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Tiresias: The Ancient Mediterranean Religions Source Database



10651
Tertullian, On Prayer, 29


nanFor what has God, who exacts it ever denied to prayer coming from spirit and truth? How mighty specimens of its efficacy do we read, and hear, and believe! Old-world prayer, indeed, used to free from fires, Daniel 3 and from beasts, Daniel 6 and from famine; and yet it had not (then) received its form from Christ. But how far more amply operative is Christian prayer! It does not station the angel of dew in mid-fires, nor muzzle lions, nor transfer to the hungry the rustics' bread; 2 Kings 4:42-44 it has no delegated grace to avert any sense of suffering; but it supplies the suffering, and the feeling, and the grieving, with endurance: it amplifies grace by virtue, that faith may know what she obtains from the Lord, understanding what - for God's name's sake - she suffers. But in days gone by, withal prayer used to call down plagues, scatter the armies of foes, withhold the wholesome influences of the showers. Now, however, the prayer of righteousness averts all God's anger, keeps bivouac on behalf of personal enemies, makes supplication on behalf of persecutors. Is it wonder if it knows how to extort the rains of heaven - (prayer) which was once able to procure its fires? Prayer is alone that which vanquishes God. But Christ has willed that it be operative for no evil: He had conferred on it all its virtue in the cause of good. And so it knows nothing save how to recall the souls of the departed from the very path of death, to transform the weak, to restore the sick, to purge the possessed, to open prison-bars, to loose the bonds of the innocent. Likewise it washes away faults, repels temptations, extinguishes persecutions, consoles the faint-spirited, cheers the high-spirited, escorts travellers, appeases waves, makes robbers stand aghast, nourishes the poor, governs the rich, upraises the fallen, arrests the falling, confirms the standing. Prayer is the wall of faith: her arms and missiles against the foe who keeps watch over us on all sides. And, so never walk we unarmed. By day, be we mindful of Station; by night, of vigil. Under the arms of prayer guard we the standard of our General; await we in prayer the angel's trump. The angels, likewise, all pray; every creature prays; cattle and wild beasts pray and bend their knees; and when they issue from their layers and lairs, they look up heavenward with no idle mouth, making their breath vibrate after their own manner. Nay, the birds too, rising out of the nest, upraise themselves heavenward, and, instead of hands, expand the cross of their wings, and say somewhat to seem like prayer. What more then, touching the office of prayer? Even the Lord Himself prayed; to whom be honour and virtue unto the ages of the ages! <


Intertexts (texts cited often on the same page as the searched text):

9 results
1. Hebrew Bible, Genesis, 26.26-26.31 (9th cent. BCE - 3rd cent. BCE)

26.26. וַאֲבִימֶלֶךְ הָלַךְ אֵלָיו מִגְּרָר וַאֲחֻזַּת מֵרֵעֵהוּ וּפִיכֹל שַׂר־צְבָאוֹ׃ 26.27. וַיֹּאמֶר אֲלֵהֶם יִצְחָק מַדּוּעַ בָּאתֶם אֵלָי וְאַתֶּם שְׂנֵאתֶם אֹתִי וַתְּשַׁלְּחוּנִי מֵאִתְּכֶם׃ 26.28. וַיֹּאמְרוּ רָאוֹ רָאִינוּ כִּי־הָיָה יְהוָה עִמָּךְ וַנֹּאמֶר תְּהִי נָא אָלָה בֵּינוֹתֵינוּ בֵּינֵינוּ וּבֵינֶךָ וְנִכְרְתָה בְרִית עִמָּךְ׃ 26.29. אִם־תַּעֲשֵׂה עִמָּנוּ רָעָה כַּאֲשֶׁר לֹא נְגַעֲנוּךָ וְכַאֲשֶׁר עָשִׂינוּ עִמְּךָ רַק־טוֹב וַנְּשַׁלֵּחֲךָ בְּשָׁלוֹם אַתָּה עַתָּה בְּרוּךְ יְהוָה׃ 26.31. וַיַּשְׁכִּימוּ בַבֹּקֶר וַיִּשָּׁבְעוּ אִישׁ לְאָחִיו וַיְשַׁלְּחֵם יִצְחָק וַיֵּלְכוּ מֵאִתּוֹ בְּשָׁלוֹם׃ 26.26. Then Abimelech went to him from Gerar, and Ahuzzath his friend, and Phicol the captain of his host." 26.27. And Isaac said unto them: ‘Wherefore are ye come unto me, seeing ye hate me, and have sent me away from you?’" 26.28. And they said: ‘We saw plainly that the LORD was with thee; and we said: Let there now be an oath betwixt us, even betwixt us and thee, and let us make a covet with thee;" 26.29. that thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace; thou art now the blessed of the LORD.’ 26.30. And he made them a feast, and they did eat and drink." 26.31. And they rose up betimes in the morning, and swore one to another; and Isaac sent them away, and they departed from him in peace."
2. Hebrew Bible, Isaiah, 1.11-1.12 (8th cent. BCE - 5th cent. BCE)

1.11. לָמָּה־לִּי רֹב־זִבְחֵיכֶם יֹאמַר יְהוָה שָׂבַעְתִּי עֹלוֹת אֵילִים וְחֵלֶב מְרִיאִים וְדַם פָּרִים וּכְבָשִׂים וְעַתּוּדִים לֹא חָפָצְתִּי׃ 1.12. כִּי תָבֹאוּ לֵרָאוֹת פָּנָי מִי־בִקֵּשׁ זֹאת מִיֶּדְכֶם רְמֹס חֲצֵרָי׃ 1.11. To what purpose is the multitude of your sacrifices unto Me? Saith the LORD; I am full of the burnt-offerings of rams, And the fat of fed beasts; And I delight not in the blood of bullocks, or of lambs, or of he-goats." 1.12. When ye come to appear before Me, Who hath required this at your hand, To trample My courts?"
3. Cicero, On Divination, 2.26 (2nd cent. BCE - 1st cent. BCE)

2.26. Sed haec fuerit nobis tamquam levis armaturae prima orationis excursio; nunc comminus agamus experiamurque, si possimus cornua commovere disputationis tuae. Duo enim genera dividi esse dicebas, unum artificiosum, alterum naturale; artificiosum constare partim ex coniectura, partim ex observatione diuturna; naturale, quod animus arriperet aut exciperet extrinsecus ex divinitate, unde omnes animos haustos aut acceptos aut libatos haberemus. Artificiosa divinationis illa fere genera ponebas: extispicum eorumque, qui ex fulgoribus ostentisque praedicerent, tum augurum eorumque, qui signis aut ominibus uterentur, omneque genus coniecturale in hoc fere genere ponebas. 2.26. But this introductory part of my discussion has been mere skirmishing with light infantry; now let me come to close quarters and see if I cannot drive in both wings of your argument.[11] You divided divination into two kinds, one artificial and the other natural. The artificial, you said, consists in part of conjecture and in part of long-continued observation; while the natural is that which the soul has seized, or, rather, has obtained, from a source outside itself — that is, from God, whence all human souls have been drawn off, received, or poured out. Under the head of artificial divination you placed predictions made from the inspection of entrails, those made from lightnings and portents, those made by augurs, and by persons who depend entirely upon premonitory signs. Under the same head you included practically every method of prophecy in which conjecture was employed.
4. New Testament, 2 Corinthians, 6.7, 10.3-10.6 (1st cent. CE - 1st cent. CE)

5. New Testament, John, 3.31-3.32, 4.23 (1st cent. CE - 1st cent. CE)

3.31. He who comes from above is above all. He who is from the Earth belongs to the Earth, and speaks of the Earth. He who comes from heaven is above all. 3.32. What he has seen and heard, of that he testifies; and no one receives his witness. 4.23. But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to be his worshippers.
6. New Testament, Luke, 11.1 (1st cent. CE - 1st cent. CE)

11.1. It happened, that when he finished praying in a certain place, one of his disciples said to him, "Lord, teach us to pray, just as John also taught his disciples.
7. New Testament, Matthew, 6.5-6.6 (1st cent. CE - 1st cent. CE)

6.5. When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most assuredly, I tell you, they have received their reward. 6.6. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly.
8. Tertullian, On Prayer, 1.1, 1.6 (2nd cent. CE - 3rd cent. CE)

9. Pseudo-Tertullian, Martyrdom of Perpetua And Felicitas, 3.5



Subjects of this text:

subject book bibliographic info
abraham, patriarch Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 292
adoption theology Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 62
arma Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 292
baptism, and adoption theology Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 62
christ, deifying favor of Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 62
circumcision Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 212
cyprian of carthage Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 292
daniel Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 212
dignatio (deifying favor) Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 62
example lists Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 292
gerar Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 292
god as father Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 212
grace and divine patronage, christs role, deifying favor Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 62
grace and divine patronage, through baptism Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 62
heavenly voice (at jesus baptism) Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 212
identity Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 212
ignatius of antioch Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 292
isaac, patriarch Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 292
israel/israelites Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 212
jew/s Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 212
john the baptist Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 212
lords prayer Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 212
martin of tours Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 292
military discourse Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 292
old testament Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 212
passio perpetuae et felicitatis, dignatio in Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 62
paul, apostle Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 292
paul and pauline epistles, on union with christ Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 62
prophecy Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 212
sacrifice, spiritual Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 212
spiritual warfare Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 292
tertullian Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 212
worship, true/authentic worship' Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 212