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PL 4 · cols. 519–544

Cyprian, On the Lord's Prayer (De dominica oratione)

Editors' preface

PL 4:519
LIBER DE ORATIONE DOMINICA.
Book on the Lord's Prayer.
I. Evangelica praecepta, fratres dilectissimi, nihil
I. The precepts of the Gospel, most beloved brethren, are nothing
Editors' notes and page, col. 519

Footnotes

(Baluze) ‹LIBER DE ORATIONE DOMINICA› · Stephani Baluzii notae, printed under cols 519–520 DE ORATIONE DOMINICA. — Sanctus Hilarius episcopus Pictaviensis, c. 5 Commentarii in Matthaeum, sic loquitur de libro isto : De orationis autem sacramento necessitate nos commentandi Cyprianus sanctae memoriae liberabit. Sanctus Augustinus in Epistola ad Valerianum : Legimus eis etiam librum beatissimi martyris Cypriani de Oratione Dominica, et ostendimus quemadmodum docuerit omnia quae ad mores nostros pertinent, quibus recte vivimus, a Patre nostro qui in coelis est exposcenda, ne de libero praesumentes arbitrio a divina gratia decidamus. Ejusdem argumenti librum habemus apud Tertullianum. In concilio Gerundensi statutum est ut omnibus diebus post matutinas et vesperas Oratio Dominica proferatur. Et tamen postea nonnulli sacerdotes, ut in canone decimo concilii Toletani quarti legitur, inventi sunt qui Dominicam Orationem non quotidie sed die tantum dominica dicerent. Vide Weseli Gansfortii Groningensis Tractatum de Oratione.

ON THE LORD'S PRAYER. — Saint Hilary, bishop of Poitiers, in chapter 5 of his Commentary on Matthew, speaks thus of this book: Cyprian of holy memory will free us from the necessity of commenting on the sacrament of prayer. Saint Augustine in the Letter to Valerian: We also read to them the book of the most blessed martyr Cyprian on the Lord's Prayer, and showed how he taught that all things which pertain to our morals, by which we live rightly, are to be asked of our Father Who is in heaven, lest, presuming on free will, we fall away from divine grace. We have a book on the same subject in Tertullian. In the Council of Gerona it was decreed that on all days the Lord's Prayer should be said after matins and vespers. And yet afterwards some priests, as is read in the tenth canon of the fourth Council of Toledo, were found who said the Lord's Prayer not daily but only on the Lord's day. See the Treatise on Prayer of Wessel Gansfort of Groningen.

(Lectiones variantes on this page: a, b belong to the preceding work; c–f are called in col 520, set in n520.)

Editors' prose

ARGUMENTUM. — Tres complectitur partes tractatus S. Cypriani de Oratione Dominica, in quo librum Tertulliani de Oratione imitatur. In priore ostendit Orationem Dominicam esse omnium excellentissimam, summe spiritualem et ad impetrandum efficacissimam. In altera vero parte Dominicae Orationis complectitur explicationem, septemque ejus partes praecipuas, Tertulliani vestigiis inhaerens, decurrit. Demum in tertia parte Orationis conditiones expendit, docetque Orationem esse debere, 1° perseverantem et assiduam, exemplo Christi Domini ; 2° vigilantem ac toto corde effusam, exemplo sacerdotis qui « ante orationem praefatione praemissa parat fratrum mentes dicendo : Sursum corda, et respondet plebs : Habemus ad Dominum ; » 3° bonis operibus et eleemosynis consociatam, Tobiae instar et Cornelii ; 4° omnibus diei horis ac praesertim tribus ab Ecclesia Orationi destinatis, tertia nimirum, sexta et nona, mane nec non et vespere esse orandum. EDD.

ARGUMENT. — The treatise of St Cyprian on the Lord's Prayer, in which he imitates Tertullian's book on Prayer, comprises three parts. In the first he shows that the Lord's Prayer is the most excellent of all, supremely spiritual and most effective for obtaining [what it asks]. In the second part he contains an explanation of the Lord's Prayer and, keeping to Tertullian's footsteps, runs through its seven principal parts. Lastly, in the third part he weighs the conditions of prayer, and teaches that prayer ought to be, 1st, persevering and constant, after the example of Christ the Lord; 2nd, watchful and poured out with the whole heart, after the example of the priest who, "before the prayer, having first made a preface, prepares the minds of the brethren by saying: Lift up your hearts, and the people answer: We have them to the Lord; " 3rd, joined with good works and almsgiving, like Tobias and Cornelius; 4th, that one must pray at all hours of the day, and especially at the three appointed by the Church for prayer, namely the third, sixth and ninth, and also in the morning and in the evening. THE EDITORS.

Page

  • running head: 519 DIVI CYPRIANI (spanning the page: 519 DIVI CYPRIANI 520)
  • marginal letters: A ‹autem crederet› (preceding work); B ‹XXVI. — Impeditos› (preceding work's notes); C ‹Orationem Dominicam esse omnium› (Argumentum); D ‹et vespere esse orandum› (Argumentum, just above ch. I)
  • old-edition numerals: 204 before the caption LIBER; 553 before Baluze's note DE ORATIONE DOMINICA
  • signature: none
  • other: page p. 253 of the scan opens with the last lines of the preceding work (De unitate Ecclesiae), its Lectiones variantes (a, b) and Baluze's note XXVI, then a rule and the full-width caption LIBER / DE ORATIONE DOMINICA with an ornament; the Argumentum (italic, signed EDD.) fills the left column before ch. I; the treatise's first line (I. EVANGELICA ...) is the last line of col 519. Caption set in c519_a.
PL 4:520
aliud sunt quam magisteria divina, fundamenta aedificandae spei, firmamenta corroborandae fidei, nutrimenta fovendi cordis, gubernacula dirigendi itineris, praesidia obtinendae salutis; quae, dum dociles credentium mentes in terris instruunt, ad coelestia regna perducunt. Multa et per Prophetas servos suos dici Deus voluit et audiri; sed quanto majora quae Filius loquitur, quae Dei sermo qui in Prophetis fuit propria voce testatur, non jam mandans ut paretur venienti via, sed ipse veniens, et viam nobis aperiens et ostendens; ut qui, in tenebris mortis errantes, improvidi et caeci prius fuimus, luce gratiae luminati, iter vitae duce et rectore Domino teneremus.
other than divine teachings, foundations for building up hope, supports for strengthening faith, nourishments for cherishing the heart, rudders for directing the journey, safeguards for obtaining salvation; which, while they instruct the teachable minds of believers on earth, lead them through to the heavenly kingdoms. Many things God willed to be spoken and to be heard through the Prophets also, His servants; but how much greater are the things which the Son speaks, which the Word of God that was in the Prophets attests with His own voice, no longer commanding that the way be prepared for One coming, but Himself coming, and both opening and showing the way to us; so that we who, wandering in the darkness of death, were before improvident and blind, being enlightened by the light of grace, might hold to the road of life with the Lord as guide and ruler.
II. Qui inter caetera salutaria sua monita et praecepta divina quibus populo suo consuluit ad salutem, etiam orandi ipse formam dedit, ipse quid precaremur monuit et instruxit. Qui fecit vivere, docuit et orare, benignitate ea scilicet qua et caetera dare et conferre dignatus est; ut, dum prece et oratione quam Filius docuit apud Patrem loquimur, facilius audiamur.
II. He, among His other saving admonitions and divine precepts by which He took counsel for His people unto salvation, Himself also gave a form of praying, Himself admonished and instructed us what we should pray for. He who made us to live taught us also to pray, with that same kindness, namely, with which He has deigned both to give and to bestow the other things; so that, while we speak before the Father with the entreaty and prayer which the Son taught, we may be heard
Editors' notes and page, col. 520

Footnotes

(c) ‹aedificandae spei› · printed under col 519 (Lectiones variantes, left)

Fundamenta corroborandae fidei, nutrimenta aedificandae spei, firmamentum fovendi cordis Voss. 3.

"Foundations for strengthening faith, nourishments for building up hope, a support for cherishing the heart": Voss. 3.

(d) ‹quanto majora› · printed under col 519 (Lectiones variantes, left)

Meliora Voss. 2. Pem.

"Better [things]": Voss. 2, Pem.

(e) ‹iter vitae duce et rectore› · printed under col 520 (Lectiones variantes, right)

Iter viae duce Lin. NC. 2. Bod. 1, 2, 4.

"The road of the way, with [Him as] guide": Lin., NC. 2, Bod. 1, 2, 4.

(f) ‹dum prece et oratione› · printed under col 520 (Lectiones variantes, right)

Orationem Voss. 3.

"The prayer" (accusative): Voss. 3.

Page

  • running head: DIVI CYPRIANI 520 (spanning the page: 519 DIVI CYPRIANI 520)
  • marginal letters: A ‹implicitos apprehendat› (preceding work); B (beside Baluze's note on the preceding work); C ‹neris, praesidia obtinendae salutis›; D ‹conferre dignatus est›
  • old-edition numerals: none
  • signature: none
  • other: the upper part of the column holds the end of the preceding work (De unitate Ecclesiae) and its apparatus; below the full-width caption (set in c519_a) the treatise resumes at ‹aliud sunt quam magisteria divina›.
PL 4:521
Jam praedixerat horam venire quando veri adoratores adorarent Patrem in spiritu et veritate (Joan. IV, 23), et implevit quod ante promisit; ut qui spiritum et veritatem de ejus sanctificatione percepimus, de traditione quoque ejus vere et spiritaliter adoremus. Quae enim potest esse magis spiritalis oratio quam quae a Christo nobis data est, a quo nobis et Spiritus sanctus missus est? Quae vera magis apud Patrem precatio quam quae a Filio, qui est Veritas, de ejus ore prolata est? ut aliter orare quam docuit non ignorantia sola sit, sed et culpa, quando ipse posuerit et dixerit: Rejicitis mandatum Dei, ut traditionem vestram statuatis (Marc. VII, 8).
more readily. He had already foretold that the hour was coming when the true adorers would adore the Father in spirit and truth (John 4:23), and He fulfilled what He had promised before; so that we who have received spirit and truth from His sanctification may also, from His tradition, adore truly and spiritually. For what prayer can be more spiritual than that which was given us by Christ, by whom also the Holy Spirit was sent to us? What supplication more true before the Father than that which was brought forth from the mouth of the Son, who is the Truth? so that to pray otherwise than He taught is not ignorance alone, but also fault, since He Himself has laid down and said: You reject the commandment of God, that you may establish your own tradition (Mark 7:8).
III. Oremus itaque, fratres dilectissimi, sicut magister Deus docuit. Amica et familiaris oratio est Deum de suo rogare, ad aures ejus ascendere Christi oratione. Agnoscat Pater Filii sui verba cum precem facimus. Qui habitat intus in pectore, ipse sit et in voce. Et cum ipsum habeamus apud Patrem advocatum pro peccatis nostris (1 Joan. II, 1), quando peccatores pro delictis nostris petimus, advocati nostri verba promamus. Nam, cum dicat quia quodcumque petierimus a Patre in nomine ejus dabit nobis (Joan. XVI, 23), quanto efficacius impetramus quod petimus in Christi nomine, si petamus ipsius oratione?
III. Let us pray, therefore, most beloved brethren, as God our Master taught. It is a friendly and intimate prayer to ask God with what is His own, to rise up to His ears with the prayer of Christ. Let the Father recognize the words of His Son when we make our prayer. Let Him who dwells within in the breast be Himself also in the voice. And since we have Him as advocate for our sins before the Father (1 John 2:1), when we sinners make petition for our offences, let us bring forth the words of our Advocate. For, since He says that whatsoever we shall ask of the Father in His name He will give us (John 16:23), how much more effectually do we obtain what we ask in the name of Christ, if we ask with His own prayer?
IV. Sit autem orantibus sermo et precatio cum disciplina, quietem continens et pudorem. Cogitemus nos sub conspectu Dei stare. Placendum est divinis oculis et habitu corporis et modo vocis. Nam, ut impudentis est clamoribus strepere, ita contra congruit verecundo modestis precibus orare. Denique magisterio suo Dominus secreto orare nos praecepit, in abditis et semotis locis, in cubiculis ipsis, quod magis convenit fidei; ut sciamus Deum ubique esse praesentem, audire omnes et videre, et majestatis suae plenitudine in abdita quoque et occulta penetrare, sicut scriptum est: Ego Deus approximans,
IV. Let the speech and the prayer of those who pray be [held] with discipline, keeping quietness and modesty. Let us reflect that we stand under the gaze of God. One must please the divine eyes both by the bearing of the body and by the measure of the voice. For, as it is [the mark] of a shameless man to make a din with shouting, so on the contrary it befits the modest [man] to pray with measured prayers. Accordingly, by His teaching the Lord commanded us to pray in secret, in hidden and remote places, in our very bedchambers, which better suits faith; so that we may know that God is present everywhere, hears and sees all, and by the fullness of His majesty penetrates into hidden and secret places too, as it is written: I am a God who draws near,
Editors' notes and page, col. 521

Footnotes

(a) ‹de ejus sanctificatione› · printed under col 521 (Lectiones variantes)

Satisfactione pro sanctificatione Oxon.

"Satisfaction" for "sanctification": Oxon.

(b) ‹sicut magister Deus› · printed under col 521 (Lectiones variantes)

Magister Dominus Ar. Magister docuit Bod. 2, 3.

"The Lord [as] master": Ar. "The master taught": Bod. 2, 3.

(c) ‹et modo vocis› · printed under col 521 (Lectiones variantes)

Modulo vocis Victor. Voss. 2.

"By the modulation of the voice": Victor., Voss. 2.

(Baluze) ‹magis spiritalis› · Stephani Baluzii notae, printed under col 521 II. — Magis spiritalis. Pamelius monuit scriptum esse spiritalior in quatuor antiquis codicibus. Ego quoque ita reperi in sex. Vide notas ad librum de Habitu Virginum, pag. 525.

II. — More spiritual. Pamelius pointed out that spiritalior is written in four ancient manuscripts. I too have found it so in six. See the notes on the book On the Dress of Virgins, p. 525.

(Baluze) ‹quae a Christo› · Stephani Baluzii notae, printed under col 521 Quae a Christo. Manutius posuit quae vere a Christo. Sed ego vocem vere, quae non habetur in antiquis editionibus neque in veteribus libris nostris, et inutilis est, abjeci. Nemo quippe dubitare potest quin Oratio Dominica composita sit a Christo. Editio quoque Anglicana eam vocem rejecit.

Which by Christ. Manutius put which truly by Christ. But I have thrown out the word vere, which is not found in the ancient editions nor in our old books, and is useless. For no one can doubt that the Lord's Prayer was composed by Christ. The English edition too rejected that word.

(Baluze) ‹Deum de suo rogare› · Stephani Baluzii notae, printed under col 521 III. — Deum de suo rogare. Seneca, Epist. 10 : Audacter Deum roga, nihil de alieno rogaturus.

III. — To ask God with His own [words]. Seneca, Letter 10: Ask God boldly, since you will ask nothing of what belongs to another.

(Baluze) ‹Christi oratione› · Stephani Baluzii notae, printed under col 521 Christi oratione. Secuti in hoc loco sumus editionem Rigaltii, quam ipse veram esse probat ratione et exemplo. Nititur autem ea plurium veterum librorum auctoritate.

By Christ's prayer. In this place we have followed Rigault's edition, which he himself proves to be true by reason and example. It rests, moreover, on the authority of several old books.

(Baluze) ‹Denique magisterio› · Stephani Baluzii notae, printed under col 521 IV. — Denique Magisterio. Citat hunc locum sanctus Fulgentius lib. II ad Trasimundum, cap. 16.

IV. — Lastly by [His] teaching. Saint Fulgentius cites this passage in book II To Thrasamund, chapter 16.

(Baluze) ‹in abditis et semotis locis› · Stephani Baluzii notae, printed under cols 521–522 Abditis et semotis. Veteres editiones et tres libri veteres praeferunt abditis et secretis vel semotis, ut lector eam lectionem acciperet quam mallet. Itaque quidam habebant in abditis et secretis, alii in abditis vel semotis.

Hidden and remote. The old editions and three old books present hidden and secret or remote, so that the reader might take whichever reading he preferred. And so some had in hidden and secret [places], others in hidden or remote [places].

Page

  • running head: 521 LIBER DE ORATIONE DOMINICA.
  • marginal letters: A ‹mur. Jam praedixerat›; B ‹Deum de suo rogare›; C ‹gruit verecundo modestis›; D (in the Baluze notes, beside ‹que ita reperi in sex›)
  • old-edition numerals: 205 after ‹suae plenitudine in›
  • signature: PATROL. IV. S. CYPRIAN. (foot of the page, left)
  • other: col 521 opens with ‹mur›, the end of ‹audiamur› hyphenated from col 520 (set whole there)
PL 4:522
et non Deus de longinquo. Si absconditus fuerit homo in absconditis, ego ergo non videbo eum? Nonne coelum et terram ego impleo (Hierem. XXIII, 23, 24)? Et iterum: In omni loco oculi Dei speculantur bonos et malos (Prov. XV, 3). Et quando in unum cum fratribus convenimus, et sacrificia divina cum Dei sacerdote celebramus, verecundiae et disciplinae memores esse debemus, non passim ventilare preces nostras inconditis vocibus, nec petitionem commendandam modeste Deo tumultuosa loquacitate jactare, quia Deus non vocis sed cordis auditor est. Nec admonendus est clamoribus qui cogitationes hominum videt, probante Domino et dicente: Quid cogitatis nequam in cordibus vestris (Luc. V, 22)? Et alio loco: Et scient omnes ecclesiae quia ego sum scrutator renis et cordis (Apoc. II, 23).
and not a God from afar. If a man be hidden in hidden places, shall I then not see him? Do I not fill heaven and earth (Jer. 23:23, 24)? And again: In every place the eyes of God watch the good and the evil (Prov. 15:3). And when we come together in one with the brethren, and celebrate the divine sacrifices with the priest of God, we ought to be mindful of modesty and discipline, not to toss our prayers about at random with unruly voices, nor to hurl at God with tumultuous wordiness a petition that ought to be commended [to Him] modestly, because God is the hearer not of the voice but of the heart. Nor need He be roused by shouting who sees the thoughts of men, as the Lord proves when He says: Why do you think evil in your hearts (Luke 5:22)? And in another place: And all the churches shall know that I am the searcher of the reins and of the heart (Rev. 2:23).
V. Quod Anna, in primo Regnorum libro, Ecclesiae typum portans, custodit et servat; quae Dominum non clamosa petitione, sed tacite et modeste intra ipsas pectoris latebras precabatur. Loquebatur prece occulta, sed manifesta fide; loquebatur, non voce, sed corde, quia sic Deum sciebat audire: et impetravit efficaciter quod petiit, quia fideliter postulavit. Declarat Scriptura divina quae dicit: Loquebatur in corde suo, et labia ejus movebantur, et vox ejus non audiebatur; et exaudivit eam Deus (I Reg. I, 13). Item legimus in Psalmis: Dicite in cordibus et in stratis vestris, et transpungimini (Psal. IV, 5). Per Hieremiam quoque haec eadem Spiritus sanctus suggerit et docet dicens: In sensu autem tibi debet adorari Deus (Baruch. VI, 5).
V. This [rule] Anna, in the first book of Kings, bearing the type of the Church, keeps and observes; she prayed to the Lord not with clamorous petition, but silently and modestly within the very recesses of her breast. She spoke with a hidden prayer, but with a manifest faith; she spoke, not with the voice, but with the heart, because she knew that thus God hears: and she obtained effectually what she sought, because she asked faithfully. Divine Scripture declares it, which says: She spoke in her heart, and her lips moved, and her voice was not heard; and God heard her (1 Sam. 1:13). Likewise we read in the Psalms: Speak in your hearts and on your beds, and be pierced [with compunction] (Ps. 4:5). Through Jeremiah also the Holy Spirit suggests and teaches these same things, saying: But in the mind must God be adored by you (Bar. 6:5).
VI. Adorans autem, fratres dilectissimi, nec illud ignoret quemadmodum in templo cum Pharisaeo Publicanus oraverit, non allevatis in coelum impudenter oculis, nec manibus insolenter erectis, sed pectus suum pulsans, et peccata intus inclusa contestans, divinae misericordiae implorabat auxilium. Et cum
VI. Moreover, most beloved brethren, let him who adores not be ignorant of this either: how the Publican prayed in the temple alongside the Pharisee, not with eyes shamelessly lifted up to heaven, nor with hands insolently raised, but beating his breast and bearing witness to the sins shut up within, he implored the help of the divine mercy. And whereas
Editors' notes and page, col. 522

Footnotes

(d) ‹ego impleo› · printed under col 521 (Lectiones variantes, left)

Impleo, dicit Dominus Victor.

"I fill, says the Lord": Victor.

(e) ‹clamosa petitione› · printed under col 522 (Lectiones variantes, right)

Clamosa voce, nec petitione Ebor.

"With a loud voice, and not with petition": Ebor.

(f) ‹tibi debet› · printed under col 522 (Lectiones variantes, right)

Tibi debemus adorare Paris. In sensu autem tibi esse debet adoratio Domini. Ver. In corde autem Vict.

"To Thee we ought to worship": Paris. "But in the mind there ought to be to Thee the worship of the Lord": Ver. "But in the heart": Vict.

(Baluze) ‹cogitationes hominum› · Stephani Baluzii notae, printed under col 522 Cogitationes hominum. Vox hominum deest in antiquissima editione hujus libri quam habeo, in quibusdam editionibus, et in quibusdam codicibus antiquis. Certe non est necessaria.

The thoughts of men. The word hominum is missing in the most ancient edition of this book that I have, in some editions, and in some ancient manuscripts. It is certainly not necessary.

(Baluze) ‹labia ejus movebantur› · Stephani Baluzii notae, printed under col 522 V. — Labia ejus movebantur. Horatius, lib. I Epist., 16 : Labra moves metuens audiri. Persius, Sat. 5 : Labra moves tacitus, id est, clam bene precando, ut ait Volscus interpretans hunc locum. Sic Judith commendatur quod oraret cum lacrymis et labiorum motu in silentio. Augustinus in libro quinquaginta Homiliarum, Homilia XXIII : Tacita loquebatur, non sermone rogabat, sed devotionem ostendebat. Alio sensu apud Petronium Quartilla commovebat valgiter labra.

V. — Her lips were moving. Horace, Epistles book I, 16: You move your lips, afraid to be heard. Persius, Satire 5: You move your lips silently, that is, praying well in secret, as Volscus says in explaining this passage. So Judith is commended because she prayed with tears and with a movement of the lips in silence. Augustine in the book of Fifty Homilies, Homily 23: She spoke silently, she did not ask in speech, but showed her devotion. In another sense, in Petronius, Quartilla was moving her lips wryly.

(Baluze) ‹dicite in cordibus› · Stephani Baluzii notae, printed under col 522 Dicite in cordibus. Quatuor libri veteres, et in his Seguierianus, habent : Dicite in cordibus vestris et in cubilibus vestris compungimini. Quod congruit cum versione vulgata psalmi IV.

Speak in your hearts. Four old books, and among them the Seguierianus, have: Speak in your hearts and be pricked with compunction on your beds. This agrees with the Vulgate version of Psalm 4.

Page

  • running head: LIBER DE ORATIONE DOMINICA. 522
  • marginal letters: A ‹et non Deus de longinquo›; B ‹et cordis (Apoc. II, 23)›; C ‹VI, 5).›; D (in the Baluze notes, beside ‹habebant in abditis›)
  • old-edition numerals: none
  • signature: 17 (foot of the page, right; sheet number of the PATROL. IV. S. CYPRIAN. signature)
  • other: (none)
PL 4:523
sibi Pharisaeus placeret, sanctificari hic magis meruit qui sic rogavit, qui spem salutis non in fiducia innocentiae suae posuit, cum innocens nemo sit, sed peccata confessus humiliter oravit, et exaudivit orantem qui humilibus ignoscit. Quae Dominus in Evangelio suo ponit et dicit: Homines duo ascenderunt in templum orare, unus pharisaeus et unus publicanus. Pharisaeus cum stetisset, talia apud se precabatur: Deus, gratias tibi ago quia non sum sicut caeteri homines, injusti, raptores, adulteri, quomodo et publicanus iste. Jejuno bis in sabbato, decimas do omnium quaecumque possideo. Publicanus autem de longinquo stabat, et neque oculos volebat ad coelum levare, sed percutiebat pectus suum dicens: Deus, propitius esto mihi peccatori. Dico vobis, descendit hic justificatus in domum suam magis quam ille pharisaeus. Quia omnis qui se extollit humiliabitur, et qui se humiliat exaltabitur (Luc. XVIII, 10-14).
the Pharisee was pleased with himself, this one rather deserved to be sanctified who so asked, who placed the hope of salvation not in confidence in his own innocence, since no one is innocent, but, having confessed his sins, prayed humbly; and He who pardons the humble heard him as he prayed. These things the Lord sets down in His Gospel and says: Two men went up into the temple to pray, the one a pharisee and the other a publican. The Pharisee, when he had stood, prayed thus with himself: God, I give Thee thanks that I am not as the rest of men, unjust, robbers, adulterers, as also this publican. I fast twice in the sabbath, I give tithes of all that I possess. But the publican stood afar off, and would not so much as lift up his eyes to heaven, but struck his breast, saying: God, be merciful to me a sinner. I say to you, this man went down to his house justified rather than that pharisee. For every one who exalts himself shall be humbled, and he who humbles himself shall be exalted (Luke 18:10–14).
VII. Quae nos, fratres dilectissimi, de divina lectione discentes, postquam cognovimus qualiter ad orationem accedere debeamus, cognoscamus, docente Domino, et quid oremus. Sic, inquit, orate: PATER NOSTER QUI ES IN COELIS, SANCTIFICETUR NOMEN TUUM, ADVENIAT REGNUM TUUM, FIAT VOLUNTAS TUA SICUT IN COELO ET IN TERRA: PANEM NOSTRUM QUOTIDIANUM DA NOBIS HODIE, ET REMITTE NOBIS DEBITA NOSTRA SICUT ET NOS REMITTIMUS DEBITORIBUS NOSTRIS; ET NE NOS PATIARIS INDUCI IN TENTATIONEM, SED LIBERA NOS A MALO. AMEN (Matth. VI, 9-13).
VII. Learning this, dearest brethren, from the divine reading, once we have learned how we ought to approach prayer, let us also come to know, the Lord himself teaching, what we should pray. Thus, he says, pray: OUR FATHER, WHO ART IN HEAVEN, HALLOWED BE THY NAME. THY KINGDOM COME. THY WILL BE DONE, AS IN HEAVEN, SO ALSO ON EARTH. GIVE US THIS DAY OUR DAILY BREAD, AND FORGIVE US OUR DEBTS, AS WE ALSO FORGIVE OUR DEBTORS; AND SUFFER US NOT TO BE LED INTO TEMPTATION, BUT DELIVER US FROM EVIL. AMEN (Matt. 6:9–13).
VIII. Ante omnia, pacis doctor atque unitatis magister singillatim noluit et privatim precem fieri, ut
VIII. Before all things, the teacher of peace and master of unity did not wish prayer to be made singly and privately, so that
Editors' notes and page, col. 523

Footnotes

(a) ‹non in fiducia› · printed under col 523 (Lectiones variantes)

Non fiduciam Gronov. Monob. p. 131, adnotat genuinam esse hanc lectionem, quam tamen nemo accepit.

"Not confidence" (accusative): Gronov. Monob. p. 131 notes that this is the genuine reading, which however no one has accepted.

(b) ‹in templum orare› · printed under col 523 (Lectiones variantes)

Adorare omnes edd. ante Oxon.

"To worship": all editions before Oxon.

(c) ‹et unus publicanus› · printed under col 523 (Lectiones variantes)

Et alter Ebor. Voss. 3. Et alius Ver. Lan. NC. 1. MR.

"And the other": Ebor., Voss. 3. "And another": Ver., Lan., NC. 1, MR.

(d) ‹Pharisaeus cum stetisset› · printed under col 523 (Lectiones variantes)

Pharisaeus autem Lam. Ebor.

"But the Pharisee": Lam., Ebor.

(e) ‹talia apud se precabatur› · printed under col 523 (Lectiones variantes)

Precabatur, dicens NC. 1. Lam.

"Prayed, saying": NC. 1, Lam.

(f) ‹Dico vobis› · printed under col 523 (Lectiones variantes)

Amen, amen dico Bod. 1.

"Amen, amen, I say": Bod. 1.

(g) ‹se extollit humiliabitur› · printed under col 523 (Lectiones variantes)

Exaltat Ar. Lam. Paris. Bod. 2.

"Exalts": Ar., Lam., Paris., Bod. 2.

(h) ‹VOLUNTAS TUA› · printed under col 523 (Lectiones variantes)

Tua in coelo et Bod. 1. 4.

"Thy [will be done] in heaven and": Bod. 1, 4.

(i) ‹ET REMITTE› · printed under col 523 (Lectiones variantes)

Dimitte Pem. Ebor. Paris. Lam. Ver.

"Forgive" (dimitte): Pem., Ebor., Paris., Lam., Ver.

(j) ‹NE NOS PATIARIS› · printed under col 524 (Lectiones variantes, right)

Ne nos inducas Ar. Ebor. Pem. Lin. Voss. 2. Bod. 3, 4. Et ne passus fueris induci nos Ver.

"Lead us not": Ar., Ebor., Pem., Lin., Voss. 2, Bod. 3, 4. "And do not permit us to be led": Ver.

(Baluze) ‹sanctificari hic› · Stephani Baluzii notae, printed under col 523 VI. — Sanctificari hic. Pamelius auctoritate codicis Camberonensis posuit sanctificari publicanus hic. Verum vox publicanus, quae valde superflua et inutilis est in hoc loco, non reperitur in antiquis exemplaribus nostris neque in Anglicanis, neque demum in editionibus antiquis. Recte ergo fecerunt Angli dum eam expunxerunt. Gronovius, cap. 14 suarum Observationum in scriptoribus ecclesiasticis, jam dixerat additamentum esse ex interpretatione.

VI. — This man to be sanctified. Pamelius, on the authority of the Camberon manuscript, put this publican to be sanctified. But the word publicanus, which is quite superfluous and useless in this place, is not found in our ancient copies nor in the English ones, nor finally in the ancient editions. The English therefore did rightly in striking it out. Gronovius, in chapter 14 of his Observations on the ecclesiastical writers, had already said that it is an addition from a gloss.

(Baluze) ‹qui humilibus ignoscit› · Stephani Baluzii notae, printed under col 523 Qui humilibus. Pamelius ex eodem codice Camberonensi scripsit, qui semper humilibus ignoscit. Vocem semper non habent veteres editiones nec libri veteres. Et tamen Angli eam retinuerunt, quamvis octo eorum libri illam non habeant.

Who to the humble. Pamelius, from the same Camberon manuscript, wrote Who always pardons the humble. The old editions and the old books do not have the word semper. And yet the English kept it, although eight of their books do not have it.

(Baluze) ‹volebat ad coelum levare› · Stephani Baluzii notae, printed under col 523 Volebat ad coelum levare. Codex Seguierianus, levabat ad coelum. Sic etiam in alio veteri libro. In Evangelio secundum Lucam, nolebat nec oculos ad coelum levare. Ubi vide annotationes Erasmi.

Would lift to heaven. The Seguier manuscript: was lifting to heaven. So too in another old book. In the Gospel according to Luke, would not even lift his eyes to heaven. On which see Erasmus's annotations.

(Baluze) ‹unitatis magister› · Stephani Baluzii notae, printed under col 523 VIII. — Unitatis magister. Codex Fuxensis, unitatis amator et magister.

VIII. — Master of unity. The Foix manuscript: lover and master of unity.

(Baluze) ‹singillatim› · Stephani Baluzii notae, printed under cols 523–524 Singillatim. Ita septemdecim libri veteres. At antiquae editiones, etiam Manutiana et Morelliana, et †unum vetera exemplaria praeferunt singulatim. Sic etiam in nova nostra Conciliorum editione, pag. 1097, monuimus veteres concilii Chalcedonensis codices habere singillatim pro eo quod editiones habent singulatim.

Singly (singillatim). So seventeen old books. But the ancient editions, even those of Manutius and Morel, and † old copies present singulatim. So too in our new edition of the Councils, p. 1097, we pointed out that the old manuscripts of the Council of Chalcedon have singillatim where the editions have singulatim.

Page

  • running head: 523 DIVI CYPRIANI
  • marginal letters: A ‹sibi Pharisaeus placeret›; B ‹et qui se humiliat›; C (in the Lectiones variantes, beside note a); D (in the Baluze notes, beside ‹vationum in scriptoribus … jam dixerat›)
  • old-edition numerals: 556 after ‹Et› in Baluze's note Qui humilibus (first digit faint)
  • signature: none
  • other: the Lord's Prayer (ch. VII) is printed in small capitals.
PL 4:524
quis cum precatur, non pro se tantum precetur. Non enim dicimus, Pater meus qui es in coelis, nec Panem meum da mihi hodie; nec dimitti sibi tantum unusquisque debitum postulat, aut ut in tentationem non inducatur, atque a malo liberetur, pro se solo rogat. Publica est nobis et communis oratio; et quando oramus, non pro uno sed pro toto populo oramus, quia totus populus unum sumus. Deus pacis et concordiae magister, qui docuit unitatem, sic orare unum pro omnibus voluit quomodo in uno omnes ipse portavit.
anyone, when he prays, should pray not for himself only. For we do not say, My Father who art in heaven, nor Give me this day my bread; nor does each one ask that his debt alone be forgiven him, or ask for himself alone that he be not led into temptation and be delivered from evil. Our prayer is public and common; and when we pray, we pray not for one but for the whole people, because we, the whole people, are one. The God of peace and master of concord, who taught unity, willed that one should thus pray for all, even as He Himself bore all in one.
Hanc orationis legem servaverunt tres pueri in camino ignis inclusi, consonantes in prece, et spiritus consensione concordes. Quod declarat Scripturae divinae fides: et dum docet quomodo oraverint tales, dat exemplum quod imitari in precibus debeamus, ut tales esse possimus: Tunc illi tres, inquit, quasi ex uno ore hymnum canebant et benedicebant Dominum (Dan. III, 51). Loquebantur quasi ex uno ore, et nondum illos Christus docuerat orare. Et idcirco orantibus fuit impetrabilis et efficax sermo, quia promerebatur Dominum pacifica et simplex et spiritalis oratio. Sic et Apostolos cum discipulis post ascensum Domini invenimus orasse: Erant, inquit, perseverantes omnes unanimes in oratione cum mulieribus et Maria quae fuerat mater Jesu, et fratribus ejus (Act. I, 14). Perseverabant in oratione unanimes, orationis suae et instantiam simul et concordiam declarantes: quia Deus, qui inhabitare facit unanimes in domo (Psal. LXVII, 7), non admittit in divinam et aeternam domum nisi eos apud quos est unanimis oratio.
This law of prayer the three youths kept when shut in the furnace of fire, harmonious in prayer and concordant in the agreement of the spirit. This the faithful witness of divine Scripture declares: and while it teaches how such men prayed, it gives an example which we ought to imitate in our prayers, so that we may be able to be such as they: Then those three, it says, as if from one mouth sang a hymn and blessed the Lord (Dan. 3:51). They spoke as if from one mouth, and Christ had not yet taught them to pray. And therefore their speech was, for them as they prayed, able to obtain and effectual, because a peaceable and simple and spiritual prayer merited [the favour of] the Lord. So too we find that the Apostles with the disciples prayed after the Lord's ascension: They were, it says, all persevering with one mind in prayer with the women and Mary who had been the mother of Jesus, and with His brethren (Acts 1:14). They persevered with one mind in prayer, declaring at once both the urgency and the concord of their prayer: because God, who makes those of one mind to dwell in a house (Ps. 67:7), does not admit into the divine and eternal house any but those among whom prayer is of one mind.
Editors' notes and page, col. 524

Footnotes

(k) ‹orationem tales› · printed under col 524 (Lectiones variantes)

Tale dat exemplum Voss. 3.

"Gives such an example": Voss. 3.

(l) ‹concordiam declarantes› · printed under col 524 (Lectiones variantes)

Orationis suae instantia simul et concordia declarantes, quia... Lips. ed. qui adnotat suam lectionem probabiliorem videri, utpote quae in 3 edd. monetur (a J. Walkero in Dorvilii et Burmanni miscellan. observatt. vol. III, t. I, p. 13).

"Declaring by the urgency and at the same time the concord of their prayer, because…": the Leipzig edition, which notes that its reading seems more probable, inasmuch as it is pointed out in 3 editions (by J. Walker in D'Orville and Burmann's Miscellaneae observationes, vol. III, t. I, p. 13).

(m) ‹in domo› · printed under col 524 (Lectiones variantes)

In domo una Pem. Voss. Bod. 4.

"In one house": Pem., Voss., Bod. 4.

(j) called in col 523 (‹NE NOS PATIARIS›), printed in this column's half of the Lectiones variantes; set in n523. (Baluze) ‹singillatim› continued from col 523, set in n523. (Baluze) ‹pro se solo rogat› · Stephani Baluzii notae, printed under col 524 Pro se solo. Codex Turonensis, non pro se solo. Hanc lectionem confirmare videtur unus vetus meus, in quo scriptum est : Ne ut quis cum precatur pro se tantum precetur.

For himself alone. The Tours manuscript: not for himself alone. One old [manuscript] of mine seems to confirm this reading, in which is written: Lest, when one prays, he pray for himself only.

(Baluze) ‹Christus docuerat› · Stephani Baluzii notae, printed under col 524 Christus docuerat. Pamelius ex codice Camberonensi posuit, Christus in carne visus docuerat. Pamelii editionem secuti sunt Rigaltius et Angli. Sed cum eam additionem, quae maxime superflua est, neque libri veteres habeant neque veteres editiones, delevi.

Christ had taught. Pamelius, from the Camberon manuscript, put Christ, seen in the flesh, had taught. Rigault and the English followed Pamelius's edition. But since neither the old books nor the old editions have this addition, which is utterly superfluous, I have deleted it.

(Baluze) ‹post ascensum› · Stephani Baluzii notae, printed under col 524 Ascensum. Duae veteres editiones et tres libri manuscripti habent ascensam, duo ascensionem. Ego praeferrem ascensam, nisi omnes fere libri veteres repugnarent. Nam Tertullianus et Cyprianus scribere solent remissam pro remissione. Vide glossarium Latinum Cangii.

Ascent. Two old editions and three manuscript books have ascensam, two ascensionem. I should prefer ascensam, if almost all the old books did not oppose it. For Tertullian and Cyprian are accustomed to write remissa for remissio. See Du Cange's Latin glossary.

(Baluze) ‹quae fuerat mater Jesu› · Stephani Baluzii notae, printed under col 524 Quae fuerat. Ita omnes veteres editiones et omnia vetera exemplaria. Pamelius ex unico codice Camberonensi posuit quae fuit. Vide notas ad extremam partem libri de Unitate Ecclesiae, pag. 554. Non video autem cur istud mutari debuerit, cum utriusque lectionis idem sit sensus.

Who had been. So all the old editions and all the old copies. Pamelius, from the single Camberon manuscript, put who was. See the notes on the last part of the book On the Unity of the Church, p. 554. But I do not see why this should have been changed, since the sense of both readings is the same.

Page

  • running head: DIVI CYPRIANI 524
  • marginal letters: A ‹quis cum precatur›; B ‹tales esse possimus›; C (in the Lectiones variantes, beside note j); D (in the Baluze notes, beside ‹Christus docuerat›)
  • old-edition numerals: 206 after ‹pro se›
  • signature: none
  • other: (none)
PL 4:525
IX. Qualia autem sunt, fratres dilectissimi, orationis Dominicae sacramenta, quam multa, quam magna, breviter in sermone collecta, sed in virtute spiritaliter copiosa, ut nihil omnino praetermissum sit quod non in precibus atque orationibus nostris coelestis doctrinae compendio comprehendatur. Sic, ait, orate: Pater noster qui es in coelis. Homo, novus, renatus, et Deo suo per gratiam ejus restitutus, Pater primo in loco dicit, quia filius esse jam coepit. In sua, inquit, propria venit, et sui eum non receperunt. Quotquot autem eum receperunt, dedit illis potestatem ut filii Dei fierent, his qui credunt in nomine ejus (Joan. I, 11, 12). Qui ergo credidit in nomine ejus, et factus est Dei filius, hinc debet incipere ut et gratias agat et profiteatur se Dei filium, dum nominat patrem sibi esse in coelis Deum; contestetur quoque inter prima statim nativitatis suae verba renuntiasse se terreno et carnali patri, et patrem solum nosse se et habere coepisse qui sit in coelis, sicut scriptum est: Qui dicunt patri et matri: Non novi te, et filios suos non agnoverunt, hi custodierunt praecepta tua et testamentum tuum servaverunt (Deut. XXXIII, 9). Item Dominus in Evangelio suo praecepit ne vocemus nobis patrem in terra, quod sit scilicet nobis unus pater qui est in coelis (Matth. XXIII, 9). Et discipulo qui mentionem defuncti patris fecerat respondit: Sine mortui mortuos suos sepeliant (Matth. VIII, 22). Dixerat enim patrem suum mortuum, cum sit credentium Pater vivus.
IX. But of what kind, most beloved brethren, are the sacraments of the Lord's prayer, how many, how great, gathered briefly in speech, but spiritually abundant in power, so that nothing at all is left out that is not comprised in our petitions and prayers in a compendium of heavenly doctrine. Thus, He says, pray: Our Father who art in heaven. The man new, reborn, and restored to his God through His grace, says Father in the first place, because he has now begun to be a son. He came, it says, unto His own, and His own received Him not. But as many as received Him, He gave them power to become sons of God, to those who believe in His name (John 1:11, 12). He therefore who has believed in His name and has been made a son of God ought to begin from this: that he both give thanks and profess himself a son of God, when he names God as his Father in heaven; let him also bear witness, among the very first words of his birth, that he has renounced his earthly and carnal father, and that he has begun to know and to have as father Him alone who is in heaven, as it is written: Those who say to father and mother: I know you not, and have not acknowledged their sons, these have kept Thy precepts and have observed Thy covenant (Deut. 33:9). Likewise the Lord in His Gospel commanded that we call no man our father on earth, because, to be sure, we have one Father who is in heaven (Matt. 23:9). And to the disciple who had made mention of his dead father He answered: Let the dead bury their dead (Matt. 8:22). For he had said that his father was dead, whereas the Father of believers is living.
X. Nec hoc solum, fratres dilectissimi, animadvertere et intelligere debemus, quod appellemus Patrem qui sit in coelis, sed conjungimus et dicimus, PATER NOSTER, id est eorum qui credunt, eorum qui, per eum sanctificati et gratiae spiritalis nativitate reparati, filii Dei esse coeperunt. Quae vox etiam Judaeos perstringit et percutit, qui Christum, sibi per Prophetas annuntiatum et ad se prius missum, non tantum infideliter spreverunt, sed et crudeliter necaverunt: qui jam non possunt patrem Deum vocare, cum Dominus eos confundat et redarguat dicens: Vos de diabolo patre nati estis, et concupiscentias patris vestri facere vultis.
X. Nor ought we, dearest brethren, to note and understand this alone, that we call him Father who is in heaven, but we join the words together and say, OUR FATHER, that is, the Father of those who believe, of those who, sanctified by him and restored by the birth of spiritual grace, have begun to be sons of God. This word also strikes and smites the Jews, who not only faithlessly spurned Christ, announced to them beforehand by the prophets and sent first to them, but also cruelly put him to death: who can no longer call God their father, since the Lord confounds and reproves them, saying: You are born of your father the devil, and you wish to do the desires of your father.
Editors' notes and page, col. 525

Footnotes

(a) ‹quam multa, quam magna› · printed under col 525 (Lectiones variantes)

Quam magna, quam grandia Ar. Bod. 2. MR.

"How great, how grand": Ar., Bod. 2, MR.

(Baluze's notes printed under this column, X. Filios generavi, Vae gens peccatrix and Semen nequam, are keyed to words in col 526 and are set in n526.)

Page

  • running head: 525 LIBER DE ORATIONE DOMINICA.
  • marginal letters: A ‹IX. Qualia autem sunt›; B ‹coelis Deum ; contestetur›; C ‹trem qui sit in coelis … PA-›; D (in the Baluze notes, beside ‹X. — Filios generavi›)
  • old-edition numerals: none
  • signature: none
  • other: (none)
PL 4:526
Ille enim homicida fuit ab initio, et in veritate non stetit, quia veritas non est in illo (Joan. VIII, 44). Et per Esaiam prophetam Deus clamat indignans: Filios generavi et exaltavi, ipsi autem me spreverunt. Agnovit bos possessorem suum, et asinus praesepe domini sui; Israel autem me non cognovit, et populus meus me non intellexit. Vae! gens peccatrix, populus plenus peccatis, semen nequam, filii scelesti. Dereliquistis Dominum, et in indignationem misistis illum Sanctum Israel (Isa. I, 2-4). In quorum exprobrationem Christiani quando oramus, PATER NOSTER dicimus, quia noster esse coepit et Judaeorum, qui cum reliquerunt, esse desiit. Nec peccator populus potest esse filius, sed quibus remissa peccatorum datur, eis filiorum nomen adscribitur, et eis aeternitas repromittitur, Domino ipso dicente: Omnis qui facit peccatum servus est peccati. Servus autem non manet in domo in aeternum, filius autem manet in aeternum (Joan. VIII, 34, 35).
For he was a murderer from the beginning, and stood not in the truth, because truth is not in him (John 8:44). And through the prophet Isaiah God cries out in indignation: I have begotten and exalted sons, but they have despised me. The ox knows its owner, and the ass its master's crib; but Israel has not known me, and my people has not understood. Woe! a sinful nation, a people full of sins, a wicked seed, degenerate children. You have forsaken the Lord, and provoked to anger the Holy One of Israel (Isa. 1:2–4). In reproach of whom, when we Christians pray, we say OUR FATHER, because he began to be ours, and ceased to be [Father] of the Jews, who forsook him. Nor can a sinful people be a son, but those to whom the forgiveness of sins is granted are enrolled with the name of sons, and to them eternity is promised, the Lord himself saying: Everyone who commits sin is the servant of sin. But the servant does not abide in the house for ever; the son abides for ever (John 8:34–35).
XI. Quanta autem Domini indulgentia, quanta circa nos dignationis ejus et bonitatis ubertas, qui sic nos voluerit orationem celebrare in conspectu Dei ut Deum patrem vocemus, et, ut est Christus Dei filius, sic et nos Dei filios nuncupemus! Quod nomen nemo nostrum in oratione auderet attingere, nisi ipse nobis sic permisisset orare. Meminisse itaque, fratres dilectissimi, et scire debemus quia, quando patrem Deum dicimus, quasi filii Dei agere debemus, ut, quomodo nos nobis placemus de Deo patre, sit sibi placeat et ille de nobis. Conversemur quasi Dei templa, ut Deum in nobis constet habitare: nec sit degener actus noster a spiritu, ut qui coelestes et spiritales esse coepimus, non nisi spiritalia et coelestia cogitemus et agamus, quia et ipse Dominus Deus dixit: Eos qui clarificant me clarificabo, et qui me spernit spernetur (I Reg. II, 30). Beatus quoque Apostolus in Epistola sua posuit: Non estis vestri. Empti enim estis pretio magno. Clarificate et portate Deum in corpore vestro (I Cor. VI, 19, 20).
XI. But how great is the Lord's indulgence, how great the abundance of His condescension and goodness towards us, that He has willed us so to celebrate prayer in the sight of God that we call God Father, and, as Christ is the Son of God, so we too should be named sons of God! Which name none of us would dare to touch in prayer, had He not Himself permitted us so to pray. We ought therefore, most beloved brethren, to remember and to know that, when we call God Father, we ought to act as sons of God, so that, as we are pleased with ourselves in God the Father, He too may be pleased with us. Let us live as temples of God, so that it may be evident that God dwells in us: and let our conduct not degenerate from the Spirit, so that we who have begun to be heavenly and spiritual may think and do nothing but spiritual and heavenly things, since the Lord God Himself also has said: Those who glorify Me I will glorify, and he who despises Me shall be despised (1 Sam. 2:30). The blessed Apostle too has set down in his Epistle: You are not your own. For you have been bought at a great price. Glorify and bear God in your body (1 Cor. 6:19, 20).
XII. Post hoc dicimus: SANCTICETUR NOMEN TUUM. Non quod optemus Deo ut sanctificetur orationibus
XII. After this we say: HALLOWED BE THY NAME. Not that we wish for God that He be hallowed by our prayers,
Editors' notes and page, col. 526

Footnotes

(b) ‹remissa peccatorum datur› · printed under col 525 (Lectiones variantes, left)

Remissa peccatorum dantur Bod. 1, 4. Remissio Vict.

"Remissions of sins are given": Bod. 1, 4. "Remission": Vict.

(c) ‹Dei filios nuncupemus› · printed under col 526 (Lectiones variantes)

Filios nuncupemus Impr. ante Oxon.

"Let us call [ourselves] sons": printed editions before Oxon.

(d) ‹empti enim estis pretio magno› · printed under col 526 (Lectiones variantes)

Empti estis magno NC. 1. 4. Lam. Bod. 3.

"You have been bought at a great [price]": NC. 1, 4, Lam., Bod. 3.

(Baluze) ‹filios generavi› · Stephani Baluzii notae, printed under col 525 X. — Filios generavi. Hanc lectionem inveni in decem libris veteribus et in editione Manutiana. At in aliis editionibus et in septemdecim vetustis exemplaribus legitur genui.

X. — I have begotten sons (generavi). I found this reading in ten old books and in the Manutian edition. But in other editions and in seventeen ancient copies genui is read.

(Baluze) ‹vae gens peccatrix› · Stephani Baluzii notae, printed under col 525 Vae gens peccatrix. Secutus sum editionem Anglicanam, quia eam vidi confirmatam auctoritate veterum editionum et quatuordecim veterum librorum. Nam et Tertullianus in libro adversus Judaeos hoc eodem modo refert hunc locum, ut notavit etiam Pamelius. Aliam lectionem, quae habet : Vae genti peccatrici, populo pleno peccatis, inveni in tredecim vetustis exemplaribus. In uno meo, populo gravi iniquitate. Quo etiam modo scriptum est in capite I Isaiae in editione vulgata. Observat autem Arnobius, lib. I, ethnicos nobis exprobrasse quod res nostrae barbarismis et soloecismis obsitae essent et vitiorum deformitate pollutae. Vide lib. III Testimoniorum, cap. 3, pag. 276.

Woe, sinful nation. I have followed the English edition, because I saw it confirmed by the authority of the old editions and of fourteen old books. For Tertullian too, in the book Against the Jews, cites this passage in this same way, as Pamelius also noted. The other reading, which has Woe to the sinful nation, a people full of sins, I found in thirteen ancient copies; in one of mine, a people heavy with iniquity. It is also written in this way in chapter 1 of Isaiah in the Vulgate edition. Arnobius, moreover, observes in book I that the heathen reproached us because our writings were overgrown with barbarisms and solecisms and defiled with the ugliness of faults. See book III of the Testimonies, chapter 3, p. 276.

(Baluze) ‹semen nequam› · Stephani Baluzii notae, printed under cols 525–526 Semen nequam. Septuaginta, ut ait Hieronymus, verterunt semen pessimum Quo etiam modo habent tres libri nostri veteres.

Wicked seed. The Seventy, as Jerome says, translated most evil seed. Three of our old books also have it in this way.

(Baluze) ‹clarificate et portate Deum› · Stephani Baluzii notae, printed under col 526 XI. — Clarificate. Codex Monasteriensis, glorificate vel clarificate. Hinc factum ut quidam libri veteres habeant glorificate, alii clarificate. Vide notas ad librum de Habitu Virginum, pag. 524.

XI. — Glorify (clarificate). The Münster manuscript: glorificate or clarificate. Hence it came about that some old books have glorificate, others clarificate. See the notes on the book On the Dress of Virgins, p. 524.

(Baluze) ‹SANCTIFICETUR NOMEN TUUM› · Stephani Baluzii notae, printed under col 526 XII. — Sanctificetur nomen tuum. Refert hunc locum sanctus Augustinus lib. IV contra duas Epistolas Pelagianorum, cap. 9. Hieronymus in Epistola ad Suniam et Fretelam : Sanctificetur nomen tuum, non quod nobis orantibus sanctificetur quod per se sanctum est, sed quo petamus ut quod per naturam sui sanctum est sanctificetur in nobis. Rufinus in Psal. LXXV : Sanctificetur nomen tuum. Quod non sic petitur quasi non sit nomen sanctum Dei, sed ut sanctum habeatur ab hominibus, id est ita illis innotescat Deus ut non existiment aliquid sanctius quod magis offendere timeant. Vide Tertullianum in libro de Oratione.

XII. — Hallowed be Thy name. Saint Augustine cites this passage in book IV Against the Two Letters of the Pelagians, chapter 9. Jerome in the Letter to Sunnia and Fretela: Hallowed be Thy name: not that what is holy of itself is hallowed by our praying, but that we ask that what is holy by its own nature be hallowed in us. Rufinus on Psalm 75: Hallowed be Thy name. This is not asked as though the name of God were not holy, but that it may be held holy by men, that is, that God may become so known to them that they think nothing holier which they should fear more to offend. See Tertullian in the book On Prayer.

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  • running head: LIBER DE ORATIONE DOMINICA. 526
  • marginal letters: A ‹cere vultis. Ille enim›; B ‹dicente : Omnis qui facit›; C ‹degener actus noster›; D (in the Baluze notes, beside ‹verterunt semen pessimum›)
  • old-edition numerals: 207 after ‹Israel autem›
  • signature: none
  • other: col 526 opens with ‹cere›, the end of ‹facere› hyphenated from col 525 (set whole there).
PL 4:527
nostris, sed quod petamus ab eo ut nomen ejus sanctificetur in nobis. Caeterum a quo Deus sanctificatur, qui ipse sanctificat? Sed quia ipse dixit: Sancti estote, quoniam et ego sanctus sum (Lev. II, 44), id petimus et rogamus, ut, qui in Baptismo sanctificati sumus, in eo quod esse coepimus perseveremus. Et hoc quotidie deprecamur. Opus est enim nobis quotidiana sanctificatione, ut, qui quotidie delinquimus, delicta nostra sanctificatione assidua repurgemus. Quae autem sit sanctificatio quae nobis de Dei dignatione confertur Apostolus praedicat dicens: Neque fornicarii, neque idolis servientes, neque adulteri, neque molles, neque masculorum appetitores, neque fures, neque fraudulenti, neque ebriosi, neque maledici, neque raptores regnum Dei consequentur. Et haec quidem fuistis; sed abluti estis, sed justificati estis, sed sanctificati estis in nomine Domini nostri Jesu Christi et in Spiritu Dei nostri (I Cor. VI, 9-11). Sanctificatos nos dicit in nomine Domini Jesu Christi et in Spiritu Dei nostri. Haec sanctificatio ut in nobis permaneat oramus. Et quia Dominus et judex noster sanato a se et vivificato comminatur jam non delinquere, ne quid ei deterius fiat, hanc continuis orationibus precem facimus, hoc diebus ac noctibus postulamus, ut sanctificatio et vivificatio quae de Dei gratia sumitur ipsius protectione servetur.
but that we ask of Him that His name be hallowed in us. Besides, by whom is God hallowed, who Himself hallows? But since He Himself said: Be holy, because I also am holy (Lev. 2:44), we seek and ask this: that we, who have been hallowed in Baptism, may persevere in that which we have begun to be. And this we pray for daily. For we have need of daily hallowing, so that we who daily offend may cleanse away our offences by constant hallowing. And what the hallowing is that is conferred upon us from the condescension of God, the Apostle proclaims, saying: Neither fornicators, nor those who serve idols, nor adulterers, nor the effeminate, nor those who lust after males, nor thieves, nor the fraudulent, nor drunkards, nor revilers, nor robbers shall obtain the kingdom of God. And such indeed you were; but you have been washed, but you have been justified, but you have been hallowed in the name of our Lord Jesus Christ and in the Spirit of our God (1 Cor. 6:9–11). He says that we have been hallowed in the name of the Lord Jesus Christ and in the Spirit of our God. We pray that this hallowing may abide in us. And since our Lord and judge warns the man healed and quickened by Him to sin no more, lest something worse befall him, we make this prayer in continual petitions, we ask this by day and by night: that the hallowing and quickening which is received from the grace of God may be preserved by His protection.
XIII. Sequitur in oratione: ADVENIAT REGNUM TUUM. Regnum etiam Dei repraesentari nobis petimus, sicuti et nomen ejus, ut in nobis sanctificetur postulamus. Nam Deus quando non regnat? aut apud eum quando incipit quod et semper fuit et esse non desinit? Nostrum regnum petimus advenire a Deo nobis repromissum, Christi sanguine et passione quaesitum; ut, qui in saeculo ante servivimus, postmodum Christo dominante regnemus, sicut ipse pollicetur et dicit: Venite, benedicti Patris mei, percipite regnum quod vobis paratum est ab origine mundi (Matth. XXV, 34). Potest vero, fratres dilectissimi,
XIII. There follows in the prayer: THY KINGDOM COME. We ask that the kingdom of God be made present to us, just as we also ask that His name be hallowed in us. For when does God not reign? Or when does that begin with Him which both always was and does not cease to be? We ask that our kingdom come, promised to us by God, acquired by the blood and passion of Christ; so that we who before served in the world may afterwards reign with Christ as ruler, as He Himself promises and says: Come, blessed of My Father, receive the kingdom which has been prepared for you from the beginning of the world (Matt. 25:34). But, most beloved brethren,
Editors' notes and page, col. 527

Footnotes

(a) ‹sanctificatione assidua› · printed under col 527 (Lectiones variantes)

Satisfactione Ar.

"By satisfaction": Ar.

(b) ‹regnum Dei consequentur› · printed under col 527 (Lectiones variantes)

Possidebunt Pem. Bod. 4. Voss. 1.

"Will possess": Pem., Bod. 4, Voss. 1.

(c) ‹sanctificati estis› · printed under col 527 (Lectiones variantes)

Sanctificatos nos dicit Lam. Ebor. Voss. 1. Bod. 1, 2, 3, 4.

"He calls us sanctified": Lam., Ebor., Voss. 1, Bod. 1, 2, 3, 4.

(Baluze) ‹masculorum appetitores› · Stephani Baluzii notae, printed under col 527 Appetitores. Quinque libri veteres habent concubitores. Sic etiam se in antiquissimo codice legisse testatur Morellius, in uno codice Bodleiano editio Anglicana. Sic etiam editio vulgata Epistolarum sancti Pauli.

Seekers. Five old books have concubitores (those who lie with). Morel too testifies that he read it so in a very ancient manuscript, and the English edition in one Bodleian manuscript. So too the Vulgate edition of the Letters of Saint Paul.

(Baluze) ‹neque fraudulenti› · Stephani Baluzii notae, printed under col 527 Fraudulenti. Codex Fuxensis fraudatores vel fraudulenti, ut arbitrium esset integrum lectori retinendae lectionis quae sibi magis arrideret. Ego praefero ultimam, quia eam reperi in XXV libris veteribus. Aliam raro reperi.

Fraudulent. The Foix manuscript has defrauders or fraudulent, so that the reader might be wholly free to keep whichever reading pleased him more. I prefer the latter, because I found it in 25 old books. The other I have rarely found.

(Baluze) ‹sanato a se et vivificato› · Stephani Baluzii notae, printed under col 527 Vivificato. Ita omnes libri veteres et omnes antiquae editiones. Manutiana habet justificato. Morellius retinuit veterem lectionem. Pamelius et Rigaltius maluerunt justificato. Sic etiam Angli, quamvis haberent auctoritatem plurium veterum exemplarium contra sentientium. Vide concilium Carthaginense, Cypriani pag. 332, in allocutione Felicis a Bagai.

Given life (vivificato). So all the old books and all the ancient editions. The Manutian has justificato (justified). Morel kept the old reading. Pamelius and Rigault preferred justificato. So too the English, although they had against them the authority of very many old copies that thought otherwise. See the Council of Carthage, p. 332 of Cyprian, in the address of Felix of Bagai.

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  • running head: 527 DIVI CYPRIANI
  • marginal letters: A ‹nostris, sed quod petamus›; B ‹sanctificati estis in nomine›; C ‹desinit? Nostrum regnum›; D (in the Baluze notes, beside ‹Appetitores›)
  • old-edition numerals: 208 after ‹paratum est ab›
  • signature: none
  • other: (none)
PL 4:528
et ipse Christus esse regnum Dei, quem venire quotidie cupimus, cujus adventus ut cito nobis repraesentetur optamus. Nam, cum resurrectio ipse nostra sit, quia in ipso resurgimus, sic et regnum Dei potest ipse intelligi, quia in illo regnaturi sumus. Bene autem regnum Dei petimus, id est regnum coeleste, quia est et terrestre regnum. Sed qui renuntiavit jam saeculo, major est et honoribus ejus et regno. Et ideo, qui se Deo et Christo dedicat, non terrena sed coelestia regna desiderat. Continua autem oratione et prece opus est ne excidamus a regno coelesti, sicut Judaei, quibus hoc prius promissum fuerat, exciderunt, Domino manifestante et probante: Multi, inquit, venient ab Oriente et Occidente, et recumbent cum Abraham et Isaac et Jacob in regno coelorum; filii autem regni expellentur in tenebras exteriores. Illic erit ploratio et stridor dentium (Matth. VIII, 11, 12). Ostendit quia ante filii regni Judaei erant, quando et filii Dei esse perseverabant. Postquam cessavit circa illos nomen paternum, cessavit et regnum. Et ideo Christiani, qui in oratione appellare patrem Deum coepimus, nos et ut regnum Dei nobis veniat oramus.
Christ Himself too can be the kingdom of God, whom we desire daily to come, whose advent we long to be made present to us soon. For since He Himself is our resurrection, because in Him we rise again, so too He Himself can be understood as the kingdom of God, because in Him we are to reign. And rightly do we ask for the kingdom of God, that is, the heavenly kingdom, because there is also an earthly kingdom. But he who has already renounced the world is greater both than its honours and than its kingdom. And therefore he who dedicates himself to God and to Christ desires not earthly but heavenly kingdoms. But there is need of continual prayer and petition lest we fall away from the heavenly kingdom, as the Jews, to whom this had first been promised, fell away, as the Lord makes plain and proves: Many, He says, shall come from the East and the West, and shall recline with Abraham and Isaac and Jacob in the kingdom of heaven; but the sons of the kingdom shall be cast out into the outer darkness. There shall be weeping and gnashing of teeth (Matt. 8:11, 12). He shows that the Jews were formerly sons of the kingdom, while they also continued to be sons of God. After the name of Father ceased among them, the kingdom also ceased. And therefore we Christians, who in prayer have begun to call God Father, pray also that the kingdom of God may come to us.
XIV. Addimus quoque et dicimus: FIAT VOLUNTAS TUA SICUT IN COELO ET IN TERRA; non ut Deus faciat quod vult, sed ut nos facere possimus quod Deus vult. Nam Deo quis obsistit quominus quod velit faciat? Sed quia nobis a diabolo obsistitur quominus per omnia noster animus atque actus Deo obsequatur, oramus et petimus ut fiat in nobis voluntas Dei, quae ut fiat, in nobis opus est Dei voluntate, id est ope ejus et protectione; quia nemo suis viribus fortis est, sed Dei indulgentia et misericordia tutus est. Denique et Dominus, infirmitatem hominis quem portabat ostendens, ait: Pater, si fieri potest, transeat a me calix iste (Matth. XXVI, 39). Et exemplum discipulis suis tribuens ut non voluntatem suam sed Dei faciant, addidit dicens: Verumtamen non quod ego volo,
XIV. We add also and say: THY WILL BE DONE AS IN HEAVEN SO ON EARTH; not that God may do what He wills, but that we may be able to do what God wills. For who hinders God from doing what He wills? But since we are hindered by the devil from our mind and conduct obeying God in all things, we pray and ask that the will of God be done in us; and that it may be done, there is need in us of the will of God, that is, of His help and protection; because no one is strong by his own powers, but is safe by the indulgence and mercy of God. Accordingly the Lord too, showing the weakness of the man whom He bore, says: Father, if it can be, let this cup pass from Me (Matt. 26:39). And giving His disciples an example, that they should do not their own will but God's, He added, saying: Nevertheless not what I will,
Editors' notes and page, col. 528

Footnotes

(d) ‹resurrectio ipse nostra› · printed under col 527 (Lectiones variantes, left)

Nostra deest in 8 Angl. et multis impr. in quibus recentissimus ed. Lips.

"Our" is missing in 8 English [manuscripts] and in many printed editions, among them the most recent, the Leipzig edition.

(e) ‹Deo et Christo dedicat› · printed under col 528 (Lectiones variantes)

Dicavit Lam. Ben. Bod. 2, 3. Dicat Bod. 1, 4. Paris.

"Has dedicated" (dicavit): Lam., Ben., Bod. 2, 3. "Dedicates" (dicat): Bod. 1, 4, Paris.

(f) ‹erit ploratio› · printed under col 528 (Lectiones variantes)

Erit fletus Bod. 1, 2.

"There will be weeping" (fletus): Bod. 1, 2.

(g) ‹nos et› · printed under col 528 (Lectiones variantes)

Coepimus nosse Lem. Pem. Voss. 2, 3. Ben. Bod. 2. Cupimus Ar.

"We have begun to know": Lem., Pem., Voss. 2, 3, Ben., Bod. 2. "We desire": Ar.

(h) ‹SICUT IN COELO› · printed under col 528 (Lectiones variantes)

Tua in coelo Paris. August.

"Thy [will be done] in heaven": Paris., August.

(Baluze) ‹resurrectio ipse nostra sit› · Stephani Baluzii notae, printed under col 528 XIII. — Resurrectio ipse sit. Omnes editiones, si Morellianam excipias, habent resurrectio nostra ipse sit. At vox nostra deest in omnibus exemplaribus nostris et in octo Anglicanis. Certe videtur non esse necessaria. Caeterum vocabulo resurrectionis uti nolent Ciceroniani et qui nihil scribere volunt quod non sit purae latinitatis. At Christiani, homines simplices et rerum magis quam verborum curiosi, crediderunt sibi licere uti vocabulo quo unico significarent reditum Christi ad vitam. Itaque dixerunt resurrectionem. Nihil vulgatius in libris veterum scriptorum ecclesiasticorum.

XIII. — He Himself be the resurrection. All the editions, if you except Morel's, have He Himself be our resurrection. But the word nostra is missing in all our copies and in eight English ones. It certainly seems not to be necessary. For the rest, the Ciceronians, and those who will write nothing that is not pure Latinity, would not use the word resurrectio. But the Christians, simple men and more concerned with things than with words, believed they might use a word by which alone they could signify Christ's return to life. So they said resurrectio. Nothing is more common in the books of the old ecclesiastical writers.

(Baluze) ‹expellentur in tenebras› · Stephani Baluzii notae, printed under col 528 Expellentur. Codex Gratianopolitanus, ejicientur. Lamonianus, mittentur.

Will be driven out. The Grenoble manuscript: will be cast out. The Lamoignon manuscript: will be sent.

(Baluze) ‹XIV. Addimus quoque› · Stephani Baluzii notae, printed under col 528 XIV. — Addimus quoque. Citat hunc locum sanctus Augustinus lib. IV contra duas Epistolas Pelagianorum, cap. 9.

XIV. — We add also. Saint Augustine cites this passage in book IV Against the Two Letters of the Pelagians, chapter 9.

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  • running head: DIVI CYPRIANI 528
  • marginal letters: A ‹et ipse Christus esse regnum›; B ‹coelorum ; filii autem regni›; C ‹ut fiat, in nobis opus est›; D (in the Baluze notes, beside ‹557 XIII. — Resurrectio›)
  • old-edition numerals: 557 before Baluze's note XIII
  • signature: none
  • other: (none)
PL 4:529
sed quod tu (Matth. XXVI, 39). Et alio loco dicit: Non descendi de coelo ut faciam voluntatem meam, sed voluntatem ejus qui misit me (Joan. VI, 32). Quod si filius obaudivit ut faceret patris voluntatem, quanto magis servus obaudire debet ut faciat domini voluntatem? sicut in Epistola sua Joannes quoque ad faciendam Dei voluntatem hortatur et instruit dicens: Nolite diligere mundum neque ea quae in mundo sunt. Si quis dilexerit mundum, non est charitas Patris in illo, quia omne quod in mundo est, concupiscentia carnis est, et concupiscentia oculorum, et ambitio saeculi, quae non est a Patre, sed ex concupiscentia mundi: et mundus transibit et concupiscentia ejus; qui autem fecerit voluntatem Dei manet in aeternum, quomodo et Deus manet in aeternum (I Joan. II, 15-17). Qui in aeternum manere volumus, Dei, qui aeternus est, voluntatem facere debemus.
but what Thou [wilt] (Matt. 26:39). And in another place He says: I came down from heaven not to do My own will, but the will of Him who sent Me (John 6:32). But if the Son obeyed so as to do the Father's will, how much more ought the servant to obey so as to do the master's will? As John too in his Epistle exhorts and instructs us to do the will of God, saying: Love not the world nor the things that are in the world. If anyone loves the world, the charity of the Father is not in him, because all that is in the world is the concupiscence of the flesh, and the concupiscence of the eyes, and the ambition of the world, which is not from the Father, but from the concupiscence of the world: and the world shall pass away and its concupiscence; but he who does the will of God abides for ever, even as God also abides for ever (1 John 2:15–17). We who wish to abide for ever ought to do the will of God, who is eternal.
XV. Voluntas autem Dei est quam Christus et fecit et docuit. Humilitas in conversatione, stabilitas in fide, verecundia in verbis, in factis justitia, in operibus misericordia, in moribus disciplina, injuriam facere non nosse, et factam posse tolerare, cum fratribus pacem tenere; Deum toto corde diligere, amare in illo quod pater est, timere quod Deus est; Christo nihil omnino praeponere, quia nec nobis quicquam ille praeposuit; charitati ejus inseparabiliter adhaerere, cruci ejus fortiter ac fidenter assistere; quando de ejus nomine et honore certamen est, exhibere in sermone constantiam, qua confitemur, in quaestione fiduciam, qua congredimur, in morte patientiam, qua coronamur. Hoc est cohaeredem Christi esse velle, hoc est praeceptum Dei facere, hoc est voluntatem Patris adimplere.
XV. Now the will of God is what Christ both did and taught. Humility in conduct, steadfastness in faith, modesty in words, justice in deeds, mercy in works, discipline in morals; not to know how to do an injury, and to be able to bear one done; to keep peace with the brethren; to love God with the whole heart, to love in Him that He is Father, to fear that He is God; to prefer nothing at all to Christ, because He preferred nothing to us; to cleave inseparably to His charity, to stand by His cross bravely and faithfully; when there is a contest concerning His name and honour, to show in speech the constancy with which we confess, under examination the confidence with which we engage, in death the patience by which we are crowned. This is to wish to be co-heir of Christ, this is to do the precept of God, this is to fulfil the will of the Father.
XVI. Fieri autem petimus voluntatem Dei in coelo et in terra; quod utrumque ad consummationem nostrae incolumitatis pertinet et salutis. Nam, cum corpus e terra et spiritum possideamus e coelo, ipsi terra et coelum sumus; et in utroque, id est et corpore et spiritu, ut Dei voluntas fiat oramus. Est enim inter carnem et spiritum colluctatio, et discordantibus adversus se invicem quotidiana congressio, ut non quae
XVI. We ask further that the will of God be done in heaven and on earth; for each of these pertains to the completion of our soundness and salvation. For since we possess a body from earth and a spirit from heaven, we ourselves are earth and heaven; and we pray that God's will be done in both, that is, in body and in spirit. For there is a struggle between flesh and spirit, and a daily conflict between them as they disagree with one another, so that we do not do the very things
Editors' notes and page, col. 529

Footnotes

(a) ‹sed quod tu› · printed under col 529 (Lectiones variantes)

Tu vis Voss. 3.

"[But what] Thou wilt": Voss. 3.

(b) ‹charitas Patris› · printed under col 529 (Lectiones variantes)

Dilectio Ebor. Thu. Foss. Lin.

"Love" (dilectio): Ebor., Thu., Foss., Lin.

(c) ‹ex concupiscentia mundi› · printed under col 529 (Lectiones variantes)

Concupiscentia saeculi et mundus Thu. Foss. Transit Paris.

"The lust of the age, and the world": Thu., Foss. "Passes": Paris.

(d) ‹fidenter assistere› · printed under col 529 (Lectiones variantes)

Fortiter ac fideliter Bod. 3, 4. Fortiter ac libenter insistere Ver.

"Bravely and faithfully": Bod. 3, 4. "To press on bravely and willingly": Ver.

(e) ‹consummationem nostrae incolumitatis› · printed under col 529 (Lectiones variantes)

Voluntatis Pem. Man.

"Of [our] will": Pem., Man.

(Baluze) ‹in quaestione constantiam› · Stephani Baluzii notae, printed under col 529 XV. — In quaestione. Vide notas ad Epistolam XXI, pag. 408.

XV. — In the inquiry (in quaestione). See the notes on Letter 21, p. 408.

(Baluze) ‹XVI. Fieri autem petimus› · Stephani Baluzii notae, printed under col 529 XVI. — Fieri autem petimus. Citat hunc locum sanctus Augustinus in libro mox laudato et lib. II contra Julianum Pelagianum, cap. 3.

XVI. — And we ask that it be done. Saint Augustine cites this passage in the book just cited and in book II Against Julian the Pelagian, chapter 3.

Page

  • running head: 529 LIBER DE ORATIONE DOMINICA.
  • marginal letters: A ‹sed quod tu›; B ‹Qui in aeternum manere›; C ‹qua coronamur›; D (in the Lectiones variantes, beside notes j–k)
  • old-edition numerals: 209 after ‹voluntatem›
  • signature: none
  • other: (none)
PL 4:530
volumus ipsa faciamus, dum spiritus coelestia et divina quaerit, caro terrena et saecularia concupiscit. Et ideo petimus impense inter duo ista ope et auxilio Dei concordiam fieri, ut dum et in spiritu et in carne voluntas Dei geritur, quae per eum renata est anima servetur. Quod aperte atque manifeste apostolus Paulus sua voce declarat: Caro, inquit, concupiscit adversus spiritum, et spiritus adversus carnem. Haec enim invicem adversantur sibi, ut non quae vultis ipsa faciatis. Manifesta autem sunt opera carnis, quae sunt adulteria, fornicationes, immunditiae, spurcitiae, idololatria, veneficia, homicidia, inimicitiae, contentiones, aemulationes, animositates, provocationes, simultates, dissensiones, haereses, invidiae, ebrietates, comessationes, et his similia, quae praedico vobis sicut praedixi, quoniam qui talia agunt regnum Dei non possidebunt. Fructus autem spiritus est charitas, gaudium, pax, magnanimitas, bonitas, fides, mansuetudo, continentia, castitas (Gal. V, 17-22). Et idcirco quotidianis, immo continuis orationibus hoc precamur, et in coelo et in terra voluntatem circa nos Dei fieri, quia haec est voluntas Dei, ut terrena coelestibus cedant, spiritalia et divina praevaleant.
we wish, since the spirit seeks heavenly and divine things, while the flesh craves earthly and worldly things. And therefore we ask earnestly that, by God's help and assistance, harmony be made between these two, so that, while God's will is carried out both in the spirit and in the flesh, the soul which has been reborn through him may be preserved. This the apostle Paul openly and plainly declares in his own words: The flesh, he says, lusts against the spirit, and the spirit against the flesh. For these are contrary to one another, so that you do not do the very things you wish. And the works of the flesh are manifest, which are adultery, fornication, uncleanness, lasciviousness, idolatry, sorcery, hatred, contentions, jealousies, wraths, provocations, quarrels, dissensions, heresies, envyings, drunkenness, revellings, and things like these, which I foretell to you, as I have foretold, that those who do such things shall not possess the kingdom of God. But the fruit of the Spirit is love, joy, peace, magnanimity, goodness, faith, gentleness, self-control, chastity (Gal. 5:17–22). And therefore we pray in our daily, nay continual, prayers, that the will of God be done concerning us both in heaven and on earth, since this is the will of God, that earthly things give way to heavenly, and that spiritual and divine things prevail.
XVII. Potest et sic intelligi, fratres dilectissimi, ut, quoniam mandat et monet Dominus etiam inimicos diligere et pro iis quoque qui nos persequuntur orare, petamus et pro illis qui adhuc terra sunt et necdum coelestes esse coeperunt, ut et circa illos voluntas Dei fiat, quam Christus hominem conservando et redintegrando perfecit. Nam, cum discipuli ab eo non jam terra appellentur, sed sal terrae (Matth. V, 13), et Apostolus primum hominem vocet de terrae limo, secundum vero de coelo, merito et nos, qui esse debemus patri Deo similes, qui solem suum oriri facit super bonos et malos et pluit super justos et injustos (Matth. V, 45), sic, Christo monente, oramus et petimus ut precem pro omnium salute faciamus; ut, quomodo in coelo id est, in nobis, per fidem nostram voluntas Dei facta est ut essemus e coelo, ita et in terra, hoc est in illis non credentibus, fiat voluntas Dei, ut qui adhuc sunt prima nativitate terreni,
XVII. It can also be understood in this way, dearest brethren, that since the Lord bids and admonishes us to love even our enemies and to pray also for those who persecute us, we should ask also on behalf of those who are still earth and have not yet begun to be heavenly, that the will of God be done concerning them also, which will Christ accomplished by preserving and restoring man. For, since the disciples are no longer called earth by him, but the salt of the earth (Matt. 5:13), and the Apostle calls the first man from the dust of the earth, but the second from heaven, rightly do we also, who ought to be like our Father God, who makes his sun to rise on the good and the evil and sends rain upon the just and the unjust (Matt. 5:45), thus, at Christ's bidding, pray and ask that we make our prayer for the salvation of all; that, as in heaven, that is, in us, the will of God has been done through our faith so that we became of heaven, so also on earth, that is, in those who do not believe, the will of God be done, that they who are as yet earthly by their first
Editors' notes and page, col. 530

Footnotes

(f) ‹petimus impense› · printed under col 529 (Lectiones variantes, left)

Impense rejicit Lips.

"Earnestly" (impense): the Leipzig edition rejects it.

(g) ‹aperte atque manifeste› · printed under col 530 (Lectiones variantes)

Aperte Paulus Paris. Bod. 1, 2, 3, 4. Manut.

"Openly, Paul": Paris., Bod. 1, 2, 3, 4, Manut.

(h) ‹manifesta autem sunt opera› · printed under col 530 (Lectiones variantes)

Facta Lin. NC. 2. Paris. Bod. 1, 3, 4. Manut.

"Deeds" (facta): Lin., NC. 2, Paris., Bod. 1, 3, 4, Manut.

(i) ‹spiritus est charitas› · printed under col 530 (Lectiones variantes)

Agapes,.. suavitas, benignitas Ver. Man.

"Agape … sweetness, kindness": Ver., Man.

(j) ‹qui adhuc terra sunt› · printed under col 530 (Lectiones variantes)

Terreni sunt Ar. od. 1, 2. Thu. Foss. Terrena sapiunt Vict.

"Are earthly": Ar., od. [sic, for Bod.?] 1, 2, Thu., Foss. "Savour earthly things": Vict.

(k) ‹in illis non credentibus› · printed under col 530 (Lectiones variantes)

In illis credentibus Bod. 1, 2, 3, 4. Thu. Foss. Vict. Man.

"In those believing": Bod. 1, 2, 3, 4, Thu., Foss., Vict., Man.

(Baluze) ‹impense› · Stephani Baluzii notae, printed under col 529 Impense. Adverbium hoc deest in viginti et uno codicibus antiquis et in excerptis Flori. In editione quae dicitur Gravii scriptum est minutiori charactere, ut daretur intelligi dubium esse an retineri deberet. Ego retinui quia extat in codice Seguieriano.

Earnestly. This adverb is missing in twenty-one ancient manuscripts and in the excerpts of Florus. In the edition called Graevius's it is printed in smaller type, to indicate that it was doubtful whether it should be kept. I have kept it because it is found in the Seguier manuscript.

(Baluze) ‹XVII. Potest et sic intelligi› · Stephani Baluzii notae, printed under col 529 XVII. — Potest et sic intelligi. Et hunc quoque locum citat sanctus Augustinus in Epistola ad Valentinum.

XVII. — It can also be understood thus. This passage too Saint Augustine cites in the Letter to Valentinus.

(Baluze) ‹pro iis quoque qui nos persequuntur› · Stephani Baluzii notae, printed under col 530 Pro iis qui nos. Id est pro inimicis nostris qui nondum in Christum crediderunt, ut explicat Augustinus in eodem libro IV contra duas Epistolas Pelagianorum, cap. 10.

For those who [persecute] us. That is, for our enemies who have not yet believed in Christ, as Augustine explains in the same book IV Against the Two Letters of the Pelagians, chapter 10.

(Baluze) ‹in illis non credentibus› · Stephani Baluzii notae, printed under col 530 and continued under col 531 In illis non credentibus. Negatio deest in omnibus fere libris nostris et in Anglicanis, tum etiam in antiquis editionibus. Exstat autem in ea quae dicitur Gravii et in Morelliana. Eam habuisse codicem quo sanctus Augustinus utebatur clare colligi posse videtur ex libro ejus de Praedestinatione sanctorum cap. 8. (Vulgo « in illis non credentibus », sed refragantibus edd. prope omnibus et vett. codd. Neque oportet illud legisse August. de Praedest. Sanct. cap. 84. Nostrae lectionis sensus expeditus : Terreni enim sicubi in eis voluntas Dei fit, coelestes, i. e. credentes evadunt — GOLDHORN.)

In those not believing. The negative is missing in almost all our books and in the English ones, and also in the ancient editions. It is found, however, in the one called Graevius's and in Morel's. That the manuscript which Saint Augustine used had it can, it seems, be clearly gathered from his book On the Predestination of the Saints, chapter 8. (Commonly "in those not believing", but against almost all the editions and the old manuscripts. Nor need Augustine have read it so in On the Predestination of the Saints, ch. 84. The sense of our reading is plain: for the earthly, if anywhere the will of God is done in them, become heavenly, i.e. believers. — GOLDHORN.)

Page

  • running head: LIBER DE ORATIONE DOMINICA. 530
  • marginal letters: A ‹volumus ipsa faciamus›; B ‹niam qui talia agunt›; C ‹terra appellentur›; D (in the Lectiones variantes, beside note k)
  • old-edition numerals: none
  • signature: none
  • other: (none)
PL 4:531
incipiant esse coelestes ex aqua et spiritu nati.
birth are earthly may begin to be heavenly, born of water and the Spirit.
XVIII. Procedente oratione postulamus et dicimus: PANEM NOSTRUM QUOTIDIANUM DA NOBIS HODIE. Quod potest et spiraliter et simpliciter intelligi, quia et uterque intellectus utilitate divina proficit ad salutem. Nam panis vitae Christus est; et panis hic omnium non est, sed noster est. Et quomodo dicimus Pater noster, quia intelligentium et credentium pater est, sic et panem nostrum vocamus, quia Christus eorum qui corpus ejus contingunt panis est. Hunc autem panem dari nobis quotidie postulamus, ne qui in Christo sumus et Eucharistiam quotidie ad cibum salutis accipimus, intercedente aliquo graviore delicto, dum abstenti et non communicantes a coelesti pane prohibemur, a Christi corpore separemur, ipso praedicante et monente: Ego sum panis vitae qui de coelo descendi. Si quis ederit de meo pane, vivet in aeternum. Panis autem quem ergo dedero caro mea est pro saeculi vita (Joan. VI, 51). Quando ergo dicit in
XVIII. As the prayer proceeds, we ask and say: GIVE US THIS DAY OUR DAILY BREAD. Which can be understood both spiritually and simply, because each understanding, by divine usefulness, profits unto salvation. For Christ is the bread of life; and this bread is not [the bread] of all, but is ours. And as we say Our Father, because he is the Father of those who understand and believe, so also we call it our bread, because Christ is the bread of those who touch his body. And this bread we ask to be given us daily, lest we who are in Christ and daily receive the Eucharist for the food of salvation, should, by the intervening of some graver offence, while we are held back [from communion] and, not communicating, are kept from the heavenly bread, be separated from the body of Christ, he himself proclaiming and warning: I am the bread of life which came down from heaven. If any man shall eat of my bread, he shall live for ever. And the bread which I shall give is my flesh, for the life of the world (John 6:51). When therefore he says that
Editors' notes and page, col. 531

Footnotes

(a) ‹corpus ejus contingunt› · printed under col 531 (Lectiones variantes)

Noster (qui corpus ejus contingimus) Oxon.

"Ours (we who touch His body)": Oxon.

(b) ‹praedicante et monente› · printed under col 531 (Lectiones variantes)

Dicente Bod. 1, 4. Paris. Vict. Aug. saepius.

"Saying": Bod. 1, 4, Paris., Vict., Aug. often.

(c) ‹Panis autem› · printed under cols 531–532 (Lectiones variantes)

Panem autem Lips., qui addit : Ita editiones vett. probante Gronovio Obs. monob., p. 151.

"But the bread" (accusative): the Leipzig edition, which adds: So the old editions, with Gronovius's approval, Obs. monob., p. 151.

(d) ‹pro saeculi vita› · printed under col 532 (Lectiones variantes, right)

Mundi Voss. 3.

"Of the world" (mundi): Voss. 3.

(Baluze) ‹in illis non credentibus› continued from col 530, set in n530. (Baluze) ‹PANEM NOSTRUM QUOTIDIANUM› · Stephani Baluzii notae, printed under col 531 XVIII. — Panem nostrum quotidianum. Vide Hieronymum in cap. II Epistolae ad Titum, et Maldonati Commentarium in caput V Matthaei in prima editione. Nam posteriores non sunt consentaneae. Huic malo medicinam attulit is qui anno 1677 nova editione donavit tractatum Maldonati de Sacramentis. Posuit enim in praefatione sua verba ejus qualia habentur in prima editione Commentariorum in Evangelia.

XVIII. — Our daily bread. See Jerome on chapter 2 of the Letter to Titus, and Maldonatus's Commentary on chapter 5 of Matthew in the first edition; for the later ones do not agree with it. A remedy for this ill was brought by the man who in 1677 presented Maldonatus's treatise On the Sacraments in a new edition: for in his preface he set down Maldonatus's words as they stand in the first edition of the Commentaries on the Gospels.

(Baluze) ‹Christus eorum› · Stephani Baluzii notae, printed under col 531 Christus eorum. Ita emendavimus hunc locum ex fide octodecim librorum nostrorum, in quibus est Seguierianus, et decem Anglicanorum, in quibus etiam legitur contingunt. Confirmant hanc emendationem haec verba quae paulo post sequuntur : Manifestum est eos vivere qui corpus ejus contingunt. (Non potui, quin hic Bal. sequerer. Reliqui ad unum omnes : quia Chr. noster, qui corpus ejus contingimus. Walkerus, misc. obs. p. 55, hunc locum per mms. sic restitui monet : quomodo dicimus Patrem nostrum, quia — vocamus Christum, quia is eorum, qui corpus ejus contingimus. Praetulissem lectionem ante Bal. vulgarem, mutato solum Christus nostrum, nisi solemnis veteribus fuisset allocutio : Pater noster. — GOLDHORN.)

Christ … of those. We have emended this passage on the authority of eighteen of our books, among which is the Seguier manuscript, and of ten English ones, in which contingunt (they touch) is also read. This emendation is confirmed by these words which follow shortly after: It is manifest that those live who touch His body. (I could not help following Baluze here. The rest, to a man, [read]: because Christ [is] ours, we who touch His body. Walker, Misc. obs. p. 55, advises that this passage be restored from the manuscripts thus: as we say "our Father", because —, we call Christ [ours], because He is [the bread] of those of us who touch His body. I should have preferred the reading current before Baluze, changing only Christus nostrum, had not "Our Father" been the customary form of address among the ancients. — GOLDHORN.)

(Baluze) ‹hunc autem panem› · Stephani Baluzii notae, printed under col 531 and continued under col 532 Hunc autem panem. Citatur hic locus a sancto Augustino lib. IV contra duas Epistolas Pelagianorum, cap. 9, et in concilio Toletano IV, can. 10, et ab Adrevaldo in libro de Corpore et Sanguine Domini, in tomo XII Spicilegii Dacheriani pag. 36. (Satis hinc perspicuum est, quotidie adhuc aetate Cypriani communicasse fideles, quod jam inde ab Apostolis usitatum fuisse, patet ex Act. Apostolorum non uno in loco. Perduravit ea consuetudo usque ad D. Hieron. aetatem Romae ; et in Hispaniis, vel ipso teste epistola ad Lucam Beticum et apologet. ad Pamach. pro libris contra Jovin. ; Mediolani ad D. Ambros. usque, quemadmodum colligere est ex ult. cap. lib. IV et V de Sacrament. ; et in Africa usque ad D. Augustini aetatem, ut patet ex epistola CXVIII. Atqui in Oriente jamdudum desierat ea consuetudo, uti patet, tum ex dicto lib. V Ambrosii de Sacrament. et libr. II de Sermone Domini D. Augustin. ; tum ex D. Chrysost. Hom. LXI ad pop. Antioch., III in Epistolam ad Ephes., et XXII ad Hebraeos, ubi varias affert observationes, tum eorum qui in solemnitatibus communicabant in Adventu et Quadragesima, tum eorum qui in Pascha dumtaxat, aut bis aut ter in anno, tum heremitarum qui ex humilitate quadam semel quotannis aut singulis biennis. Quare non tam urgent D.D. Chrysost. et Hieronymus communionem quotidianam, quam dignam Eucharistiae sumptionem. — PAMELIUS.)

But this bread. This passage is cited by Saint Augustine in book IV Against the Two Letters of the Pelagians, chapter 9, and in the fourth Council of Toledo, canon 10, and by Adrevald in the book On the Body and Blood of the Lord, in volume 12 of d'Achery's Spicilegium, p. 36. (From this it is clear enough that in Cyprian's time the faithful still communicated daily, which had been customary from the Apostles onward, as is evident from the Acts of the Apostles in more than one place. That custom lasted at Rome until the time of St Jerome; and in Spain, by his own witness in the letter to Lucas the Baetican and the apology to Pammachius for the books against Jovinian; at Milan until St Ambrose, as may be gathered from the last chapter of books IV and V On the Sacraments; and in Africa until the time of St Augustine, as is evident from Letter 118. But in the East that custom had long since ceased, as is evident both from the said book V of Ambrose On the Sacraments and book II of St Augustine On the Lord's Sermon, and from St Chrysostom's Homily 61 to the people of Antioch, Homily 3 on the Letter to the Ephesians and Homily 22 on Hebrews, where he makes various remarks, now about those who communicated at the solemn feasts in Advent and Lent, now about those who did so only at Easter, or twice or three times a year, now about the hermits who, out of a kind of humility, did so once a year or every two years. Therefore Saints Chrysostom and Jerome press not so much for daily communion as for a worthy reception of the Eucharist. — PAMELIUS.)

(Baluze) ‹dum abstenti› · Stephani Baluzii notae, printed under col 532 Abstenti. Codex Gratianopolitanus habet abstinentes, Lamonianus, absentes. Et paulo post in Gratianopolitano scriptum est, qui abstinet separetur. Ex quo fortassis colligi posset legendum esse apud Augustinum in loco mox citato et lib. II de Dono perseverantiae, cap. 4, abstinentes pro eo quod veteres editiones habebant absentes. Verum in nova operum sancti Augustini editione annotatum est abstenti semper scriptum esse in manuscriptis Gallicanis et Vaticanis.

Kept away (abstenti). The Grenoble manuscript has abstinentes (abstaining), the Lamoignon absentes (absent). And a little after, the Grenoble has qui abstinet separetur (let him who abstains be separated). From this it might perhaps be gathered that in Augustine, in the passage just cited and in book II On the Gift of Perseverance, chapter 4, abstinentes should be read where the old editions had absentes. But in the new edition of the works of Saint Augustine it is noted that abstenti is always written in the French and Vatican manuscripts.

(Baluze) ‹Panis autem quem› · Stephani Baluzii notae, printed under col 532 Panis autem quem. Vide Gronovium, cap. 14 Observationum in scriptoribus ecclesiasticis.

But the bread which. See Gronovius, chapter 14 of the Observations on the ecclesiastical writers.

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  • running head: 531 DIVI CYPRIANI
  • marginal letters: A ‹reni, incipiant esse coelestes›; B ‹praedicante et monente›; C (in the Baluze notes, beside ‹nam attulit … donavit›); D (in the Baluze notes, beside ‹gustino lib. IV contra duas›)
  • old-edition numerals: none
  • signature: none
  • other: col 531 opens with ‹reni›, the end of ‹terreni› hyphenated from col 530 (set whole there). Baluze's notes on this page carry bracketed additions signed GOLDHORN and PAMELIUS, set as printed within the notes.
PL 4:532
aeternum vivere si quis ederit de ejus pane, ut manifestum est eos vivere qui corpus ejus attingunt et Eucharistiam jure communicationis accipiunt, ita contra timendum est et orandum ne, dum quis abstentus separatur a Christi corpore, procul remaneat a salute, comminante ipso et dicente: Nisi ederitis carnem Filii hominis et biberitis sanguinem ejus, non habebitis vitam in vobis (Joan. VI, 53). Et ideo panem nostrum, id est Christum, dari nobis quotidie petimus, ut, qui in Christo manemus et vivimus, a sanctificatione ejus et corpore non recedamus.
anyone who shall eat of his bread lives for ever, as it is manifest that they live who touch his body and receive the Eucharist by right of communion, so on the other hand it is to be feared and to be prayed [against] lest, while anyone, held back [from communion], is separated from the body of Christ, he remain far from salvation, He Himself threatening and saying: Unless you shall eat the flesh of the Son of man and shall drink His blood, you shall not have life in you (John 6:53). And therefore we ask that our bread, that is Christ, be given us daily, that we who abide and live in Christ may not withdraw from His sanctification and body.
XIX. Potest vero et sic intelligi, ut qui saeculo renuntiavimus, et divitias ejus et pompas fide gratiae spiritalis abjecimus, cibum nobis tantum petamus et victum, quando instruat Dominus et dicat: Qui non renuntiat omnibus quae sunt ejus, non potest meus discipulus esse (Luc. XIV, 33). Qui autem Christi coepit esse discipulus, secundum magistri sui vocem renuntians omnibus, diurnum debet cibum petere nec in
XIX. It can also be understood in this way, that we who have renounced the world, and by faith in spiritual grace have cast off its riches and pomps, should ask only for food and sustenance, since the Lord instructs and says: Whoever does not renounce all that he has cannot be my disciple (Luke 14:33). But he who has begun to be a disciple of Christ, renouncing all things according to the voice of his master, ought to ask for his daily food and not extend
Editors' notes and page, col. 532

Footnotes

(c) ‹Panis autem›, called in col 531, runs over into this column's half of the Lectiones variantes; set in n531. (Baluze) ‹hunc autem panem› continued from col 531, set in n531. Baluze's notes Abstenti and Panis autem quem, printed under this column, are keyed to col 531 and set in n531. (Baluze) ‹timendum est et orandum› · Stephani Baluzii notae, printed under col 532 Et orandum. Haec desunt in duobus antiquis exemplaribus. Et quamvis exstent in multis aliis et in editionibus, puto esse superflua. Non sum tamen ausus delere contra tot veterum librorum scripturam.

And to be prayed. These words are missing in two ancient copies. And although they are found in many others and in the editions, I think them superfluous. Yet I have not dared to delete them against the text of so many old books.

(Baluze) ‹procul remaneat› · Stephani Baluzii notae, printed under col 532 Procul remaneat. Cum vocem procul in nullo veterum librorum nostrorum reperirem quam in Thuano, huc valde inclinabam ut delerem. Sensus enim integer est absque illo vocabulo. Codex Seguierianus pro procul habet extraneus, unus meus et alius vetus separatus maneat, octo libri nostri et quatuor Anglicani alienus. Quae variae lectiones introductae videntur ab iis qui nesciebant vocem remaneat solam constituere optimum sensum, ut in simili argumento dixi olim in capite 37 praefationis meae in concilium Chalcedonense. Rufinus, lib. VIII, cap. 9 : Sed hoc solum singuli pavescebant ne forte dum properam sol urgens clauderet diem, separatus a consortio martyrum remaneret. Sanctus Ambrosius, lib. I Officiorum, c. 41, agens de sancto Laurentio : Cum videret Xistum episcopum suum ad martyrium duci, flere coepit, non passionem illius, sed suam remansionem. Sic Pontius diaconus in libro quem scripsit de Vita sancti Cypriani ait : Quid hoc loco faciam inter gaudium passionis et remanendi dolorem?

Remain far off. Since I found the word procul in none of our old books except the de Thou manuscript, I was strongly inclined to delete it; for the sense is complete without that word. The Seguier manuscript has extraneus (a stranger) for procul, one of mine and another old one separatus maneat (remain separated), eight of our books and four English ones alienus (estranged). These various readings seem to have been introduced by those who did not know that the word remaneat alone makes the best sense, as I once said on a similar subject in chapter 37 of my preface to the Council of Chalcedon. Rufinus, book VIII, chapter 9: But each feared only this, that perhaps, while he hastened, the pressing sun might close the day, and he might remain behind, separated from the fellowship of the martyrs. Saint Ambrose, book I On Duties, chapter 41, treating of Saint Lawrence: When he saw Xystus his bishop being led to martyrdom, he began to weep, not for his passion, but for his own remaining behind. So the deacon Pontius, in the book he wrote On the Life of Saint Cyprian, says: What am I to do here, between joy at his passion and grief at remaining behind?

(Baluze) ‹panem nostrum, id est Christum› · Stephani Baluzii notae, printed under col 532 Panem nostrum, id est Christum. Citatur hic locus in canone 10 concilii Toletani IV.

Our bread, that is, Christ. This passage is cited in canon 10 of the fourth Council of Toledo.

Page

  • running head: DIVI CYPRIANI 532
  • marginal letters: A ‹aeternum vivere si quis ederit›; B ‹renuntiat omnibus quae sunt ejus›; C (in the Baluze notes, beside ‹Abstenti›); D (in the Baluze notes, beside ‹pro procul habet extraneus›)
  • old-edition numerals: 210 after ‹qui corpus›; 558 after ‹Sanctus› in Baluze's note Procul remaneat
  • signature: none
  • other: in Rufinus's quotation the note prints ‹properam› (for properant/properat?); set as printed.
PL 4:533
longum desideria petitionis extendere, ipso iterum Domino praescribente et dicente: Nolite in crastinum cogitare; crastinus enim ipse cogitabit sibi: sufficit diei malitia sua (Matth. VI, 34). Merito ergo Christi discipulus victum sibi in diem postulat, qui crastino cogitare prohibetur; quia et contrarium sibi fit et repugnans ut quaeramus in saeculo diu vivere, qui petimus regnum Dei velociter advenire. Sic et beatus Apostolus monet, formans et corroborans spei nostrae ac fidei firmitatem: Nihil, inquit, intulimus in hunc mundum, verum nec auferre possumus. Habentes itaque exhibitionem et tegumentum, his contenti simus. Qui autem volunt divites fieri, incidunt in tentationem et muscipulam et desideria multa et nocentia, quae mergunt hominem in perditionem et in interitum. Radix enim omnium malorum est cupiditas; quam quidam appetentes, naufragaverunt a fide et inseruerunt se doloribus multis (1 Tim. VI, 7-10).
the desires of his petition far into the future, since the Lord himself again prescribes and says: Do not be anxious about tomorrow, for tomorrow will be anxious for itself; sufficient for the day is its own evil (Matt. 6:34). Rightly, then, does the disciple of Christ ask for his sustenance day by day, he who is forbidden to think of tomorrow; since it would be contrary to and at odds with ourselves to seek to live long in the world, we who pray that the kingdom of God come quickly. So too the blessed Apostle admonishes us, forming and strengthening the firmness of our hope and faith: We brought nothing into this world, he says, and we can carry nothing out. Having therefore food and covering, let us be content with these. But those who wish to become rich fall into temptation and a snare and many foolish and harmful desires, which plunge a man into ruin and destruction. For the love of money is the root of all evils; which some, coveting, have strayed from the faith and pierced themselves with many sorrows (1 Tim. 6:7–10).
XX. Docet non tantum contemnendas, sed et periculosas esse divitias, illic esse radicem malorum blandientium, caecitatem mentis humanae occulta deceptione fallentium. Unde et divitem stultum saeculares copias cogitantem et se exuberantium fructuum largitate jactantem redarguit Deus dicens: Stulte, hac nocte expostulatur anima tua. Quae ergo parasti cujus erunt (Luc. XII, 20)? Laetabatur stultus in fructibus ipsa nocte moriturus; et cui vita jam deerat, victus abundantiam cogitabat. Contra autem Dominus perfectum et consummatum docet fieri qui, omnibus suis venditis atque in usum pauperum distributis, thesaurum sibi condat in coelo. Eum dicit posse se sequi et gloriam Dominicae passionis imitari qui, expeditus et succinctus, nullis laqueis rei familiaris involvitur, sed solutus ac liber facultates suas ad Deum ante praemissas ipse quoque comitatur (Matth. XIX, 21). Ad quod ut possit unusquisque nostrum parare se, sic discat orare et de orationis lege qualis esse debeat noscere.
XX. He teaches that riches are not only to be despised, but are even dangerous, that therein is the root of blandishing evils, the blindness of the human mind deceiving with hidden deception. Whence too God rebukes the foolish rich man who thought of worldly abundance and boasted of the bounty of his overflowing fruits, saying: Fool, this night your soul is required of you. Then whose shall those things be which you have provided (Luke 12:20)? The fool rejoiced in his fruits, he who was to die that very night; and he to whom life was already failing was thinking of the abundance of his provisions. But, on the contrary, the Lord teaches that he becomes perfect and complete who, having sold all his goods and distributed them for the use of the poor, lays up for himself a treasure in heaven. He says that he can follow Him and imitate the glory of the Lord's passion who, disencumbered and girded, is entangled by no snares of worldly substance, but, loosed and free, himself also accompanies his possessions which he has sent on before to God (Matt. 19:21). That each of us may be able to prepare himself for this, let him thus learn to pray and come to know what the rule of prayer ought to be.
XXI. Neque enim deesse quotidianus cibus potest
XXI. For daily food cannot fail
Editors' notes and page, col. 533

Footnotes

(a) ‹sufficit diei› · printed under col 533 (Lectiones variantes)

Sufficit enim Ar. Bod. 2.

"For [its evil] suffices": Ar., Bod. 2.

(b) ‹radicem malorum blandientium› · printed under col 533 (Lectiones variantes)

Radicem omnium Pem. Voss. 2. Bod. 4.

"The root of all": Pem., Voss. 2, Bod. 4.

(Baluze) ‹nolite in crastinum cogitare› · Stephani Baluzii notae, printed under col 533 XIX. — Cogitare. Postea sequebatur in duobus libris nostris et in tribus Anglicanis quid manducatis aut quid bibitis. Quae lectio confirmari posse videtur ex his verbis Matthaei, VI, 31 : Nolite cogitare dicentes, quid edemus vel quid bibemus. Quae verba referuntur in sequenti pagina. Seneca, Epist. XII : Ille beatissimus est et securus qui crastinum sine sollicitudine expectat.

XIX. — To think. In two of our books and in three English ones there followed what you eat or what you drink. This reading seems to be confirmable from these words of Matthew 6:31: Do not be anxious, saying, What shall we eat, or what shall we drink. These words are quoted on the following page. Seneca, Letter 12: He is most blessed and secure who awaits the morrow without anxiety.

(Baluze) ‹habentes itaque exhibitionem› · Stephani Baluzii notae, printed under col 533 Exhibitionem. Ita etiam infra in libro de Opere et Eleemosynis, pag. 240. Libri veteres et quidam veteres editiones praeferunt victum. Tertullianus in libro de Idololatria : Si ita necessitas exhibitionis obtenditur. Et infra : Male nobis de necessitatibus humanae exhibitionis applaudimus. Idem, in libro de Monogamia : Quid si inopiam quis causetur, ut carnem aperte prostitutam profiteatur, exhibitionis causa nubentem, oblitus de victu et vestitu non esse cogitandum? Cassianus, lib. I, cap. 3, dixit alimenta et operimenta, damnans interpretes qui vestimenta posuerunt pro operimentis.

Maintenance (exhibitionem). So too below in the book On Works and Alms, p. 240. Old books and certain old editions present victum (food). Tertullian in the book On Idolatry: If the need of maintenance is thus pleaded. And below: We wrongly flatter ourselves about the needs of human maintenance. The same, in the book On Monogamy: What if someone pleads poverty, so as to profess openly a prostituted flesh, marrying for the sake of maintenance, forgetting that one must not be anxious about food and clothing? Cassian, book I, chapter 3, said alimenta et operimenta (nourishment and coverings), condemning the translators who put vestimenta (clothes) for operimenta.

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  • running head: 533 LIBER DE ORATIONE DOMINICA.
  • marginal letters: A ‹longum desideria petitionis›; B ‹naufragaverunt a fide›; C ‹Eum dicit posse se sequi›; D (in the Baluze notes, beside ‹XIX. — Cogitare›)
  • old-edition numerals: none
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  • other: (none)
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justo, cum scriptum sit: Non occidet Dominus fame animam justam (Prov. X, 3). Et iterum: Junior fui, et senui; et non vidi justum derelictum, neque semen ejus quaerens panem (Psal. XXXVI, 25). Item Dominus promittat et dicat: Nolite cogitare dicentes: Quid edemus, aut quid bibemus, aut quid vestiemur? Haec enim nationes quaerunt. Scit autem pater vester quia horum omnium indigetis. Quaerite primum regnum Dei et justitiam ejus, et haec omnia apponentur vobis (Matth. VI, 31). Quaerentibus regnum et justitiam Dei omnia promittit apponi. Nam cum Dei sint omnia, habenti Deum nihil deerit, si Deo ipse non desit. Sic Danieli, in leonum lacu jussu regis incluso, prandium divinitus procuratur, et inter feras esurientes et parcentes homo Dei pascitur (Dan. XIV, 30). Sic alitur Helias in fuga; et in solitudine corvis ministrantibus, et volucribus cibum sibi apportantibus, in persecutione nutritur (III Reg. XVII, 6). Atque, o humanae malitiae detestanda crudelitas! ferae parcunt, aves pascunt, et homines insidiantur et saeviunt.
the just, since it is written: The Lord will not slay the soul of the just with hunger (Prov. 10:3). And again: I have been young, and now am old; and I have not seen the just forsaken, nor his seed seeking bread (Ps. 36:25). Likewise the Lord promises and says: Do not be anxious, saying: What shall we eat, or what shall we drink, or with what shall we be clothed? For the nations seek after all these things. But your Father knows that you need all these things. Seek first the kingdom of God and his justice, and all these things shall be added to you (Matt. 6:31). To those who seek the kingdom and justice of God He promises that all things shall be added. For since all things are God's, he who has God will lack nothing, if he himself does not fail God. Thus for Daniel, shut up in the lions' den by the king's order, a meal is provided by divine power, and among the wild beasts, hungry yet sparing him, the man of God is fed (Dan. 14:30). Thus Elijah is fed in his flight; and in the wilderness, with ravens ministering and birds bringing him food, he is nourished in his persecution (1 Kgs. 17:6). And, O the detestable cruelty of human wickedness! wild beasts spare, birds feed him, while men lie in wait and rage.
XXII. Post haec, et pro peccatis nostris deprecamur dicentes: ET REMITTE NOBIS DEBITA NOSTRA SICUT ET NOS REMITTIMUS DEBITORIBUS NOSTRIS. Post subsidium cibi petitur et venia delicti, ut qui a Deo pascitur in Deo vivat, nec tantum praesenti et temporali vitae sed et aeternae consulatur; ad quam veniri potest, si peccata donentur: quae debita Dominus appellat, sicut in Evangelio suo dicit: Dimisi tibi omne debitum, quia me rogasti (Matth. XVIII, 32). Quam necessarie autem, quam providenter et salutariter admonemur quod peccatores sumus, qui pro peccatis rogare compellimur! ut, dum indulgentia de Deo petitur, conscientiae suae animus recordetur. Ne quis sibi quasi innocens placeat et se extollendo plus pereat, instruitur et docetur peccare se quotidie, dum quotidie pro peccatis jubetur orare. Sic denique et Joannes in Epistola sua monet dicens: Si dixerimus quia peccatum non habemus, nos ipsos decipimus, et veritas in nobis non est. Si autem confessi fuerimus peccata
XXII. After these things we also entreat for our sins, saying: AND FORGIVE US OUR DEBTS, AS WE ALSO FORGIVE OUR DEBTORS. After the support of food, pardon of offence also is asked, that he who is fed by God may live in God, and that provision be made not only for the present and temporal life but also for the eternal; to which one can come if sins are forgiven: which the Lord calls debts, as He says in His Gospel: I forgave you all the debt, because you besought me (Matt. 18:32). But how necessarily, how providently and salutarily are we reminded that we are sinners, who are compelled to ask on behalf of sins! so that, while indulgence is sought from God, the mind may recall its own conscience. Lest anyone should please himself as though innocent and, by exalting himself, perish the more, he is instructed and taught that he sins daily, while he is bidden to pray daily for sins. Thus, in short, John also warns in his Epistle, saying: If we say that we have no sin, we deceive ourselves, and the truth is not in us. But if we confess our sins,
Editors' notes and page, col. 534

Footnotes

(c) ‹Junior fui› · printed under col 533 (Lectiones variantes, left)

Juvenior Paris. Bod. 1, 2, 3. Thu. Foss.

"Younger" (juvenior): Paris., Bod. 1, 2, 3, Thu., Foss.

(d) ‹esurientes et parcentes› · printed under col 534 (Lectiones variantes)

Esurientes et rugientes Pem. Voss. 2. Bod. 1, 4.

"Hungry and roaring": Pem., Voss. 2, Bod. 1, 4.

(e) ‹ET REMITTE› · printed under col 534 (Lectiones variantes)

Dimitte Bod. 1, 2, 3, 4. Aug. Ver.

"Forgive" (dimitte): Bod. 1, 2, 3, 4, Aug., Ver.

(f) ‹nos ipsos decipimus› · printed under col 534 (Lectiones variantes)

Seducimus Voss. 1.

"We lead [ourselves] astray": Voss. 1.

(Baluze) ‹quaerite primum regnum Dei› · Stephani Baluzii notae, printed under cols 533–534 XXI. — Quaerentibus regnum. In codice Gratianopolitano sic habetur : Quae? regnum Dei et justitiam ejus.

XXI. — To those who seek the kingdom. In the Grenoble manuscript it stands thus: What? The kingdom of God and His justice.

(Baluze) ‹quam necessarie› · Stephani Baluzii notae, printed under col 534 XXII. — Quam necessarie. Citat hunc locum sanctus Augustinus lib. IV contra duas Epistolas Pelagianorum, cap. 9.

XXII. — How necessarily. Saint Augustine cites this passage in book IV Against the Two Letters of the Pelagians, chapter 9.

(Baluze) ‹ET REMITTE NOBIS› · Stephani Baluzii notae, printed under col 534 Et remittendis. Vide Erasmum ad hunc locum Matthaei et ad caput XI Lucae.

And to be forgiven. See Erasmus on this passage of Matthew and on chapter 11 of Luke.

(Baluze) ‹DEBITA NOSTRA› · Stephani Baluzii notae, printed under col 534 Debita. Quae postea vocat peccata. Et tamen sunt quidam qui putant esse discrimen inter debita et peccata inter delicta et peccata. Vide annotationes Erasmi in hunc locum Lucae. Vide paulo post circa debitores.

Debts. Which he afterwards calls sins. And yet there are some who think there is a difference between debts and sins, between offences and sins. See Erasmus's annotations on this passage of Luke. See a little after, concerning debtors.

(Baluze) ‹sibi quasi innocens placeat› · Stephani Baluzii notae, printed under col 534 Innocens placeat. Post haec Pamelius adjecit ex codice Camberonensi, cum innocens nemo sit. Sed hoc additamentum non habetur in antiquis editionibus, neque in libris nostris veteribus, uno Pithoeano excepto, nec in decem Anglicanis. Et tamen Angli illud retinuerunt in editione sua. Repetitio est cujusdam studiosi ex initio istius libri de Oratione Dominica, pag. 205.

Please [himself] as innocent. After these words Pamelius added from the Camberon manuscript since no one is innocent. But this addition is not found in the ancient editions, nor in our old books except the one of Pithou, nor in ten English ones. And yet the English kept it in their edition. It is some scholar's repetition from the beginning of this book On the Lord's Prayer, p. 205.

(Baluze) ‹nos ipsos decipimus› · Stephani Baluzii notae, printed under col 534 Nos ipsos decipimus. Codex Gratianopolitanus, seducimus.

We deceive ourselves. The Grenoble manuscript: we lead astray.

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  • running head: LIBER DE ORATIONE DOMINICA. 534
  • marginal letters: A ‹justo, cum scriptum sit›; B ‹in fuga ; et in solitudine›; C ‹nemur quod peccatores sumus›; D (in the Baluze notes, beside ‹litano sic habetur›)
  • old-edition numerals: 211 after ‹ministrantibus, et›
  • signature: none
  • other: (none)
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nostra, fidelis et justus est Dominus qui nobis peccata dimittat (I Joan. I, 8). In Epistola sua utrumque complexus est, quod et rogare pro peccatis debeamus, et impetremus indulgentiam cum rogamus. Ideo et fidelem dixit Dominum ad dimittenda peccata, fidem pollicitationis suae reservantem; quia qui orare nos pro debitis et peccatis docuit, paternam misericordiam promisit et veniam secuturam.
the Lord is faithful and just to forgive us our sins (1 John 1:8). In his Epistle he has embraced both: that we ought to ask on behalf of sins, and that we obtain indulgence when we ask. Therefore also he called the Lord faithful to forgive sins, keeping the faith of His promise; because He Who taught us to pray for debts and sins has promised fatherly mercy and the pardon that shall follow.
XXIII. Adjunxit plane et addidit legem, certa nos conditione et sponsione constringens, ut sic nobis dimitti debita postulemus secundum quod et ipsi debitoribus nostris dimittimus, scientes impetrari non posse quod pro peccatis petimus, nisi et ipsi circa debitores nostros paria fecerimus. Idcirco et alio in loco dicit: In qua mensura mensi fueritis, in ea remetietur vobis (Matth. VII, 2). Et qui servus post dimissum sibi a domino omne debitum conservo suo noluit ipse dimittere (Matth. XVIII, 34), in carcerem religatur: quia indulgere conservo suo noluit, quod sibi a Domino indultum fuerat amisit. Quae adhuc fortius Christus in praeceptis suis majore censurae suae vigore proponit: Cum steteritis, inquit, ad orationem, remittite si quid habetis adversus aliquem, ut et Pater vester qui in coelis est remittat peccata vestra vobis. Si autem vos non remiseritis, neque Pater vester qui in coelis est remittet vobis peccata vestra (Marc. XI, 25). Excusatio tibi nulla in die judicii superest, cum secundum tuam sententiam judiceris, et quod feceris hoc et ipse patiaris. Pacificos enim et concordes atque unanimes esse in domo sua Deus praecipit, et quales nos fecit secunda nativitate, tales vult renatos perseverare; ut qui filii Dei esse coepimus, in Dei pace maneamus, et quibus spiritus unus est, unus sit et animus et sensus. Sic nec sacrificium Deus recipit dissidentis, et ab altari revertentem prius
XXIII. He has plainly joined and added a law, binding us by a fixed condition and pledge, that we should ask our debts to be forgiven us in such manner as we ourselves also forgive our debtors, knowing that what we ask for our sins cannot be obtained unless we ourselves also have done the like towards our debtors. Therefore also in another place He says: With what measure you shall mete, with it shall it be measured to you again (Matt. 7:2). And the servant who, after all the debt had been forgiven him by his lord, would not himself forgive his fellow-servant (Matt. 18:34), is bound fast in prison: because he would not be indulgent to his fellow-servant, he lost the indulgence that had been granted him by the Lord. Which things Christ sets forth still more strongly in His precepts, with greater vigour of His censure: When you stand, He says, to prayer, forgive if you have aught against any man, that your Father also who is in heaven may forgive you your sins. But if you do not forgive, neither will your Father who is in heaven forgive you your sins (Mark 11:25). No excuse remains to you in the day of judgement, when you are judged according to your own sentence, and what you have done, this you also suffer. For God commands us to be peaceable and concordant and of one mind in His house, and such as He has made us by the second birth, such He wills us, reborn, to persevere; that we who have begun to be sons of God may abide in the peace of God, and that they who have one spirit may have also one mind and one sense. Thus God does not even receive the sacrifice of one at variance, and bids him, turning back from the altar, first
Editors' notes and page, col. 535

Footnotes

(Baluze) ‹circa debitores nostros› · Stephani Baluzii notae, printed under col 535 XXIII. — Circa debitores. Tres libri veteres habent peccatores.

XXIII. — Towards [our] debtors. Three old books have sinners.

(Baluze) ‹in carcerem religatur› · Stephani Baluzii notae, printed under col 535 Religatur. Ita omnes fere libri veteres. Nam quod in Moyssacensi et in Gratianopolitano scriptum est relegatur, istud profectum est ex permutatione litterarum. Qui vero postea retinuerunt hanc lectionem, id est Manutius et alii, putarunt vocem relegatur melius conjungi cum accusativo quam religatur, non animadvertentes Tertullianum et Cyprianum saepe scripsisse in carcerem, ut legitur in antiquis codicibus, pro in carcere.

Is bound (religatur). So almost all the old books. For the fact that relegatur (is banished) is written in the Moissac and Grenoble manuscripts arose from an interchange of letters. Those who later kept this reading, that is Manutius and others, thought that the word relegatur goes better with an accusative than religatur, not noticing that Tertullian and Cyprian often wrote in carcerem, as is read in the ancient manuscripts, for in carcere.

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  • running head: 535 DIVI CYPRIANI
  • marginal letters: A ‹nostra, fidelis et justus›; B ‹sum sibi a domino omne debitum›; C ‹quales nos fecit secunda nativitate›; D (in the Baluze notes, beside ‹scripsisse in carcerem … codicibus›)
  • old-edition numerals: none
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  • other: (none)
PL 4:536
fratri reconciliari jubet (Matth. V, 24), ut pacificis precibus et Deus possit esse pacatus. Sacrificium Deo majus est pax nostra et fraterna concordia, et de unitate Patris et Filii et Spiritus sancti plebs adunata.
to be reconciled to his brother (Matt. 5:24), so that by peaceable prayers God also may be able to be appeased. The greater sacrifice to God is our peace and brotherly concord, and a people made one from the unity of the Father and of the Son and of the Holy Spirit.
XXIV. Neque enim in sacrificiis quae Abel et Cain primi obtulerunt munera eorum Deus sed corda intuebatur, ut ille placeret in munere qui placebat in corde (Gen. IX, 5). Abel pacificus et justus, dum Deo sacrificat innocenter, docuit et caeteros, quando ad altare munus offerunt, sic venire cum Dei timore, cum simplici corde, cum lege justitiae, cum concordiae pace. Merito ille dum in sacrificio Dei talis est, ipse postmodum sacrificium Deo factus est, ut martyrium primus ostendens initiaret sanguinis sui gloria Dominicam passionem qui et justitiam Domini habuerat et pacem. Tales denique a Domino coronantur, tales in die judicii cum Domino judicabunt. Caeterum discordans et dissidens et pacem cum fratribus non habens, secundum quod beatus Apostolus et Scriptura sancta testatur, nec si pro nomine Christi occisus fuerit, crimen dissensionis fraternae poterit evadere, quia, sicut scriptum est, Qui fratrem suum odit, homicida est, nec ad regnum coelorum pervenit aut cum Deo vivit homicida (I Joan. III, 15), non potest esse cum Christo qui imitator Judae maluit esse quam Christi. Quale delictum est quod nec Baptismo sanguinis potest ablui? quale crimen est quod martyrio non potest expiari?
XXIV. For neither in the sacrifices which Abel and Cain first offered did God look upon their gifts, but upon their hearts, so that he was pleasing in his gift who was pleasing in his heart (Gen. 9:5). Abel, peaceable and just, while he sacrifices innocently to God, taught the rest also, when they offer their gift at the altar, to come thus: with the fear of God, with a simple heart, with the law of justice, with the peace of concord. Deservedly he, while he is such in the sacrifice of God, was himself afterwards made a sacrifice to God, so that, first showing forth martyrdom, he who had had both the justice and the peace of the Lord should inaugurate the Lord's passion by the glory of his own blood. Such, in short, are crowned by the Lord; such in the day of judgement will judge with the Lord. But he who is discordant and at variance and has not peace with the brethren, according as the blessed Apostle and holy Scripture testifies, even if he should be slain for the name of Christ, will not be able to escape the crime of fraternal dissension, because, as it is written, Whosoever hates his brother is a murderer, nor does the murderer attain to the kingdom of heaven or live with God (1 John 3:15); he cannot be with Christ who has preferred to be an imitator of Judas rather than of Christ. What an offence is that which not even the Baptism of blood can wash away? What a crime is that which cannot be expiated by martyrdom?
XXV. Illud quoque necessarie admonet Dominus ut in oratione dicamus: ET NE NOS PATIARIS INDUCI IN TENTATIONEM. Qua in parte ostenditur nihil contra nos adversarium posse, nisi Deus ante permiserit; ut omnis timor noster, et devotio atque observatio ad Deum convertatur, quando in tentationibus nostris nihil malo liceat, nisi potestas inde tribuatur. Probat
XXV. This too the Lord necessarily bids us say in prayer: AND SUFFER US NOT TO BE LED INTO TEMPTATION. In this it is shown that the adversary can do nothing against us unless God has first allowed it; so that all our fear, and devotion and observance, may be turned towards God, since in our temptations the evil one is permitted nothing unless power is granted from that source. This
Editors' notes and page, col. 536

Footnotes

(a) ‹cum Domino judicabunt› · printed under cols 535–536 (Lectiones variantes, full width)

Vindicabuntur Oxon. Lips. Impr. omnes praeter Morell. et Baluz.

"They will be avenged": Oxon., the Leipzig edition, all printed editions except Morel's and Baluze's.

(Baluze) ‹sacrificat innocenter› · Stephani Baluzii notae, printed under col 535 XXIV. — Innocenter. Codex Fuxensis habet pro hac voce mutones, id est verveces. Quod videtur melius convenire cum historia.

XXIV. — Innocently. The Foix manuscript has in place of this word mutones, that is, wethers. This seems to agree better with the story.

(Baluze) ‹cum Domino judicabunt› · Stephani Baluzii notae, printed under cols 535–536 Judicabunt. Quamvis sciam omnes editiones, praeter Morellianam, et quatuordecim antiqua exemplaria habere vindicabuntur, ego praefero lectionem editionis Morellianae, quam adstruunt septem vetera exemplaria, quia in Evangelio secundum Matthaeum cap. XIX, et secundum Lucam cap. XXII, Christus ait discipulos suos in regeneratione, cum venerit filius hominis in sede majestatis suae, cum ipso judicaturos duodecim tribus Israel. In quo numero judicantium, inquit sanctus Augustinus in Sermone 351, de Poenitentia : omnes intelliguntur qui propter Evangelium omnia sua dimiserunt et secuti sunt Dominum. Vide Cresollium, Decade prima Anthologiae sacrae, cap. 1, sect. 9. Itaque Cyprianus in Epistola LXXXI, pag. 164, ad Confessores ait illos judicaturos nationes et regnaturos cum Christo. Lactantius, cap. 57 Epitomes : Nos judicium Dei expectare debemus, ut eos postmodum qui de nobis judicaverint judicemus. Ita vulgatae editiones, melius profecto quam in editione Pfaffii, in qua scriptum est, qui de nobis judicant. Porro in uno ex illis septem codicibus antiquis quos commemoravimus et in Metensi sancti Arnulphi scriptum est judicabuntur. Ex quo alii haud dubie fecerunt vindicabuntur, ut in Carnotensi. Error enim est constans. Eodem errore scriptum est in Apologetico Tertulliani in quibusdam veteribus libris et editionibus Aesculapius fulmine judicatur, cum in editione Pamelii recte positum sit vindicatur, ut dicemus alibi. Vide annotationes Henrici Valesii ad Eusebium, lib VI, c. 42. (Restitui lectionem quae, excepto Morellio, omnibus ante Bal. communis fuit. Hic e septem edd. posuit : judicabunt, quod sane melius, quia istius aevi opinionibus respondet. Cfr. Ep. VI (Bal. LXXXI), II. Neque vero meliora semper genuina. Imo probabilius, emendatorem quemdam vulgari lectioni Morellianam, quam huic illam substituisse. Sed ad liquidum non facile rem perducat, nisi qui quales sint edd., in quibus alterutrum legitur, accurate noverit. — GOLDHORN.)

They will judge. Although I know that all the editions except Morel's, and fourteen ancient copies, have vindicabuntur (they will be avenged), I prefer the reading of Morel's edition, which seven old copies support, because in the Gospel according to Matthew, chapter 19, and according to Luke, chapter 22, Christ says that His disciples in the regeneration, when the Son of Man comes in the seat of His majesty, will judge the twelve tribes of Israel with Him. In this number of those who judge, says Saint Augustine in Sermon 351, On Penance, are understood all who for the Gospel have left all that was theirs and have followed the Lord. See Cresollius, first Decade of the Anthologia sacra, chapter 1, section 9. So Cyprian, in Letter 81, p. 164, to the Confessors, says that they will judge the nations and reign with Christ. Lactantius, chapter 57 of the Epitome: We ought to await the judgement of God, so that afterwards we may judge those who have judged us. So the common editions, far better indeed than Pfaff's edition, in which is written who judge us. Moreover in one of those seven ancient manuscripts which we mentioned, and in that of Saint Arnulf of Metz, is written judicabuntur (they will be judged). From this others no doubt made vindicabuntur, as in the Chartres manuscript. For the error is a constant one. By the same error, in Tertullian's Apology, some old books and editions have Aesculapius is judged by the thunderbolt, whereas in Pamelius's edition vindicatur (is punished) is rightly put, as we shall say elsewhere. See the annotations of Henri de Valois on Eusebius, book VI, chapter 42. (I have restored the reading which, except for Morel, was common to all before Baluze. He, from seven editions, put: judicabunt, which is indeed better, because it answers to the opinions of that age. Compare Letter 6 (Baluze 81), 2. But the better is not always the genuine. Rather it is more probable that some corrector substituted Morel's reading for the common one than the reverse. But no one could easily bring the matter to certainty unless he knew precisely what the editions are in which either is read. — GOLDHORN.)

Page

  • running head: DIVI CYPRIANI 536
  • marginal letters: A ‹fratri reconciliari jubet›; B ‹rat et pacem. Tales denique›; C ‹TENTATIONEM. Qua in parte›; D (in the Baluze notes, beside ‹commemoravimus et in Metensi›)
  • old-edition numerals: 212 after ‹ostendens initiaret›; 559 after ‹in quibusdam› in Baluze's note Judicabunt
  • signature: none
  • other: (none)
PL 4:537
Scriptura divina quae dicit: Venit Nabuchodonosor rex Babyloniae in Hierusalem, et expugnabat eam, et dedit eam Dominus in manu ejus (IV Reg. XXIV). Datur autem potestas adversus nos malo secundum nostra peccata, sicut scriptum est: Quis dedit in direptionem Jacob et Israel eis qui praedantur illum? nonne Deus cui peccaverunt? et nolebant in viis ejus ambulare neque audire legem ejus, et superduxit super eos iram animationis suae (Isa. XLII, 24). Et iterum, Salomone peccante et a praeceptis atque a viis Domini recedente, positum est: Et excitavit Dominus Satanam ipsi Salomoni (III Reg. XII).
divine Scripture proves, which says: Nebuchadnezzar king of Babylon came against Jerusalem, and besieged it, and the Lord gave it into his hand (2 Kgs. 24). And power is given against us to the evil one according to our sins, as it is written: Who gave Jacob for a spoil, and Israel to them that robbed him? Was it not the Lord, against whom they sinned? For they would not walk in his ways, nor hear his law; and he poured upon them the fury of his indignation (Isa. 42:24). And again, when Solomon sinned and departed from the Lord's precepts and ways, it is recorded: And the Lord stirred up Satan against Solomon himself (1 Kgs. 11 [Migne: 1 Kgs. 12]).
XXVI. Potestas vero dupliciter adversus nos datur, vel ad poenam cum delinquimus, vel ad gloriam cum probamur; sicuti de Job factum videmus, manifestante Deo et dicente: Ecce omnia quaecumque habet in manus tuas do; sed ipsum cave ne tangas (Job. I, 12)? Et Dominus in Evangelio suo loquitur tempore passionis: Nullam haberes adversum me potestatem, nisi datum esset tibi desuper (Joan. XIX, 11). Quando autem rogamus ne in tentationem veniamus, admonemur infirmitatis et imbellicitatis nostrae dum sic rogamus, ne quis se insolenter extollat, ne quis sibi superbe atque arroganter aliquid assumat, ne quis sibi aut confessionis aut passionis gloriam suam ducat, cum Dominus ipse humilitatem docens dixerit: Vigilate et orate, ne veniatis in tentationem. Spiritus quidem promptus est, caro autem infirma (Marc. XIV, 38); ut, dum praecedit humilis et summissa confessio et datur totum Deo, quicquid suppliciter cum timore et honore Dei petitur ipsius pietate praestetur.
XXVI. Power is indeed given against us in two ways, either for punishment when we sin, or for glory when we are tested; as we see happened with Job, God declaring and saying: Behold, all that he has I give into your hands; but touch not the man himself (Job 1:12)? And the Lord in His own Gospel speaks at the time of His passion: You would have no power against me unless it were given you from above (John 19:11). But when we ask that we not enter into temptation, we are reminded of our weakness and infirmity as we thus ask, that no one exalt himself insolently, that no one proudly and arrogantly assume anything to himself, that no one claim for himself the glory either of confession or of suffering, since the Lord Himself, teaching humility, said: Watch and pray, that you do not enter into temptation. The spirit indeed is willing, but the flesh is weak (Mark 14:38); so that, while a humble and submissive confession comes first and everything is given over to God, whatever is asked with supplication, with fear and honour of God, may be granted by his own loving-kindness.
XXVII. Post ista omnia in consummatione orationis venit clausula universas petitiones et preces nostras collecta brevitate concludens. In novissimo enim ponimus, SED LIBERA NOS A MALO, comprehendentes adversa cuncta quae contra nos in hoc mundo molitur inimicus; a quibus potest esse fida et firma tutela, si nos Deus liberet, si deprecantibus atque implorantibus opem suam praestet. Quando autem dicimus, LIBERA NOS A MALO, nihil remanet quod ultra adhuc debeat postulari, quando semel protectionem Dei adversus malum petamus; qua impetrata, contra omnia quae diabolus et mundus operantur securi stamus et tuti. Quis enim ei de saeculo metus est cui in saeculo Deus tutor est?
XXVII. After all these things, at the completion of the prayer comes a closing clause, summing up in gathered brevity all our petitions and prayers. For last of all we set, BUT DELIVER US FROM EVIL, comprehending all the adversities which the enemy contrives against us in this world; against which there can be a sure and firm protection, if God delivers us, if He grants His help to those who entreat and implore. But when we say, DELIVER US FROM EVIL, nothing further remains that ought still to be asked, since once we have sought God's protection against evil; and having obtained it, we stand secure and safe against all that the devil and the world contrive. For what fear of the world can there be for him whose protector in the world is God?
Editors' notes and page, col. 537

Footnotes

(a) ‹a quibus potest› · printed under col 537 (Lectiones variantes)

A quibus non potest correx. Oxon. nullo cod. allato:

"From which it cannot": Oxon. corrected it so, citing no manuscript:

(b) ‹si deprecantibus … praestet› · printed under col 537 (Lectiones variantes)

Nisi... praestet correxit Oxon., nec ullum cod. excitavit.

"Unless … He grant": Oxon. corrected it so, and cited no manuscript.

(Baluze) ‹ne tangas› · Stephani Baluzii notae, printed under col 537 XXVI. — Ne tangas. Post ista additum est in libro Fuxensi : Et alio loco dicit : Ecce trado illum tibi. Tantum animam illius custodi. Quod sumptum est ex capite II libri Job, ut citatur a Tertulliano in libro de Fuga in persecutione.

XXVI. — Do not touch. After these words there is added in the Foix book: And in another place He says: Behold, I hand him over to you; only guard his life. This is taken from chapter 2 of the book of Job, as it is cited by Tertullian in the book On Flight in Persecution.

(Baluze) ‹tempore passionis› · Stephani Baluzii notae, printed under col 537 Tempore passionis. Pamelius adjecit ex codice Camberonensi ad Pilatum. Sed ego istud non reperi in libris nostris, et manifestum est deesse in editionibus quae Pamelianam antecesserunt.

At the time of the passion. Pamelius added to Pilate from the Camberon manuscript. But I have not found this in our books, and it is plainly lacking in the editions that preceded Pamelius's.

(Baluze) ‹quando autem rogamus› · Stephani Baluzii notae, printed under cols 537–538 Quando autem rogamus. Citat hunc locum sanctus Augustinus lib. IV contra duas Epistolas Pelagianorum cap. 9.

But when we ask. Saint Augustine cites this passage in book IV Against the Two Letters of the Pelagians, chapter 9.

(Baluze) ‹venit clausula› · Stephani Baluzii notae, printed under col 538 XXVII. — Venit clausula. Tertullianus in libro de Oratione : Et respondet clausula interpretans quid sit Ne nos inducas in tentationem.

XXVII. — There comes the close. Tertullian in the book On Prayer: And the close answers, explaining what "Lead us not into temptation" means.

(Baluze) ‹SED LIBERA NOS A MALO› · Stephani Baluzii notae, printed under col 538 Sed libera nos a malo. Vide annotationes Erasmi in caput XI Lucae.

But deliver us from evil. See Erasmus's annotations on chapter 11 of Luke.

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  • running head: 537 LIBER DE ORATIONE DOMINICA.
  • marginal letters: A ‹Scriptura divina quae dicit›; B ‹habet in manus tuas do›; C ‹XXVII. Post ista omnia›; D (in the Lectiones variantes, beside notes a–b)
  • old-edition numerals: none
  • signature: none
  • other: (none)
PL 4:538
XXVIII. Quid mirum, fratres dilectissimi, si oratio talis est quam Deus docuit, qui magisterio suo omnem precem nostram salutari sermone breviavit? Hoc jam per Esaiam prophetam fuerat ante praedictum, cum, plenus Spiritu sancto de Dei majestate ac pietate, loqueretur: Verbum consummans, inquit, et brevians in justitia, quoniam sermonem breviatum faciet Deus in toto orbe terrae (Isa. X, 22). Nam, cum Dei Sermo, Dominus noster Jesus Christus, omnibus venerit, et, colligens doctos pariter et indoctos, omni sexui atque aetati praecepta salutis ediderit, praeceptorum suorum fecit grande compendium, ut in disciplina coelesti discentium memoria non laboraret, sed quod esset simplici fidei necessarium velociter disceret. Sic, cum doceret quid sit vita aeterna, sacramentum vitae magna et divina brevitate complexus est dicens: Haec est autem vita aeterna, ut cognoscant te solum et verum Deum, et quem misisti Jesum Christum (Joan. XVII, 8). Item, cum de Lege et Prophetis praecepta prima et majora decerperet, Audi, inquit, Israel, Dominus Deus tuus Deus unus est. Et diliges Dominum Deum tuum de toto corde tuo, et de tota anima tua, et de tota virtute tua (Deut. VI, 4, 5). Hoc est primum mandatum. Et secundum simile est huic: Diliges proximum tibi tamquam te ipsum (Marc. XII, 29-31). In his duobus praeceptis tota Lex pendet et Prophetae (Matth. XXII, 40). Et iterum: Quaecumque volueritis ut faciant vobis homines bona, ita et vos facite illis. Haec est enim Lex et Prophetae (Ibid. VII, 12).
XXVIII. What wonder, most beloved brethren, if such is the prayer which God taught, Who by His teaching has shortened all our prayer into a saving word? This had already been foretold through Isaiah the prophet, when, full of the Holy Spirit, he spoke of the majesty and goodness of God: A word completing, he says, and shortening in justice, because God will make a shortened word in the whole circle of the earth (Isa. 10:22). For when the Word of God, our Lord Jesus Christ, came for all, and, gathering learned and unlearned alike, put forth the precepts of salvation to every sex and age, He made a great compendium of His precepts, so that the memory of learners should not labour in the heavenly discipline, but should quickly learn what was necessary to simple faith. Thus, when He was teaching what eternal life is, He embraced the sacrament of life with a great and divine brevity, saying: And this is eternal life, that they may know Thee the only and true God, and Jesus Christ whom Thou hast sent (John 17:8). Likewise, when He was plucking the first and greater precepts out of the Law and the Prophets, Hear, He says, O Israel, the Lord your God is one God. And you shall love the Lord your God with your whole heart, and with your whole soul, and with your whole strength (Deut. 6:4, 5). This is the first commandment. And the second is like unto it: You shall love your neighbour as yourself (Mark 12:29–31). On these two precepts hangs the whole Law and the Prophets (Matt. 22:40). And again: Whatsoever good things you would that men should do to you, do so to them. For this is the Law and the Prophets (ibid. 7:12).
XXIX. Nec verbis tantum, sed et factis Dominus orare nos docuit, ipse orans frequenter et deprecans, et quid facere nos oporteret exempli sui contestatione demonstrans, sicut scriptum est: Ipse autem fuit secedens in solitudinem et adorans (Luc. V, 16). Et iterum: Exivit in monte orare, et fuit pernoctans in oratione Dei (Luc. VI, 12). Quod si ille orabat qui sine peccato erat, quanto magis peccatores oportet orare? Et si ille per totam noctem jugiter vigilans continuis precibus orabat, quanto nos magis in frequentanda oratione debemus nocte vigilare?
XXIX. Not by words only, but by deeds also the Lord taught us to pray, Himself praying frequently and entreating, and showing by the testimony of His own example what it behoved us to do, as it is written: But he was withdrawing into the wilderness and praying (Luke 5:16). And again: He went out into a mountain to pray, and was passing the whole night in the prayer of God (Luke 6:12). But if He prayed who was without sin, how much more ought sinners to pray? And if He, watching continually through the whole night, prayed with unbroken prayers, how much more ought we to watch by night in frequent prayer?
XXX. Orabat autem Dominus et rogabat, non pro se, quid enim pro se innocens precaretur? sed pro delictis nostris, sicut et ipse declarat, cum dicit ad Petrum: Ecce Satanas postulavit ut vos vexaret
XXX. But the Lord prayed and asked, not for Himself, for what should the innocent one pray on His own behalf? but for our offences, as He Himself also declares when He says to Peter: Behold, Satan has desired that he might sift
Editors' notes and page, col. 538

Footnotes

(c) ‹discentium memoria› · printed under col 537 (Lectiones variantes, left)

Ecclesia disceret Pem.

"The Church might learn": Pem.

(d) ‹solum et verum› · printed under col 537 (Lectiones variantes, left)

Te solum verum Paris.

"Thee the only true": Paris.

(e) ‹tanquam te ipsum› · printed under col 538 (Lectiones variantes)

Proximum tuum Oxon. Tibi. Ver. MR. Lam. NC. 1. Tanquam te Paris.

"Thy neighbour": Oxon. "To thyself": Ver., MR., Lam., NC. 1. "As thee": Paris.

(f) ‹in solitudinem et adorans› · printed under col 538 (Lectiones variantes)

Orans Lam. Ebr Ar. Bod. 2, 3.

"Praying": Lam., Ebr, Ar., Bod. 2, 3.

(g) ‹Satanas postulavit› · printed under col 538 (Lectiones variantes)

Expetivit Oxon et vett. impr.

"Has desired": Oxon. and the old printed editions.

(Baluze) ‹postulavit› · Stephani Baluzii notae, printed under col 538 and continued under col 539 XXX. — Postulavit. Vulgatae editiones, Hilarius in libro X de Trinitate, c. 38, et Hieronymus lib. II adversus Pelagium habent expetivit, uti legitur in capite II Evangelii secundum Lucam. Gravii tamen quae dicitur editio praefert postulavit. Cum ergo lectionem illam ego invenerim in XXVII libris nostris et in novem Anglicanis, tum etiam in libro Tertulliani de Fuga in persecutione, apud sanctum Augustinum, Enarratione in psalmum C, et in editione Morelliana non dubitavi quia ita reponendum esset, etiam quia ita scriptum est supra in Epistola VII pag. 14.

XXX. — Has asked. The common editions, Hilary in book X On the Trinity, chapter 38, and Jerome in book II Against Pelagius have expetivit (has desired), as is read in chapter II [so printed] of the Gospel according to Luke. The edition called Graevius's, however, presents postulavit. Since, then, I have found that reading in 27 of our books and in nine English ones, and also in Tertullian's book On Flight in Persecution, in Saint Augustine's Exposition of Psalm 100, and in Morel's edition, I did not doubt that it should be restored so, especially because it is so written above in Letter 7, p. 14.

(Baluze) ‹ut vos vexaret› · Stephani Baluzii notae, printed under col 539 Vexaret. In Evangelio Lucae et in uno codice Vaticano, tum etiam in libro II sancti Augustini adversus Pelagium legitur cribraret. At tres libri nostri habent ventilaret. Quo etiam modo scriptum esse in vetustis exemplaribus libri X sancti Hilarii de Trinitate adnotatum est in editione viri optimi et doctissimi Petri Constant, cui debemus egregiam editionem operum illius Sancti. Tertullianus in libro de Fuga in persecutione et Hilarius in libro mox laudato habent cerneret.

Might harass. In the Gospel of Luke and in one Vatican manuscript, and also in Saint Augustine's book II Against Pelagius, cribraret (might sift) is read. But three of our books have ventilaret (might winnow). That it is also so written in the ancient copies of book X of Saint Hilary On the Trinity is noted in the edition of that excellent and most learned man Pierre Coustant, to whom we owe a splendid edition of that Saint's works. Tertullian in the book On Flight in Persecution and Hilary in the book just cited have cerneret (might sift).

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  • running head: LIBER DE ORATIONE DOMINICA. 538
  • marginal letters: A ‹XXVIII. Quid mirum›; B ‹cramentum vitae magna›; C ‹orare nos docuit›; D (in the Lectiones variantes, beside note e)
  • old-edition numerals: 213 after ‹loqueretur›
  • signature: none
  • other: the column ends with ‹vexa-›, whose end ‹ret› opens col 539 (word set whole here); its call (a) is printed in col 539 and is set in n539.
PL 4:539
quomodo triticum. Ego autem rogavi pro te, ne deficiat fides tua (Luc. XXII, 31, 32). Et postmodum pro omnibus Patrem deprecatur dicens: Non pro his autem rogo solis, sed et pro illis qui credituri sunt per verbum ipsorum in me, ut omnes unum sint, sicut tu Pater, in me et ego in te, ut et ipsi in nobis unum sint (Joan. XVII, 20). Magna Domini propter salutem nostram benignitas pariter et pietas, ut non contentus quod nos sanguine suo redimeret, adhuc pro nobis amplius et rogaret. Rogantis autem desiderium videte quod fuerit, ut, quomodo unum sunt pater et filius, sic et nos in ipsa unitate maneamus. Ut hinc quoque possit intelligi quantum delinquat qui unitatem scindit et pacem, cum pro hoc et rogaverit Dominus, volens scilicet sic plebem suam salvam fieri et in pace vivere, cum sciret ad regnum Dei discordiam non venire.
you as wheat. But I have prayed for you, that your faith fail not (Luke 22:31, 32). And afterwards He entreats the Father for all, saying: Neither do I pray for these alone, but for those also who shall believe in me through their word, that all may be one, as Thou, Father, [art] in me and I in Thee, that they also may be one in us (John 17:20). Great is the kindness of the Lord, and likewise the goodness, for our salvation, that, not content to redeem us with His blood, He should yet further also pray for us. But see what was the desire of the one praying: that, as the Father and the Son are one, so we also should abide in that very unity. So that from this also it may be understood how greatly he offends who rends unity and peace, since for this the Lord even prayed, willing, to be sure, that His people should thus be saved and live in peace, since He knew that discord does not come to the kingdom of God.
XXXI. Quando autem stamus ad orationem, fratres dilectissimi, vigilare et incumbere ad preces toto corde debemus. Cogitatio omnis carnalis et saecularis abscedat, nec quicquam tunc animus quam id solum cogitet quod precatur. Ideo et sacerdos, ante orationem praefatione praemissa, parat fratrum mentes dicendo: Sursum corda; ut, dum respondet plebs, Habemus ad Dominum, admoneatur nihil aliud se quam Dominum cogitare debere. Claudatur contra adversarium pectus, et soli Deo pateat, nec ad se hostem Dei tempore orationis adire patiatur. Obrepit enim frequenter et penetrat, et subtiliter fallens preces nostras a Deo avocat, ut aliud habeamus in corde, aliud in voce, quando intentione sincera Dominum debeat, non vocis sonus, sed animus et sensus, orare. Quae autem segnitia est alienari et rapi ineptis cogitationibus et profanis cum Dominum deprecaris, quasi sit aliud quod magis debeas cogitare quam quod cum Deo loqueris? Quomodo te audiri a Deo postulas, cum te ipse non audias? Vis esse Deum memorem tui cum rogas, quando tu ipse memor tui non sis? Hoc est ab hoste in totum non cavere: hoc est, quando oras Deum, majestatem Dei negligentia orationis offendere; hoc est vigilare oculis et corde dormire, cum debeat Christianus et cum dormit oculis corde vigilare, sicut
XXXI. But when we stand at prayer, dearest brethren, we ought to be watchful and to press upon our prayers with our whole heart. Let all carnal and worldly thought withdraw, nor let the mind then think of anything but the very thing it prays. For this reason the priest also, before the prayer, by a preface said beforehand, prepares the minds of the brethren by saying: Lift up your hearts; so that, while the people respond, We have lifted them up to the Lord, they may be reminded that they ought to think of nothing but the Lord. Let the breast be closed against the adversary and lie open to God alone, and let it not suffer the enemy of God to draw near to it at the time of prayer. For he often creeps in and penetrates, and, subtly deceiving, calls our prayers away from God, so that we have one thing in the heart and another in the voice, when the Lord ought to be prayed to with sincere intent, not with the sound of the voice, but with the mind and feeling. For what carelessness it is to be distracted and carried off by foolish and profane thoughts when you entreat the Lord, as though there were something else you ought rather to think of than that you are speaking with God! How can you ask to be heard by God, when you do not hear yourself? Do you wish God to be mindful of you when you ask, when you yourself are not mindful of yourself? This is in no way to be on guard against the enemy: this is, when you pray to God, to offend the majesty of God by carelessness in prayer; this is to be awake with the eyes and asleep in the heart, when a Christian ought, even when asleep with the eyes, to be awake in heart, as it
Editors' notes and page, col. 539

Footnotes

(a) ‹vexaret quomodo triticum› · printed under col 539 (Lectiones variantes); the call stands after ‹-ret›, the end of ‹vexaret›, whose whole word is set at the end of col 538

Cribraret Voss. 3.

"Might sift": Voss. 3.

(b) ‹in pace vivere› · printed under col 539 (Lectiones variantes)

Sic vulgo in vett. codd. Plebem suam unice, quod probavit Walkerus Miscell. Obs. p. 54.

So commonly in the old manuscripts. "His people alone": which Walker approved, Miscell. Obs. p. 54.

(c) ‹alienari et rapi› · printed under col 539 (Lectiones variantes)

Alienari et capi Paris. Bod. 1, 2, 3, 4. MR. Manut.

"To be estranged and captured": Paris., Bod. 1, 2, 3, 4, MR., Manut.

(Baluze) ‹postulavit› (col 538) continued here, set in n538; ‹vexaret›, printed under this column, set in n538. (Baluze) ‹Sursum corda› · Stephani Baluzii notae, printed under col 540 XXXI. — Sursum corda. Commodianus Instructione 76 : Sacerdos Domini cum susum corda praecipit. Antiqui enim saepe scribebant susum pro sursum, uti diximus ad caput 19 libri Lactantii de Mortibus persecutorum. Addo nunc Vitruvium, apud quem, lib. X, cap. 8, legitur ab imo susum in veteri codice mms. Petri Pithoei. Vide Onomasticon Rosweydi ad vitas Patrum et notationes ejus ad Martyrologium Adonis.

XXXI. — Lift up your hearts. Commodian, Instruction 76: When the priest of the Lord commands "Up [susum] your hearts". For the ancients often wrote susum for sursum, as we said on chapter 19 of Lactantius's book On the Deaths of the Persecutors. I now add Vitruvius, in whom, book X, chapter 8, ab imo susum (upward from the bottom) is read in Pierre Pithou's old manuscript. See Rosweyde's Onomasticon to the Lives of the Fathers and his notes on the Martyrology of Ado.

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  • running head: 539 DIVI CYPRIANI
  • marginal letters: A ‹ret quomodo triticum›; B ‹salvam fieri et in pace›; C ‹minum debeat, non vocis sonus›; D (in the Lectiones variantes, beside note c)
  • old-edition numerals: 214 after ‹cum Dominum deprecaris,›
  • signature: none
  • other: (none)
PL 4:540
scriptum est ex persona Ecclesiae loquentis in Cantico Canticorum: Ego dormio, et cor meum vigilat (Cant. V, 2). Quapropter sollicite et caute Apostolus admonet dicens: Instate orationi, vigilantes in ea (Coloss. IV, 2), docens scilicet et ostendens eos impetrare quod postulant de Deo posse, quos Deus videat in oratione vigilare.
is written, in the person of the Church speaking in the Song of Songs: I sleep, and my heart watches (Song 5:2). Wherefore the Apostle warns us carefully and cautiously, saying: Continue in prayer, watching therein (Col. 4:2), teaching, that is, and showing that those can obtain what they ask of God whom God sees to be watchful in prayer.
XXXII. Orantes autem non infructuosis nec nudis precibus ad Deum veniant. Inefficax petitio est cum precatur Deum sterilis oratio. Nam, cum omnis arbor non faciens fructum excidatur et in ignem mittatur (Matth. VII, 19), utique et sermo non habens fructum promereri Deum non potest, quia nulla est operatione foecundus. Et ideo Scriptura divina instruit dicens: Bona est oratio cum jejunio et eleemosyna (Tob. XII, 9). Nam qui in die judicii praemium pro operibus et eleemosynis redditurus est, hodie quoque ad orationem cum operatione venienti benignus auditor est. Sic denique Cornelius centurio cum oraret, meruit audiri. Fuit enim faciens multas eleemosynas in plebem et semper orans Deum. Huic circa horam nonam oranti adstitit Angelus testimonium reddens sui operis et dicens: Corneli, orationes tuae et eleemosynae tuae ascenderunt ad memoriam coram Deo (Act. X, 4).
XXXII. Let those who pray, however, come to God neither with unfruitful nor with bare prayers. A petition is ineffectual when a barren prayer entreats God. For, since every tree that does not bear fruit is cut down and cast into the fire (Matt. 7:19), surely too a word that has no fruit cannot deserve well of God, since it is made fruitful by no work. And therefore divine Scripture instructs us, saying: Prayer is good with fasting and almsgiving (Tob. 12:9). For He Who is to render a reward on the day of judgement for works and almsgiving is today also a kindly hearer of one who comes to prayer with good works. Thus it was, finally, that the centurion Cornelius, when he prayed, deserved to be heard. For he was doing many almsdeeds among the people and always praying to God. To him, praying about the ninth hour, an angel stood by, bearing witness to his work and saying: Cornelius, your prayers and your almsdeeds have ascended for a memorial in the sight of God (Acts 10:4).
XXXIII. Cito orationes ad Deum ascendunt quas ad Deum merita nostri operis imponunt. Sic et Raphael angelus Tobiae oranti semper et semper operanti testis fuit dicens: Opera Dei revelare et confiteri honorificum est. Nam, quando orabas tu et Sarra, ego obtuli memoriam orationis vestrae in conspectu claritatis Dei. Et cum sepelires tu mortuos simpliciter, et quia non es cunctatus exsurgere et derelinquere prandium tuum, sed abisti et condidisti mortuum, missus sum tentare te; et iterum me misit Deus curare te et Sarram nurum tuam. Ego enim sum Raphael, unus ex septem Angelis justis qui assistimus et conversamur ante claritatem Dei (Tob. XII, 11-15). Per Esaiam quoque Dominus admonet et docet similia contestans: *Solve, inquit, omnem nodum injustitiae, resolve suffocationes impotentium commerciorum. Dimitte quassatos in requiem et omnem consignationem injustam dissipa. Frange esurienti panem tuum, et egenos sine tecto induc
XXXIII. Quickly do prayers ascend to God which the merits of our work commend to God. So too the angel Raphael was witness to Tobias, who was always praying and always at work, saying: It is honourable to reveal and confess the works of God. For when you and Sarah prayed, I offered the memorial of your prayer in the sight of the glory of God. And when you buried the dead without hesitation, and, because you did not delay to rise up and leave your dinner, but went and covered the dead body, I was sent to try you; and again God sent me to heal you and Sarah your daughter-in-law. For I am Raphael, one of the seven holy angels who stand and go in and out before the glory of God (Tob. 12:11–15). Through Isaiah too the Lord admonishes and teaches like things, testifying: *Loose, he says, every bond of injustice, undo the bundles that oppress the powerless. Let the broken go free, and break every unjust engagement. Break your bread for the hungry, and bring the homeless poor
Editors' notes and page, col. 540

Footnotes

(d) ‹Ego dormio› · printed under col 540 (Lectiones variantes)

Dormio, inquit Ar. Lam. NC. 1.

"I sleep, it says": Ar., Lam., NC. 1.

(e) ‹cum operatione› · printed under col 540 (Lectiones variantes)

Cum elemosyna Ar. Lam. NC. 1.

"With almsgiving": Ar., Lam., NC. 1.

(f) ‹testimonium reddens sui operis› · printed under col 540 (Lectiones variantes)

Suis operibus Ver. Ebor. Pem. Bod. 4.

"To his works": Ver., Ebor., Pem., Bod. 4.

(Baluze) ‹Angelis justis› · Stephani Baluzii notae, printed under col 540 XXXIII. — Angelis justis. Plerique libri veteres habent sanctis, ut in libro de Mortalitate pag. 252, ubi idem locus refertur.

XXXIII. — Just angels. Most of the old books have holy, as in the book On Mortality, p. 252, where the same passage is quoted.

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  • running head: DIVI CYPRIANI 540
  • marginal letters: A ‹scriptum est ex persona Ecclesiae›; B ‹Nam qui in die judicii›; C ‹Dei. Et cum sepelires›; D (in the Lectiones variantes, beside note c of col 539)
  • old-edition numerals: none
  • signature: none
  • other: Baluze's note XXXI (Sursum corda, keyed to col 539) is printed under this column; set in n539.
PL 4:541
in domum tuam. Si videris nudum, vesti; et domesticos seminis tui non despicies. Tunc erumpet temporaneum lumen tuum et vestimenta tua cito orientur, et praeibit ante te justitia, et claritas Dei circumdabit te. Tunc exclamabis, et Deus exaudiet te, et dum adhuc loqueris dicet: Ecce adsum* (Isa. LVIII, 6-9). Adesse repromittit et audire ac protegere se eos dicit qui, injustitiae nodos de corde solventes et eleemosynas circa domesticos Dei, secundum ejus praecepta, facientes, dum audiunt quod Deus praecipit fieri, ipsi quoque a Deo merentur audiri. Beatus apostolus Paulus, in necessitate pressurae adjutus a fratribus, opera bona quae fiunt sacrificia Dei dixit esse: Saturatus sum, inquit, recipiens ab Epaphrodito ea quae a vobis missa sunt, odorem suavitatis, sacrificium acceptum et placitum Deo (Phil. IV, 18). Nam, quando quis miseretur pauperis, Deum foenerat; et qui dat minimis, Deo donat, spiritaliter Deo suavitatis odorem sacrificat.
into your house. When you see the naked, cover him, and do not despise the members of your own household. Then your light shall break forth as the morning, and your garments shall rise quickly, and justice shall go before you, and the glory of God shall gather you up. Then you shall cry out, and God will hear you, and while you are yet speaking he will say: Here I am* (Isa. 58:6–9). He promises to be present and to hear and to protect those who, loosing the bonds of injustice from their hearts and giving alms among God's household according to His precepts, deserve, since they hearken to what God commands to be done, themselves also to be heard by God. The blessed apostle Paul, helped by the brethren in the necessity of his distress, said that good works are the sacrifices offered to God: I have received full payment, he says, receiving from Epaphroditus the things which were sent from you, a fragrance of sweetness, a sacrifice accepted and pleasing to God (Phil. 4:18). For when someone has mercy on the poor, he lends to God; and he who gives to the least gives to God, and spiritually sacrifices to God a fragrance of sweetness.
XXXIV. In orationibus vero celebrandis invenimus observasse cum Daniele tres pueros in fide fortes et in captivitate victores, horam tertiam, sextam, nonam, sacramento scilicet Trinitatis, quae in novissimis temporibus manifestari habebat. Nam et prima hora in tertiam veniens consummatum numerum trinitatis ostendit: itemque ad sextam quarta procedens declarat alteram trinitatem; et quando a septima nona completur, per ternas horas trinitas perfecta numeratur. Quae horarum spatia jampridem spiritaliter determinantes adoratores Dei statutis et legitimis ad precem temporibus servabant. Et manifestata postmodum res est sacramenta olim fuisse quod ante sic justi precabantur. Nam super discipulos hora tertia descendit Spiritus sanctus, qui gratiam Dominicae repromissionis implevit. Item Petrus, hora sexta in tectum superius ascendens, signo pariter et voce Dei monentis instructus est ut omnes ad gratiam salutis admitteret, cum de emundandis gentilibus ante dubitaret. Et Dominus hora sexta crucifixus, ad nonam peccata nostra sanguine suo abluit, et ut redimere et vivificare nos posset, tunc victoriam suam passione perfecit.
XXXIV. In the celebration of prayers, however, we find that Daniel's three children, strong in faith and victors in captivity, observed the third, sixth, and ninth hours, as a sacrament, that is, of the Trinity, which was to be made manifest in the last times. For the first hour, coming to the third, shows the completed number of the Trinity; and likewise the fourth, advancing to the sixth, declares a second Trinity; and when from the seventh it is completed at the ninth, the perfect Trinity is counted through the sets of three hours. These divisions of the hours the worshippers of God, determining them spiritually long before, kept for prayer at fixed and lawful times. And it was afterward shown that these things had once been sacraments, in that the just of old prayed in this manner. For upon the disciples at the third hour the Holy Spirit descended, who fulfilled the grace of the Lord's promise. Likewise Peter, going up to the upper room at the sixth hour, was instructed, by a sign and by the voice of God admonishing him alike, to admit all to the grace of salvation, since before he had doubted about the cleansing of the Gentiles. And the Lord, crucified at the sixth hour, at the ninth washed away our sins with His blood, and, that He might be able to redeem and give us life, then accomplished His victory by His passion.
XXXV. Sed nobis, fratres dilectissimi, praeter horas antiquitus observatas, orandi nunc et spatia et sacramenta creverunt. Nam et mane orandum est, ut
XXXV. But for us, dearest brethren, besides the hours observed of old, the occasions and sacraments of prayer have now increased. For we must also pray in the morning, that
Editors' notes and page, col. 541

Footnotes

(a) ‹opera bona quae fiunt› · printed under col 541 (Lectiones variantes)

Opera quae fiunt Lam. Ebor. Lin. NC. 1.

"Works which are done": Lam., Ebor., Lin., NC. 1.

(b) ‹sacramento scilicet Trinitatis› · printed under col 541 (Lectiones variantes)

Sacramentum Ver. Sacramenta Vat. 2.

"Sacrament" (accusative): Ver. "Sacraments": Vat. 2.

(c) ‹temporibus servabant› · printed under col 541 (Lectiones variantes)

Domino serviebant Lam. Bod. 2. NC. 1. Serviebant Oxon. Lips.

"Served the Lord": Lam., Bod. 2, NC. 1. "Served": Oxon., Lips.

(Baluze) ‹Petrus, hora sexta› · Stephani Baluzii notae, printed under col 541 XXXIV. — Petrus hora sexta. Vide Tertullianum in initio libri de Jejuniis, Hieronymum in Epistola ad Eustochium de Custodia virginitatis, et Danielis Heinsii annotationes in Clementem Alexandrinum pag. 77.

XXXIV. — Peter at the sixth hour. See Tertullian at the beginning of the book On Fasting, Jerome in the Letter to Eustochium On Guarding Virginity, and Daniel Heinsius's annotations on Clement of Alexandria, p. 77.

(Baluze) ‹horas antiquitus observatas› · Stephani Baluzii notae, printed under col 541 XXXV. — Observatas. Quaedam vetera exemplaria habent observandas, unum meum constitutas.

XXXV. — Observed. Some old copies have to be observed, one of mine appointed.

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  • running head: 541 LIBER DE ORATIONE DOMINICA.
  • marginal letters: A ‹duc in domum tuam›; B ‹seretur pauperis›; C ‹festata postmodum›; D ‹sacramenta creverunt›
  • old-edition numerals: 215 before ‹nonam, sacramento› (last digit worn; read from the sequence 214 … 216)
  • signature: none
  • other: (none)
PL 4:542
resurrectio Domini matutina oratione celebretur. Quod olim Spiritus sanctus designabat in Psalmis dicens: Rex meus et Deus meus, quoniam ad te orabo, Domine, mane exaudies vocem meam, mane assistam tibi, et contemplabor te (Psal. V, 2). Et iterum per Prophetam loquitur Dominus: Diluculo vigilabunt ad me dicentes: Eamus et revertamur ad Dominum Deum nostrum (Ose. VI, 1). Recedente item sole ac die cessante necessario rursus orandum est: nam, quia Christus sol verus et dies est verus, sole ac die saeculi recedente, quando oramus et petimus ut super nos lux denuo veniat, Christi precamur adventum lucis aeternae gratiam praebiturum. Christum autem diem dictum declarat in Psalmis Spiritus sanctus: Lapis, inquit, quem reprobaverunt aedificantes, hic factus est in caput anguli. A Domino factus est iste et est admirabilis in oculis nostris. Iste est dies quem fecit Dominus, ambulemus et jucundemur in eo (Psal. CXVII, 22, 23). Item, quod sol appellatus sit Malachias propheta testatur dicens: Vobis autem qui timetis nomen Domini, orietur sol justitiae, et in alis ejus curatio est (Malach. IV, 2). Quod si in Scripturis sanctis sol verus et dies verus est Christus, hora nulla a Christianis excipitur quominus frequenter ac semper Deus debeat adorari; ut qui in Christo, hoc est in sole et in die vero, sumus, insistamus per totum diem precibus et oremus, et quando mundi lege decurrens vicibus alternis nox revoluta succedit, nullum de nocturnis tenebris esse orantibus damnum potest, quia filiis lucis et in noctibus dies est. Quando enim sine lumine est cui lumen in corde est? aut quando sol et dies non est cui sol et dies Christus est?
the resurrection of the Lord be celebrated by morning prayer. This the Holy Spirit was once signifying in the Psalms, saying: My king and my God, for to Thee will I pray; Lord, in the morning Thou wilt hear my voice; in the morning I will stand before Thee, and will watch (Ps. 5:2–3). And again the Lord speaks through the prophet: At daybreak they shall watch for me, saying: Let us go and return to the Lord our God (Hos. 6:1). Likewise, when the sun recedes and the day comes to its close, we must of necessity pray again: for since Christ is the true sun and the true day, as the sun and day of the world recede, when we pray and ask that the light come upon us anew, we entreat the coming of Christ to bestow on us the grace of eternal light. That Christ is called the day the Holy Spirit declares in the Psalms: The stone, he says, which the builders rejected, has become the head of the corner. This is the Lord's doing, and it is marvellous in our eyes. This is the day which the Lord has made; let us walk and rejoice in it (Ps. 117:22–23). Likewise, that the sun has been called by this name the prophet Malachi testifies, saying: But to you who fear the name of the Lord, the sun of righteousness shall rise, and healing is in its wings (Mal. 4:2). But if in the holy Scriptures the true sun and the true day is Christ, there is no hour at which Christians are exempted from worshipping God frequently and always; so that we, who are in Christ, that is, in the true sun and day, should persist in prayers throughout the whole day and pray; and when, by the law of the world running its course, night returns in its alternating turns and succeeds, no harm can come from the darkness of night to those who pray, since for the children of light it is day even in the night. For when is he without light who has light in his heart? or when is it not sun and day for him for whom Christ is sun and day?
XXXVI. Qui autem in Christo, hoc est in lumine, semper sumus, nec noctibus ab oratione cessemus. Sic Anna vidua sine intermissione rogans semper et vigilans perseverabat in promerendo Deo, sicut in Evangelio scriptum est: Non recedebat, inquit, de templo, jejuniis et orationibus serviens nocte ac die (Luc. II, 37). Viderint vel gentiles, qui necdum illuminati sunt, vel Judaei, qui, deserto lumine, in tenebris remanserunt. Nos, fratres dilectissimi, qui in Domini luce semper sumus, qui meminimus et tenemus quid esse accepta gratia coeperimus, computemus noctem pro die. Ambulare nos credamus semper in lumine, non impediamur a tenebris quas evasimus.
XXXVI. But we who are always in Christ, that is, in the light, let us not cease from prayer even during the nights. So the widow Anna, praying without ceasing and always watchful, persevered in earning merit before God, as it is written in the Gospel: She did not depart, it says, from the temple, serving with fastings and prayers night and day (Luke 2:37). Let the Gentiles see to it, who are not yet enlightened, or the Jews, who, having forsaken the light, have remained in darkness. Let us, dearest brethren, who are always in the light of the Lord, who remember and hold fast to what we began to be by the grace we have received, count night as day. Let us believe that we always walk in the light; let us not be hindered by the darkness which we have escaped
Editors' notes and page, col. 542

Footnotes

(d) ‹ad te orabo› · printed under col 541 (Lectiones variantes, left)

Adorabo Ver.

"I will worship": Ver.

(e) ‹mane assistam› · printed under col 542 (Lectiones variantes)

Astabo Lam. MA. NC. 1, Bod. 2, 3.

"I will stand by": Lam., MA., NC. 1, Bod. 2, 3.

(f) ‹factus est iste› · printed under col 542 (Lectiones variantes)

Factum est istud Pem. Paris. Vict.

"This has been done": Pem., Paris., Vict.

(g) ‹est admirabile› · printed under col 542 (Lectiones variantes)

Mirabilis Ar. Ben.

"Wonderful" (mirabilis): Ar., Ben.

(h) ‹Malachias propheta› · printed under col 542 (Lectiones variantes)

Malachiel Ver. Vict.

"Malachiel": Ver., Vict.

(Baluze) ‹mane assistam tibi› · Stephani Baluzii notae, printed under col 541 Mane assistam. Codex Seguierianus, mane adstabo tibi et videbo te. Alii tres, mane adstabo tibi et exaudies me.

In the morning I will stand before [Thee]. The Seguier manuscript: in the morning I will stand by Thee and see Thee. Three others: in the morning I will stand by Thee and Thou wilt hear me.

(Baluze) ‹ambulemus et jucundemur› · Stephani Baluzii notae, printed under cols 541–542 Ambulemus. Tres libri veteres, exultemus et laetemur. Alii quatuor et editio Morelliana, exultemus et jucundemur. Seguierianus, laetemur et epulemur in eum.

Let us walk. Three old books: let us exult and rejoice. Four others and Morel's edition: let us exult and be glad. The Seguier manuscript: let us rejoice and feast in it.

(Baluze) ‹Malachias› · Stephani Baluzii notae, printed under col 542 Malachias. Veteres editiones et tredecim libri veteres habent Malachim, Fuxensis Malachil, Veronensis Malachiel.

Malachi. The old editions and thirteen old books have Malachim, the Foix manuscript Malachil, the Verona manuscript Malachiel.

(Baluze) ‹deserto lumine› · Stephani Baluzii notae, printed under col 542 XXXVI. — Deserto lumine. Ita ferme omnes libri veteres. Quatuor tamen habent deserti a lumine. Alii tres, derelicti a lumine.

XXXVI. — Having deserted the light. So almost all the old books. Four, however, have deserted by the light; three others, abandoned by the light.

Page

  • running head: LIBER DE ORATIONE DOMINICA. 542
  • marginal letters: A ‹ut resurrectio Domini matutina›; B ‹tus est in caput anguli›; C ‹mine est cui lumen in corde›; D ‹in lumine, non impediamur›
  • old-edition numerals: none
  • signature: none
  • other: (none)
PL 4:543
Nulla sint horis nocturnis precum damna, nulla orationum pigra et ignava dispendia. Per Dei indulgentiam recreati spiritaliter et renati, imitemur quod futuri sumus. Habituri in regno sine interventu noctis
mus. Let there be no loss of prayers in the hours of the night, no lazy and slothful waste of our prayers. Restored spiritually and reborn by God's indulgence, let us imitate what we shall be. Since in the kingdom we are to have, with no intervention of night,
Editors' notes and page, col. 543

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  • running head: 543 DIVI CYPRIANI
  • marginal letters: A ‹mus. Nulla sint horis›
  • old-edition numerals: 216 after ‹indulgentiam recreati›
  • signature: none
  • other: the treatise ends in the first four lines of this column (and three of col 544); below a full-width rule the next work begins with the caption LIBER AD DEMETRIANUM, its Argumentum, text and apparatus, which are not part of this unit (their marginal letters are not recorded here). Col 543 opens with ‹mus›, the end of ‹evasimus› hyphenated from col 542 (set whole there).
PL 4:544
solum diem, sic nocte quasi in lumine vigilemus. Oraturi semper et acturi gratias Deo, hic quoque orare et gratias agere non desinamus.
only day, thus let us keep watch by night as though in the light. Since we are always to pray and always to give thanks to God, here too let us not cease to pray and to give thanks.
Editors' notes and page, col. 544

Page

  • running head: DIVI CYPRIANI 544
  • marginal letters: A ‹solum diem, sic nocte›
  • old-edition numerals: none
  • signature: none
  • other: the treatise's last words (‹orare et gratias agere non desinamus.›) stand in the third line of this column; no explicit or closing formula is printed. The rest of the column belongs to the following work, Liber ad Demetrianum (not in this unit); the notes printed lower on this page begin with Baluze's note on that work's title, and no note call stands in the treatise's last lines.