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Such a one does not even pray to God, even if he seems to pray to him. But not so Moses, but he cried out, and was heard; wherefore also from God he hears, "Why do you cry to me?" Not only when crying out, but also when silent, he accomplished what he wished, having made himself worthy of being heard. But if you wish to see sinners also praying earnestly, and accomplishing and crying out great things, see the harlot crying out in silence; see the publican justified by prayer alone. Such a cry this man also makes, wherefore he also says: "Lord, I have cried to you, hear me;" and for this reason he is worthy to be heard. 55.429 When I cried to you. See also another virtue of prayer. For he is not worthy to be heard for praying earnestly, but also for presenting such a prayer as to be worthy of those sleepless eyes. And what is this? When one does not pray against enemies, when not for wealth and greed, when not for power and glory, nor for any of these perishable things, but for those imperishable and immortal things. For "seek the kingdom of God," he says, "and all these things will be added to you." When I cried to you. Do you see how he wants us also to call with earnestness, with eagerness? For then especially the devil lies in wait. For since he knows that prayer is the greatest weapon, and, even if we are sinners and ashamed, nevertheless by praying with precision and according to the laws of God we accomplish great things; then he strives to cast us into indolence, and to stir up reasonings, so as to make us depart from prayer fruitless. Wherefore, knowing these things, we must fortify our zeal against him, and never pray against enemies, but imitate the apostles. For they too, having suffered countless terrible things, then having been thrown into prisons, and having endured the ultimate danger, taking refuge in prayer said: "Look upon their threats." And what after this? Did they say, "Strike them down," or "kill them," which many often say when cursing? Not at all. But what? "And grant to your servants to speak your word with all boldness." How and in what way? by killing those who plot against them, by destroying and delivering them to utter ruin? Not at all. But how, "By doing signs and wonders through your holy Child Jesus." Did you see a prayer full of philosophy, and after so many terrible things asking no punishment of the enemies? But so they did, still living and breathing; but Stephen, about to be torn from this present life, not only asked no evil for them, but also strives through prayer to snatch from the wrath for this sin those stoning and killing him, and says, "Do not hold this sin against them." Of what forgiveness, then, or of what defense, would they be worthy, who pray against their enemies? And how would such a prayer be heard, when it is offered contrary to the laws of God? Let us not say any such thing. For not only must we not pray against our enemies, but also destroy the anger against them; wherefore he says: "I desire that the men pray in every place, lifting up holy hands without anger and disputing." That is, even if you have an enemy, extinguish your anger, and so approach the Master, and not only say nothing against him with your mouth, but also free your mind from the poison. If prayer is like this, and you call upon God with earnestness, you will be heard even before you finish the prayer. He himself also asks this, saying: "Attend to the voice of my supplication, when I cry to 55.430 you." For it is a promise of God himself, saying, "While you are still speaking, I will say, 'Behold, here I am.'" Let my prayer be set forth as incense before you. Another, "Let my prayer be ordered as incense before you." Another, "Let it be prepared." The lifting up of my hands as an evening sacrifice. Another, "A gift of the evening." Another, "An evening offering." What does the prophet wish to teach us

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τοιοῦτος οὐδὲ πρὸς τὸν Θεὸν εὔχεται, κἂν δοκῇ πρὸς αὐτὸν εὔχεσθαι. Ἀλλ' οὐχ ὁ Μωϋσῆς οὕτως, ἀλλ' ἐβόα, καὶ ἠκούετο· διὸ καὶ παρὰ τοῦ Θεοῦ, Τί βοᾷς πρός με, ἀκούει. Οὐ μόνον δὲ βοῶν, ἀλλὰ καὶ σιγῶν ἤνυσεν ἅπερ ἤθελεν, ἄξιον παρασχὼν ἑαυτὸν τοῦ ἀκούεσθαι. Εἰ δὲ βούλει καὶ ἁμαρτωλοὺς ἐκτενῶς ἰδεῖν εὐχομένους, καὶ ἀνύοντας καὶ κράζοντας μεγάλα, ὅρα τὴν πόρνην τὴν σιγῇ βοῶσαν· ὅρα τὸν τελώνην ἀπὸ εὐχῆς δικαιωθέντα μόνης. Τοιαύτην κραυγὴν καὶ οὗτος ποιεῖται, διὸ καὶ λέγει· Κύριε, ἐκέκραξα πρὸς σὲ, εἰσάκουσόν μου· καὶ διὰ τοῦτο ἀκουσθῆναι ἀξιοῖ. 55.429 Ἐν τῷ κεκραγέναι με πρὸς σέ. Ὅρα καὶ ἄλλην ἀρετὴν εὐχῆς. Οὐ γὰρ ἀπὸ τοῦ σπουδαίως εὔχεσθαι ἀξιοῖ ἀκουσθῆναι, ἀλλὰ καὶ ἐκ τοῦ τοιαύτην παραστῆσαι τὴν εὐχὴν, ὥστε ἀξίαν εἶναι τῶν ἀκοιμήτων ὀφθαλμῶν ἐκείνων. Ποία δέ ἐστιν αὕτη; Ὅταν μὴ κατ' ἐχθρῶν τις εὔχηται, ὅταν μὴ ὑπὲρ πλούτου καὶ πλεονεξίας, ὅταν μὴ ὑπὲρ δυναστείας καὶ δόξης, μηδὲ ὑπέρ τινος τῶν ἐπικήρων τούτων, ἀλλ' ὑπὲρ τῶν ἀκηράτων καὶ ἀθανάτων ἐκείνων. Ζητεῖτε γὰρ τὴν βασιλείαν τοῦ Θεοῦ, φησὶ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν. Ἐν τῷ κεκραγέναι με πρὸς σέ. Ὁρᾷς πῶς βούλεται καὶ ἡμᾶς μετὰ σπουδῆς καλεῖν, μετὰ προθυμίας; Καὶ γὰρ ὁ διάβολος τότε μάλιστα ἐφεδρεύει. Ἐπειδὴ γὰρ οἶδεν ὅτι μέγιστον ὅπλον ἡ εὐχὴ, καὶ, κἂν ἁμαρτωλοὶ ὦμεν καὶ κατῃσχυμμένοι, ὅμως μετὰ ἀκριβείας καὶ κατὰ τοὺς τοῦ Θεοῦ νόμους εὐξάμενοι ἀνύομεν μεγάλα· τότε ἐμβάλλειν ἐσπούδακεν εἰς ῥᾳθυμίαν, καὶ λογισμοὺς ἀνακινεῖν, ὥστε ἀκάρπους ποιεῖν ἡμᾶς ἀπὸ τῆς εὐχῆς ἀπελθεῖν. ∆ιὸ δεῖ ταῦτα εἰδότας ἐπιτειχίζειν αὐτῷ τὴν ἡμετέραν σπουδὴν, καὶ μηδέποτε κατ' ἐχθρῶν εὔχεσθαι, ἀλλὰ τοὺς ἀποστόλους μιμεῖσθαι. Καὶ γὰρ ἐκεῖνοι μυρία παθόντες δεινὰ, εἶτα εἰς δεσμωτήρια ἐμπεσόντες, καὶ τὸν περὶ τῶν ἐσχάτων ὑπομείναντες κίνδυνον, εἰς εὐχὴν καταφυγόντες ἔλεγον· Ἔπιδε ἐπὶ τὰς ἀπειλὰς αὐτῶν. Καὶ τί μετὰ ταῦτα; Μὴ, Κατάῤῥαξον αὐτοὺς, ἢ ἀπόκτεινον, ἔλεγον, ὃ πολλοὶ πολλάκις ἐπαρώμενοι λέγουσιν; Οὐδαμῶς. Ἀλλὰ τί; Καὶ δὸς τοῖς δούλοις σου μετὰ παῤῥησίας λαλεῖν τὸν λόγον σου. Πῶς καὶ τίνι τρόπῳ; ἐν τῷ ἀποκτεῖναι τοὺς ἐπιβουλεύοντας, ἐν τῷ ἀφανίσαι καὶ πανωλεθρίᾳ παραδοῦναι; Οὐδαμῶς. Ἀλλὰ πῶς, Ἐν τῷ σημεῖα καὶ τέρατα ποιεῖν διὰ τοῦ ἁγίου Παιδός σου Ἰησοῦ. Εἶδες εὐχὴν φιλοσοφίας γέμουσαν, καὶ μετὰ τοσαῦτα δεινὰ οὐδεμίαν αἰτοῦσαν τῶν ἐχθρῶν τιμωρίαν; Ἀλλ' οὕτω μὲν αὐτοὶ, ἔτι ζῶντες καὶ ἐμπνέοντες· ὁ δὲ Στέφανος καὶ ἀποῤῥήγνυσθαι μέλλων τῆς παρούσης ζωῆς, οὐ μόνον οὐδὲν αὐτοῖς κακὸν ᾔτησεν, ἀλλὰ καὶ τοὺς λιθάζοντας καὶ ἀναιροῦντας σπουδάζει διὰ τῆς εὐχῆς ἐξαρπάσαι τῆς ὀργῆς τῆς ἐπὶ τῇ ἁμαρτίᾳ ταύτῃ, καί φησι, Μὴ στήσῃς αὐτοῖς τὴν ἁμαρτίαν ταύτην. Τίνος οὖν ἂν εἶεν συγγνώμης ἄξιοι, ποίας ἀπολογίας, οἱ κατὰ τῶν ἐχθρῶν εὐχόμενοι; πῶς δ' ἡ τοιαύτη ἀκουσθείη εὐχὴ, ὅταν ἀπεναντίας τοῖς τοῦ Θεοῦ νόμοις ἀναφέρηται; Μὴ δὴ τοιοῦτον μηδὲν λέγωμεν. Οὐ γὰρ δὴ μόνον οὐκ εὔχεσθαι δεῖ κατὰ τῶν ἐχθρῶν, ἀλλὰ καὶ τὴν ὀργὴν ἀναιρεῖν τὴν κατ' αὐτῶν· διό φησι· Βούλομαι τοὺς ἄνδρας προσεύχεσθαι ἐν παντὶ τόπῳ, ἐπαίροντας ὁσίους χεῖρας χωρὶς ὀργῆς καὶ διαλογισμοῦ. Τουτέστι, κἂν ἐχθρὸν ἔχῃς, σβέσον τὴν ὀργὴν, καὶ οὕτω πρόσιθι τῷ ∆εσπότῃ, καὶ μὴ μόνον διὰ τοῦ στόματος μηδὲν εἴπῃς κατ' αὐτοῦ, ἀλλὰ καὶ τὴν διάνοιαν ἀπάλλαξον τοῦ ἰοῦ. Ἂν τοιαύτη ἡ εὐχὴ ᾖ, καὶ μετὰ σπουδῆς καλῇς τὸν Θεὸν, καὶ πρὶν ἢ τελέσαι τὴν εὐχὴν ἀκουσθήσῃ. Τοῦτο καὶ αὐτὸς αἰτεῖ λέγων· Πρόσχες τῇ φωνῇ τῆς δεήσεώς μου ἐν τῷ κεκραγέναι με πρὸς 55.430 σέ. Καὶ γὰρ αὐτοῦ τοῦ Θεοῦ ἐστιν ὑπόσχεσις λέγουσα, Ἔτι λαλοῦντός σου ἐρῶ, Ἰδοὺ πάρειμι. Κατευθυνθήτω ἡ προσευχή μου, ὡς θυμίαμα ἐνώπιόν σου. Ἕτερος, Ταχθήτω ἡ προσευχή μου, ὡς θυμίαμα ἔμπροσθέν σου. Ἄλλος, Ἑτοιμασθήτω. Ἔπαρσις τῶν χειρῶν μου θυσία ἑσπερινή. Ἄλλος, ∆ῶρον ἑσπέρας. Ἕτερος, Προσφορὰ ἑσπερινή. Τί διδάξαι βουλόμενος ἡμᾶς ὁ προφήτης