De precatione

Of the Same Author, On Prayer. Homily 1. It is fitting to bless and admire the servants of God for both reasons: because they placed the hope of their own salvation in the holy prayers, and because, by preserving in writing the hymns and liturgies which they offered to God with joy and fear, they also transmitted to us their own treasure, so that they might draw the whole succeeding generation toward their own zeal. For it is proper that the manner of the teachers pass over to those who converse, and that the hearers of the prophets appear as imitators of their righteousness, so that we may live all our time with prayers and with the service and study of God, considering this to be life, this to be health and wealth, this to be the limit of good things: to pray to God with a pure and uncorrupted soul. For just as the sun is light for the body, so prayer is for the soul. If, then, it is a loss for a blind man not to see the sun, how great a loss is it for a Christian not to pray continually and, through prayer, to introduce the light of Christ into the soul? And yet, who would not be struck with amazement and admiration at the love of God for humanity, which he displays toward us, granting such honor to men as to deem them worthy of prayer and of converse with himself? For we truly speak to God at the time of prayer, through which we are also united with the angels, and we appear to escape far from communion with irrational beings. For prayer is the work of angels, surpassing even their dignity, if indeed it is better than the dignity of angels to converse with God.

And that it is indeed better, they themselves teach us, offering their prayers with great fear, and granting us to know and learn that it is fitting to approach God with both joy and fear: with fear, lest we appear unworthy of prayer, and filled with joy at the greatness of the honor, that the mortal race has been deemed worthy of such and so great providence as to continually enjoy divine communion, through which we escape being mortal and temporary, being mortal by nature but passing over to immortal life through communion with God. For it is necessary that one who communes with God become superior to death and all corruption. And just as it is absolutely necessary that one who enjoys the sun's ray escape the darkness, so it is absolutely necessary that one who enjoys divine communion no longer be mortal. For the very magnitude of the honor transfers us to immortality. For if it is impossible for those who converse with a king and enjoy his honor to be poor, much more is it impossible for those who pray to and commune with God to have mortal souls; for death of the soul is impiety and lawless living. Therefore, the worship of God is life of the soul, and a life befitting this worship; and prayer gathers and wonderfully stores up a holy life befitting the worship of God in our souls.

Whether one is a lover of virginity, or has been zealous to honor chastity in marriage, or to master anger and live with gentleness, or to be free of envy, or to do any other of the fitting things, with prayer leading and smoothing such a path of life, the course of piety will be easy and light. For it is not possible, it is not possible for those who ask from God for chastity, and righteousness, and gentleness, and goodness, not to obtain their prayer. For it is said, "Ask, and it shall be given to you; seek, and you shall find; knock, and it shall be opened to you." For everyone who asks receives, and he who seeks finds, and to him who knocks it shall be opened. And elsewhere again: "Who among you," it is said, "if his son asks him for bread, would give him a stone? Or if he asks for a fish, would give him a serpent?" If then you, being wicked, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask him? With such words and such hopes did the Lord of all encourage us to prayer. And it is fitting for us, obeying God, to live always in hymns and prayers, clinging more precisely to the service of God than to our own soul; for thus may we always live the life proper to human beings. For whoever does not pray to God, nor desires to enjoy divine communion continually, is dead and soulless, and does not partake of wisdom. For this very thing is the greatest sign of folly: not to know the magnitude of the honor, nor to love prayer, nor to consider not worshiping God as death of the soul.

For just as this body of ours, when the soul is not present, is dead and foul-smelling, so the soul, when it does not stir itself to prayer, is dead, wretched, and foul-smelling. But that it is fitting to consider deprivation of prayer more bitter than any death, Daniel the great prophet teaches us well, or rather he chose to die rather than be deprived of prayer for only three days. For the king of the Persians did not command him to commit impiety, but only to be under observation for three days. For without divine influence, none of the good things would come into our souls; but God's influence joins in our labors and lightens them well, if He sees us loving prayer, constantly beseeching God, and expecting all good things to descend from there. Therefore, when I see someone who does not love prayer, nor has a warm and vehement passion for it, it is already clear to me that this person possesses nothing noble in the soul. But when I see someone insatiably clinging to the service of God, and counting not praying continuously among the greatest losses, I conclude that such a person is a steadfast practitioner of every virtue and a temple of God.

For just as the attire of a man, and the step of his foot, and the laughter of his teeth reveal things about him, according to the wise Solomon, much more is prayer and the worship of God a sign of all righteousness, being a kind of spiritual and divine garment, pouring much comeliness and beauty upon our minds, regulating the life of each, not allowing anything base or improper to take hold of the mind, persuading one to revere God and the honor from him, teaching one to repel all sorcery of the Evil One, driving out shameful and improper thoughts, establishing each soul in contempt of pleasure. For this pride alone befits those who revere Christ: to be enslaved to nothing shameful, but to keep the soul in freedom and in a purified life. That it is utterly impossible to live with virtue without prayer, and to go through life with it, I think is clear to all. For how could one practice virtue without constantly approaching and falling before the one who supplies and bestows it? And how could one desire to be temperate and just, without gladly conversing with the one who demands these and more from us? I wish to show briefly that even if prayers find us full of sins, they quickly cleanse us. And yet what could be greater or more divine than prayer, when it appears to be a remedy for those whose souls are sick? So the Ninevites first appear to have dissolved their many sins against God through prayer. For as soon as prayer took hold of them, it made them righteous, and a city accustomed to living in licentiousness, wickedness, and lawless life,

It quickly corrected, prevailing over long-standing habit, and made the city full of heavenly laws, drawing along with it temperance, philanthropy, gentleness, and care for the poor. For it does not consent to dwell in a soul without these; but in whatever mind it takes up residence, it fills it with all righteousness, training it for virtue and banishing vice. Indeed, at that time, if someone had entered the city of Nineveh, knowing it precisely beforehand, he would not have recognized the city; so suddenly did it leap from a more base life to piety. For just as if one saw a poor woman wearing rags, and later saw her adorned with golden garments, he would not recognize the woman; so too, one who knew that city previously as impoverished and bereft of spiritual treasures would have been ignorant of which city it was, so greatly did prayer prevail, transforming both character and life, and leading it back to virtue. And a certain woman, who had lived her entire time in licentiousness and prostitution, as soon as she fell at the feet of Christ, obtained salvation. Therefore, it not only cleanses sins, but also repels great dangers. Indeed, the king and prophet, the marvelous David, escaped many severe wars through prayer, holding forth this sole weapon of his army, and granting his soldiers the enjoyment of victory in peace and security. Now, other kings placed their hope of safety in the experience of their generals, in skill, in archers, in heavy infantry, and in cavalry.

The great David fortified his army with holy prayers, not looking to the pride of generals, commanders, and cavalry officers, nor collecting money, nor manufacturing weapons, but bringing down the divine panoply from heaven. For divine prayer is truly a heavenly panoply, and it alone can securely guard those who have given themselves to God. For the strength and skill of hoplites, the experience of archers, and betrayal often prove vain against hostile looks, the courage of opponents, and many other things besides; but prayer is an invincible weapon and a safe amulet, repelling one soldier equally as it does many myriads. Indeed, the marvelous David brought down that Goliath, advancing like some fearsome demon, not with weapons or swords, but with prayers. Thus prayer is a strong weapon for kings in battles, and strong also for us against demons. Thus also King Hezekiah prevails in the war against the Persians, having armed no army but setting only prayers against the multitude of opponents; thus he also escaped death, falling before God with due reverence, and prayer alone gave the king the ability to live again. And indeed, that prayer easily cleanses a sinful soul is taught us by the tax collector, who prayed to God to obtain forgiveness and obtained it; and the leper also teaches this, who no sooner fell before God than he was immediately cleansed. If God quickly healed a corrupted body, much more will he philanthropically heal a sick soul.

For as the soul is more precious than the body, so it is reasonable that God shows greater concern for it. And one could cite countless examples, both ancient and recent, if one wished to enumerate all those who have been saved through prayer. But perhaps some of the more indolent, who are unwilling to pray diligently and earnestly, might say that God spoke these words: "Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only the one who does the will of my Father in heaven." If I thought that prayer alone sufficed for our salvation, one might reasonably use these words. But since I affirm that prayer is the chief of goods, the foundation and root of a beneficial life, let no one use those words as a pretext for indolence. For neither temperance alone can save without the other goods, nor care for the poor, nor kindness, nor any other virtuous thing, but all must come together in our souls; and prayer lies beneath as root and foundation. And just as it makes a ship or a house strong and stable from below, so prayers hold our life together; without it, no good or saving thing would come to us. Therefore Paul continually urges us, saying: "Persevere in prayer, keeping watch in it, with thanksgiving"; and elsewhere, "Pray without ceasing," he says, "giving thanks in everything; for this is the will of God.

And elsewhere again: "Pray at every time in spirit, being vigilant for it, in all perseverance and supplication." Thus the leader of the apostles continually calls us to prayer with many and divine utterances. It is fitting, therefore, that we, being instructed by him, should go through life with prayer, and constantly water the mind with it; for all of us humans need this no less than trees need water. For just as trees cannot produce fruit without drinking through their roots, so we will not be able to bring forth the precious fruits of piety unless we are watered by prayers. For this reason, it is necessary, when rising from bed, always to overtake the sun with the service of God, and when touching the table, and when about to sleep; and indeed, at every hour, to offer one prayer to God, running an equal course with the day; and in the winter season, to spend the greater part of the night on prayers, bending the knees with great fear, attending to the supplication, counting yourselves blessed in the service of God. Tell me, how will you look upon the sun without having worshipped the one who sends the sweetest light to your eyes? How will you enjoy the table without having worshipped the giver and provider of so many goods? With what hope will you come to the time of night? With what dreams do you expect to converse, without having fortified yourself with prayers, but coming to sleep unguarded?

You will be contemptible and easily captured by the most wicked demons, who continually go about watching for an opportunity to seize us, taking anyone bare of prayer quickly. If, then, they see us fortified by prayers, they immediately spring away, like robbers and malefactors seeing a sword hanging at the head of a soldier. But if it should happen that someone is bare of prayer, that one is carried off by the demons, driven into sins and misfortunes and evils. Fearing all these things, we must always fortify ourselves with prayers and hymns, so that God, having mercy on all, may render us worthy of the kingdom of the heavens, through His only-begotten Son, to whom is the glory and the power unto the ages of ages. Amen. On Prayer, Second Discourse. That prayer is the chief of every good, and the provider of salvation and eternal life, no one at all is ignorant; but it is nevertheless necessary to say what is in our power concerning the matter, so that the discourse may render more zealous those accustomed to live in prayers and to attend diligently to the worship of God, while those who have lived more carelessly and have left the soul bereft of prayer may learn the loss of past time and not further deprive themselves of salvation for the remainder of

part of life. So then, we have this greatest thing to say about prayer, that everyone who prays converses with God; and how great a thing it is for a human being to speak with God, no one is ignorant; but to represent in speech the honor, no one could. For this honor surpasses even the magnificence of the angels; which they, knowing well, are all seen somewhere among the prophets, offering hymns and services to the Master with great fear, covering both their faces and feet out of much reverence, and by their flight and inability to remain at rest showing their great fear; teaching us, I think, to forget human nature at the time of prayer, and, seized by eagerness and fear, to see nothing of present things, but to think we stand in the midst of angels and perform the same service as they. For all other things are far separated, I mean those of them and ours—both nature, and way of life, and wisdom, and understanding, and everything one might mention; but prayer is a common work of both angels and humans; and there is no middle ground between the two natures, at least as regards prayer. This separates you from the irrational beings, this unites you with the angels; and quickly will one be transferred to their polity, and life, and way of life, and honor, and nobility, and wisdom, and understanding, if one devotes one's whole life to prayers and the service of God. For what could be more holy than those who converse with God? what more just? what more orderly? what wiser?

For if those who converse with wise men quickly come to resemble their wisdom through constant association, what should one say about those who speak with God and pray? How much wisdom, how much virtue, and understanding, and goodness, and temperance, and gentleness of character does prayer and supplication fill them with! So that one would not err in declaring prayer to be the foundation of all virtue and righteousness, and that nothing which contributes to piety can enter a soul bereft of prayer and supplication; but just as a city without walls would easily fall to enemies, due to a great lack of anyone to prevent it, so too a soul not fortified with prayers is easily taken over by the devil and filled with every sin. For first, when he sees a soul fenced about with prayers, he does not dare to approach, fearing the strength and power that prayers provide, nourishing the soul more than food does the body.

Then those who pray earnestly do not endure anything unworthy of prayer, but, ashamed before God, with whom they have just conversed, they quickly repel every device of the Evil One, reflecting within themselves how great an evil it is, having just spoken to God and begged for self-control and holiness, to immediately turn to the devil and admit shameful pleasures into the soul, and give the devil a passage into the mind which God has just visited, and allow demons to tread upon souls in which the grace of the Spirit has displayed great benevolence and providence. And how, listen: It is impossible for a man to sustain divine converse without the energy of the Spirit, but it is necessary, with this present and cooperating in the holy struggles, to enter in this way, and bend the knee, and beseech, and pray. For since speaking to God is beyond human capacity, the grace of the Spirit must come into us to strengthen, embolden, and teach the magnitude of the honor. Therefore, when you learn that you speak to God and have received the energy of the Spirit, being about to converse, you will give no passage to the devil into the soul sanctified by the Spirit. For just as those

a king, having conversed and enjoyed gentle words and honor, do not deign to enter into conversation with beggars and outcasts; so too one who has spoken with God and prayed would not deign to admit the conversation of the wicked and impious. For truly, one who serves pleasures converses with demons and emulates their madness; just as one who is temperate and practices righteousness dwells with angels and emulates their magnificence. And it seems to me that if someone said that prayers are the sinews of the soul, he would speak the truth. For just as, I think, the body is held together, runs, stands, lives, and is fixed by its sinews—and if one cuts these out, he dissolves the entire harmony of the body—so souls are fitted together and constituted by holy prayers, and they run the course of piety with ease. But if you deprive yourself of prayer, you will do the same as if you had taken a fish out of water; for as water is life for it, so prayer is for you. Through it, as through water, it is possible to fly up, to surpass the heavens, and to become near to God. Now what has been said is sufficient to show the power of holy prayer; but perhaps it is better to go to the divine Scriptures and learn from the declarations of Christ the wealth that prayers store up for those who wish to devote their whole life to them. And he, it is said, also told them a parable, to the effect that one must always pray. There was a certain judge in some city, who feared neither God nor respected man. And there was a widow in that city, and she came to him, saying:

Avenge me against my opponent; and he did not wish to for a time. After these things, he said to himself: Even if I do not fear God, and I am not ashamed before man, yet at least because this widow causes me trouble, I will avenge her, so that she may not, coming to me continually, annoy me to the end. And the Lord said: Hear what the unjust judge says. But will not God execute the vengeance of his elect, who cry out to him day and night, and does he not show patience with them? I tell you, that he will execute their vengeance quickly. Let us learn, brothers, the hidden wisdom in the words of the Spirit, searching according to our power, not as great as it is, but as far as is attainable for us. Those who make their living on the sea, going down into its very depth, bring up precious stones for those on land; but we, having surveyed the sea of the divine Scriptures, let us descend as far as possible into the very depth of spiritual wisdom, so that we may bring you a good treasure that adorns souls better than the jeweled crowns adorn the heads of kings. For the beauty of those crowns is finished with this life; but the one who crowns his soul with the words of the Spirit both passes through this time with complete security, and after the end of life approaches the tribunal of Christ with confidence, full of virtue and pure from all vice. What treasure then do we bring you from the depth of the Scriptures, not touching the depth of wisdom itself, but descending as far as is possible?

Leading people to prayer, Christ, wishing to demonstrate to our souls the benefit derived from it, introduces a certain wicked and perverse judge, who has cast off all shame from his eyes and driven the fear of God from his soul. Yet it would have sufficed to assume the character of a just and merciful judge, and, by comparing that judge's justice with God's philanthropy, to show the power of supplication. For if a kind and gentle man receives those who bring a petition with mildness, how much more so God, whose greatness of philanthropy surpasses not only our understanding but even the angels themselves? It would have sufficed, then, as I said, to assume the character of a just judge. But now he introduces a harsh, impious, and misanthropic judge, savage toward others, but kind and gentle toward those who supplicate, so that you may learn that every supplication easily draws even a wicked nature to pity and mercy. Why, then, has Christ done this? So that no one at all may be ignorant of the power of prayer. For this reason, having presented the widow to the most wicked of all, and having shown him to be philanthropic contrary to his nature, he transferred the discourse from the wicked one to his own Father—the good, the gentle, the mild, the philanthropic, one who surpasses transgressions, who forgives many sins, who is blasphemed every day and bears it, who endures seeing honor given to demons, insult to himself, blasphemies against the Son, and countless unspeakable horrors.

Then, while being blasphemed in this way, he bears it so meekly; but if he sees us falling down with the proper fear, will he not quickly show mercy? "Listen," he says, "to what the judge of injustice says: 'Even if I do not fear God, and I have no respect for man, still, because she causes me trouble, I will avenge her.'" What are you saying? What fear could not accomplish, has supplication accomplished? Neither threat nor hope of punishment brought the man to justice; but a widow appearing with supplication tamed the savage. What then should we infer about the benevolent God, if the widow's supplication made such a harsh man so gentle? How much kindness, how much benevolence will God show toward us, who always wishes only to show mercy and never to punish, who even threatened us with punishments out of great benevolence, and prepared great honors for us, so that both fear and hope of honor—the one rouses us to virtue, the other prevents evil deeds! I cannot turn my mind away from the judge of injustice, seeing in his unnatural gentleness the indescribable benevolence of God. For if he who never wished to show any kindness, suddenly changing, took pity on the suppliant woman, how much care from heaven will our prayers bring us? One could recognize the strength and power of holy prayers by observing and considering how many good things those who always fall before God enjoy each day and hour.

For who does not know that the sun's light, the stars, the moon, the mildness of the air, all kinds of food, wealth, life, and countless goods God bestows equally on all men, both just and impious, because of his great love for humanity, which he exercises toward us? If he so pities and gives rest daily even to those who do not pray or ask, how many good things may we expect those to enjoy who have devoted their entire life to prayers and supplications? Let us also mention to you how many of the just, through prayers, have saved nations, cities, and the whole world. In memory of prayer, Paul is first worthy of memory: Paul, the insatiable servant of the worship of God, the common father and ancestor of the slaves of Christ. That guardian of the world, then, through prayer and continuous supplication, saved all the nations, always saying to us: "For this reason I bend my knees before the Father of our Lord Jesus Christ, from whom every family in heaven and on earth is named, that he may grant you, according to the abundance of his grace, to be strengthened in power through his Spirit in your inner man, and that Christ may dwell through faith in your hearts." Do you see how powerful prayer and supplication are? They make men into temples of Christ; and just as gold, precious stones, and marble make the houses of kings, so prayer makes temples of Christ. "That Christ may dwell," he says, "in your hearts." What greater praise of prayer could there be than that it produces temples of God?

Whom the heavens cannot contain, this one enters into a soul living in prayers. "The heaven is my throne," he says, "and the earth the footstool of my feet. What house will you build for me?" says the Lord. "Or what place of my rest?" Yet Paul builds a house through the holy prayers. "I bend my knees," he says, "to the Father of our Lord Jesus Christ, that Christ may dwell through faith in your hearts." And indeed from that one might see the power of the holy prayers, that Paul, who runs through the whole world as if on wings, dwelling in prison, enduring lashes, wearing a chain, living in blood and dangers, driving out demons, raising the dead, and stopping illnesses, trusted in none of these for the salvation of men, but fortified the earth with prayers, and after the signs and the resurrection of the dead, he ran to prayers as an athlete to the wrestling ground from a crown. For prayer is the provider even of the resurrection of the dead and of all other things; and reasonably so, for what water is to trees, that prayers are to the life of the saints. In that night, Paul, watering his soul, endured all terrors easily, offering his back to the blows like a statue. Thus in Macedonia he shook the prison; thus he broke the bonds like a lion through prayers; thus he snatched the prison guard from error; thus he destroyed the tyranny of the demons. And indeed we know those things which he writes to all men.

Persevere in prayer, keeping watch in it, with thanksgiving, praying also for me, that speech may be given to me in the opening of my mouth with boldness, to speak the mystery of the Gospel. What are you saying? Do prayers give us such boldness that we dare to beseech God on behalf of Paul? What soldier dares to petition the king on behalf of the great general? And yet no general is so dear to the king as Paul is to God; but nevertheless, prayers bring us to such honor that we dare to beseech God on behalf of Paul. Thus also the great Peter, more radiant than the heaven, escaped the prison, primarily through his own virtue and the common salvation of mankind, but then also the prayer of the Church quickly opened the closed doors of the prison. For Luke did not record in vain that "there was earnest prayer of the whole Church on behalf of Peter," but so that we might learn what power prayers possess in the heavens, that they deliver Paul and Peter from dangers—the pillars of the Church, the foremost of the apostles, the renowned in heaven, the wall of the inhabited world, the common safeguard of all land and sea. Tell me, how did Moses preserve Israel in wars? Did he not entrust the weapons and the army to his disciple, while he himself set prayers against the multitude of opponents? Teaching us that prayers of the righteous have far greater power than weapons, horses, money, and armies.

For this reason the whole army and many tens of thousands placed their hope of salvation in the prayer of the prophet; for while Moses was praying, the Jews prevailed, but when he ceased from prayer, they were inferior to their opponents. So also we, if we pray, will easily overcome the devil, but if we are negligent, we train the Evil One against ourselves. Moreover, Moses saved the people who had sinned through prayer alone, and through it alone he attained divine visions and countless goods. For it made his life similar to that of the inhabitants of heaven. Prayer overcame the power of fire and tamed lions—the former in the case of Daniel, the latter in the case of the three youths. Through these examples, I think, it has made clear to all that it easily snatches from impending dangers all whom it takes when they are in peril. Prayer is the starting point of salvation, the mediator of the soul's immortality, the unbreakable wall of the Church, the unshakable safeguard, fearful to demons, saving for us the pious. It gave birth to the holy prophet Samuel; for when nature opposed the mother's ability to conceive, prayer quickly appeared and corrected the defect of nature. Such is the fruit of prayer; such a prophet did prayer plant. For this reason Samuel became renowned in the heavens, superior to human measure, a zealot of the angels.

For it was necessary, I think, that such a head of grain of prayer should appear, surpassing the others in nobility and in the virtues of character, and that he should surpass the saints before him by as much as the well-formed heads of grain excel among the crops. With this prayer David repelled so many and such great wars, not moving weapons, nor brandishing a spear, nor drawing a sword, but fortifying himself with prayers. With it Hezekiah swiftly put the multitude of Persians to flight. And while they brought siege engines against the wall, he fortified the wall with prayers. And a war was ended without weapons by prayer, with no trumpet sounding, with the army at rest, with weapons not moved, with the earth not reddened, with prayer alone sufficient to terrify the opponents. Prayer also saved the Ninevites, and quickly repelled the wrath borne from heaven, and swiftly corrected a corrupted life. For it has such power and strength that the Ninevites had lived their whole life shamefully and wickedly, but when prayer entered the city, it quickly changed everything, and brought in with itself temperance, justice, friendship, concord, care for the poor, and all good things.

Just as when a queen enters a city, all her wealth must follow, so too when prayer enters the soul, every virtue enters with it. For what a foundation is in a house, that prayer is in the soul. And it is necessary, having fixed this first, like a foundation and a root in the soul, to build upon it diligently both temperance and gentleness and justice and care for the poor and all the laws of Christ, so that, having thereafter lived according to them, we may obtain the good things in heaven, by the grace and love for humanity of our Lord Jesus Christ, through whom and with whom glory and power to the Father together with the Holy Spirit for ever and ever. Amen.