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

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 heaven,20» when the spiritual hosts «of wickedness» «in the heavenly places» wrestle against those «0on earth,20» it will be possible to solve the problem from that point as follows: that, just as not because of the place but because of the moral choice, he who is still «0on earth,20» having his «citizenship» «0in the heavens20» and laying up treasure «0in heaven,20» having his heart «0in heaven,20» bearing «the image of the heavenly man,» is no longer «of the earth» nor «of the» «below» «world» but from 20heaven20 and «of» this better heavenly «world»; so also the «spiritual hosts of wickedness» still dwelling «in the <heavenly> places,» having their «citizenship» «0on earth20» and through which they wrestle, plotting against men, laying up treasure «0on earth,20» bearing the «image of the man of dust,» who «is the beginning of the Lord's creation, made to be mocked by the angels,» are not heavenly nor do they dwell in the heavens because of their wicked disposition. Therefore when it is said: «0Thy will be done, as in heaven, so also on earth,20» they must not be considered to be «0in heaven,20» having fallen in their mind with him who fell from «0heaven20» like lightning. 26.6 And perhaps our Savior, in saying we should pray that 20the «will»20 of the Father 20be done20 «0as in heaven20» so also «0on earth,20» does not entirely command the prayers to be made concerning those in the place of «earth,» that they might be made like those who are in the heavenly place; but his command for the prayer is, wishing all things «0on earth,20» that is, the worse things and those suited to earthly things, to be made like the better things and those having «their citizenship 20in the heavens,20» all having become 20heaven20. For he who sins, wherever he may be, is «earth,» becoming in some way related to it, if he does not repent; but he who does «0the will20» of God and does not disobey the saving spiritual laws is 20heaven20. Therefore, whether we are still «earth» because of sin, let us pray that «0the will20» of God might so extend to us correctively, as it has reached those before us who have become 20heaven20 or who are 20heaven20; or if we are reckoned by God no longer as earth but already as 20heaven20, let us ask that also «0on the earth20» similarly «0to heaven,20» I mean, upon the worse things, «0the will20» of God may be fulfilled for its, so to speak, heaven-making, so that it may no longer be 20earth20 but everything may become 20heaven20. For if, as «0in heaven,20» according to what has been interpreted, «0the will20» of God so 20is done20 «also on earth,» the earth will not remain earth; just as (if I may speak more clearly with another example) if, just as «the will» of God 20has been done20 upon the temperate, it so 20is done20 also upon the intemperate, the intemperate will be temperate, or as «the will» of God 20has been done20 upon the righteous, <if it so 20is done20> also upon the unrighteous, the unrighteous will be righteous; for this reason if, as «0in heaven» «the will» of God has been done, it 20is done20 «also on earth,20» we will all be 20heaven20, since flesh that profits not and its kindred blood cannot inherit the «kingdom of God,» though they would be said to inherit, if they are changed from flesh and 20earth20 and dust and blood to the heavenly substance. 27.1 «0Give us this day our daily bread,20» or as in Luke: «0Give us each day our daily bread.20» Since some suppose that we are told to pray concerning bodily 20bread20, it is worthwhile, having refuted their false opinion through these points, to set forth the truth concerning the 20daily bread20. We must therefore say to them: how can he who says we ought to ask for heavenly and great things—since the 20bread20 that is assimilated into our flesh is neither heavenly, nor is the request for it a great one—as if, according to them, having forgotten what he taught, command us to offer a petition to the Father concerning an earthly and small thing? 27.2 But we, following him as our teacher, who teaches about the 20bread20, through

θεότητι καὶ ἑνούμενος αὐτῷ. 26.5 μὴ λύοντος δέ πω τοῦ δευτέρου τὰ ἠπορημένα περὶ τοῦ πῶς «0τὸ θέλημα20» τοῦ θεοῦ ἐστιν «0ἐν οὐρανῷ20,» τῶν «ἐν τοῖς ἐπου ρανίοις» πνευματικῶν «τῆς πονηρίας» ἀντιπαλαιόντων τοῖς «0ἐπὶ γῆς20,» ἐκεῖθεν ἐνέσται λύειν οὕτως τὸ ζητούμενον· ὅτι, ὥσπερ οὐ διὰ τὸν τόπον ἀλλὰ διὰ τὴν προαίρεσιν ὁ ἔτι ὢν «0ἐπὶ γῆς20,» «πολί τευμα» ἔχων «0ἐν οὐρανοῖς20» καὶ θησαυρίζων «0ἐν οὐρανῷ20,» τὴν καρδίαν ἔχων «0ἐν οὐρανῷ20,» «τὴν εἰκόνα τοῦ ἐπουρανίου» φορῶν, οὐκέτι ἐστὶν «ἐκ τῆς γῆς» οὐδὲ «τοῦ» «κάτω» «κόσμου» ἀλλ' ἐκ τοῦ 20οὐρανοῦ20 καὶ «τοῦ» κρείττονος «τούτου» οὐρανίου «κόσμου»· οὕτως καὶ «τὰ» ἔτι «ἐν τοῖς <ἐπ>ουρανίοις» διατρίβοντα «πνευματικὰ τῆς πονηρίας,» «τὸ πολίτευμα» ἔχοντα «0ἐπὶ γῆς20» καὶ δι' ὧν ἀντιπα λαίει ἐπιβουλεύοντα ἀνθρώποις, θησαυρίζοντα «0ἐπὶ γῆς20,» «εἰκόνα τοῦ χοϊκοῦ» φοροῦντα, ὅστις «ἐστὶν ἀρχὴ πλάσματος κυρίου, πε ποιημένος ἐγκαταπαίζεσθαι ὑπὸ τῶν ἀγγέλων,» οὐκ ἔστιν ἐπουράνια οὐδὲ ἐν τοῖς οὐρανοῖς διὰ τὴν μοχθηρὰν διάθεσιν οἰκεῖ. ἐπὰν οὖν λέγηται· «0γενηθήτω τὸ θέλημά σου ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς20,» ἐκείνους οὐδὲ «0ἐν οὐρανῷ20» εἶναι λογιστέον, τῷ φρονήματι μετὰ τοῦ πεσόντος ἐξ «0οὐρανοῦ20» δίκην ἀστραπῆς πεπτωκότας. 26.6 καὶ τάχα λέγων δεῖν εὔχεσθαι ὁ σωτὴρ ἡμῶν, ἵνα 20γένηται «τὸ θέλημα20» τοῦ πατρὸς «0ὡς ἐν οὐρανῷ20» οὕτως «0καὶ ἐπὶ γῆς20,» οὐ πάντως περὶ τῶν ἐν τόπῳ τῆς «γῆς» κελεύει γίνεσθαι τὰς εὐχὰς, ὅπως ὁμοιωθῶσι τοῖς ἐν τόπῳ οὖσιν οὐρανίῳ· ἀλλ' ἔστιν αὐτῷ ἡ πρόσταξις τῆς εὐχῆς, βουλομένῳ ὁμοιωθῆναι πάντα τὰ «0ἐπὶ γῆς20,» τουτέστι τὰ χείρονα καὶ τοῖς γηΐνοις ᾠκειωμένα, τοῖς κρείττοσι καὶ ἔχουσι «τὸ πολίτευμα 20ἐν οὐρανοῖς20,» πᾶσι γενομένοις 20οὐρανῷ20. ὁ μὲν γὰρ ἁμαρτάνων, ὅπου ποτ' ἂν ᾖ, ἐστὶ «γῆ,» εἰς τὴν συγγενῆ, ἐὰν μὴ μετανοῇ, ἐσόμενός πῃ· ὁ δὲ ποιῶν «0τὸ θέλημα20» τοῦ θεοῦ καὶ μὴ παρακούων τῶν σωτηρίων πνευματικῶν νόμων 20οὐρανός20 ἐστιν. εἴτε οὖν «γῆ» ἔτι ἐσμὲν διὰ τὴν ἁμαρτίαν, εὐχώμεθα καὶ ἐφ' ἡμᾶς οὕτω «0τὸ θέλημα20» τοῦ θεοῦ διατεῖναι διορθωτικῶς, ὥσπερ ἔφθακεν ἐπὶ τοὺς πρὸ ἡμῶν γενομένους 20οὐρανὸν20 ἢ ὄντας 20οὐρανόν20· εἴτε μὴ γῆ ἀλλ' 20οὐρανὸς20 ἤδη λελογίσμεθα τῷ θεῷ, ἀξιώσωμεν, ἵνα καὶ «0ἐπὶ τῆς γῆς20» ὁμοίως «0τῷ οὐρανῷ20,» λέγω δὲ ἐπὶ τῶν χειρόνων, πληρωθῇ «0τὸ θέλημα20» τοῦ θεοῦ εἰς τὴν, ἵν' οὕτως εἴπω, οὐρανο ποίησιν αὐτῆς, ὥστε μηκέτι ποτὲ εἶναι 20γῆν20 ἀλλὰ πάντα γενέσθαι 20οὐρανόν20. ἐὰν γὰρ ὡς «0ἐν οὐρανῷ20» κατὰ τὰ ἡρμηνευμένα «0τὸ θέλημα20» τοῦ θεοῦ οὕτω 20γένηται20 «καὶ ἐπὶ γῆς,» ἡ γῆ οὐ μενεῖ γῆ· ὡς (εἰ λέγοιμι ἐπὶ ἄλλου παραδείγματος σαφέστερον) ἐὰν, ὥσπερ 20γεγένηται «τὸ θέλημα20» τοῦ θεοῦ ἐπὶ τοὺς σώφρονας, οὕτω 20γένη ται20 καὶ ἐπὶ τοὺς ἀκολάστους, οἱ ἀκόλαστοι σώφρονες ἔσονται, ἢ ὡς 20γεγένηται «τὸ θέλημα20» τοῦ θεοῦ ἐπὶ τοὺς δικαίους, <ἐὰν οὕτω 20γένηται20> καὶ ἐπὶ τοὺς ἀδίκους, οἱ ἄδικοι δίκαιοι ἔσονται· διὰ τοῦτο ἐὰν, ὡς «0ἐν οὐρανῷ» γεγένηται «τὸ θέλημα20» τοῦ θεοῦ, 20γένηται «καὶ ἐπὶ γῆς20,» ἐσόμεθα πάντες 20οὐρανὸς20, τῆς μὴ ὠφελούσης σαρκὸς καὶ συγγενοῦς αὐτῇ αἵματος μὴ δυναμένων κληρονομεῖν «βασιλείαν θεοῦ,» κληρονομεῖν δ' ἂν λεχθησομένων, ἐὰν μεταβάλωσιν ἀπὸ σαρκὸς καὶ 20γῆς20 καὶ χοῦ καὶ αἵματος ἐπὶ τὴν οὐράνιον οὐσίαν. 27.1 «0Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον20,» ἢ ὡς ὁ Λουκᾶς· «0τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δίδου ἡμῖν καθ' ἡμέραν20.» ἐπεί τινες ὑπολαμβάνουσι περὶ τοῦ σωματικοῦ 20ἄρτου20 λέγεσθαι εὔχεσθαι ἡμᾶς, ἄξιον αὐτῶν τὴν ψευδο δοξίαν διὰ τούτων περιελόντας παραστῆσαι τὸ ἀληθὲς περὶ 20τοῦ ἐπιουσίου ἄρτου20. λεκτέον οὖν πρὸς αὐτοὺς ὅτι πῶς ὁ λέγων δεῖν αἰτεῖν ἐπουράνια καὶ μεγάλα, οὔτε ἐπουρανίου ὄντος 20τοῦ20 εἰς τὴν σάρκα ἡμῶν ἀναδιδομένου 20ἄρτου20 οὔτε μεγάλου αἰτήματος τοῦ περὶ τούτου ἀξιοῦν, ὡσπερεὶ κατ' αὐτοὺς ἐπιλαθόμενος ὧν ἐδίδαξε προσ τάττει περὶ ἐπιγείου καὶ μικροῦ ἔντευξιν ἀναφέρειν τῷ πατρί; 27.2 ἡμεῖς δὲ ἑπόμενοι αὐτῷ διδασκάλῳ, διδάσκοντι τὰ περὶ τοῦ 20ἄρ του20, διὰ