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

«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 we ask or think» will be able to receive, so that I may speak hyperbolically, both the things beyond «what eye has not seen, and» the things beyond what «ear has not heard, and» the things beyond what «has not entered into the heart of man.» 27.17 And these things seem to me most necessary to have been examined, so that both the «0today20» may be understood and the «0daily20,» when we pray for «0the supersubstantial» «bread20» to be given «to us» from his Father. But if according to the last book we examine «0our20» first, since it is not said: «0give us this day our supersubstantial bread20» but «0give us day by day our supersubstantial bread20,» nevertheless it must be examined, how this 20bread20 is «0our20». Indeed the apostle teaches that «whether life or death, or things present, or things to come, all» are of the saints; <about which> it is not necessary to speak at present. 28.1 «0And forgive us our debts, as we also have forgiven our debtors20,» or as Luke has it: «0and forgive us our sins, for we ourselves also forgive everyone who is indebted to us20.» Concerning 20debts20 the apostle also says: «Render to all their dues, to whom tribute, tribute; to whom fear, fear; to whom custom, custom; to whom honor, honor; 20owe20 no one anything, except to love one another.» We owe20 therefore having certain duties not only in giving but also in kind speech and in certain such works, but we also 20owe20 it to have such a disposition toward them. 20Owing20 these things, we either render them by fulfilling what is commanded by the divine law, or by scorning sound reason and not rendering them, we remain in 20debt20. 28.2 The same must be understood regarding 20debts20 to our brothers, both those who have been born again with us in Christ according to the word of piety, and those who are from the same mother or the same father as us. There is also a certain debt toward citizens and another common to all men, particularly to strangers, particularly also to those who have the age of fathers, and another to some whom it is reasonable to honor as sons or as brothers. Therefore, he who does not fulfill the things that are 20owed20 to brothers remains a 20debtor20 for what he has not done. And so, if we should fail in any of the duties incumbent on us toward men from the philanthropic spirit of wisdom, the debt becomes greater. But also in the things toward ourselves, we 20owe20 it to use the body in this way, not for wearing out the flesh of the body through love of pleasure; and we 20owe20 it to apply this care to the soul and to take thought for the sharpness of the mind and for reason, that it may be without sting and helpful and in no way idle. When, then, we do not do even the things 20owed20 by ourselves to ourselves, the debt becomes heavier for us. 28.3 And in all these things, being above all the «workmanship» and creation of God, we 20owe20 it to preserve a certain disposition toward him and love «with all the heart» «and with all the strength» «and with all the mind»; which things if we do not accomplish, we remain 20debtors20 of God, sinning against the Lord. And who will pray for us in these matters? For «if» «a man sinning sins against a man, they will also pray for him; but if he sins against the Lord, who will pray for him?» as Eli says in the first book of Kings. But also, since Christ bought us with his own blood, we are 20debtors20, just as every servant of the one who bought him is a 20debtor20 for the amount of money given for him. There is also a certain debt we have toward «the Holy Spirit,» which is rendered when we do not grieve it, «by whom» we were sealed «for the day of redemption,» and not grieving it we bear the fruits which are required of us, it being with us and giving life to our soul. And even if we do not know precisely who is the angel of each of us who sees «the face» «of the» «Father» «in heaven,» yet it becomes clear to each of us upon consideration that to him also we are 20debtors20 of certain things. And if

«0σήμερον20» ἀλλὰ καί πως τοῦ «0καθ' ἡμέραν20» ὁ «0σήμερον20» εὐχόμενος, ἀπὸ τοῦ δυνατοῦ δωρήσασθαι «ὑπὲρ ἐκ περισσοῦ ὧν αἰτούμεθα ἢ νοοῦμεν» λαβεῖν οἷός τε ἔσται, ἵν' οὕτως ὑπερβολικῶς εἴπω, καὶ τὰ ὑπὲρ «ἃ ὀφθαλμὸς οὐκ εἶδε καὶ» τὰ ὑπὲρ ἃ «οὖς οὐκ ἤκουσε καὶ» τὰ ὑπὲρ ἃ «ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη.» 27.17 καὶ ταῦτα δέ μοι δοκεῖ ἀναγκαιότατα ἐξητάσθαι, ἵνα τό τε «0σήμερον20» νοηθῇ καὶ τὸ «0καθ' ἡμέραν20,» ὅτε «0τὸν ἐπιούσιον» «ἄρτον20» δοθῆναι «ἡμῖν» ἀπὸ τοῦ πατρὸς αὐτοῦ εὐχόμεθα. εἰ κατὰ τελευταῖον δὲ βιβλίον πρότερον ἐξετάζομεν τὸ «0ἡμῶν20,» ἐπεὶ λέγεται οὐχί· «0τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον20» ἀλλὰ «0τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δίδου ἡμῖν καθ' ἡμέραν20,» ὅμως γε ἐξεταστέον, πῶς «0ἡμῶν20» ἐστιν ὁ 20ἄρτος20 οὗτος. διδάσκει δὴ ὁ ἀπόστολος ὅτι «εἴτε ζωὴ εἴτε θάνατος εἴτε ἐνεστῶτα εἴτε μέλ λοντα, πάντα» τῶν ἁγίων ἐστί· <περὶ οὗ> οὐκ ἀναγκαῖον ἐπὶ τοῦ παρόντος λέγειν. 28.1 «0Καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν20,» ἢ ὡς ὁ Λουκᾶς· «0καὶ ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν, καὶ γὰρ αὐτοὶ ἀφήκαμεν παντὶ ὀφείλοντι ἡμῖν20.» περὶ τῶν 20ὀφειλημάτων20 καὶ ὁ ἀπόστολος λέγει· «ἀπόδοτε πᾶσι τὰς ὀφειλὰς, τῷ τὸν φόρον τὸν φόρον, τῷ τὸν φόβον τὸν φόβον, τῷ τὸ τέλος τὸ τέλος, τῷ τὴν τιμὴν τὴν τιμήν· μηδενὶ μηδὲν 20ὀφείλετε20 εἰ μὴ τὸ ἀλλήλους ἀγαπᾶν.» 20ὀφείλο μεν20 τοιγαροῦν ἔχοντές τινα καθήκοντα οὐ μόνον ἐν τῇ δόσει ἀλλὰ καὶ λόγῳ προσηνεῖ καὶ τοῖσδέ τισι τοῖς ἔργοις, ἀλλὰ καὶ διάθεσίν τινα τοιάνδε 20ὀφείλομεν20 ἔχειν πρὸς αὐτούς. ταῦτα δὴ 20ὀφείλοντες20 ἤτοι ἀποδίδομεν διὰ τοῦ ἐπιτελεῖν τὰ προστασσόμενα ὑπὸ τοῦ θείου νό μου, ἢ τῷ καταφρονεῖν τοῦ ὑγιοῦς λόγου μὴ ἀποδιδόντες μένομεν ἐν τῷ 20ὀφείλειν20. 28.2 τὸ παραπλήσιον δὲ νοητέον ἐν τοῖς πρὸς τοὺς ἀδελφοὺς 20ὀφει 28.2 λήμασι20, τούς τε κατὰ τὸν τῆς θεοσεβείας λόγον ἐν Χριστῷ ἡμῖν συναναγεγεννημένους καὶ τοὺς ὁμομητρίους ἢ ὁμοπατρίους ἡμῖν. ἔστι τις καὶ πρὸς πολίτας ὀφειλὴ καὶ ἄλλη κοινὴ πρὸς πάντας ἀν θρώπους, ἰδίᾳ μὲν ξένους ἰδίᾳ δὲ καὶ ἡλικίαν πατέρων ἔχοντας, καὶ ἄλλη πρός τινας, οὓς εὔλογον ὡς υἱοὺς ἢ ὡς ἀδελφοὺς τιμᾶν. ὁ οὖν τὰ 20ὀφειλόμενα20 ἀδελφοῖς ἐπιτελεῖσθαι μὴ ποιῶν μένει 20ὀφειλέ της20 ὧν μὴ πεποίηκεν. οὕτως δὲ, εἰ καὶ ἀνθρώποις ἀπὸ τοῦ φιλανθρώ που τῆς σοφίας πνεύματος ἐπιβαλλόντων τινῶν ἀφ' ἡμῶν ἐλλείποιμεν, πλείων γίνεται ἡ ὀφειλή. ἀλλὰ καὶ ἐν τοῖς εἰς ἡμᾶς αὐτοὺς 20ὀφεί λομεν20 τῷ μὲν σώματι οὑτωσὶ χρῆσθαι, οὐχὶ εἰς τὸ κατατρίβειν σάρ κας σώματος διὰ τῆς φιληδονίας· 20ὀφείλομεν20 δὲ καὶ τῇ ψυχῇ τήνδε τὴν ἐπιμέλειαν προσάγειν καὶ τοῦ νοῦ τῆς ὀξύτητος πρόνοιαν ποι εῖσθαι τοῦ τε λόγου, ἵν' ἄκεντρος καὶ ὠφέλιμος ᾖ καὶ μηδαμῶς ἀρ γός. ἐπὰν δὴ καὶ τὰ εἰς ἡμᾶς ὑφ' ἡμῶν αὐτῶν 20ὀφειλόμενα20 μὴ πράττωμεν, βαρύτερον ἡμῖν τὸ ὄφλημα γίνεται. 28.3 καὶ ἐπὶ τούτοις πᾶσι τὸ ὑπὲρ πάντα «ποίημα» καὶ πλάσμα ὄντες τοῦ θεοῦ 20ὀφείλομέν20 τινα διάθεσιν σῴζειν πρὸς αὐτὸν καὶ ἀγάπην τὴν «ἐξ ὅλης καρδίας» «καὶ ἐξ ὅλης ἰσχύος» «καὶ ἐξ ὅλης διανοίας»· ἅτινα ἐὰν μὴ κατορθώσωμεν, 20ὀφειλέται20 μένομεν θεοῦ, ἁμαρτάνοντες εἰς κύριον. καὶ τίς ἐπὶ τούτοις εὔξεται περὶ ἡμῶν; «ἐὰν» γὰρ «ἁμαρ τάνων ἁμάρτῃ ἀνὴρ εἰς ἄνδρα, καὶ προσεύξονται περὶ αὐτοῦ· ἐὰν <δὲ> εἰς κύριον ἁμάρτῃ, τίς προσεύξεται περὶ αὐτοῦ;» ὥς φησιν ἐν τῇ πρώτῃ τῶν Βασιλειῶν ὁ Ἠλεί. ἀλλὰ καὶ Χριστοῦ ὠνησαμένου ἡμᾶς τῷ ἰδίῳ αἵματι 20ὀφειλέται20 ἐσμὲν, ὥσπερ καὶ πᾶς οἰκέτης τοῦ ὠνησαμένου ἐστὶν 20ὀφειλέτης20 τοῦ τοσοῦδε δοθέντος ὑπὲρ αὐτοῦ χρή ματος. ἔστι τις ἡμῖν καὶ πρὸς «τὸ ἅγιον πνεῦμα» ὀφειλὴ, ἀποδι δομένη, ὅτε οὐ λυποῦμεν αὐτὸ, «ἐν ᾧ» ἐσφραγίσθημεν «εἰς ἡμέραν ἀπολυτρώσεως,» καὶ μὴ λυποῦντες αὐτὸ φέρομεν τοὺς καρποὺς, οὓς ἀπαιτούμεθα, συνόντος αὐτοῦ ἡμῖν καὶ ζῳοποιοῦντος ἡμῶν τὴν ψυχήν. εἰ καὶ μὴ ἴσμεν δὲ ἐπιμελῶς, τίς ὁ ἑκάστου ἡμῶν ἄγγελος βλέπων «τοῦ ἐν οὐρανοῖς» «πατρὸς» «τὸ πρόσωπον,» ἀλλὰ φανερόν γε ἐπισκοπήσαντι ἑκάστῳ ἡμῶν γίνεται ὅτι κἀκείνῳ 20ὀφειλέται20 τινῶν ἐσμεν. εἰ δὲ