PRAYER 

by Tertullian



Chapter 1

Jesus Christ our Lord the Spirit of God and the Word of God and the Reason 
of God--the Word (which expresses) the Reason, and the Reason (which 
possesses) the Word, and the Spirit of both--has prescribed for His new 
disciples of the New Testament a new form of prayer. For in this matter, 
also, it was fitting that new wine be stored in new wine skins and that a 
new patch be sewed upon a new garment. Whatever had prevailed in days gone 
by was either abolished, like circumcision, or completed, like the rest of 
the Law, or fulfilled, like the prophecies, or brought to its perfection, 
like faith itself.

(2) Everything has been changed from carnal to spiritual by the new grace 
of God which, with the coming of the Gospel, has wiped out the old 
completely; and in this grace it has been proved there is the Spirit of God 
and the Word of God and the Reason of God, Jesus Christ our Lord; as the 
Spirit wherein He prevailed, the Word whereby He taught, and the Reason for 
which He came. Consequently, the prayer formulated by Christ consists of 
three elements: the spirit whereby it can have such power, the word by 
which it is expressed, and the reason why it produces reconciliation. 

(3) John, too, had taught his disciples to pray, but everything that John 
did was a preparation for Christ, until He would increase--even as John 
himself announced that He (Christ) must increase, but he himself must 
decrease--and the entire work of the servant would pass over, along with 
the spirit itself, to the Master. Hence it is that the words in which John 
taught men to offer their prayer are not extant, for the earthly have given 
place to the heavenly. 'He who is from the earth,' He says, 'of the earth 
speaks, and he who comes from heaven bears witness to that which he has 
seen.' And what that is of Christ the Lord is not of heaven, as is also 
this instruction concerning prayer?

(4) Let us then, my blessed ones, consider His heavenly wisdom, in the 
first place with regard to the admonition to pray in secret. By this, He 
demanded of man the faith to believe that he is seen and heard by Almighty 
God even when he is within the house and out of sight; and He desired a 
modest reserve in the manifestation of his faith so that he would offer his 
homage to God alone who he believed was listening and observing everywhere. 

(5) The next recommendation in the following precept would, then, pertain 
to faith and the proper display of faith; we should not think that the Lord 
is to be approached with a barrage of words since we are certain that of 
His own accord He has regard for His creatures. 

(6) Yet, that concise phrase which forms the third point of His teaching 
rests for support upon a profound and effective figure of speech: the 
thought compressed within such few words carries a flood of meaning to the 
mind. For not only does it embrace the proper duties of prayer, namely, 
worship of God and man's act of supplication, but practically every word of 
the Lord, the whole content of His teaching, so that, really, in (the 
Lord's) Prayer, there is contained an abridgment of the entire Gospel.



Our Father

It begins with a proof of (our belief in) God and a meritorious act of 
faith when we say, 'Father, who art in heaven.' For we adore God and prove 
our faith, of which this form of address is the result. It is written: 'To 
them that believe in God He gave the power to be called the sons of God.' 

Our Lord very frequently spoke to us of God as a Father; in fact, He 
even taught us to call none on earth 'father,' but only the one we have in 
heaven. Therefore, when we pray like this we are observing this precept, 
too.

Happy they who know the Father! This is the reproach made against 
Israel, when the Spirit calls heaven and earth to witness saying: 'I have 
begotten sons and they have not known me.' 

Moreover, when we say 'Father,' we also add a title to God's name. This 
form of address is one of filial love and at the same time one of power. 

In the Father, the Son is also addressed. For Christ said, 'I and the 
Father are one.' 

Nor is Mother Church passed over without mention, for in the Son and 
the Father the Mother is recognized, since upon her the terms 'Father' and 
'Son' depend for their meaning. 

With this one form, then, or word, we honor God with His own, we heed 
His precept, and we reproach those who are unmindful of the Father.


The title 'God the Father' had not been revealed to anyone. Even Moses 
who had inquired about God's name had heard a different one. It has been 
revealed to us in His Son. For, before the Son (came) the name of the 
Father did not exist. 'I have come,' said Christ, 'in the name of my 
Father.' And again: 'Father, glorify thy name.' And, more explicitly: 'I 
have manifested thy name to men.' 

Hollowed by Your Name

We ask that this name be hallowed; not that it would be the proper 
thing for men to wish God well as if He were (just) another man and we 
could express some wish in his regard; or as if it would hurt Him if we did 
not express the wish. Certainly it is right that God should be blessed in 
all places and at all times because it is every man's duty to be ever 
mindful of His benefits, but this wish takes the form of a benediction. 

Moreover, when is the name of God not holy and blessed in itself, when 
of itself it makes others holy? To Him the attending hosts of angels cease 
not to say: 'Holy, holy, holy!' Therefore, we, too--the future comrades of 
the angels, if we earn this reward--become familiar even while here on this 
earth with that heavenly cry of praise to God and the duty of our future 
glory.

So much for the glory we give to God. Over and above that, there is 
reference to our own petition when we say 'Hallowed be thy name.' We are 
asking that it be sanctified in us who are in Him, as well as in all other 
men for whom the grace of God is still waiting. In this, too, we obey the 
precept by praying for all men, even our enemies. And thus, by an ellipsis, 
we say, not: 'May Thy name be hallowed among us,' but, we say: 'Among all 
men.'

Next, we add this phrase: 'Thy will be done in heaven and on earth.' 
Not that anyone could prevent the fulfillment of God's will and we should 
pray that His will be successfully accomplished, but we pray that in 
everything His will may be done. For, by a figure of speech, under the 
symbol of flesh and spirit we represent heaven and earth. 

But, even if this is to be understood literally, the sense of the 
petition is the same, namely, that the will of God be done in us on earth, 
in order that it may be done (by us) also in heaven. Now, what does God 
will but that we walk according to His teaching? We ask, therefore, that He 
grant us the substance and riches of His will, for our salvation both in 
heaven and on earth, since the sum total of His will is the salvation of 
those whom He has adopted as His children.

This is the will of God which our Lord accomplished by His teaching, 
His works, and His sufferings. For, if He Himself said that He did not His 
own will, but the will of His Father, without a doubt what He did was the 
will of His Father, to which we are now summoned as to a model, that we, 
too, may teach and work and suffer even unto death. That we may accomplish 
this there is need of God's will.

Your Will Be Done

 Likewise, when we say: 'Thy will be done,' we thereby wish well to 
ourselves because there is no evil in God's will, even if some adversity be 
inflicted upon one according to his deserts.

Now, by this phrase we forearm ourselves for patient endurance since 
our Lord, too, willed to point out in His own flesh under the intensity of 
His Passion the weakness of the flesh. 'Father,' He said, 'remove this cup 
from Me,' and then, after reflection, He added: 'Yet not my will but thine 
be done.' He Himself was the will and power of the Father, yet He 
surrendered Himself to the will of His Father to indicate the patient 
endurance which is rightly due.



Your Kingdom Come

The phrase, 'Thy kingdom come,' also refers to the same end as 'Thy 
will be done,' namely, (May Thy kingdom come) in ourselves. For, when does 
God not reign, 'in whose hand is the heart of every king'? But, whatever we 
wish for ourselves, we direct our hope toward Him, and we attribute to Him 
what we expect from Him. Well, then, if the realization of our Lord's 
kingdom has reference to the will of God and to our uncertain condition, 
how is it that some ask for an extension of time, as it were, for this 
world, since the kingdom of God--for the coming of which we pray--tends 
toward the consummation of the world? Our hope is that we may sooner reign, 
and not be slaves any longer. 

Even if it were not prescribed to ask in prayer for the coming of His 
kingdom, we would, of our own accord, have expressed this desire in our 
eagerness to embrace the object of our hope. 

With indignation the souls of the martyrs beneath the altar cry aloud 
to the Lord: 'How long, O Lord, dost thou refrain from avenging our blood 
on those who dwell on the earth?' For, at least from the end of the world 
vengeance for them is ordained. 

 Indeed, as quickly as possible, O Lord, may Thy kingdom come! This is 
the prayer of Christians; this shall bring shame to the heathens; this 
shall bring joy to the angels; it is for the coming of this kingdom that we 
are harassed now, or rather, it is for this coming that we pray.




With what exquisite choice has divine Wisdom arranged the order of this 
prayer that, after the matters which pertain to heaven--that is, after the 
name of God, the will of God, and the kingdom of God--it should make a 
place for a petition for our earthly needs, too! For our Lord has taught 
us: 'Seek first the kingdom, and then these things shall be given you 
besides.' 

Give Us This Day Our Daily Bread

 However, we should rather understand 'Give us this day our daily bread' 
in a spiritual sense. For Christ is 'our bread,' because Christ is Life and 
the Life is Bread. 'I am,' said He, 'the bread of life.' And shortly 
before: 'The bread is the word of the living God who hath come down from 
heaven.' Then, because His Body is considered to be in the bread: 'This is 
my body.' Therefore, when we ask for our daily bread, we are asking to live 
forever in Christ and to be inseparably united with His Body.

But, since there is admitted also an interpretation of this phrase 
according to the flesh, it cannot be devoid of religious sense and 
spiritual instruction. Christ commands that we ask for bread, which, for 
the faithful, is the only thing necessary, for the pagans seek all other 
things. Thus, too, He impresses His teaching by examples and He instructs 
by parables, saying, for example: 'Does a father take bread from his 
children and cast it to the dogs?' And again: 'If his son asks him for a 
loaf, will he hand him a stone?' He indicates what children expect from 
their father. That caller, too, who knocked upon the door in the night was 
asking for bread. 

Moreover, He has rightly added: 'Give us this day' in view of what He 
had previously said: 'Do not be anxious about tomorrow, what you shall 
eat.' To this idea He also referred in the parable of that man who, when 
his crops were plentiful, laid plans for an addition to his barns and a 
long-range program of security--though he was destined to die that very 
night.



Forgive us Our Trespasses

Having considered God's generosity, we pray next for His indulgence. 
For, of what benefit is food if, in reality, we are bent on it like a bull 
on his victim? Our Lord knew that He alone was without sin. Therefore, He 
taught us to say in prayer: 'Forgive us our trespasses.' A prayer for 
pardon is an acknowledgment of sin, since one who asks for pardon confesses 
his guilt. Thus, too, repentance is shown to be acceptable to God, because 
God wills this rather than the death of the sinner.

Now, in Scripture, 'debt' is used figuratively to mean sin, because of 
this analogy: When a man owes something to a judge and payment is exacted 
from him, he does not escape the just demand unless excused from the 
payment of the debt, just as the master forgave the debt to that servant. 
Now, this is the point of the whole parable: Just as the servant was freed 
by his lord, but failed in turn to be merciful to his debtor and therefore, 
when brought before his lord, was handed over to the torturer until he paid 
the last penny, that is, the least and last of his faults, (Christ) 
intended by this parable to get us, also, to forgive our debtors. 

This is expressed elsewhere under this aspect of prayer; 'Forgive,' He 
said, 'and you shall be forgiven.' And when Peter asked if one should 
forgive his brother seven times, our Lord said, 'Rather, seventy times 
seven times,' that He might improve upon the Law, for in Genesis vengeance 
was demanded of Cain seven times, of Lamech seventy times seven.



Lead Us Not Into Temptation

To complete the prayer which was so well arranged, Christ added that we 
should pray not only that our sins be forgiven, but that they be shunned 
completely: 'Lead us not into temptation,' that is, do not allow us to be 
led by the Tempter. 

God forbid that our Lord should seem to be the tempter, as if He were 
not aware of one's faith or were eager to upset it! 

That weakness and spitefulness belongs to the Devil. For, even in the 
case of Abraham, God had ordered the sacrifice of his son not to tempt his 
faith, but to prove it, that in him He-might set forth an example for His 
precept whereby He was later to teach that no one should hold his loved 
ones dearer than God. 

Christ Himself was tempted by the Devil and pointed out the subtle 
director of the temptation. 

This passage He confirms (by His words to His Apostles) later when He 
says: 'Pray that you may not enter into temptation.' They were so tempted 
to desert their Lord because they had indulged in sleep instead of prayer. 

Therefore, the phrase which balances and interprets 'Lead us not into 
temptation' is 'But deliver us from evil.'



Chapter 9

(1) How many utterances of the Prophets, Evangelists, and Apostles; how 
many of our Lord's sermons, parables, examples, and precepts are touched in 
the brief compass of a few little words! How many duties are fulfilled! 

(2) The honor due to God in the word 'Father'; a testimony of faith in the 
very title used; the offering of obedience in the mention of God's will; 
the remembrance of hope in the mention of His kingdom; a petition for life 
in the mention of bread; the confession of sins in asking for pardon; 
solicitude regarding temptation in the request for protection. 

(3) Yet, why be surprised? God alone could teach us how He would have us 
pray. The homage of prayer, then, as arranged by Him and animated by His 
Spirit at the very moment it went forth from His divine lips, because of 
the prerogative granted to Him, ascends to heaven, recommending to the 
Father what the Son has taught.



Chapter 10

(1) Since, however, our Lord, who saw the needs of men, after giving them 
the method of prayer, said: 'Ask and you shall receive,' and since every 
man has petitions to make according to his own circumstances, everyone 
first sends ahead the prescribed and customary prayer which will, so to 
speak, lay the ground work for his additional desires. He then has the 
right to heap upon this (substructure) petitions, over and above--ever 
keeping in mind, however, the prescribed conditions, that we may be no 
farther from the ears of God than from His teachings.



Chapter 11

(1) The remembrance of these teachings paves the way for our prayers to 
reach heaven, and the first of these is not to approach the altar of God 
without settling any controversy or quarrel we may have contracted with our 
brethren. For, how can one approach the peace of God without peace, or the 
forgiveness of sin when he nurses a grudge? How will he please his Father 
if he be angry with his brother, when all anger has been forbidden us from 
the beginning? 

(2) For Joseph, sending his brothers home to bring their father, said: 'Do 
not quarrel on the way!' He was, in fact, admonishing us--for elsewhere our 
manner of life is called our 'way'--that on the way of prayer that has been 
set up we must not approach the Father if we are angry. 

(3) Furthermore, our Lord, clearly enlarging upon the Law, adds anger with 
one's brother to the sin of murder. He does not permit even an evil word to 
be expressed; even if one must experience anger, it should not outlast the 
setting of the sun, as the Apostle reminds us. How foolhardy it is, 
moreover, either to pass a day without prayer, while you fail to give 
satisfaction to your brother, or to pray to no avail since your anger 
persists!



Chapter 12

(1) Since the attention of our prayer is bestowed by and directed to the 
same Spirit, it should be free not only from anger, but from any and every 
disturbance of the mind. For the Holy Spirit does not acknowledge an impure 
spirit, neither is a sad spirit recognized by the Spirit of Joy, nor a 
spirit that is bound by one that is free. No one extends a welcoming hand 
to an opponent; no one admits another unless he is a kindred spirit.



Chapter 13

(1) Furthermore, what is the sense of approaching prayer with hands that 
have been cleansed but with a spirit that is stained? Why, even the hands 
themselves need a spiritual cleansing that they may be raised to heaven 
cleansed of falsehood, murder, cruelty, poisoning, idolatry, and all other 
stains which, conceived in the spirit, are accomplished by the operation of 
the hands. This is the real cleansing, not the kind which many, in 
superstitious anxiety, attend to, taking water at every prayer, even when 
they come after a complete bath! 

(2) When I pondered this in detail and sought an explanation, I found it 
told of Pilate that he washed his hands in the act of surrendering Christ. 
We adore Christ, we do not surrender Him. Surely, we ought rather to follow 
a course of conduct different from that of the traitor and for that very 
reason not wash our hands; except to wash them because of some stain 
resulting from our dealings with men, for our conscience's sake; but the 
hands are sufficiently clean which we have washed once and for all, 
together with the whole body, in Christ.



Chapter 14

(1) Though Israel may wash all its members every day, it is never clean. 
Its hands, at least, are always stained, forever red with the blood of the 
Prophets and of our Lord Himself. Conscious, therefore, of this hereditary 
stain of their fathers, they do not dare to raise their hands to the Lord, 
lest some Isaias cry out, lest Christ abominate them. In our case, not only 
do we raise them, we even spread them out, and, imitating the Passion of 
our Lord, we confess Christ as we pray.



Chapter 15

(1) Now, since we have mentioned one detail of religious observance that is 
foolish, we shall not be loathe to censure the others, too, in which vanity 
deserves to be reproved, inasmuch as they are without the authority of any 
precept, either on the part of our Lord or any of the Apostles. Practices 
such as this are to be considered superstition rather than devout homage; 
affected and forced and indicative of scrupulosity rather than of a 
rational service; at any rate, constrained to match those of the pagans. 

(2) Take, for example, the practice some have of laying aside their cloaks 
when they pray. This is the way pagans approach their idols. Now certainly, 
if this were necessary, the Apostles would have included it in their 
instructions about the dress for prayer; unless there are some who think 
that it was during his prayer that Paul left his cloak with Carpus! I 
suppose that the God who heeded the prayer of the three holy youths in the 
furnace of the Babylonian king when they prayed in their wide oriental 
trousers and turbans would not listen to those who wear their cloaks during 
prayer!



Chapter 16

(1) Similarly, regarding the custom some have of sitting down when their 
prayer is ended: I see no reason for it except that they are acting like 
children. What do I mean? If that Hermas, whose writings generally bear the 
title 'The Shepherd,' had not sat upon his bed when his prayer was 
finished, but had done something else, would we adopt this practice, too? 
Certainly not! 

(2) For the phrase, 'When I had offered my prayer and had seated myself on 
the bed,' was set down simply and solely in the course of the narrative, 
not as a point of discipline. 

(3) Otherwise, we would not be obliged to offer prayers anywhere except 
where there was a bed! 

(4) On the other hand, it would be violating his directions to sit upon a 
chair or bench! 

(5) Furthermore, since this is what the pagans do--sit down before the 
images of the gods which they adore--it is on this score that what is done 
before idols deserves to be reproved in us. 

(6) For this reason it is set down as a charge of irreverence, and would be 
so understood, even by those pagans, if they had any understanding. For, if 
it is disrespectful to sit down in the presence and sight of one whom you 
hold in very high esteem and honor, how much more is it the height of 
disrespect to do so in the presence of the living God with the angel of 
prayer standing beside Him? Unless we are offering a reproach to God 
because our prayer has wearied us!



Chapter 17

(1) On the other hand, when we offer our prayer with modesty and humility, 
we commend our petitions to God all the more, even though our hands have 
not been raised very high in the air, but only slightly and to a proper 
position, and even though our gaze has not been lifted up in presumption.

(2) For, even the publican who, not only in his words but in his 
countenance as well, was humble and prayed with downcast eyes went away 
justified rather than the haughty Pharisee. 

(3) The tone of voice, too, should be lowered; otherwise, what lungs we 
will need, if being heard depended upon the noise we make! But God is not 
one who heeds the voice; rather, it is the heart which He hears and 
beholds. 

(4) 'Even the speechless I hear, and the silent petition I answer.' So runs 
an oracle of the Pythian demon. Do the ears of God await a sound? If they 
did, how could Jonas' prayer from the depths of the whale's belly have made 
its way to heaven, up through the organs of such a great beast from the 
very bottom of the sea, up through such a vast amount of water? 

(5) As for those who pray in such a loud voice, what else will they attain 
but the annoyance of their neighbors? Let us say, rather, when they thus 
publicize their petitions, what else are they doing but praying in public?



Chapter 18

(1) There is another custom which has now become established: when those 
who are fasting have finished their prayer with their brethren, they 
withhold the kiss of peace; yet this is the seal of prayer. 

(2) But, when is the kiss of peace to be given to our brethren if not when 
our prayer ascends to heaven, made more worthy of praise because of our 
charity? So that they themselves may share in our charity, who have 
contributed to it by passing on their peace to their brother. 

(3) What prayer is complete without the bond of a holy kiss? 

(4) With whom does the kiss of peace interfere in his service of the Lord? 

(5) What kind of sacrifice is it from which one departs without giving the 
kiss of peace? 

(6) Whatever the reason may be, it will not outweigh the observance of the 
precept whereby we are bidden to conceal our fasting. For, when we refrain 
from the kiss, it is recognized that we are fasting. But, even if there is 
some reason for it, still, that you may not be guilty of transgressing this 
precept, you may, if you wish, dispense with the kiss of peace at home, 
since there you are among those from whom it is not entirely possible to 
conceal your fasting. But, wherever else you can conceal your acts of 
mortification, you ought to remember this precept; in this way you will 
satisfactorily comply with religious discipline in public, and with 
ordinary usage at home. 

(7) Thus, too, on Good Friday, when the fasting is a general and, as it 
were, a public religious obligation, we rightly omit the kiss of peace, 
having no anxiety about concealing that which we are doing along with 
everyone else.



Chapter 19

(1) Similarly, with regard to the station days, many do not think that 
there should be any attendance at the prayers of sacrifice, because the 
station should be ended when the Lord's Body is received. 

(2) Has the Eucharist, then, dispensed with a duty vowed to God, or does it 
place upon us a greater obligation to God? 

(3) Will not your station be more solemn if you stand at the altar of God? 

(4) When the Body of our Lord is received and reserved, both are preserved: 
the participation in the sacrifice and the fulfillment of a duty. 

(5) Since 'station' has taken its name from military procedure (for we are 
God's militia), certainly no joy nor sadness which befalls the camp 
releases the soldiers on guard duty. For, in joy one will perform his duty 
more readily, and, in sadness, more conscientiously.



Chapter 20

(1) As regards dress--I refer only to that of women--the difference of 
custom since the time of the holy Apostle has caused me, though a man of no 
rank (in the Church), to deal with this matter, which is a daring thing to 
do; except that it is not so daring if we deal with it as did the Apostle. 

(2) As for the modesty of their attire and adornment, the admonition of 
Peter, too, is clearly expressed. Using the same words as Paul, because 
inspired by the same Spirit, he imposes restraint regarding ostentation in 
their dress, the proud display of gold, and the overcareful, meretricious 
arrangement of their hair.



Chapter 21

(1) A point which must be treated, since in general, throughout the Church, 
it is regarded as a matter of dispute, is the question of whether or not 
virgins should be veiled. 

(2) Those who grant to virgins the right of having their heads uncovered 
seem to support their position by the fact that the Apostle designated 
specifically, not that virgins, but that women, are to be veiled; that is, 
he referred not to the sex, using the generic term 'females,' but to one 
group within the sex, saying 'women.' 

(3) For, if he had specified the (entire) sex by the term 'females' he 
would have laid down an absolute law relating to every woman; but since he 
designates one group within the sex, he sets it apart by his silence 
regarding another group. 

(4) For, they say, he could have included them in the general term 
'females.'



Chapter 22

(1) Those who take this stand ought to give some thought to the basic 
meaning of this word. What does 'woman' mean right from the first pages of 
holy Scripture? They will discover that it is the term used to designate 
the sex, not a group within the sex; for God called Eve, although she had 
not yet known man, both woman and female: female, as an over-all term for 
the sex; woman, with special reference to a stage of life within the sex. 
Thus, since Eve, who up to that time was still unmarried, was designated by 
the term 'woman,' this term came to be commonly applied to a virgin, also. 
No wonder, then, if the Apostle, actuated by the same Spirit which has 
inspired all the sacred Scriptures as well as that Book of Genesis, used 
this same word, 'woman,' which, because of its application to the unmarried 
Eve, means also a virgin.

(2) Everything else, then, is in agreement. For, by the very fact that he 
has not named virgins, just as is the case in another passage, where he is 
teaching about marriage, he makes it clear that he is speaking about all 
women and the entire sex and that there is no distinction between a woman 
and a virgin since he does not mention the latter at all. For, since he did 
not forget to make a distinction in another passage where the difference 
demands it (he distinguishes both classes by designating each with its 
proper term), in a passage where he does not distinguish, since he does not 
name each, he does not intend any distinction.

(3) But what of the fact that in the Greek, in which the Apostle wrote his 
epistles, the ordinary usage is to speak of 'women' rather than 'females,' 
that is, y~*va;KaS rather than ~as? Well, if this word is the one commonly 
used to designate the sex, then the Apostle, in saying yuvalKa, referred to 
the (entire) sex (by using) a word which, in translation, means 'females.' 
But in the (entire) sex the virgin, too, is included.

(4) The form of expression is unmistakable: 'Every woman,' he says, 
'praying or prophesying with her head uncovered disgraces her head.' What 
is the meaning of the expression 'every woman' except women of every age, 
every rank, and every circumstance? In saying 'every,' he excepts no member 
of the female sex, even as he does not command that men should have their 
heads covered. For then he would say 'every man.' Therefore, as in the 
reference to the male sex, under the term 'man' he forbids that even 
unmarried men should have their heads covered, similarly, in reference to 
the female sex, under the term 'woman' he commands that even a virgin 
should have her head covered. Without discrimination, in the case of both 
sexes, the younger should follow the rule for the elder; or else unmarried 
men should have their heads covered, too, if unmarried women should not 
have their heads covered; for the former are not specifically named in the 
regulation; let the (married) man be different from the unmarried if the 
woman is different from the virgin.

(5) Of course, it is on account of the angels, he says, that the woman's 
head is to be covered, because the angels revolted from God on account of 
the daughters of men. Who, then, would contend that it is only women, that 
is, married women no longer virgins, that are a source of temptation?

Unless, of course, unmarried women may not present an attractive appearance 
and find their lovers? Rather, let us see whether it was virgins alone whom 
they desired when Scripture speaks of the 'daughters of men'; for it could 
have used the terms 'men's wives' or 'women' indifferently. 

(6) But, since it says: 'And they took to themselves wives,' it does so 
because they took as their wives those without husbands. Scripture would 
have used a different expression for those who had husbands. Now, they 
could be without husbands either because they were widows or virgins. So, 
in naming the sex in general by the term 'daughters,' he embraced species 
in genus.

(7) Likewise, when he says that nature itself teaches that women should 
cover their heads because it has bestowed hair on woman both as a covering 
and an adornment, has not this same covering and this same adornment for 
the head been bestowed upon virgins as well? If it is a disgrace for a 
woman to have her hair shorn, it is for a virgin then, also.

(8) Since, then, one and the same condition is attributed to each in regard 
to the head, then one and the same regulation regarding the head is imposed 
upon them--even upon those virgins whom their tender age protects. For, 
right from the start she is included in the term 'woman.' Finally, Israel 
has the same regulation. But even if it did not, our law, amplified and 
supplemented, would demand an addition, imposing a veil upon virgins, also. 
Granted that at the moment that period of life which is unaware of its own 
sex should be excused. (Granted that it should retain the privilege of its 
innocence; for both Eve and Adam, when realization came to them, 
immediately covered what they had come to know.) At any rate, in the case 
of those who have left childhood, their age ought to confer much both by 
way of nature and of discipline. For women are revealed by their members 
and their duties. No one is a virgin from the time she is of marriageable 
age, since the age now in her has become the bride of its own partner, that 
is, time.

(9) 'But (suppose that) someone has consecrated herself to God.' 
Nevertheless, from this time on, she rearranges her hair and changes her 
whole appearance to that of a woman. Therefore, let her be earnest about 
the whole business and present the complete appearance of a virgin; what 
she conceals for God's sake let her keep completely out of sight. It is to 
our interest to entrust to the knowledge of God alone what is done for the 
sake of God, lest we bargain with men for what we hope to receive from God. 
Why do you expose before the eyes of God what you cover in the presence of 
men? Will you be more modest in the public street than in church? If it is 
a gift from God and 'thou hast received it, why dost thou boast,' says the 
Apostle, 'as if thou hadst not received it?' Why do you condemn other women 
by this exhibition of yourself? Or are you inviting others to good by your 
vanity? Yet you are in danger of losing it yourself if you boast of it, and 
you force others to the same dangers. That is easily destroyed which is 
assumed with an inclination to vanity. Virgin, cover your head if you are a 
virgin, for you ought to blush for shame! If you are a virgin, avoid the 
gaze of many eyes. Let no one look in admiration upon your face. Let no one 
realize your deceit. It is praiseworthy for you to create the false 
impression that you are married by covering your head. Rather, it will not 
be a false impression you are creating; for you are the bride of Christ. To 
Him you have surrendered your body; act according to the instructions of 
your Spouse. If He bids other men's brides to cover their heads, how much 
more His own!

(10) 'But (suppose that) someone thinks the arrangement of his predecessor 
should not be changed.' Many apply their own ideas and persistence in the 
same to the custom established by another. Granted that virgins should not 
be forced to cover their heads; at any rate, those who are willing to do so 
should not be prevented. If some cannot deny that they are virgins, they 
should be content, for the sake of preserving their conscience before God, 
to risk their reputation.

However, in regard to those who are betrothed, I can declare and avow this 
with more than my usual firmness: their heads should be covered from the 
day when they first trembled at the kiss and handclasp of their future 
husband. For, in these symbols they have pledged every bit of themselves--
their life throughout its full development, their flesh throughout their 
lifetime, their spirit through their understanding (of the contract), their 
modesty through the exchange of a kiss, their hope through their 
expectation, and their mind through their willingness. For us, Rebecca 
stands as sufficient example; when her future husband had been pointed out 
to her, she covered her head with her veil merely because she knew she was 
to marry him.



Chapter 23

(1) With regard to kneeling, too, prayer allows a difference in custom 
because of certain ones--a very few--who stay off their knees on the 
Sabbath, an opposing point of view which is just now strongly defending 
itself in the churches. 

(2) The Lord will give His grace so that either they will yield, or else 
maintain their own opinion without giving scandal to others. As for 
ourselves, according to our tradition, only on the day (which commemorates) 
our Lord's Resurrection should we refrain from this custom; and not only 
from this, but from every sign that bespeaks solicitude and every ceremony 
arising therefrom. This includes deferring business, lest we give any 
opportunity to the Devil. The same holds for the season of Pentecost, which 
is marked by the same joyous celebration. 

(3) But who would hesitate every day to prostrate himself before God for at 
least the first prayer with which we approach the light of day? 

(4) Moreover, during the periods of fasting and on the station days no 
prayer should be said except on the knees and with every other sign of a 
humble spirit. For we are not merely praying, but beseeching and offering 
satisfaction to God our Lord.



Chapter 24

(1) Regarding the time for prayer there has been no regulation at all, 
except that we are to pray at all times and everywhere. But how can we pray 
everywhere when we are forbidden to pray in public? 'In every place,' He 
said, which circumstance or even necessity provides. For it is not 
considered that when the Apostles, within the hearing of their guards, 
prayed in prison and sang to God they were acting contrary to the precept 
any more was Paul when, aboard ship, in the sight of all, he gave thanks to 
God.



Chapter 25

(1) With regard to the time, the outward observance of certain hours will 
not be without profit. I refer to those hours of community prayer which 
mark the main divisions of the day, namely, Terce, Sext, and None. These, 
it can be found, are mentioned in holy Scripture as being more deserving of 
note. 

(2) It was at the third hour--Terce--when the disciples were assembled, 
that the Holy Spirit was infused into them for the first time. 

(3) It was at the sixth hour--Sext-- on the day when he had the vision of 
all creatures in the sheet that Peter had climbed to a higher spot in order 
to pray. 

(4) Similarly, it was at the ninth hour--None--that he went into the Temple 
with John where he restored the paralytic to health. (

5) Although these incidents simply happen without any precept of observing 
(these hours), it would be good to establish some precedent which would 
make the admonition to pray a binding force to wrest us violently at times, 
as by a law, from our business to such an obligation so that we may offer 
adoration no less than three times a day at least, being debtors to the 
three divine Persons, Father, Son and Holy Spirit. And this, too, we read 
was observed by Daniel according to the rites of Israel. Of course, we are 
excepting the appropriate prayers which are due without any admonition at 
the approach of dawn and evening. 

(6) It is befitting for the faithful not to take food and not to bathe 
before saying a prayer. For the refreshment and food of the spirit are to 
be put before (the needs) of the flesh, because the things of heaven are to 
be put before those of the earth.



Chapter 26

(1) When a brother has entered your home, do not let him go away without a 
prayer. ('You have seen,' He said, 'a brother; you have seen your Lord'). 
Particularly should this be observed in the case of a stranger, lest he 
should happen to be an angel. 

(2) But, even after one has been welcomed by his brethren, you should not 
attend to earthly refreshment before the heavenly. For immediately will 
your faith be revealed. Or how can you say, according to the precept, 
'Peace to this house,' unless you exchange the kiss of peace with those who 
are in the house?



Chapter 27

(1) Those who are more exact about prayer are in the habit of adding to 
their prayers an 'Alleluia' and psalms of such a character that those who 
are present may respond with the final phrases. Assuredly, the practice is 
excellent in every respect which by its high praise and reverence of God is 
competent to offer Him, as a rich victim, a prayer that has been filled out 
in every detail.



Chapter 28

(1) Now, this is the spiritual victim which has set aside the earlier 
sacrifice. 'To what purpose do you offer me the multitude of your victims,' 
saith the Lord? 'I am full, I desire not holocausts of rams, and fat of 
fatlings, and blood of calves and goats. For who required these things at 
your hands?' 

(2) The Gospel teaches what God demands. 'The hour is coming,' He says, 
'when the true worshipers will worship the Father in spirit and in truth. 
For God is spirit,' and therefore He requires that His worshipers be of the 
same nature. 

(3) We are the true worshipers and true priests who, offering our prayer in 
the spirit, offer sacrifice in the spirit--that is, prayer--as a victim 
that is appropriate and acceptable to God; this is what He has demanded and 
what He has foreordained for Himself. 

(4) This prayer, consecrated to Him with our whole heart, nurtured by 
faith, prepared with truth--a prayer that is without blemish because of our 
innocence, clean because of our chastity--a prayer that has received the 
victor's crown because of our love for one another--this prayer we should 
bring to the altar of God with a display of good works amid the singing of 
psalms and hymns and it will obtain for us from God all that we ask.



Chapter 29

(1) For what will God refuse to the prayer that comes to Him from the 
spirit and in truth, since this is the prayer He has exacted? What proofs 
of its efficacy do we read of an hear of and believe! To be sure, the 
prayer of old would save one from fires and wild beasts and starvation; 
yet, had not received its form from Christ. But how much more wrought by 
Christian prayer! It does not cause an angel (dew to appear in the midst of 
fire, nor does it stop the mouth of lions nor take the breakfast of country 
folk to the hungry it does not destroy all sense of pain by the grace that 
is conferred; but by patient endurance it teaches those who suffer, those 
who are sensitive, and those who have sorrow; by virtue it increases grace 
that our faith may know what comes from the Lord and understand what it 
suffers for the name of God.

(2) Then, too, in the past, prayer would impose stripes, set loose the 
armies of the enemy, and prevent the beneficent effects of rain. But now, 
the prayer of justice averts the wrath of God, is on the alert for enemies, 
and intercedes for persecutors. What wonder if it could wrest water from 
the heavens, when it could even ask for fire and obtain it! Prayer alone 
overcomes God; but Christ has willed that it work no evil, upon it He has 
conferred all power for good. Therefore, it has no power except to recall 
the souls of the dead from the very path of death, to make the weak 
recover, to heal the sick, to exorcise demons, to open prison doors, to 
loosen the chains of the innocent. It likewise remits sins, repels 
temptations, stamps out persecution, consoles the fainthearted, delights 
the courageous, brings travelers safely home, calms the waves, stuns 
robbers, feeds the poor, directs the rich, raises up the fallen, sustains 
the falling, and supports those who are on their feet.

(3) Prayer is the wall of faith, our shield and weapons against the foe who 
studies us from all sides. Hence, let us never set forth unarmed. Let us be 
mindful of our guard-duty by day and our vigil by night. Beneath the arms 
of prayer let us guard the standard of our general, and let us pray as we 
await the bugle call of the angel.

(4) All the angels pray, too; every creature prays; the beasts, domestic 
and wild, bend their knees, and as they go forth from their stables and 
caves they look up to heaven with no idle gaze. Even the birds, upon rising 
in the morning, mount into the sky and stretch out their wings as a cross 
in place of hands and say something which might seem to be a prayer. What 
need, then, is there of further discussion of the duty of prayer? Even our 
Lord Himself prayed, to whom be honor and power forever and ever.