶ «ἐν τῷ 20οὐρανῷ20»; εἰ δὲ οὕτως εὐχόμεθα 20γενηθῆναι «ἐπὶ20» τῆς «0γῆς» «τὸ θέλημα20» τοῦ θεοῦ, ὥσπερ 20γίνεται «ἐν οὐρανῷ20,» μή ποτε λεληθότως εὐξώμεθα μένειν «0ἐπὶ γῆς20» καὶ τὰ ἐναντία, ὅπου ἀπ' 20οὐρανοῦ20 καὶ ταῦτα ἔρχεται, πολλῶν φαύλων γινομένων «ἐπὶ γῆς» διὰ τὰ ἡττῶντα «πνευματικὰ τῆς πονηρίας,» ὄντα «ἐν τοῖς ἐπουρανίοις.» ὁ μὲν οὖν τις ἀλληγορῶν 20τὸν οὐρανὸν20 καὶ φάσκων αὐτὸν εἶναι τὸν Χριστὸν, 20γῆν20 δὲ τὴν ἐκκλησίαν (τίς γὰρ οὕτως <ἄξι>ος «θρόνος» τοῦ πατρὸς ὡς ὁ Χριστός; ποῖον δὲ «ὑποπόδιον τῶν ποδῶν» τοῦ θεοῦ ὡς ἡ ἐκ κλησία;) εὐχερῶς λύσει τὰ ζητούμενα, λέγων εὔχεσθαι δεῖν ἕκαστον τῶν ἀπὸ τῆς ἐκκλησίας οὕτω χωρῆσαι «τὸ» πατρικὸν «θέλημα,» ὃν τρόπον Χριστὸς κεχώρηκεν, ὁ ἐλθὼν ποιῆσαι «0τὸ θέλημα20» αὐτοῦ τοῦ πατρὸς καὶ πᾶν αὐτὸ τελειώσας· δυνατὸν γὰρ κολληθέντα αὐτῷ «ἓν» γενέσθαι «πνεῦμα» σὺν αὐτῷ, διὰ τοῦτο χωροῦντα «0τὸ θέλημα20,» ἵν' «0ὡς20» τετέλεσται «0ἐν οὐρανῷ20,» οὕτω τελεσθῇ «0καὶ ἐπὶ γῆς20»· ὁ κολλώ μενος» γὰρ «τῷ κυρίῳ» κατὰ τὸν Παῦλον «ἓν πνεῦμά ἐστι.» καὶ οἶμαι ὅτι οὐκ εὐκαταφρόνητος ἔσται αὕτη ἡ ἑρμηνεία τῷ ἐπιμε λέστερον κατανοοῦντι αὐτήν. 26.4 ἀντιλέγων δέ τις αὐτῇ παραθήσεται τὸ ἐπὶ τέλει τούτου τοῦ εὐαγγελίου μετὰ τὴν ἀνάστασιν ὑπὸ τοῦ κυρίου εἰρημένον πρὸς τοὺς ἕνδεκα μαθητάς· «ἐδόθη μοι πᾶσα ἐξουσία 20ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς20.» ἔχων γὰρ ἐξουσίαν τῶν «0ἐν οὐρανῷ20» φησι προσειλη φέναι τὴν «0ἐπὶ γῆς20,» τῶν μὲν «0ἐν οὐρανῷ20» καὶ πρότερον ὑπὸ τοῦ λόγου πεφωτισμένων, ἐπὶ δὲ «τῇ συντελείᾳ τοῦ αἰῶνος» καὶ τῶν «0ἐπὶ γῆς20» διὰ τὴν δεδομένην ἐξουσίαν τῷ υἱῷ τοῦ θεοῦ μιμου μένων τὰ, ὧν ἐξουσίαν ὁ σωτὴρ ἔλαβεν, «0ἐν οὐρανῷ20» κατορθου μένων. οἱονεὶ οὖν διὰ τῶν εὐχῶν συνεργοὺς πρὸς τὸν πατέρα βούλεται λαβεῖν τοὺς μαθητευομένους αὐτῷ, ἵν' ὁμοίως τοῖς «0ἐν οὐρανῷ20» ὑποτεταγμένοις ἀληθείᾳ καὶ λόγῳ τὰ «0ἐπὶ γῆς20» διορθω θέντα <διὰ> τὴν ἐξουσίαν, ἣν ἔλαβεν «0ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς20,» εἰς τέλος ἀγάγῃ τῶν ἐξουσιαζομένων μακάριον. ὁ δὲ θέλων 20οὐρανὸν20 εἶναι τὸν σωτῆρα τὴν δὲ 20γῆν20 ἐκκλησίαν, τὸν πρωτότοκον «πάσης κτίσεως,» ᾧ ὁ πατὴρ ὡς θρόνῳ ἐπαναπαύεται, φάσκων εἶ ναι τὸν 20οὐρανὸν20, εὕροι ἂν «τὸν» «ἄνθρωπον,» ὃν ἐνεδύσατο οἰκειω θέντα ἐκείνῃ τῇ δυνάμει διὰ τὸ τεταπεινωκέναι «ἑαυτὸν» καὶ γενό μενον ὑπήκοον «μέχρι θανάτου,» λέγειν μετὰ τὴν ἀνάστασιν τό· «ἐδόθη μοι πᾶσα ἐξουσία 20ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς20»· λαβόντος τοῦ κατὰ τὸν σωτῆρα ἀνθρώπου τὴν ἐξουσίαν τῶν «0ἐν οὐρανῷ20» οἷον τῶν ἐνυπαρχόντων τῷ μονογενεῖ, ἵνα αὐτῷ κοινωνῇ, ἀνακιρνά μενος ἐκείνου τῇ