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 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 one who said: "Does Job worship the Lord for nothing? Have you not put a hedge around him and his house and all that he has, on every side? But you have blessed the work of his hands, and his possessions have increased in the land. But stretch out your hand and touch all that he has, and he will surely bless you to your face" being put to shame, as one who even then lied against Job; who, having suffered so many things, did not, as the adversary said, "to his face" bless God, but even when handed over to the tempter, he persists in blessing the Lord, rebuking his wife who says: "Say some word against the Lord, and die," and reprimanding her by saying: "You have spoken as one of the foolish women. Shall we receive good from the hand of the Lord, and shall we not endure evil?" And a second time concerning Job, "the devil said to the Lord: Skin for skin! All that a man has he will give for his life. But stretch out your hand and touch his bone and his flesh, and he will surely bless you to your face." But being conquered by the athlete of virtue, he is proven false; for although he had suffered the most grievous things, he persevered, not sinning at all "with his lips" before "God." And Job, having wrestled two bouts and conquered, does not contend in a third contest of such magnitude; for the struggle concerning the three had to be reserved for the Savior, which is recorded in the three gospels, when our Savior, understood as according to his human nature, conquered the three things of the enemy. 30.3 Therefore, that we may with understanding ask God not to enter "0into temptation20" and 20to be delivered "from the evil one20," having examined these things more carefully and searched them out among ourselves, becoming worthy by hearing God to be heard by him, let us entreat, when we are tempted, not to be put to death, and when we are struck by the fiery darts of "0the evil one20," not to be set ablaze by them. And all those are set ablaze by them, whose "hearts" have become "like an oven," according to one of the twelve; but those are not set ablaze who with the shield "of faith" extinguish all the "fiery" "darts" sent against them by "0the evil one20"; whenever they have in themselves rivers of "water springing up to eternal life," which do not allow the power of "0the evil one20" to prevail but easily undo it by the flood of divine and saving thoughts, which are imprinted from the contemplation of truth on the soul of one who practices being spiritual. 31.1 And it seems to me after this not to be out of place, for the fulfillment of the subject of prayer, to discuss in a more introductory way concerning the disposition and posture which one who prays ought to have, and the place where one should pray, and the direction toward which one ought to look without any distraction, and the time suitable and set apart for prayer, and anything similar to these things. And the matter of disposition must be established in the soul, but that of posture in the body. Paul, therefore, as we said above, outlines the disposition in the need "to pray" "without anger and quarreling," and the posture in "lifting up holy hands"; which seems to me to have been taken from the Psalms, which has it thus: "the lifting up of my hands as an evening sacrifice"; and concerning place: "I desire then that in every place the men should pray"; and concerning direction in the Wisdom of Solomon: "that it might be known that one must rise before the sun to give you thanks, and must pray to you at the dawning of the light." 31.2 It seems to me, therefore, that the one who is about to come to prayer, having paused a little and prepared himself, should become more attentive and more intent for the entirety of the prayer; having cast off every temptation and disturbance of thoughts and having reminded himself, as far as possible, of the majesty of the one he approaches, and that it is impious to approach him in a vain and lax manner and as if despising him, having put aside all alien things, so he should come to the

περιβαλεῖν (εἴληφε γὰρ), ἀλλὰ <τῷ> «ἐν πᾶσι τοῖς συμβεβηκόσι» μηδὲν ἁμαρτεῖν αὐτὸν ἐνώπιον «τοῦ κυρίου» ἀλλὰ ἀναφανῆναι δίκαιον· τοῦ εἰπόντος· «μὴ δωρεὰν σέβεται Ἰὼβ τὸν κύριον; οὐ σὺ περιέφραξας τὰ ἔξω αὐτοῦ καὶ τὰ ἔσω τῆς οἰκίας αὐτοῦ καὶ τὰ ἔξω πάντων τῶν ὄντων αὐτῷ κύκλῳ, <τὰ δὲ> ἔργα αὐτοῦ εὐλόγησας καὶ τὰ κτήνη αὐτοῦ πολλὰ ἐποίησας ἐπὶ τῆς γῆς; ἀλλὰ ἀπόστειλον τὴν χεῖρά σου καὶ ἅψαι πάντων ὧν ἔχει, ἦ μὴν εἰς πρόσωπόν σε εὐλογήσει» καταισχυνθέντος, ὡς καὶ τότε καταψευσαμένου κατὰ τοῦ Ἰώβ· ὅστις τοσαῦτα παθὼν οὐχ, ὡς ἔλεγεν ὁ ἀντικείμενος, «εἰς πρόσωπον» εὐλογεῖ τὸν θεὸν ἀλλὰ καὶ παραδοθεὶς τῷ πειράζοντι ἐπιμένει εὐλογῶν τὸν κύριον, ἐπιτιμῶν τῇ γυναικὶ λεγούσῃ· «εἰπόν τι ῥῆμα πρὸς κύριον, καὶ τελεύ τα» καὶ ἐπιπλήσσων ἐν τῷ φάσκειν· «ὥσπερ μία τῶν ἀφρόνων γυναικῶν ἐλάλησας· εἰ τὰ ἀγαθὰ ἐδεξάμεθα ἐκ χειρὸς κυρίου, τὰ κακὰ οὐχ ὑποίσομεν;» καὶ δεύτερον δὲ περὶ τοῦ Ἰὼβ «ὁ διάβολος εἶπε τῷ κυρίῳ· δέρμα ὑπὲρ δέρματος, ὅσα ὑπάρχει τῷ ἀνθρώπῳ ὑπὲρ τῆς ψυχῆς αὐτοῦ ἐκτίσει. οὐ μὴν δὲ ἀλλὰ ἀπόστειλον τὴν χεῖρά σου καὶ ἅψαι τῶν ὀστῶν αὐτοῦ καὶ τῶν σαρκῶν αὐτοῦ, ἦ μὴν εἰς πρόσωπόν σε εὐλογήσει.» νενικημένος δὲ ὑπὸ τοῦ τῆς ἀρετῆς ἀθλητοῦ ψευδὴς ἀποδείκνυται· καίτοι γὰρ τὰ χαλεπώ τατα πεπονθὼς ἐπέμεινε, μηδὲν ἁμαρτῶν «τοῖς χείλεσιν» ἐνώ πιον «τοῦ θεοῦ.» δύο δὲ παλαίσματα παλαίσας ὁ Ἰὼβ καὶ νικήσας τρίτον οὐκ ἀγωνίζεται τηλικοῦτον ἀγῶνα· ἔδει γὰρ τὴν περὶ τῶν τριῶν πάλην τηρηθῆναι τῷ σωτῆρι, ἥτις ἐν τοῖς τρισὶν εὐαγγελίοις ἀναγέγραπται, τὰ τρία νικήσαντος τοῦ κατὰ τὸν ἄνθρωπον σωτῆρος ἡμῶν νοουμένου τὸν ἐχθρόν. 30.3 ἵν' οὖν νοοῦντες αἰτῶμεν τὸν θεὸν τὸ μὴ εἰσελθεῖν «0εἰς πειρασμὸν20» καὶ τὸ 20ῥυσθῆναι «ἀπὸ τοῦ πονηροῦ20,» ἐπιμελέστερον ταῦτα ἐξετάσαντες καὶ παρ' ἑαυτοῖς ἐρευνήσαντες, ἄξιοι διὰ τοῦ ἀκούειν θεοῦ τοῦ ἀκούσεσθαι ὑπ' αὐτοῦ γινόμενοι, παρακαλῶμεν πει ραζόμενοι μὴ θανατοῦσθαι καὶ βαλλόμενοι ὑπὸ τῶν «0τοῦ πονηροῦ20» πεπυρωμένων βελῶν μὴ ἀνάπτεσθαι ὑπ' αὐτῶν. ἀνάπτονται δὲ ὑπ' αὐτῶν πάντες, ὧν κατά τινα τῶν δώδεκα «αἱ καρδίαι» «ὡς κλίβανος» ἐγενήθησαν· οὐκ ἀνάπτονται δὲ οἱ τῷ θυρεῷ «τῆς πίστεως» πάντα σβεννύντες τὰ ἐπιπεμπόμενα αὐτοῖς «πεπυρωμένα» ὑπὸ «0τοῦ πονη ροῦ20» «βέλη»· ἐπὰν ἔχωσιν ἐν ἑαυτοῖς ποταμοὺς «ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον,» τοὺς μὴ ἐῶντας ἰσχῦσαι τὸ «0τοῦ πονηροῦ20» ἀλλὰ εὐχερῶς αὐτὸ λύοντας τῷ κατακλυσμῷ τῶν ἐνθέων καὶ σωτηρίων λογισμῶν, ἐντυπουμένων ἀπὸ τῶν τῆς ἀληθείας θεωρημάτων τῇ τοῦ ἀσκοῦντος εἶναι πνευματικοῦ ψυχῇ. 31.1 ∆οκεῖ δέ μοι μετὰ ταῦτα οὐκ ἄτοπον εἶναι ὑπὲρ τοῦ πληρωθῆναι τὸ περὶ τῆς εὐχῆς πρόβλημα διαλαβεῖν εἰσαγωγικώτερον περὶ τῆς καταστάσεως καὶ τοῦ σχήματος, ὃ δεῖ ἔχειν τὸν εὐχόμενον, καὶ τόπου, οὗ εὔχεσθαι χρὴ, καὶ κλίματος, εἰς ὃ ἀφορᾶν δεῖ χωρὶς πάσης περιστάσεως, καὶ χρόνου εἰς εὐχὴν ἐπιτηδείου καὶ ἐξαιρέτου, καὶ εἴ τι τούτοις ἐστὶν ὅμοιον. καὶ τὸ μὲν τῆς καταστάσεως εἰς τὴν ψυχὴν ἐγκαταθετέον, τὸ δὲ τοῦ σχήματος εἰς τὸ σῶμα. φησὶ τοίνυν ὁ Παῦλος, ὡς ἐν τοῖς ἀνωτέρω ἐλέγομεν, τὴν κατάστασιν ὑπογράφων ἐν τῷ δεῖν «προσεύχεσθαι» «χωρὶς ὀργῆς καὶ διαλογισμοῦ,» τὸ δὲ σχῆμα ἐν τῷ «ἐπαίροντας ὁσίους χεῖρας»· ὅπερ εἰληφέναι μοι δοκεῖ ἀπὸ τῶν ψαλμῶν, οὕτως ἔχον· «ἔπαρσις τῶν χειρῶν μου θυσία ἑσπε ρινή»· περὶ δὲ τόπου· «βούλομαι οὖν προσεύχεσθαι τοὺς ἄνδρας ἐν παντὶ τόπῳ»· περὶ δὲ κλίματος ἐν τῇ Σοφίᾳ Σολομῶντος· «ὅπως γνωστὸν ᾖ ὅτι δεῖ φθάνειν τὸν ἥλιον ἐπ' εὐχαριστίαν σου καὶ πρὸ ἀνατολῆς φωτὸς ἐντυγχάνειν σοι.» 31.2 δοκεῖ τοίνυν μοι τὸν μέλλοντα ἥκειν ἐπὶ τὴν εὐχὴν, ὀλίγον ὑποστάντα καὶ ἑαυτὸν εὐτρεπίσαντα, ἐπιστρεφέστερον καὶ εὐτονώ τερον πρὸς τὸ ὅλον γενέσθαι τῆς εὐχῆς· πάντα πειρασμὸν καὶ λο γισμῶν ταραχὴν ἀποβεβληκότα ἑαυτόν τε ὑπομνήσαντα κατὰ τὸ δυ νατὸν τοῦ μεγέθους, ᾧ προσέρχεται, καὶ ὅτι ἀσεβές ἐστι τούτῳ χαῦνον καὶ ἀνειμένον προσελθεῖν καὶ ὡσπερεὶ καταφρονοῦντα, ἀπο θέμενον πάντα τὰ ἀλλότρια, οὕτως ἥκειν ἐπὶ τὸ