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Tertullian, On Prayer
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Chapter III.—The Second Clause.
Chapter VII.—The Sixth Clause.
Chapter VIII.—The Seventh or Final Clause.
Chapter X.—We May Superadd Prayers of Our Own to the Lord’s Prayer.
Chapter XI.—When Praying the Father, You are Not to Be Angry with a Brother.
Chapter XII.—We Must Be Free Likewise from All Mental Perturbation.
Chapter XIII.—Of Washing the Hands.
Chapter XV.—Of Putting Off Cloaks.
Chapter XVI.—Of Sitting After Prayer.
Chapter XVII.—Of Elevated Hands.
Chapter XVIII.—Of the Kiss of Peace.
Chapter XXII.—Answer to the Foregoing Arguments.
Chapter XXIV.—Of Place for Prayer.
Chapter XXV.—Of Time for Prayer.
Chapter XXVI.—Of the Parting of Brethren.
Chapter XXVII.—Of Subjoining a Psalm.
Chapter II.—The First Clause.
The prayer begins with a testimony to God, and with the reward of faith, when we say, “Our Father who art in the heavens;” for (in so saying), we at once pray to God, and commend faith, whose reward this appellation is. It is written, “To them who believed on Him He gave power to be called sons of God.”9 John i. 12. However, our Lord very frequently proclaimed God as a Father to us; nay, even gave a precept “that we call no one on earth father, but the Father whom we have in the heavens:”10 Matt. xxiii. 9. and so, in thus praying, we are likewise obeying the precept. Happy they who recognize their Father! This is the reproach that is brought against Israel, to which the Spirit attests heaven and earth, saying, “I have begotten sons, and they have not recognized me.”11 Isa. i. 2. Moreover, in saying “Father,” we also call Him “God.” That appellation is one both of filial duty and of power. Again, in the Father the Son is invoked; “for I,” saith He, “and the Father are One.”12 John x. 30. Nor is even our mother the Church passed by, if, that is, in the Father and the Son is recognized the mother, from whom arises the name both of Father and of Son. In one general term, then, or word, we both honour God, together with His own,13 “i.e., together with the Son and the Holy Spirit” (Oehler); “His Son and His church” (Dodgson). and are mindful of the precept, and set a mark on such as have forgotten their Father.
CAPUT II.
Incipit a testimonio Dei, et merito fidei, cum 1154A dicimus PATER QUI IN COELIS ES . Nam et Deum oramus, et fidem commendamus, cujus meritum est haec appellatio. Scriptum est: Qui in eum crediderint, dedit eis potestatem ut filii Dei vocentur (Joan., III; Matth., VII, 9; X et XV). Quanquam frequentissime Dominus patrem nobis pronuntiavit Deum; imo et praecepit ne quem in terris patrem vocemus, nisi quem habemus in coelis (Matth., XXIII, 9) Itaque sic adorantes etiam praeceptum obimus. Felices qui patrem agnoscunt. Hoc est, quod Israeli exprobratur, quod coelum ac terram Spiritus contestatur: Filios, dicens, genui, et illi me non agnoverunt (Isa., I, 1). Dicendo autem patrem, Deum quoque cognominamus. Appellatio ista et pietatis et potestatis est. Item in Patre Filius invocatur. Ego enim, inquit, et Pater unum sumus (Joan., X, 30). 1154B Ne mater quidem Ecclesia praeteritur . Si quidem in filio et patre mater recognoscitur, de qua constat et patris et filii nomen. Uno igitur genere aut vocabulo 1155A et Deum cum suis honoramus, et praecepti meminimus, et oblitos patris denotamus .