24.
'Hallowed be thy name.' When prayer sets forth something as not yet come to be, concerning which one prays — or, having obtained this, asks that it remain and be kept — it is plain, on the face of the words here, that we are commanded to say, in Matthew and in Luke, 'Hallowed be thy name,' as though the Father's name were not yet hallowed. And how, one might say, does a man deem it worthy that God's 'name' be hallowed, as though unhallowed? What the Father's 'name' is, and what hallowing it is, let us consider.
A 'name,' then, is a summary appellation, indicative of the proper quality of the named — as, say, some proper quality of Paul the apostle: one of his soul, whereby it is of such a sort; another of his mind, whereby he is contemplative; another of his body, whereby it is of such a sort. What is peculiar in these qualities, then, and unconfused toward another — for there is no other in being exactly unvarying from Paul — is declared by the appellation 'Paul.' But in men, whose proper qualities change, as it were, the names too are soundly changed according to Scripture: for when the quality of 'Abram' changed, he was called 'Abraham'; and when Simon's did, he was named 'Peter'; and the persecutor of Jesus, 'Saul,' was addressed as 'Paul.' But with God — who is himself unchangeable and unalterable, ever the same — there is ever one, as it were, name upon him too: the 'I am' spoken in Exodus, if we may so speak. Since, then, we all suppose something concerning God, conceiving whatever notions about him — but all do not grasp what he is (for rare, and, if one must say so, rarer than the rare, are those who grasp his holiness in all things) — we are fittingly taught that our inner conception of God become holy, that we may see his holiness: creating and providing and judging and choosing and forsaking, accepting and rejecting, counting worthy of honor and chastising each according to worth.
For in these and like things, if I may so speak, is characteristically stamped God's proper quality — which I take to be called God's 'name' in the Scriptures: in Exodus, 'Thou shalt not take the name of the Lord thy God in vain'; in Deuteronomy, 'Let my utterance wait as rain; let my words come down as dew, as shower upon grass and as snowfall upon herb: for I have called the name of the Lord'; in the Psalms, 'They shall remember thy name in every generation and generation.' For he who misfits his conception of God takes 'the name of the Lord God' 'in vain'; and he who can utter rain that co-works with his hearers for the fruit-bearing of their souls, and bring forth words like dew — comforting words — and by the rush of well-built speeches bring upon his hearers most profitable rain or most useful snowfall — can do these things for this reason. Having conceived this, he calls upon himself the one who begs God, who perfects, the true giver of the things aforesaid. And everyone who makes plain the things concerning God reminds rather than teaches — even if he seems to hear from someone or thinks he finds the mysteries of godliness.
As, then, the pray-er must here understand to ask that God's 'name' be hallowed, so in the Psalms 'Let us exalt his name together' is said — with the prophet commanding, in all harmony, in the same mind and the same judgment, to arrive beforehand at the true and lofty knowledge of God's proper quality. For this is exalting God's 'name' 'together': when one, having received of divinity's effluence by conceiving from God and getting mastery over his enemies, gladdened at a fall they cannot effect, exalts the very power of God of which he has shared. Which is declared in the twenty-ninth Psalm through 'I will exalt thee, O Lord, for thou hast upheld me, and hast not gladdened my enemies over me.' And one exalts God by consecrating him a house in oneself — since even the psalm's title runs thus: 'A Psalm of a song, for the dedication of the house, of David.'
Further, concerning the 'Hallowed be thy name' and its sequels, spoken in the imperative character, we must say that the translators continually used imperatives for optatives — as in the Psalms, 'Let lying lips be made dumb, that speak iniquity against the righteous,' for 'may they be made dumb'; and 'Let the moneylender search out all his goods; let him have no helper' — in the hundred-and-eighth, concerning Judas. For the whole psalm is a petition concerning Judas, that such things befall him. But Tatian, not observing that the 'let it be' does not always signify the optative but sometimes the imperative too, most impiously supposed concerning the God who said 'Let there be light' — that he prayed rather than commanded the light to come to be. Since, as that man impiously conceives, 'God was in darkness.' To him we must say: how will he take the 'Let the earth bring forth the herb of grass,' and 'Let the water below heaven be gathered,' and 'Let the waters bring forth creeping things of living souls,' and 'Let the earth bring forth the living soul'? Does he pray, for the sake of standing firmly, that 'the water below heaven be gathered into one gathering'? Or does he pray, to share in what sprouts from earth, the 'Let the earth bring forth'? And what like need have the water creatures and winged and land creatures as the need of light, that he should pray concerning them too? And if, on his own showing, praying about these things — spoken with imperative appellations — is absurd, why not say the like concerning the 'Let there be light': that it was spoken not optatively but imperatively? I deemed it necessary, since a prayer spoken in imperative voices has come up, to recall his misreadings — for the sake of those deceived who have received his impious teaching, of whom we ourselves once had experience.
Greek (GCS)
5 μὴ γεγονέναι πῶ, περὶ οὗ εὔχεται, 1223 δὲ τούτου τυχὼν» τὸ μὴ παρα- μένει» αὐτὸ καὶ τηρεῖσϑαι ἀξιοῖ, φανερὸν ὅσον ἐπὶ τῇ λέξει ἐνταῦϑα, ὡς μηδέπω ἁγιασϑέντος τοῦ ὀνόματος τοῦ πατρὸς, κελεύεσϑαι λέγειν ἡμᾶς κατά γε τὸν Ματϑαῖον καὶ τὸν Λουχᾶν τό" „ayı ασϑήτω τὸ ὄνομά σοῦ." καὶ πῶς, εἴποι τις ἂν, ἄνϑρωπος ἀξιοῖ ἁγιάξεσϑαι »τὸ ὄνομα“ τοῦ ϑεοῦ ὡς μὴ ἡγιασμένον; τί ,τὸ ὄνομα“ τοῦ πατρὸς καὶ τί τὸ ἀγεάξζεσϑαι αὐτὸ, κατανοήσωμεν. 2. οὔνομα“ τοίνυν ἐστὶ κεφαλαιώδης προσηγορία τῆς ἰδίας ποιό- τητος τοῦ ὀνομαζομένου παραστατική᾽ οἷόν ἐστε τὶς ἰδία ποιότης Παύλου τοῦ ἀποστόλου, ἡ μέν τις τῆς ψυχῆς, καϑ' ἣν τοιάδε ἐστὶν, ἡ δέ 5 τις τοῦ νοῦ, καϑ' ἣν τοιῶνδέ ἐστε ϑεωρητικὸς, ἡ δέ τις τοῦ σώματος 1 ἢ) καὶ Angl. (bei Del. 1921) | 5 δὴ] δὲ liest Angl. (a. a. O.) unrichtig 10 ἀφιστάντι schreibe ich mit Angl. (a. a. O.), ἀφιστὰς TAusgg. | 11 οἷς γὰρ οὐ x01- νωνεῖ] scil. 7 οὐσία τοῦ ϑεοῦ, daher die Verbesserung von Angl. (a. a. Ὁ.) (οἷς οὐ κοινωνεῖ") οἷς γὰρ [οὐ] κοινωνεῖ (oder ἐνοικῶν κοινωνεῖ) unnötig | 18 αὐτοῖς] von Angl. (a. ἃ. O.) getilgt; ob αὐτοῦ | 14 ὅτε μὲν] εἴτε μὲν Bent. u. Del. (I 236 An. a), (ὃ εὐχόμενος) ὅτε μὲν Angl. (a. a. O.) | 15 ὅτὲ δὲ schreibe ich, ὅτε δὲ TAusgg. εἴτε δὲ Bent. u. Del. (I 236 Anm. a) | τυχὼν Bent. Del. Angl. (a. a. O.) τυχὸν T Ausgg. παραμένειν αὐτὸ) παραμένον αὐτὸ Ausgg. παραμένον αὐτῷ Angl. (a.2.0.) | 16 φανερὸν] φανερὸν (δὲ Angl. (δ. ἃ. Ὁ.) | 18 χατά γε) κατά te vermutet Angl. (bei Del. I 9228) | 20 hinter ἡγιασμένον ist vielleicht ein verbindender Ausdruck wie (xzal πρῶτον) ausgefallen; weniger wahrscheinlich will Angl. (a. a. 0.) οὖν πατρὸς statt τοῦ nareöc.schreiben, vgl. oben Z. 17 | 25 ϑε- wentıxög (8011. νοῦς) schreibe ich mit Bent. Del. (T 236 Anm. Ὁ) Angl. (a. a. O.), ϑεωρητική TAusgg. αὐτοῦ, χκαϑ' ‚m τοιόνδε ἐστί. τὸ τοίνυν τούτων τῶν ποιοτήτων ἴδιον καὶ ἀσυντρόχαστον πρὸς ἕτερον (ἄλλος γάρ τις ἀπαράλλακτος Παύλου ἐν τοῖς οὖσιν οὐκ Eorı) δηλοῦται διὰ τῆς, Παῦλος“ ὀνομασίας. ἀλλ᾽ 211 ἐπὶ | ἀνθρώπων, οἱονεὶ ἀλλασσομένων τῶν ἰδίων ποιοτήτων, ὑγιῶς δ χατὰ τὴν γραφὴν ἀλλάσσεται καὶ τὰ ὀνόματα᾽ μεταβαλούσης γὰρ τῆς τοῦ „Aßoau“ ποιότητος, ἐκλήϑη,,Αβραὰμ," καὶ τῆς τοῦ Σίμωνος, ὁ Πέτρος“ ὠνομάσϑη, καὶ τῆς τοῦ διώχοντος τὸν Ἰησοῦν ,,Σαοὺλ," προσηγορεύϑη ὃ,, Παῦλος.“ ἐπὶ δὲ ϑεοῦ, ὅστις αὐτός ἐστιν ἄτρεπτος καὶ ἀναλλοίωτος. ἀεὶ τυγχάνων, ἕν ἐστιν ἀεὶ τὸ οἱονεὶ καὶ ἐπ᾽ αὐτοῦ 10 ὄνομα, τὸ (ὁ) ὦν“ ἐν τῇ Ἐξύδῳ εἰρημένον N τι οὕτως ἂν λεχϑησύ- μενον. ἐπεὶ οὖν περὶ ϑεοῦ πάντες μὲν ὑπολαμβάνομέν τί, ἐννοοῦντες ἅτινα δή ποτε περὶ αὐτοῦ, οὐ πάντες δὲ ὁ ἐστι (σπάνιοι γὰρ καὶ, εἰ χφὴ λέγειν, τῶν σπανίων σπανιώτεροι οἱ τὴν ἐν πᾶσιν ἁγιότητα καταλαμβάνοντες αὐτοῦ), εὐλόγως διδασχόμεϑα τὴν ἐν ἡμῖν ἔννοιαν περὶ ϑεοῦ ἁγίαν γενέσϑαι, ἵν᾿ ἴδωμεν αὐτοῦ τὴν ἁγιότητα κτίζοντος xal προνοοῦντος καὶ χρίνοντος καὶ ἐκλεγομένου καὶ ἐγκαταλείποντος ἀποδεχομένου τε καὶ ἀποστρεφομένου καὶ γέρως ἀξιοῦντος καὶ κολάζον- τὸς ἕχαστον κατὰ τὴν ἀξίαν. 8. ἐν τούτοις γὰρ καὶ τοῖς παραπλησίοις, iv οὕτως εἴπω, χαραχτη- 20 ρθίξεται ἰδία ποιότης τοῦ ϑεοῦ, ἥντινα νομίζω ὄνομα ϑεοῦ“ λέγεσϑαι κατὰ τὰς γραφὰς, ἐν μὲν τῇ Ἐξόδῳφ᾽ „od λήψῃ τὸ ὄνομα κυρίου τοῦ ϑεοῦ σου ἐπὶ ματαίῳ“ ἐν δὲ τῷ Δευτερονομίῳ' ,προσδοχάσϑω | οὐσεὶ 237 ὑετὸς τὸ ἀπόφϑεγμά μου, καταβήτω ὡσεὶ δρόσος τὰ ῥήματά μου, σεὶ ὄμβρος ἐπ᾽ ἄγρωστιν καὶ ὡσεὶ νιφετὸς ἐπὶ χόρτον ὅτι ὄνομα κυρίου ἐχάλεσα,“ ἐν δὲ ψαλμοῖς" μνησϑήσονται τοῦ ὀνόματός σου ἐν πάσῃ γενεᾷ καὶ γενεᾷ." ὅ τε γὰρ οἷς un δεῖ ἐφαρμόζων τὴν ἢ ἔνγοιαν τοῦ ϑεοῦ λαμβάνει »τὸ ὄνομα χυρίου τοῦ “ϑεοῦ" »ἐπὶ ματαίῳ,“ ὅ τε δυνάμενος ἀποφϑέγξασϑαι ὑετὸν, τοῖς ἀχούουσι συνεργοῦντα τῇ 4—7 am Rand folgende Inhaltsangabe (3 Zeilen) von I.H. σῇ δια τί νυπαλ- λα(σλίσεται τισὶ τὰ ovfö)luare xara τήν .ı..[cıa las Huet, Gaskoin kann nur den zweiten Buchst., nämlich :, erkennen; γραφήν scheint nicht dazustehn] TI 9 ἀναλοίωτος T | ἕν ἐστι) ἔνεστιν Lond. | 10 (6) ὧν schreibe ich mit Angl. (bei Del. I 9228) nach Exod. 3, 14 | 18 πᾶσι TLond. | ἁγιότητα) ἰδιότητα lesen Bent. u. Del. (I 236 Anm. ἃ) ohne Grund | 15 ἁγίαν γενέσϑαι, ἵν᾽ ἴδωμεν αὐτοῦ τὴν ἁγιότητα) ὑγιῆ γενέσϑαι, ἂν ἴδωμεν αὐτοῦ τὴν ἰδιότητα lesen Bent. u. Del. ( 236 Anm. 6) zu gewaltsam und unnötig | ἁγιότητα] ἁγνότητα Del. im Text | 26 ἐφαρμόζων Del. ἀφαρμόζων T Ox.Lond. καρποφορίᾳ τῶν ψυχῶν αὐτῶν, καὶ ῥήματα δρόσῳ ἐοικότα παρακλη- τικὰ προσαγόμενος τῇ τε ῥύμῃ τῆς οἰκοδομῆς τῶν λόγων ὄμβρον ὠφελιμώτατον ἐπάγων τοῖς ἀχροαταῖς ἢ νιφετὸν ἀνυσιμώτατον, διὰ τοῦτο ταῦτα δύναται. ταῦτα ἐπινοήσας ἑαυτὸν δεόμενον ϑεοῦ τοῦ 5 τελειοῦντος καλεῖ παρ᾽ ἑαυτὸν τὸν τῶν προειρημένων κυρίως χορηγόν" πᾶς τε τρανῶν καὶ τὰ περὶ τοῦ ϑεοῦ ὑπομιμνήσχεται μᾶλλον ἢ μανϑάνει, κἂν ἀπό τινος ἀκούειν δοκῇ ἢ εὐρίσχειν νομίζῃ τὰ τῆς ϑεοσεβείας μυστήρια. 4, ὥσπερ δὲ τὰ ἐνθάδε del νοεῖν τὸν εὐχόμενον, αἰτεῖν αὐτὸν 10 ἁγιασϑῆναι,τὸ ὄνομα“ τοῦ ϑεοῦ" οὕτως ἐν ψαλμοῖς τὸ, ὑψώσωμεν τὸ ὄνομα αὐτοῦ ἐπὶ τὸ αὐτὸ“ λέγεται, προστάσσοντος τοῦ προφήτου μετὰ πάσης συμφωνίας ἐν τῷ αὐτῷ νοὶ καὶ ἐν τῇ αὐτῇ γνώμῃ φϑάσαι ἐπὶ τὴν ἀληϑῆ καὶ ὑψηλὴν γνῶσιν τῆς ἰδιότητος τοῦ ϑεοῦ. τοῦτο γάρ ἐστι τὸ ὑφοῦν,,τὸ ὄνομα“ τοῦ ϑεοῦ , ἐπὶ τὸ αὐτὸ,“ (ὅτε) μετα- 15 λαβών τις ἀποῤῥοῆς ϑεότητος τῷ ὑπειλῆφϑαι ἀπὸ τοῦ ϑεού καὶ κεχρατηχέναι. τῶν ἐχϑρῶν, ἐφησϑῆναι πτώσει αὐτοῦ μὴ δυναμένων, ὑψοῖ αὐτὴν τὴν δύναμιν, ἧς μετείληχε, ϑεοῦ" ὅπερ δηλοῦται ἐν εἰκοστῷ ἐνάτῳ ψαλμῷ διὰ τοῦ ὑψώσω σε, κύριε, ὅτι ὑπέλαβές με χαὶ (οὐκ 217 εὔφρανας τοὺς ἐχϑρούς μου ἐπ᾿ ἐμοί." ὑψοῖ | δέ τις τὸν ϑεὸν, ἐγχαι- 20 vioas αὐτῷ olxov ἐν ἑαυτῷ, ἐπεὶ καὶ ἡ (ἐπιγραφὴ τοῦ ψαλμοῦ οὕτως ἔχει" »Ψψαλμὸς φόδῆς τοῦ ἐγκαινισμοῦ τοῦ οἴχου τοῦ Δαυΐδ.“ 5. ἔτι περὶ τοῦ ,ἀγιασϑήτω τὸ ὄνομά σου“ xal τῶν ἑξῆς προσταχτικῷ χαραχτῆρε εἰρημένων λεκτέον ὅτι συνεχῶς προσταχτι- 1 αὐτῶν E. Klostermann, ἑαυτῶν TAusgg. | 2 ῥύμῃ] ῥώμῃ liest Bent. (bei Del. I 237 Anm. a) ohne Grund | 8 διὰ τοῦτο] διὰ τούτου (scil. ὀνόματος) vermutet Angl. (bei Del. 1 922) | 4 ταῦτα (2)] διὰ τοῦτο vermutet Angl. (a. a. 0.)|9 τὰ ἐν- Hase) τὰ τοῦ ϑεοῦ Angl. (a. a. O.), aber τὰ ἐνθάδε = ‚quae hie dieta sunt‘ (Cl. Fleury) ergiebt guten Sinn | αἰτεῖν) αἰτοῦντα Ox. u. Angl. (a. a. O.) unrichtig | 11 αὐτοῦ) αὐτὶ [so] T (vgl. oben S. 337 Z. 16), vermutlich verschrieben für αὐξ — av- τοῦ | προφήτου schreibe ich, vgl. Act. 2, 29. 30, πατρὸς T Ausgg., 7669 konnte leicht in πρὸς verlesen werden; Δαυὶδ liest Angl. (a.a.0.) dem Sinn nach richtig | 14 ὑψοῖν schreibe ich mit Angl. (a. a. O.) u. Del. (der 1 237 Anm. ἃ auch τοῦ ὑψοῦντος vor- schlägt), ὑψοῦντος T Ausgg. | (öre) füge ich mit Bent. u. Del. (1 237 Anm.e) ein, wäh- rend Angl. (a. 8. O.) weniger gut (δὲ) hinter μεταλαβών einschalten und ὑψοῖ (Z. 17) in ὑψώσει verwandeln will | 16 αὐτοῦ] avr [so] T, vgl. oben Z. 11| 17 εἰχοστῷ ἐνάτῳ] x9 T | 18 (ovx) füge ich mit den Ausgg. aus ἃ, LXX ein | 19 eu- poavas] e auf Rasur eines Buchst. u. später als v geschrieben; οὐχ kann nicht unter der Rasur gestanden haben, wohl aber 7 | 20 (ἐπι)γραφὴ schreibe ich mit Bent. Del. (1 237 Anm. g) Angl. (a. a. O.), γραφὴ TAusgg. | 22 hinter ἔτι + δὲ Angl. (a. a. O.) vermutungsweise. κοῖς ἀντὶ εὐχτικῶν ἐχρήσαντο καὶ οἱ ἑρμηνεύσαντες, ὡς ἐν τοῖς ψαλ- μοῖς᾽ ,ἄλαλα γενηϑήτω τὰ χείλη τὰ δόλια, τὰ λαλοῦντα κατὰ τοῦ δικαίου ἀνομίαν,“ ἀντὶ τοῦ γενηϑείη καὶ ,,(ἐξξερευνησάτω δανειστὴς πάντα τὰ ὑπάρχοντα αὐτῷ“ ,μὴ ὑπαρξάτω αὐτᾷ ἀντιλήπτωρ" τῷ ἑκατοστῷ ὀγδόῳ περὶ Ἰούδα: ὅλος γὰρ ὁ ψαλμὸς αἴτησίς ἐστι περὶ Ἰούδα, ἵνα τάδε τινὰ αὐτῷ συμβῇ. μὴ συνιδὼν δὲ ὃ Τατιανὸς τὸ ,γενηϑήτω“ οὐ πάντοτε σημαίνειν τὸ εὐχτικὸν ἀλλ᾿ ἔσϑ᾽ ὅπου καὶ | προσταχτικχὸν, ἀσεβέστατα ὑπείληφε περὶ τοῦ εἰπόντος »γενηϑήτω φῶς" ϑεοῦ, ἧς εὐξαμένου μᾶλλον ἥπερ προστάξαντος γενηθῆναι τὸ 10 φῶς" ἐπεὶ," ὥς φῆσιν ἐχεῖνος ἀϑέως νοῶν, „ev σχότῷ nv ὁ ϑεός.“ πρὸς ὃν λεκτέον, πῶς ἐκλήψεται χαὶ τὸ υβλαστησάτω ἡ γῆ βοτάνην χόρτου“ καὶ »συναχϑήτω τὸ ὕδωρ (τὸν ὑποχάτω τοῦ οὐρανοῦ“ καὶ »ἐξαγαγέτω τὰ ὕδατα ἑρπετὰ “υχῶν ζωσῶν" καὶ »ἐξαγαγέτω ὴ γῆ ψυχὴν ζῶσαν.“ ἀρα γὰρ ὑπὲρ τοῦ ἐπὶ ἑδραίου στῆναι εὔχε- 15 ται συναχϑῆναι »τὸ ὕδωρ τὸ ὑποκάτω τοῦ οὐρανοῦ εἰς συναγω- γὴν μίαν,“ ἢ ὑπὲρ τοῦ μεταλαβεῖν τῶν βλαστανόντων ἀπὸ γῆς εὔχεται τὸ »βλαστησάτω ἡ γῆ“; ποίαν δὲ χρείαν ὁμοίαν ἔχει τῷ χρήζειν φωτὸς τῶν ἐνύδρων καὶ πτηνῶν ἢ χερσαίων, ἵνα καὶ περὶ τούτων εὔχηται; εἰ δὲ καὶ κατ᾽ αὐτὸν ἄτοπον τὸ περὶ τούτων 20 εὔχεσϑαι, προσταχτικαῖς ὀνομασίαις εἰρημένων, πῶς οὐ τὸ ὅμοιον λεκτέον καὶ περὶ τοῦ ,γενηϑήτω φῶς,“ ὡς μὴ εὐχτικῶς ἀλλὰ προσ- ταχτικῶς εἰρημένου; ἀναγκαίως δέ μοι ἔδοξεν, ἐν ταῖς προστακχτικαῖς φωναῖς εἰρημένης εὐχῆς, ὑπομνησϑῆναι τῶν παρεχδοχῶν αὐτοῦ διὰ τοὺς ἠπατημένους καὶ παραδεξαμένους τὴν ἀσεβῆ διδασχαλίαν αὐτοῦ, ὧν καὶ ἡμεῖς ποτε πεπειράμεϑα.