Origen De Or., 10.2

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10.2 He then that so prays receives such benefit that he is made more capable of union with him who “has filled the world” even “the Spirit” of the Lord, and with him who has “filled” all “the earth” and “the heaven,” who speaks thus through the prophet: “Do not I fill the heaven and the earth, saith the Lord?” And further, by means of the purification mentioned above, he will participate in the prayer pf the Word of God,who stands in the midst even of those who know him not, and never rails the prayer of anyone, but prays to the Father along with him who mediator he is.  For the Son of God is “high priest” of our offerings and “an Advocate with the Father,” praying on behalf of those who pray, pleading along with those who plead: nevertheless, he will not pray as on behalf of his own for those who do not pray continually through him, nor will he be “an Advocate with” God as on behalf of hi own for those who do do not obey his teachings that one “ought always to pray, and not to faint.”  For it is said, “he spake a parable” that one “ought always to pray and not to faint. There was in a city a judge,” and so forth. And in the previous passage, “And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves; for a friends of mine is come to me from a journey, and I have nothing to set before him.” And a little further on, “I say unto you, though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth.” Who is there who believes in the unerring utterance of Jesus, who would not be stirred up to instant prayer by his saying, “Ask and it shall be given you, for everyone that asketh receiveth” since the “kind Father” when we ask him for “the living bread”(not “the stone” which the adversary desires for the food of Jesus and his disciples) give to them who have “received the spirit of adoption” from “the Father”; and”the Father gives the good gift,” “raining it down from heaven,” to them that ask him.1

13.1 Now if Jesus prays, and does not pray in vain, obtaining through prayer what he asks for (and perhaps he would not have received it without prayer), which of us may neglect prayer? For Mark says, “In the morning, a great while before the day, he rose up and went out, and departed into a desert place, and there prayed.” And Luke: “And it came to pass, as he was praying in a certain place, that when he ceased, one of his disciples said unto him” and elsewhere: “and he continued all night in prayer to God,” And John records his prayer thus: “These things spake Jesus; and lifting up his eyes to heaven, he said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee.” Also, the saying of the Lord “I knew that thou hearest me always,” recorded by the same writer, shows that praying “always” is “always” heard.2

14.1 Having thus expounded the benefits which come to the saints from prayer, let us go on to observe the saying: “Ask for the great things, and the little things shall be added unto you” and “Ask for the heavenly things and the earthly things shall be added unto you.” It is clear that all symbolical and typical things are “small” and “earthly” in comparison with the true and spiritual things. And in all likelihood the divine word, in exhorting us to imitate the prayers of the saints, so that we may obtain in truth what they obtained in figure, indicates the “heavenly” and “great” things by means of matters connected with “earthly” and “little” things, saying: “Ye who desire to be spiritual ask in prayer, so that having received them as ‘heavenly’ ye may inherit the kingdom of heaven, and as ‘great’ ye may enjoy the greatest blessings; but the ‘earthly’ and ‘little’ things, of which ye are in want for bodily necessities, the Father will supply unto you in accordance with the measure of your need.”

2. Since the apostle in the First Epistle to Timothy uses four nouns with reference to four matters closely connected with the subject of prayer, it will be useful to quote his saying exactly and to see if we rightly take each of the four in its proper sense. He says as follows: “I exhort, therefore, first of all, that supplications, prayers, intercessions, thanksgivings, be made for all men, and so forth. I consider, then, that a “supplication” is a petition offered with entreaty for the obtaining of something which a person lacks; a “prayer” is offered in a dignified manner with ascription of praise by some one concerning matters of importance; an “intercession” is a request to God for certain things made by one who possesses more than usual confidence: “thanksgiving” is an acknowledgement, with prayer, that blessings have been obtained from God, the greatness of that for which acknowledgment is made having been recognized, or else the apparent greatness to him who has been benefited of the benefit that has been conferred upon him.

3. Examples of the first of these terms are as follows: (1) The word of Gabriel to Zacharias when he had prayed, as we may suppose, concerning the birth of John, which runs thus: “Fear not, Zacharias because thy supplication is heard, and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John.” (2) What is written in Exodus in connection with the making of the calf, after this manner: “And Moses made supplication before the Lord God and said, Why doth thy wrath, O Lord, wax hot against thy people, which thou hast brought forth out of Egypt with great power? (3) In Deuteronomy: “And I made supplication before the Lord the second time, as at the first, forty days and forty nights; I did neither eat bread nor drink water; because of all your sins which ye sinned.” (4) In Esther: “Mordecai made supplication to God, calling to mind all the works of the Lord, and he said, Lord, Lord, King, ruling over all things;” and Esther herself “made supplication to the Lord, the God of Israel, and said, Lord, our King.”

4. Examples for the second term for prayer are as follows: (1) In Daniel: “And Azarias stood up and prayed thus, and opened his mouth in the midst of the fire and said.” (2) Tobit: “And I prayed in sorrow, saying, Thou art righteous, O Lord and all thy works; all thy ways are mercy and truth, and thou judgest true and righteous judgment for ever,” But since “they of the circumcision” have obelized the passage in Daniel, as not found in the Hebrew, and since they reject the book of Tobit as uncanonical, I will quote (3) from the First Book of the Kingdoms the passage about Hannah: “And she prayed unto the Lord, and wept sore. And she vowed a vow and said, O Lord of hosts, if thou wilt indeed look on the affliction of thine handmaid,” and so forth. (4) In Habakkuk: “A prayer of Habakkuk the prophet, with a song. O Lord, I have heard thy voice, and was afraid” O Lord, I perceived they works and was astounded; in the midst of two living creatures thou shalt be known, when the years draw nigh thou shalt be observed.” This passage is an excellent illustration of the definition of prayer, because it is offered with an ascription of praise by him who prayed. (5) Moreover, in the Book of Jonah: “Jonah prayed unto the Lord his God out of the fish’s belly, and he said, I called in my affliction unto the Lord my God, and he heard me; out of the belly of hell thou heardest my crying, even my voice. Thou didst cast me forth into the depths of the heart of the sea, and the rivers were round about me.”

5.An example of the third term for prayer is to be found (1) with the Apostle, when with good reason he places “prayer” within our power, but “intercession” within the power of the Spirit, since he is greater and has “boldness toward” him with whom he intercedes. “For we know not how to pray,” he says, “as we ought; but the Spirit himself maketh intercession exceedingly to God with groanings which cannot be uttered.  And he that searcheth the hearts knoweth what is in the mind of the Spirit, because he maketh intercession for the saints.” The Spirit “intercedes exceedingly” and “intercedes;” but we “pray.” (2) Intercession also seems to me to be involved in what is said by Joshua about the sun standing still in Gabaoth: “Then spake Joshua to the Lord, in the day when God delivered the Amorites into the hand of Israel, when he destroyed from the face of the children of Israel. And Joshua said, Let the sun stand still upon Gabaoth, and the moon in the ravine of Edom.” (3) And in Judges, I think that Samson intercedes when he said, “Let my soul die along with the Philistines,” when “he leaned with all his might; and the house fell upon the lords, and upon all the people that were therein.” And though it is not stated that Joshua and Samson “interceded,” but they “spoke,” what they said seems to me to be “intercession,” which in my opinion is different from “prayer,” if we use the terms in their proper sense.

An example of “thanksgiving” is to be found in our Lord’s words, “I thank thee, O Father, Lord of heaven and earth, that thou didst hide these things from the wise and understanding, and didst reveal them unto babes,” For exhomologoumai has the same meaning as eucharisto.

6. Now supplication and intercession and thanksgiving may not unsuitably be addressed to holy men also; but two of them (I mean intercession and thanksgiving) not only to the saints but also to other men, while supplication is addressed to the saints only, if , for example a Paul or a Peter can be found, in order that they may help us by making us worthy to receive the “authority” given to them “to forgive sins’  Nevertheless if we wrong someone who is not a saint, it is permitted to us, conscious of our sin against him, to supplicate such a one also, that he may pardon our wrongdoing. And if these may be addressed to holy men, how much more may thanksgiving be made to Christ, who has wrought such benefits for us by the will of the Father? Moreover, we may intercede with him, as Stephen did when he said, “Lord, lay not this sin to their charge” and imitating the father of him who was “epileptic,” say, “I beseech ” thee, Lord, “have mercy,” either on “my son” or on myself, or on anyone whomsoever.3

15.1 If we understand what prayer is, perhaps we ought not to pray to anyone born [of woman], nor even to Christ himself, but only to God and Father of all, to whom also our Saviour prayed, as we have mentioned before, and teaches us to pray. For when he heard “Teach us to pray,” he did not “teach” them “to pray” to himself, but to the Father, saying, “Our Father which art in heaven,” and so forth. For if, as is shown elsewhere, the Son is different to the Father in person and in subject, we must pray either to the Son and not to the Father, or to both, or to the Father alone. Now, everyone without exception will agree that it would be most absurd to pray to the Son and not to the Father, and to maintain this would be contrary to revealed truth.  If we were to pray to both, this would involve making our requests in the plural, saying in our prayers “provide ye,” “do ye good,” “save ye,” and so on: this would be in itself incongruous, nor can anyone give an instance from the Scriptures of any persons using this mode of expression. It remains, therefore, to pray not only to God the Father of all, but not apart from the high priest, who was “appointed” by the Father “with the taking of an oath,” in accordance with the words “he sware and will not repent himself, thou art a priest after the order of Melchizedek.”

2. When therefore the saints give thanks in their prayers to God, they acknowledge his favours through Christ Jesus. And as it is not fitting that a man who prays with due care should pray to him who prays but rather to him whom our Lord Jesus has taught us to call upon in prayer, even the Father, so also no prayer should be offered to the Father apart from him, as he himself shows us clearly when he says, “Verily, verily, I say unto you, If ye shall ask anything of my Father, he will give it you in my name: ask and ye shall receive, that your joy may be fulfilled.” For he did not say, “Ask me,” nor yet, “Ask the Father” simply, but, “If you ask anything of my Father, he will give it to you in my name.” For until Jesus had given this teaching, no one had “asked the Father in the name” of the Son.  It was a true saying of Jesus: “Hitherto have ye asked nothing in my name;” and true also the saying: “Ask, and ye shall receive, that your joy may be fulfilled.”

3. But if anyone, thinking that he ought to pray to Christ himself, and confused by the meaning of the word “worship,” should bring forward to us the saying: “Let all the angels of God worship him” (admittedly in Deuteronomy spoke of Christ), we should say to him that the Church also, named Jerusalem by the prophet, is said to be worshipped by kings and queens, who have become her nursing fathers and mothers. The passage os as follows: “Behold, I lift up thy daughters upon their shoulders. And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall worship [thee] with their face to the earth, and lick the dust of thy feet: and thou shalt know that I am the Lord, and shalt not be ashamed.”

4. Without doubt, he who said, “Why callest thou me good? none is good save one, even God, the Father,” might also say, “Why dost thou pray to me? It is right to pray to the Father alone, to whom I also pray: as you learn from the Scriptures. For you ought not to pray to him who was ‘appointed high priest’ on your behalf by the Father and who received from the Father the office of ‘advocate’ but rather through the high priest and advocate, who ‘can be touched with the feeling of your ‘infirmities,’ and ‘hath been in all points tempted’ as you are, yet because of the gift bestowed on me by the Father ‘tempted without sin.’ Learn therefore how great a gift you have received from my Father, having ‘received’ through regeneration in me ‘the spirit of adoption,’ that may also be called ‘sons of God.’ For you  have read the saying addressed to the Father that was spoken by me concerning you through David: ‘I will declare thy name unto my brethren, in the midst of the congregation will I sing thy praise.’ It is not reasonable that those who been deemed worthy to have ‘one’ Father with him should pray to a brother. therefore your prayer ought to be offered to the Father alone with me and through me.”4

16.1 Hearing, then, Jesus saying these things, let us pray to God through him, all saying the same thing, and in no way divided concerning the manner of prayer.  Are we not divided, if some of us pray to the Father, others to the Son? Those who pray to the Son, either with the Father or apart from the Father, sin with great simplicity through ignorance of the subject due to lack of examination and inquiry. Let us pray, then, as to God, let us make intercession as to a Father, let us make supplication as to a Lord, let us give thanks as to God and Father and Lord, let us in no wise as the Lord of a slave. For the Father might rightly be reckoned both as Lord of the Son and Lord of them who have become sons through him. As “he is not the God of the dead but of the living,” so he is not the Lord of ignoble slaves, but of those who are ennobled, who at the beginning, because of their infancy, live in fear, but afterwards in love serve a happier servitude than that of fear. For it is in the soul, and to him alone who see the heart, that the marks of God’s slaves and of his sons are manifest.

2. Everyone that asks God for “earthly” and “little” things disregards the command to ask for “heavenly” and “great” things from God, who knows not to grant anything “earthly” or “little.” If anyone offers as an objection the things pertaining to the body that were bestowed upon the saints as the result of prayer, and also the evangelical saying, which tells us that “earthly” and “little” things are “added” to us, the following reply may be made to him. If someone were to give us a bodily object of any kind whatsoever, we should not say that such a one bestowed upon us the shadow of the bodily object. For in giving the bodily object he did not design to give two things, the object and its shadow, but the design of that giver was to give the bodily object: it followed, however, that with the gift of the object we also received its shadow. Similarly, when our understanding has grown in stature and we note which are the gifts which are pre-eminently given us by God, we shall say that bodily things are the most natural accompaniments of the great and heavenly “spiritual gifts,” “given to each” of the saints “to profit withal” either “according to the proportion of faith,” or “even as” the Giver “wills.” And he wills wisely, even though we cannot assign a cause and reason worthy of the Giver to each of his gifts.

3. The soul of Hannah, therefore, after casting off a certain sterility, has borne more abundant fruit than did her body when it gave birth to Samuel. Hezekiah has begotten more divine children of the mind that ever were begotten of his body by bodily seed. Esther and Mordecai and the people (of the Jews) were more largely delivered from spiritual plots than they were from Haman and those that conspired [with him. And Judith] has destroyed [rather] the power of “the prince” who willed to ruin her soul than of the famous Holofernes. Who would not confess that the spiritual blessing which comes upon all the saints (spoken of by Isaac to Jacob in the words: “May God give thee of the dew of heaven”) was bestowed more abundantly upon Ananias and those that were with him that was the material dew which conquered the flame kindled by Nebuchadnezzer? And the mouths of the invisible lions were stopped for the prophet Daniel, so that they could accomplish nothing against his soul, rather that the mouths of the lions perceived by the senses, of whom everyone who reads this book takes note. Does it not follow that he who has escaped from the belly of the fish worsted by Jesus our Saviour, which swallows every fugitive from God, becomes like Jonah capable as a saint of receiving the Holy Spirit?5

20.1 If there is a difference between the Church and the synagogue (the Church properly so called “not having spot or wrinkle or any such thing” but “being holy and without blemish” into which neither he that is “born of fornication entereth,” nor the “eunuch,” nor an “emasculated” person, nor yet “an Egyptian” or “Idumaean,’ may scarcely join “the assembly,” nor yet the “Moabite” or “Ammonite,” unless tenth “generation” is fulfilled and “the age” is accomplished; the synagogue, on the other hand, being “built” by “a centurion” who did this in the times before the sojourn with us of Jesus, when as yet witness had not been borne to him that he had such “faith” as the Son of God “found not in Israel”), he who “loves to pray in the synagogues” is not far from “the corners of the streets,” But the saint is not such a one: for he not “love (φιλεῖ) to pray,” but rather has a deep concern [αγαπᾷ] to do so, and not in “synagogues,” but in churches, and not “in corners of streets,” but in the straightness of “narrow and straitened way;” nor yet again that he “may be seen of men,” but that he “may appear before the Lord God.” For he is a male person, perceiving “the acceptable year of the Lord,” and keeping commandment which says: “Three times a year shall all thy males appear before the Lord thy God.”

2. We must pay careful attention to “they may be seen,” since “nothing that is seen is good,” being in appearance, as it were, and not truly, deceiving the imagination and not forming a distinct or true image. The actors of a drama in the theatre are not what they say they are or what they appear to be in accordance with the character they assume. Similarly, those who simulate in appearance an impression of the good are not righteous but are stores of unrighteousness, and are themselves acting in their own theatre, “the synagogues and the corners of the streets.” But he who is not an actor, and on the contrary puts aside everything that is not his own, and prepares to delight in himself in a place that is greater and far surpasses any of the theatres mentioned above, “enters into” his own “inner chamber shutting” himself in upon the riches laid up in store, the treasure of wisdom and knowledge.” And never bending outside nor gaping at the things outside, he “shuts” every “door” of the faculties of sense, so that he may not be enticed by the impressions of sense and their image may not penetrate into his mind. Thus he prays to the Father, who does not flee from and abandon such a secret place, but rather “dwells” in it, his only begotten being also present with him. For, says he, “I and the Father will come unto him and make our abode with him.” It is evident that if indeed we pray thus, we shall make intercession not only with the righteous God but also with the Father, as One who is not absent from his sons but is present in our secret place, and watches over it, and increases what is in “the inner chamber,” if we “shut the door” of it.6

31.1 After this it does not seem to be out of place, in order to complete our discussion of the problem of prayer, to treat in an elementary manner of the disposition and the posture which he who prays ought to have, and the place, where he ought to pray, and the direction in which he ought to look if no obstacle opposes, and the specially suitable time for prayer, and any other similar matters.  The matter of disposition is to be referred to the soul, the matter of the posture to the body. Thus Paul says, as we have mentioned above, in describing the disposition, that prayer should be made “without wrath and disputing;” in describing the posture, “lifting of holy hands.” This, it seems to me, has been take from the Psalms as follows: “The lifting up of my hands as an evening sacrifice.” Concerning the place: “I desire therefore that the men pray in every place.” Concerning the direction, in the Wisdom of Solomon: “That it might be known that we must rise before the sun to give thee thanks, and must plead with thee before the dawning of the light.”

2. It seems to me therefore that he who is about to come to prayer, if he withdraws and prepares himself for a little while, will be more earnest and attentive in regard to his prayer as a whole. He should put aside every kind of distraction and disturbance of mind, and recollect as far as possible the greatness of him to whom he comes, and that is a sacrilege to approach him lightly and carelessly and with a kind of disdain; and directing the mind to God before the eyes; and before he stands raising up from the ground the reason and making it stand toward the Lord of all. All malice toward anyone who appears to have wronged him he should cast aside in so far as he wishes God to bear no malice towards himself, since he has injured and sinned against many a neighbour, or else is conscious of deeds of various kinds and he has committed contrary to right reason. Neither ought he to doubt that, as there are countless attitudes of the body, that attitude in which the hands are stretched out and eyes lifted up is to be preferred to all others, since the body brings to prayer the image, as it were, of the qualities suitable to the soul. We mean, however, that these attitudes should be given preference unless an obstacle opposes. For where there is an obstacle it is permissible on an occasion to pray suitably in a sitting position, on account of a disease of the feet that may not be disregarded, or even lying down, though fever or some such sickness. And also, on account of circumstances, if we are sailing, let us say, or if our business does not allow us to withdraw and offer the prayer that is due, it is permitted to pray without even seeming to do so.

3. And as for kneeling, that is necessary when one is about to accuse oneself of his sins before God, supplicating him for healing therefrom and for forgiveness thereof, it ought to be known that it is a symbol of the man who is abject and submissive. Paul says, “For this cause, I bow my knee unto the Father, from whom every family in heaven and on earth is named.” Spiritual kneeling, so named because every creature falls down before God “in the name of Jesus” and humbles himself before him, appear to me to be indicated in the words: “That in the name of Jesus every knee should bow, of things in heaven and things on earth and things under the earth.” It is not by any means to be supposed that the bodies of heavenly beings are so fashioned as to possess bodily knees; for it has been shown by those who have treated of these matters carefully that their bodies are spherical. He who does not wish to admit this will admit at any rate that each limb has its uses, so that nothing they possess has been fashioned t no purpose by God; unless indeed he shamelessly contradicts reason. Such a one will blinder in either case. Either he will affirm that the limbs of their body have been made by God to no purpose and not for their proper function; or else he will say that even in the case of heavenly bodies the viscera and the “intestinum rectum” perform their special uses.  It would led to a very absurd conclusion to suppose that these organs had merely a surface like man’s, after the manner of a statue, but no long any depth as well. So much for my examination of the subject of kneeling and my recognition that: “in the name of Jesus every knee” shall “bow, of things in heaven, and things on earth, and things under the earth.” Moreover, what is written in the prophet, “Unto me every knee shall bow,” has the same significance.

4, And concerning the place, it should be known that every place is suitable for prayer by him who prays well. For, “In every place offer incense to me, saith the Lord;” and “I desire there that they pray in every place.” But in order that he may perform the act of prayer in quiet without distraction, each one can select in his own house, if possible, a place set apart, of sacred character, if I may so express it, he will take care that in this place, where he prays, no crime has at any time been committed or anything done to the contrary to right reason. It is as of he had made not only himself but also the place of his prayer such that the visitation of God will not rest upon it. And as I look into this matter still further, concerning the place of prayer, I must mention an opinion which may seem rather severe; but which, perhaps, a careful examination will show to be not negligible.  It is a question whether it is a holy and pure thing to intercede with God in the place where sexual intercourse occurs – I do not mean unlawful intercourse, but that which is allowed by the apostolic word, “by way of permission, not of commandment.” For it is not possible to “give” oneself “unto prayer” as one ought, “unless” given over to it “by consent for a season,” perhaps the same consideration should be applied, if possible, to the place.

5. There is a place of prayer which has charm as well as usefulness, the spot where “believers” come together in “one” place,” and, it may be, angelic powers also stand by the gatherings of believers, and the power of the Lord and Saviour himself, and the holy spirits as well, those who have fallen asleep before us, as I think, and clearly also those who still in this life, although “how” it is not easy to say. As concerning angels, we must reckon the matter in this way. If ” the angel of the Lord encampeth round about them that fear him, and will deliver them;” and of Jacob tells the truth not only about himself but also about all who are devoted to God, when he says to him who understands it, “the angel who delivers me from all evil,” it is probable that, when numbers are come together genuinely for the praise of Christ, each one’s “angel” who is “round about” each of “them that fear [God] encamps” with that man whom is charged to guard and keep: so that when the saints are gathered together there is a double church, one of men, the other of angels. And if Raphael says of Tobit by himself, that he had offered up his “prayer” for “a memorial” and after him, the prayer of “Sarah,” who later becomes his “daughter-in-law” through her marriage to Tobias: what is to be said of that occasion when numbers journey together and come together as a body of Christ “in the same mind and in the same judgment”? As concerning the power of the Lord being present with the Church, “Ye being gathered together, and my spirit, with the power of our Lord Jesus: the power of the Lord Jesus” being associated not only with the Ephesians but also the Corinthians. And if Paul while still clothed with a body held that it cooperated with his spirit in Corinth, we must not give up the belief that so also the blessed ones who have departed come in the spirit more quickly than he is in the body to the assemblies of the Church. Therefore we must not despise the prayers that are made there, since they have a singular value for him who joins genuinely in common worship.

6. Even as the power of Jesus, the spirit of Paul and of such as he, and “the angels of the Lord encamping round about” each of the saints joins in meeting as assembly with those who are genuinely gathered together, so also, one must venture to conjecture, if there be someone, unworthy of a holy angel, who gives himself up to an angel of the devil through his sins and wicked disregard of God, such a one, if there be a few like him, will not for long escape the notice of the angels, who serve the divine will and watch over the Church and they will bring faults of such a one to the knowledge of the majority. But if such persons are numerous and assemble together after the manner of human associations for the carrying out of worldly business, they will not be watched over. This is indicated in Isaiah when the Lord says, “not even if ye come to appear before me;” for, he says, “I will turn away mine eyes from you: yea, when ye make many prayers, I will not hear you.” For perhaps instead of the aforesaid company of holy men and blessed angels, again a double gathering comes together, of wicked men and bad angels; and of an assembly composed of such it might be said by holy angels and devoted men, “I have not sat with a vain council, and with transgressors I will not enter. I hate the congregation of evildoers, and with the wicked I will not sit.”

7. It is for this reason, I think, that those who in Jerusalem and all Judaea have multiplied sins have become subject to their enemies, because the peoples in abandoning the law have been abandoned by God and the angels who were their shield and the holy men who were their saviours. Thus even whole assemblies were at times left to encounter trials: so that “even that which” they “seem to have was taken away from” them. Like “the fig tree” which had been “cursed,” which was taken away even “from the roots,” because it had not given “fruit” to Jesus when he was “hungry,” so also they were “withered,” losing any little vital power of faith that they had. So much, it seems to me, I must say in discussing the place of prayer and in showing the superiority of the place where the saints meet when they assemble devoutly together in church.7

  1. Alexandrian Christianity; selected translations of Clement and Origen with introductions and notes by John Ernest Leonard Oulton and Henry Chadwick, Philadelphia Westminster Press, 1954 p. 258.
  2. Ibid., p. 262.
  3. Ibid., pp. 266 – 269.
  4. Ibid., pp. 269 – 271.
  5. Ibid., pp. 271 – 273
  6. Ibid., pp. 277 – 279
  7. Ibid., pp. 322 – 326.