22.
'Our Father who art in the heavens.' It is worth watching more exactly whether the old covenant, as it is called, has anywhere in it a prayer of someone calling God Father. For at present, examining as we can, we have not found one. We do not say this — that God has not been called Father, or that those deemed to have believed God have not been named sons of God — but that in prayer we have not yet found the frankness announced by the Savior concerning naming God Father. That God has been called Father, and that those who have come to the word of God are sons, can be seen in many places — as in Deuteronomy: 'Thou hast forsaken God who begot thee, and forgotten God who nourishes thee'; and again: 'Is not this thy Father who bought thee and made thee and created thee?'; and again: 'Sons, in whom there is no faith'; and in Isaiah: 'Sons I begot and raised, but they rejected me'; and in Malachi: 'A son shall glorify his father, and a servant his master. And if I am a Father, where is my glory? And if I am a Master, where is my fear?'
If, then, God is called Father, and those begotten by the word of faith in him are sons, yet the firm and unfallen character of sonship is not to be seen among the ancients. At any rate the very passages we set out show those called sons to be blameworthy — since, according to the Apostle, 'while the heir is a child, he differs nothing from a slave, though lord of all, but is under guardians and stewards until the term appointed by the father.' But 'the fullness of time' lies in the sojourn of our Lord Jesus Christ, when those who will receive the adoption — as Paul teaches in these words: 'For you received not a spirit of slavery unto fear, but you received a spirit of adoption, wherein we cry: Abba, Father.' And in John: 'But as many as received him, he gave them authority to become children of God — to those who believe in his name.' And that is why, concerning those born of God, we have learned through the 'spirit of adoption' in John's catholic epistle that 'everyone born of God does no sin, for his seed abides in him' — and he cannot sin, because he is born of God.
But if we consider what 'When you pray, say: Father' — as written with Luke — is, we shall hesitate, unless we have become genuine sons, to bring this voice to him — lest, besides our other sins, we become liable to a charge of impiety as well. What I say is like this. Paul says in First Corinthians: 'No one can say: Lord Jesus, except in the Holy Spirit; and no one speaking in the Spirit of God says: Anathema Jesus' — naming the Holy Spirit and the Spirit of God as the same. But what saying 'in the Holy Spirit' 'Lord Jesus' is, is not at all plain — when myriads of hypocrites and still more heterodox utter the voice, and at times even demons, overcome by the power in the name. No one will dare to declare that any of these says 'Lord Jesus' 'in the Holy Spirit.' So they would not even be shown to say 'Lord Jesus' — only those who say it from their disposition, serving the word of God and proclaiming no other Lord in whatever they do: that is 'Lord Jesus.' And if such are those who say 'Lord Jesus,' then perhaps everyone who sins, outlawing the divine Word by transgression, cries out by his works: 'Anathema Jesus.' As, then, the one so disposed says 'Lord Jesus,' and the one oppositely disposed says 'Anathema Jesus' — so everyone 'born of God' 'and doing no sin,' by sharing God's seed, which turns him from all sin — by what he does he says 'Our Father who art in the heavens,' with his own spirit bearing witness with their spirit 'that they are children of God' — and his heirs, 'joint-heirs with Christ,' since suffering together they reasonably hope to be glorified together. And lest such say 'Our Father' only by halves, with their works their heart too — the fountain and source of good works — 'believes unto righteousness,' with which the mouth in agreement confesses 'unto salvation.'
Every work of theirs, then, and word and thought, formed by the Only-begotten Word after himself, has imitated the 'image of the invisible God' and become 'after the image of him who created' — who makes 'his sun rise' 'on evil and good' and sends rain 'on righteous and unrighteous' — so that 'the image of the heavenly' is in them, since he is the image of God. Being 'images,' then, of the Image — the Image being Son — the saints wipe off(?) sonship(?) — not only by becoming conformed in body to the body of Christ's glory, but also while being in 'the body.' And they become conformed to the One in the 'body of glory' by being 'transformed by the renewal of the mind.' But if such say 'Our Father who art in the heavens' in all things, then plainly 'he who does sin' — as John says in the catholic epistle — 'is of the devil, for the devil sins from the beginning.' And as God's 'seed,' abiding in the one 'born of God,' causes the inability to sin in the one formed after the Only-begotten Word — so in everyone who 'does sin' there is the devil's 'seed,' so far as it is present in the soul, not permitting its possessor to succeed. But since 'for this the Son of God was manifested, that he might loose the works of the devil,' it is possible, by the visitation of God's Word upon our soul — the 'devil's' works being loosed — for the evil 'seed' implanted in us to be wiped away, and for us to become 'children of God.'
Let us not suppose, then, that we are taught to say phrases at some appointed season of praying. If we understood what was examined before about praying 'without ceasing,' our whole life — as of those who pray 'without ceasing' — should say 'Our Father who art in the heavens,' having our 'citizenship' in no way on earth but in every way 'in the heavens,' since we are thrones of God, because God's kingdom is founded in all who bear 'the image of the heavenly' and have therefore become heavenly.
Greek (GCS)
XXI 1. Πάτερ ἡμῶν ὃ ἐν τοῖς οὐρανοῖς. ἄξιον ἐπεμε- λέστερον ἐπιτηρῆσαι τὴν λεγομένην παλαιὰν διαϑήχην, εἰ ἔστι που εὑρεῖν ἐν αὐτῇ εὐχήν τίνος λέγοντος τὸν ϑεὸν πατέρα" | ἐπὶ γὰρ τοῦ παρόντος κατὰ δύναμιν ἐξετάσαντες οὐχ εὕρομεν. οὐ τοῦτο δέ φαμεν, ὅτι 6 ϑεὸς πατὴρ οὐχ εἴρηται, ἢ οἱ πεπιστευκέναι νομιζό- μενοι ϑεῷ υἱοὶ οὐκ ὠνομάσϑησαν ϑεοῦ, ἀλλ᾽ ὅτι ἐν προσευχῇ τὴν ἀπὸ τοῦ σωτῆρος κατηγγελμένην παῤῥησίαν περὶ τοῦ ὀνομάσαι τὸν ϑεὸν πατέρα οὐχ εὕρομέν πω. ὅτι δὲ εἴρηται πατὴρ ὁ ϑεὸς καὶ υἱοὶ οἱ τῷ λόγῳ τοῦ ϑεοῦ προσεληλυϑότες, πολλαχοῦ ἔστιν ἰδεῖν ὥσπερ καὶ ἐν Δευτερονομίῳ᾽ ,ϑεὸν τὸν γεννήσαντά σε ἐγκατέλιπες, καὶ ἐπελάϑου ϑεοῦ τοῦ τρέφοντός 08,“ καὶ πάλιν" ,οὐκ αὐτὸς οὗτός cov πατὴρ ἐχτήσατό σε καὶ ἐποίησέ σε καὶ ἔχτισέ σε; “ καὶ πάλιν' υἱοὶ, οἷς οὐκ ἔστι πίστις ἐν αὐτοῖς“ καὶ ἐν τῷ Ἡσαΐᾳ᾽ ,ουἱοὺς ἐγέννησα καὶ ὕψωσα, αὐτοὶ δέ μὲ ἠθέτησαν»: καὶ ἐν τῷ Μαλαχίᾳ" „viog δοξάσει πατέρα, καὶ δοῦλος τὸν κύριον αὐτοῦ. καὶ εἰ πατήρ εἶμι ἐγὼ, ποῦ ἐστιν ἡ δόξα μου; καὶ εἰ κύριός εἰμι ἐγὼ, ποῦ ἐστιν ὃ φόβος μου; “ 2. καὶ εἰ λέγεται τοίνυν πατὴρ ὃ ϑεὸς, καὶ υἱοὶ οἱ τῷ λόγῳ τῆς εἰς αὐτὸν πίστεως γεγεννημένοι, τὸ βέβαιόν γε καὶ τὸ ἀμετάπτω- 3 ὁ τῶν ἁγίων ϑεὸς) 6 τῶν ὅλων ϑεὸς vermutet Bent. (bei Del. 1231 Anm. a) ohne Grund | 6 ἀγνοεῖ, ἀγνοεῖ δὲ τὰ] ἀγνοεῖ δὴ τὰ vermutet Angl. (bei Del. I 920b) | 10 δὴ] δὲ Angl. (a.a.0.) | 12 am Rand ἀρχὴ von 1. Η. T | 18 ἀπὸ] ὑπὸ Angl. (a.a.0.), δοξάσει] δοξάζει Angl. (a, a. O.) nach ἃ. LXX | αὐτοῦ] αὑτοῦ Lond. | 80 βέβαιόν γε schreibe ich mit Bent. Del. (I 231 Anm. 6) Ang]. (a. a. O.), βέβαιόν τε T Ausgg. τον τῆς υἱότητος οὐχ ἔστιν ἰδεῖν παρὰ τοῖς ἀρχαίοις. αὐτὰ γοῦν ἃ παρεϑέμεϑα ὑπαιτίους ἐμφαίνει εἶναι τοὺς λεγομένους υἱούς" ἐπεὶ κατὰ τὸν ἀπόστολον, ἕως „oO κληρονόμος νήπιός ἐστιν, οὐδὲν δια- φέρει δούλου, κύριος πάντων ὧν, ἀλλ᾽ ὑπὸ ἐπιτρόπους ἐστὶ καὶ οἱ- κονόμους ἄχρι τῆς προϑεσμίας τοῦ πατρός“ „to“ δὲ πλήρωμα τοῦ χρόνου" ἐν τῇ τοῦ κυρίου ἡμῶν Ἰησοῦ χρδτοῦ, ἐπιδημίᾳ ἔνεστιν, ὅτε τὴν υἱοϑεσίαν ἀπολαμβάνουσιν οἱ βουλόμενοι, ὡς ὁ Παῦλος δι- δάσχει διὰ τούτων᾽ „od γὰρ ἐλάβετε πνεῦμα δουλείας εἰς φόβον ἀλλὰ ἐλάβετε πνεῦμα υἱοϑεσίας, ἐν ᾧ κράζομεν" ᾿Αββὰ ὃ πατήρ“" x .- ou > Σ καὶ ἐν τῷ κατὰ Ἰωάννην᾽ „0ooL δὲ ἔλαβον αὐτὸν, ἔδωχεν αὐτοῖς 232 ἐξουσίαν τέχνα ϑεοῦ γενέσϑαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐ- τοῦ.“ καὶ διὰ τοῦτο τὸ τῆς ,υυοϑεσίας πνεῦμα“ ἐν τῇ καϑολιχῇ τοῦ Ἰωάννου ἐπιστολῇ περὶ τῶν ἐκ ϑεοῦ γεγεννημένων μεμαϑή- xausv ὅτι , πᾶς ὃ γεγενγνημένος ἐκ τοῦ ϑεοῦ ἁμαρτίαν οὐ ποιεῖ, ὅτε σπέρμα αὐτοῖ ἐν αὐτῷ μένει" καὶ οὐ δύναται ἁμαρτάνειν, ἔτι ἐκ τοῦ ϑεοῦ γεγέννηται.“ 3. εἰ μέντοι νοήσαιμεν, τέ ἔστε τὸ „orav προσεύχησϑε, λέγετε" πάτερ," ὕπερ παρὰ τῷ Δουχᾷ γέγραπται, ὀχνήσομεν μὴ γενόμενοι υἱοὶ γνήσιοι “προενέγκασϑαι ταύτην τὴν φωνὴν αὐτῷ, μή ποτε πρὸς τοῖς ἄλλοις ἡμῶν ἁμαρτήμασι καὶ ἀσεβείας ἐγκλήματι E ἔνοχοι γενώμεϑα. 0 δὲ λέγω, τοιοῦτόν ἐστι. φησὶν ἐν τῇ προτέρᾳ πρὸς Κορινϑίους 6 Παῦλος" ,,οοὐδεὶς δύναται εἰπεῖν" κύριος Ἰησοῦς, εἰ μὴ ἐν πνεύματι ἁγίῳ, καὶ οὐδεὶς ἐν πνεύματι ϑεοῦ λαλῶν λέγει" ἀνάϑεμα Ἰησοῦς," τὸ αὐτὸ ὀνομάϊζων ἅγιον πνεῦμα καὶ πνεῦμα »»ϑεοῦ.““ τί δὲ τὸ εἰπεῖν „ev πνεύματι ἁγίῳ“ κύριον Ἰησοῦν, οὐ πάνυ ἐστὶ σαφὲς, προφερομέ- νῶν τὴν φωνὴν ὑποχριτῶν μυρίων καὶ ἑτεροδόξων πλειόνων, ἐνίοτε καὶ δαιμόνων, νικωμένων ὑπὸ τῆς ἐν τῷ ὀνόματι δυνάμεως. οὐδεὶς ου» τολμήσει τινὰ τούτων ἀποφήνασϑαε „ev πνεύματι ἁγίῳ“ λέγειν 6 Eveozıv] ἐνέστη vermutet Angl. (bei Del. I 920b) nach Gal. 4, 4 | 16 ye- γένηται Lond. | 18 ὀχνήσομεν)] ὀχνήσαιμεν liest Bent. (bei Del. I 232 Anm. a) un- richtig | 23 ϑεοῦ richtig Angl. (a. a. O.), vgl. Ζ. 24; ἁγίῳ T Ausgg. | Ἰησοῦς schreibe ich mit Bent. (bei Del. I 232 Anm. e), vgl. unten 8. 348 2.6.8; Ἶη- oovv TAusgg. | 25 χύριον Ἰησοῦν) κύριος Ἰησοῦς liest Bent. (bei Del. I 232 Anm. d) ohne Grund | προφερομένων Ox. Del. Angl. (a. a. Ὁ.) προφερομένην Ἱ' Lond. | 26 τὴν φωνὴν] (ταύτην) τὴν φωνὴν Angl. (a. a. 0.), vgl. oben Z. 19 38 toAunosı] τολμήσειέ liest Bent. (bei Del. I 232 Anm e) unrichtig. χύριον Ἰησοῦν" διόπερ οὐδ᾽ ἂν δειχϑεῖεν λέγειν κύριον ᾿Ιησοῦν, μόνων τῶν ἀπὸ διαϑέσεως λεγόντων ἐν τῷ δουλεύειν τῷ λόγῳ τοῦ ϑεοῦ καὶ μηδένα παρὰ τοῦτον ἐν τῷ ὅ τι ποτ᾽ οὖν πράττειν ἀναγορευόν- τῶν χύριον τό" ο,κύριος Ἰησοῦς. εἰ δὲ τοιοῦτοι οἱ λέγοντες" ,χύριος Ἰησοῦς,“ τάχα πᾶς ὁ ἁμαρτάνων, διὰ τοῦ παρανομεῖν ἀναϑεματίζων τὸν ϑεῖον λόγον, διὰ τῶν ἔργων κέκραγεν᾽ ,ἀνάϑεμα Ἰησοῦς.“ ὥσπερ οὖν ὃ τοιόσδε λέγει: κύριος „Inooös“ καὶ ὁ τούτῳ ἐναντίως διακεί- μενος τὸ »ἀνάϑεμα Ἰησοῦς," οὕτως πᾶς ὃ ἐχ τοῦ ϑεοῦ γεγεννημένος"“ καὶ μὴ ποιῶν ἁμαρτίαν“ τῷ σπέρματος μετέχειν ϑεοῦ, πάσης ἅμαρ- τίας ἀποτρέποντος, di ὧν πράττει λέγει, πάτερ ἡμῶν ὃ ἐν τοῖς οὐρανοῖς," αὐτοῦ τοῦ πνεύματος συμμαρτυροῦντος͵, τῷ πνεύματι" αὐτῶν͵ „ori“ εἰσὶ, τέκνα ϑεοῦ“, καὶ κληρονόμοι“ αὐτοῦ, συγκληρονόμοι““ τε τοῦ, Χριστοῦ,“ ἐπεὶ συμπάσχοντες καὶ συνδοξάζεσϑαι ἐλπίζουσιν εὐλόγως. ἵνα δὲ μὴ ἐξ ἡμίσους λέγωσι τὸ, πάτερ ἡμῶν“ οἱ τοιοῦτοι, μετὰ τῶν ἔργων καὶ ἡ καρδία, ἡ τῶν καλῶν ἔργων πηγὴ καὶ ἀρχὴ, πιστεύει εἰς δικαιοσύνην,“ οἷς συμφώνως τὸ στόμα ὁμολογεῖ, εἰς σωτηρίαν.“ 4, πᾶν οὐ» ἔργον αὐτοῖς καὶ λόγος καὶ νόημα, ὑπὸ τοῦ μονο- γενοῦς λόγου μεμορφωμένα κατ᾽ αὐτὸν, μεμίμηται τὴν elxova „Tod ϑεοῦ τοῦ ἀοράτου“ χαὶ γέγονε, κατ᾽ εἰχόνα τοῦ κτίσαντος,“ ἀνατέλλον- τος ,τὸν ἥλιον“, ἐπὶ πονηροὺς καὶ | ἀγαϑοὺς καὶ“ βρέχοντος »»ἐστὶ δικαίους καὶ ἀδίκους,“ ὡς εἶναι ἐν αὐτοῖς »τὴν εἰχόνα τοῦ ἐπουρανίου," καὶ αὐτοῦ ὄντος εἰχόνος ϑεοῦ. „elnoov“ οὗν εἰχόνος οἱ ἅγιοι τυγχάνον- τες, τῆς εἰχόνος οὔσης υἱοῦ, ἀπομάττονται υἱότητα, οὐ μόνῳ „To 1 χύριον Ἰησοῦν (1 u. 2)) κύριος Ἰησοῦς Bent. (bei Del. 1 232 Anm. eu. ὃ) ! δειχϑεῖεν λέγειν schreibe ich mit Εἰ. Klostermann, δεχϑείη λέγων Ox.Lond., δεχϑῇ ἐν (τῷ) λέγειν liest Angl. (bei Del. I 920b) weniger gut; δεχϑεῖεν λέγειν Τ Del. | 4 κύριον] κυρίως vermuten Bent. u. Del. (I 232 Anm. g) | hinter χύρεον + (zu- λῶς εἰπόντων) Angl. (a. a. O.) nach Joh. 13, 13; aber χύρεον hängt von dvayo- ρευόντων (Z. 3) und τό" χύριος Ἰησοῦς von λεγόντων (2.2) ab, vgl. εἰ δὲ τοιοῦτοι οἱ λέγοντες κτλ. (2.4) | 7 ὃ τοιόσδε λέγει] ὃ τοιόσδε AL [so] T ὁ τοιόσδε λέ- ya» Lond. τοιόσδε ὃ λέγων {τό ) vermutet Angl. (8. ἃ. Ο.) | 10 λέγει] λέγει (τό) Angl. (8. 8.0.) 18 ze] δὲ Angl. (a.a.0.) nach Röm. 8, 17 | 23 εἰχὼν) εἰχόνες vermutet überzeugend. σώματι τῆς δόξης τοῦ Χριστοῦ γινόμενοι σύμμορφοι ἀλλὰ καὶ ὄντι ἐν „to σώματι." γίνονται δὲ σύμμορφοι τῷ ἐν (σώματι τῆς δόξης," μεταμορφούμενοι ,τῇ ἀνακαινίσει τοῦ νούς. εἰ δ᾽ οἱ τοιοῦτοι di. ὅλων φασὶ τό᾽ ,πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς,“ δηλονότι ,, Ὁ ποιῶν τὴν ἁμαρτίαν, ὥς φησιν ἐν τῇ καϑολικῇ ὁ Imavuns, „ex τοῦ διαβόλου ἐστὶν, ὅτε ἀπ᾿ ἀρχῆς ὁ διάβολος ἁμαρτάνει.“ καὶ ὥὧσ- περ ,σπέρμα“ τοῦ ϑεοῦ, ἐν τῷ γεγεννημένῳ „Ex τοῦ ϑεοῦ“ μένον, αἴτιον τοῦ μὴ δύνασϑαι υἁμαρτάνειν" γίνεται τῷ κατὰ τὸν μονογενῆ λόγον μεμορφωμένῳ᾽ οὕτος ἐν “παντὶ τῷ ποιοῦντι »τὴν ἁμαρτίαν" „oregua“ τοῦ διαβόλου ἔνεστιν, ὅσον ἐνυπάρχει τῇ ψυχῇ, μὴ ἐῶν δύνασϑαι κατορϑοῦν τὸν ἔχοντα αὐτό. ἀλλ᾽ ἐπεὶ, εἰς τοῦτο ἐφανερώϑη ὃ υἱὸς τοῦ ϑεοῦ, ἵνα λύσῃ τὰ ἔργα τοῦ διαβόλου,“ δυνατὸν τῇ εἰς τὴν φυχὴν ἡμῶν ἐπιδημίᾳ τοῦ λόγου τοῦ ϑεοῦ, λυϑέντων τῶν ἔργων ,τοῦ διαβόλου,“ ἐξαφανισϑῆναι τὸ ἐντεϑὲν ἡμῖν, ,σπέρμα““ πονηρὸν, | καὶ 5. μὴ λέξεις τοίνυν νομίσωμεν διδάσχεσθϑαι λέγειν ἡμᾶς ἔν τινι ἀποτεταγμένῳ τοῦ εὔχεσϑαει χαιρῷ᾽ ἀλλ εἰ συνίεμεν τῶν ἡμῖν προεξετασϑέντων eis τὸ ,ἀδιαλείπτως“ προσεύχεσϑαι, πᾶς ἡμῶν ὃ > ἐὲ ‚ ’ ς- « € βίος ,ἀδιαλείπτως“ προσευχομένων λεγέτω τό ,πάᾶτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς,“ „ro πολίτευμα“ ἔχων οὐδαμῶς ἐπὶ γῆς ἀλλὰ παντὶ τρόπῳ „Ev οὐρανοῖς," ϑρόνοις τυγχάνουσι τοῦ ϑεοῦ διὰ τὸ ἱδρῦσϑαι τὴν τοῦ ϑεοῦ βασιλείαν ἐν πᾶσι τοῖς φοροῦσε «τὴν εἰχόνα τοῦ