1. Admonitions on and descriptions of prayer
Tobit 12:8-9
Prayer is good with fasting and alms and righteousness. A little with righteousness is better than much with unrighteousness. It is better to give alms than to lay up gold: For alms doth deliver from death, and shall purge away all sin. Those that exercise alms and righteousness shall be filled with life.
Matthew 6:5-6
When you pray, you shall not be like the hypocrites. For they love to pray standing in the synagogues. . . . But you, when you pray, go into your room, and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you openly.
Matthew 6:9-13
Our Father which art in heaven, Hallowed be thy name. Thy kingdom come, Thy will be done in earth, as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, forever. Amen.
Matthew 7:7-8
Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives.
1 Thessalonians 5:17
Pray without ceasing.
James 4:3
You ask and do not receive, because you ask amiss, that you may spend it on your pleasures.
Barnabas
You should not go to prayer with an evil conscience. – Epistle of Barnabas, Chapter 19 (AD 70)
Clement
Almsgiving therefore is a good thing, even as repentance from sin. Fasting is better than prayer, but almsgiving than both. And love covers a multitude of sins, but prayer out of a good conscience delivers from death. Blessed is every man that is found full of these. For almsgiving lifts off the burden of sin. – Second Clement, Chapter 16 (AD 100)
Hermas
How can a person who does not serve the Lord ask and obtain anything from Him? Those who serve Him will obtain their requests. However, those who do not serve Him will receive nothing. – The Shepherd of Hermas, Book 3, Similitude Fourth (AD 100)
Ignatius
For, if the prayer of one and another has so great force, how much more that of the bishop and of the whole Church. – The Epistle of Ignatius to the Ephesians, Chapter 5 (AD 35-105)
Aristides
To me, there is no doubt but that the earth abides because of the prayers of the Christians. – The Apology of Aristides the Philosopher, Chapter 16 (AD 125)
Polycarp
He [Polycarp] departed, therefore, to a country house not far distant from the city. There he stayed with a few [friends], engaged in nothing else night and day than praying for all men, and for the Churches throughout the world, according to his usual custom. – Martyrdom of Polycarp, Chapter 5 (AD 156)
[Polycarp] besought them to allow him an hour to pray without disturbance. And on their giving him leave, he stood and prayed, being full of the grace of God, so that he could not cease for two full hours, to the astonishment of them that heard him, insomuch that many began to repent that they had come forth against so godly and venerable an old man. – Martyrdom of Polycarp, Chapter 7 (AD 156)
Justin Martyr
For who of you does not know that the prayer of one who accompanies it with lamentation and tears, with the body prostrate, or with bended knees, propitiates God most of all? – Dialogue of Justin, Philosopher and Martyr, with Trypho, a Jew, Chapter 90 (AD 160)
Emperor Caesar Marcus Aurelius
(The following was written by a pagan Roman emperor regarding his experience with professing Christian soldiers in his army who refused to fight but instead offered prayers.) The Emperor Caesar Marcus Aurelius, to the People of Rome, and to the sacred Senate… I was surrounded by the enemy; And the enemy being at hand… there was close on us a mass of a mixed multitude of 977,000 men, which indeed we saw… Having then examined my own position, and my host, with respect to… the enemy, I quickly betook myself to prayer to the gods of my country. But being disregarded by them, I summoned those who among us go by the name of Christians. And having made inquiry, I discovered a great number and vast host of them, and raged against them, which was by no means becoming; for afterwards I learned their power. Wherefore they began the battle, not by preparing weapons, nor arms, nor bugles; for such preparation is hateful to them, on account of the God they bear about in their conscience. Therefore it is probable that those whom we suppose to be atheists, have God as their ruling power entrenched in their conscience. For having cast themselves on the ground, they prayed not only for me, but also for the whole army as it stood, that they might be delivered from the present thirst and famine. For during five days we had got no water, because there was none; for we were in the heart of Germany, and in the enemy’s territory. And simultaneously with their casting themselves on the ground, and praying to God (a God of whom I am ignorant), water poured from heaven, upon us most refreshingly cool, but upon the enemies of Rome a withering hail. And immediately we recognized the presence of God following on the prayer – a God unconquerable and indestructible. Founding upon this, then, let us pardon such as are Christians, lest they pray for and obtain such a weapon against ourselves. And I counsel that no such person be accused on the ground of his being a Christian. But if any one be found laying to the charge of a Christian that he is a Christian, I desire that it be made manifest that he who is accused as a Christian, and acknowledges that he is one, is accused of nothing else than only this, that he is a Christian; but that he who arraigns him be burned alive. And I further desire, that he who is entrusted with the government of the province shall not compel the Christian, who confesses and certifies such a matter, to retract; neither shall he commit him. And I desire that these things be confirmed by a decree of the Senate. And I command this my edict to be published in the Forum of Trajan, in order that it may be read. The prefect Vitrasius Pollio will see that it be transmitted to all the provinces round about, and that no one who wishes to make use of or to possess it be hindered from obtaining a copy from the document I now publish. – Epistle of Marcus Aurelius to the senate, in which he testifies that the Christians were the cause of his victory (AD 160)
Clement of Alexandria
As it is befitting, before partaking of food, we should bless the Creator of all. . . . Finally, before partaking of sleep, it is a sacred duty to give thanks to God, having enjoyed his grace and love. As a result, we can go straight to sleep. – The Instructor, Book 2, Chapter 4 (AD 195)
The spiritual man prays in thought during every hour, being allied to God by love. First, he will ask forgiveness of sins; and afterwards, he asks that he may sin no more. – The Stromata, or Miscellanies, Book 6, Chapter 12 (AD 195)
The spiritual man gives thanks always for all things to God—by righteous hearing and divine reading, by true investigation, by holy oblation, and by blessed prayer. Always lauding, hymning, blessing, and praising—such a soul is never separated from God at any time. – The Stromata, or Miscellanies, Book 6, Chapter 14 (AD 195)
Someone may say that the voice does not reach God, but is rolled downward in the air. However, the thoughts of the saints pierce not only the air, but the whole world. And the divine power, with the speed of light, sees through the whole soul. . . . If we may be permitted to use the expression, God is “all ears and all eyes.” In general, an unworthy opinion of God maintains no piety in hymns, discourses, writings, or doctrines. Rather, it digresses to grovelling and unseemly ideas and notions. – The Stromata, or Miscellanies, Book 7, Chapter 7 (AD 195)
Prayer, then, to speak more boldly, is conversation with God. Though whispering (and consequently, not opening the lips), we speak in silence, yet we cry inwardly. For God hears continually all the inward conversation. So also we raise the head and lift the hands to heaven, and set the feet in motion at the closing utterance of the prayer, following the eagerness of the spirit directed towards the intellectual essence. Endeavoring to elevate the body from the earth along with our prayer—raising the soul aloft, winged with longing for better things—we compel it to advance to the region of holiness, magnanimously despising the chain of the flesh… Now, if some assign definite hours for prayer – as, for example, the third, and sixth, and ninth – yet the more knowledgeable prays throughout his whole life, endeavoring by prayer to have fellowship with God. – The Stromata, or Miscellanies, Book 7, Chapter 7 (AD 195)
Thanksgiving and request for the conversion of our neighbors is the function of the spiritual man. . . . If any occasion of conversation with God becomes prayer, no opportunity of access to God should be omitted. – The Stromata, or Miscellanies, Book 7, Chapter 7 (AD 195)
God does not wait for talkative tongues . . . but knows absolutely the thoughts of all. What the voice communicates to us, our thoughts speak to God. For, even before the creation, He knew what would come into our minds. So prayer may be uttered without the voice. – The Stromata, or Miscellanies, Book 7, Chapter 7 (AD 195)
The whole life of the spiritual man is a holy festival. His sacrifices are prayers, praises, and readings in the Scriptures before meals. They are psalms and hymns during meals and before bed—and prayers also again during night. By these, the spiritual man unites himself to the divine choir. – The Stromata, or Miscellanies, Book 7, Chapter 7 (AD 195)
The spiritual man does not use wordy prayer by his mouth. For he has learned to ask of the Lord what is necessary. In every place, therefore, but not ostensibly and visibly to the multitude, he will pray. While engaged in walking, in conversation, while in silence, while engaged in reading and in works according to reason, he prays in every situation. – The Stromata, or Miscellanies, Book 7, Chapter 7 (AD 195)
His whole life is prayer and conversation with God. And if he is pure from sins, he will by all means obtain what he wishes. For God says to the righteous man, “Ask, and I will give you.” . . . But if someone says to us that some sinners even obtain according to their requests, [we reply] that this takes place only rarely. – The Stromata, or Miscellanies, Book 7, Chapter 12 (AD 195)
But they are not yet obedient if they do not pray even for their enemies, having become entirely free of resentment. – The Stromata, or Miscellanies, Book 7, Chapter 14 (AD 195)
Tertullian
Let us consider His heavenly wisdom: first, addressing the teaching of praying secretly, whereby He exacted man’s faith. . . . Further, we should not think that the Lord must be approached with a train of words. – (AD 198) 3.681.
The exercise of prayer should not only be free from anger, but from all mental disturbances whatever. Prayer should be uttered from a spirit like the Spirit to whom it is sent. For a defiled spirit cannot be acknowledged by a holy Spirit, nor a sad one by a joyful one, nor a fettered one by a free one. . . . But what reason is there to go to prayer with hands indeed washed, but the spirit foul? – (AD 198) 3.685.
The sounds of our voice, likewise, should be subdued. For, if we are to be heard for our noise, what large windpipes we would need! But God is the hearer—not of the voice—but of the heart. . . . What superior advantage will those who pray too loudly gain—except that they annoy their neighbors? Nay, by making their petitions audible, what less error do they commit than if they were to pray in public? – (AD 198) 3.686.
How [can we pray] “in every place,” since we are prohibited from praying in public? He means in every place that opportunity or even necessity may have rendered suitable. For that which was done by the apostles (who, in jail, in the hearing of the prisoners “began praying and singing to God”) is not considered to have been done contrary to this teaching. – (AD 198) 3.689.
You will not dismiss a brother who has entered your house without prayer. . . . But again, when received yourself by brethren, you will not make earthly refreshments more important than heavenly. – (AD 198) 3.690.
Those who are more diligent in prayer are used to adding to the end of their prayers the “Hallelujah” and similar psalms. – (AD 198) 3.690.
In days gone by, prayer used to call down plagues, scatter the armies of foes, and withhold the wholesome influences of showers. Now, however, the prayer of righteousness averts all of God’s anger, keeps patrol on behalf of personal enemies, and makes supplication on behalf of persecutors. – (AD 198) 3.691.
Prayer is the wall of faith. It is her arms and missiles against the foe, who keeps watch over us on all sides. And so we never walk unarmed. – (AD 198) 3.691.
We meet together as an assembly and congregation, that, offering up prayer to God as with united force, we may wrestle with Him in our supplications. This violence God delights in. We pray, too, for the emperors, for their ministers and for all in authority, for the welfare of the world, for the prevalence of peace, for the delay of the final consummation. We assemble to read our sacred writings, if any peculiarity of the times makes either forewarning or reminiscence needful. – (AD 198) Ante-Nicene Fathers vol.3 pg.46
When He recommends perseverance and earnestness in prayer, He sets before us the parable of the judge who was compelled to listen to the widow. – (AD 207) 3.409.
Origen
If two of you will agree on earth as regarding anything that they will ask, it will be done for them.” . . . This is the cause why we are not heard when we pray—because we do not agree with one another on earth, neither in opinions nor in life. – (AD 245) 9.495.
Let each one pray to the Word of God and still more to His Father. – (AD 248) 4.548.
The physical voice we use in prayer need not be great nor startling; even should we not lift up any great cry or shout, God will yet hear us. He says to Moses, “Why do you cry unto Me?” when Moses had not cried audibly at all. It is not recorded in Exodus that he did so; but Moses had cried mightily to God in prayer with that voice which is heard by God alone. – (AD 248) Ante-Nicene Fathers vol.9 pg. 359
Cyprian
Be constant in both prayer and reading. First, speak with God; then let God speak with you. Let Him instruct you in His teachings, let Him direct you. – (AD 250) 5.279, 280.
Let us ask and we will receive. And if there is delay and tardiness in our receiving—since we have grievously offended—let us knock, for “to him that knocks it will also be opened.” But our prayers, our groanings, and our tears must knock at the door. And with these, we must be urgent and persevering, even though prayer is offered with one mind. . . . Let us urgently pray and groan with continual petitions. For know, beloved brethren, that I was not long ago reproached with this also in a vision, that we were sleepy in our prayers, and did not pray with watchfulness; and undoubtedly God, who “rebukes whom He loves,” when He rebukes, rebukes that He may amend, amends that He may preserve. Let us therefore strike off and break away from the bonds of sleep, and pray with urgency and watchfulness, as the Apostle Paul bids us, saying, “Continue in prayer, and watch in the same.” – (AD 250) 5.286
Let each one of us pray to God, not only for himself, but for all the brethren. For this is as the Lord has taught us to pray. For He . . . directed us when we pray to pray for everyone in a common prayer and joint supplication. . . . Let us beseech the Lord in simplicity and unanimity. Let us ask without ceasing, with full faith that we will receive. We should entreat not only with groanings, but with tears. – (AD 250) 5.287.
I ask that you will grant my desire and that you will grieve with me at the [spiritual] death of my sister. For in this time of devastation, she has fallen from Christ. She has sacrificed [to idols] and provoked the Lord, as it seems clear to us. Although this is the day of Paschal rejoicing, I have spent the days in tears for her deeds, weeping day and night—in sackcloth and ashes. – (AD 250) 5.298.
With mutual prayers, let us by turns cherish, guard, and arm one another. Let us pray for the lapsed, that they may be raised up. Let us pray for those who stand, that they may not be tempted to such a degree as to be destroyed. Let us pray that those who are said to have fallen may acknowledge the greatness of their sin. – (AD 250) 5.310.
When we pray, we should let our speech and petition be under discipline, observing quietness and modesty. . . . For it off and break away from the bonds of sleep and pray with urgency and watchfulness. – (AD 250) 5.286.
Let each one of us pray to God, not only for himself, but for all the brethren. For this is as the Lord has taught us to pray. For He . . . directed us when we pray to pray for everyone in a common prayer and joint supplication. . . . Let us beseech the Lord in simplicity and unanimity. Let us ask without ceasing, with full faith that we will receive. We should entreat not only with groanings, but with tears. – (AD 250) 5.287.
I ask that you will grant my desire and that you will grieve with me at the [spiritual] death of my sister. For in this time of devastation, she has fallen from Christ. She has sacrificed [to idols] and provoked the Lord, as it seems clear to us. Although this is the day of Paschal rejoicing, I have spent the days in tears for her deeds, weeping day and night—in sackcloth and ashes. – (AD 250) 5.298.
With mutual prayers, let us by turns cherish, guard, and arm one another. Let us pray for the lapsed, that they may be raised up. Let us pray for those who stand, that they may not be tempted to such a degree as to be destroyed. Let us pray that those who are said to have fallen may acknowledge the greatness of their sin. – (AD 250) 5.310.
When we pray, we should let our speech and petition be under discipline, observing quietness and modesty. . . . For it is characteristic of a shameless man to be noisy with his cries. On the other hand, it is fitting to the modest man to pray with moderated petitions. In fact, in His teaching, the Lord has told us to pray in secret, . . . which is best suited to faith. – (AD 250) 5.448.
When we meet together with the brethren in one place, and celebrate divine sacrifices with God’s priest, we should be mindful of modesty and discipline. We should not throw out our prayers indiscriminately, with unsubdued voices. . . . He does not need to be clamorously reminded, for he sees men’s thoughts. . . . Hannah prayed to God, not with clamorous petition, but silently and modestly—within the very recesses of her heart. She spoke with hidden prayer, but with open faith. She spoke with her heart, not her voice. – (AD 250), 5.448.”
Beloved brethren, let the worshipper not be ignorant of the manner the tax collector prayed with the Pharisee in the temple. The tax collector did not pray with eyes lifted up boldly to heaven, nor with hands proudly raised. – (AD 250) 5.449.
If He who was without sin prayed, how much more should sinners pray. He prayed continually, watching through the whole night in uninterrupted petitions. Therefore, how much more should we watch nightly in constantly repeated prayer. – (AD 250) 5.455.
Lactantius
That he may obtain the favor of God and be free from every stain, let him always implore the mercy of God and pray for nothing else but pardon for his sins, even though he has none. If he desires anything else, there is no need of expressing it in word to One who knows what we wish. If anything good has happened to him, let him give thanks. If any evil has come, let him make amends and let him confess that the evil has happened to him because of his faults. . . . And let him not think that this is to be done by him only in the temple—but at home and even in his very bed. In short, let him always have God with himself, consecrated in his heart. – (AD 304-313) 7.193.
Arnobius
Before God, we all prostrate ourselves, according to our custom. We adore Him in joint prayers. We beg from Him things that are just and honorable—and worthy of His ear. Not that He needs our supplications, or that He loves to see the homage of so many thousands laid at His feet. Rather, it is all to our benefit, and it is to our advantage. For we are prone to err, and to yield to various lusts and appetites through the fault of our innate weakness. Therefore, He allows Himself at all times to be comprehended in our thoughts . . . so that we may receive a desire for purity and may free ourselves from every stain by the removal of all our shortcomings. – (AD 305) 6.419; extended discussion: 2.532–2.537, 3.681–3.691.
Pseudo-Athanasius
For this reason we ought ourselves to be attentive in that hour and to entreat the Lord with tears in the night; for the tear is a great virtue, a mighty action; great sins and crimes are erased by means of tears. Even the Holy Gospel testifies for me, for when the savior was handed over to the Jews, Peter denied him with an oath three times before the crowing of the cock. Turning, the Lord gazed at Peter, and Peter remembered the words of the Lord, how he said to him: ” ‘Before the cock crows, you will deny me three times;’ and he went out, and wept bitterly” [Luke 22:61; Matt. 26:72-75]. You see the remedy oftears, you have observed what sort of crime it wipes away. For what is worse than this evil, that he denied his own master with an oath three times, and he wiped away such a great crime by means of tears. You see what great power tears have. Now, that was written for our admonition, so that we might acquire eternal life by imitating it. Most people do not have the gift of tears, but all who keep their minds above, who disregard earthly matters, who do not take precautions for the flesh, those who do not know if there is a world at all, those who mortify their bodily members that are upon the earth-to these ones alone is given the grief of tears. For because they have a pure mind and sharp sight in their intellect, while still being upon the earth they see the punishments in Hades and the eternal torments in which sinners are punished, and they see the eternal fire and “the outer darkness, the weeping and gnashing of teeth” [Matt. 25:301. But they also see the heavenly gifts, which God gives to the saints, and the glories, the crowns, the holy robes, the royal garments, the radiant chambers, the indescribable luxuries, and eternal life. And what do I say still? The most wondrous thing of all: the one who has a pure mind discerns even God himself with their interior eyes. How, then, would the one seeing these things not wish to weep and mourn? – Pseudo-Athanasius, Discourse on Salvation to a Virgin, chapter 17
2. Prayer postures and customs
Daniel 6:10
In his upper room, with his windows open toward Jerusalem, [Daniel] knelt down on his knees three times that day.
Luke 18:13-14
The tax collector, standing afar off, would not so much as raise his eyes to heaven, but beat his breast, saying, “God be merciful to me a sinner!” I tell you, this man went down to his house justified.
Acts 3:1
“Now Peter and John went up together to the temple at the hour of prayer, the ninth hour.
Acts 10:2-3
[Cornelius] gave alms generously to the people, and prayed to God always. About the ninth hour of the day he saw clearly in a vision an angel of God.
Acts 10:9
The next day, as they went on their journey and drew near the city, Peter went up on the housetop to pray, about the sixth hour.
The Apostles
Offer up your prayers in the morning, at the third hour, the sixth, the evening, and at cockcrowing. – Apostolic Constitutions, (AD 50) 7.496.
Hermas
On coming to that place, I bowed my knees and began to pray to the Lord. – The Shepherd of Hermas, (AD 100) 2.11.
Justin Martyr
Who of you do not know that the prayer of someone who accompanies it with lamentation and tears—with the body prostrate or with bended knees—propitiates God the most? – (AD 160) 1.244.
Clement of Alexandria
If some persons assign definite hours for prayer—as, for example, the third, sixth, and ninth—yet the spiritual man prays throughout his whole life, endeavoring by prayer to have fellowship with God. . . . Those who know the blessed triad of the holy abodes, are acquainted with the distribution of the hours into a threefold division. – (AD 195) 2.534.
Corresponding with the manner of the sun’s rising, prayers are made looking towards the sunrise in the east. – (AD 195) 2.535.
Tertullian
We more commend our prayers to God when we pray with modesty and humility—with not even our hands too loftily elevated—but elevated temperately and becomingly. And not even our countenance should be uplifted too boldly. For that publican who prayed with humility and dejection—not merely in his supplication, but in his countenance too—went his way more justified than the shameless Pharisee. – (AD 198) 3.686.
Prayer is also subject to diversity of observance in the matter of kneeling, through the act of some few who abstain from kneeling on the Sabbath [i.e., Saturday]. Since this diversity is particularly on its trial before the churches, the Lord will give His grace that the dissidents may either yield or else follow their opinion without offense to others. We, however, have received this practice: that we refrain from kneeling only on the day of the Lord’s resurrection. In fact, we not only refrain from kneeling, but also from every posture and office of solicitude. – (AD 198) 3.689.
In the matter of kneeling also prayer is subject to diversity of observance…We, however (just as we have received), only on the day of the Lord’s Resurrection ought to guard not only against kneeling, but every posture and office of solicitude; deferring even our businesses lest we give any place to the devil… But who would hesitate every day to prostrate himself before God, at least in the first prayer with which we enter on the daylight? At fasts, moreover, and Stations, no prayer should be made without kneeling, and the remaining customary marks of humility; for (then) we are not only praying, but deprecating, and making satisfaction to God our Lord. Touching times of prayer nothing at all has been prescribed, except clearly “to pray at every time and every place. – (AD 198) 3.689.
Touching the time, however, the extrinsic observance of certain hours will not be unprofitable – those common hours, I mean, which mark the intervals of the day – the third, the sixth, the ninth – which we may find in the Scriptures to have been more solemn than the rest. The first infusion of the Holy Spirit into the congregated disciples took place at “the third hour.” Peter, on the day on which he experienced the vision of Universal Community, (exhibited) in that small vessel, had ascended into the more lofty parts of the house, for prayer’s sake “at the sixth hour.” The same (apostle) was going into the temple, with John, at the “ninth hour,” when he restored the paralytic to his health. Albeit these practices stand simply without any precept for their observance. – (AD 198) 3.689.
Just as we read this to have been observed by Daniel, . . . we also pray at a minimum of not less than three times during the day. For we are debtors to Three: Father, Son, and Holy Spirit. Of course, in addition to our regular prayers that are due without any admonition, [we should pray] at the entrance of light and of night. Furthermore, it is becoming for believers not to take food nor go to the bath before interposing a prayer. For the refreshments and nourishments of the spirit are to be held prior to those of the flesh. – (AD 198) 3.690.
We consider fasting or kneeling in worship on the Lord’s Day to be unlawful. We rejoice in the same privilege also from Easter to Pentecost. – (AD 211) 3.94.
In Luke’s writings, the third hour is demonstrated as an hour of prayer. It was about this hour that those who had received the inaugural gift of the Holy Spirit were thought to be drunkards. And then there is the sixth hour, at which hour Peter went up on the roof. Finally, there is the ninth, at which hour they entered the temple. Why should we not understand that, with absolutely perfect indifference, we must pray always, everywhere, and at every time. Still, these three hours are distinguished in human affairs. For they divide the day, distinguish businesses, and reverberate in the public ear. They have likewise always been of special solemnity in divine prayers. This is a practice that is sanctioned also by the corroborating fact of Daniel praying three times in the day. – (AD 213) 4.108.
Cyprian
The three children, with Daniel, . . . observed the third, sixth, and ninth hours—as a type of sacrament of the Trinity. . . . The worshippers of God in times past . . . made use of these intervals of hours for determined and lawful times for prayer. . . . But for us, beloved brethren, besides the hours of prayer observed of old, both the times and the sacraments have now increased in number. For we must also pray in the morning—that the Lord’s resurrection may be celebrated by morning prayer. . . . Also, at the setting of the sun and at the decline of the day, we must necessarily pray again. . . . Still, if in the Holy Scriptures the true Sun and the true Day are Christ, there is no hour excepted in which Christians should not frequently and always worship God. . . . Let us who are in Christ (and therefore always in the Light), not cease from praying even during night. – (AD 250) 5.456, 457.
3. Lifting hands in prayer
Lamentations 2:19
Lift your hands toward Him.
1 Timothy 2:8
I desire therefore that the men pray everywhere, lifting up holy hands.
Clement of Rome
Full of holy designs, you . . . stretched forth your hands to God Almighty. – First Clement, (AD 96) 1.5.
Let us then draw near to Him with holiness of spirit, lifting up pure and undefiled hands unto Him. – First Clement, (AD 96) 1.12.
Clement of Alexandria
We also raise the head and lift the hands to heaven. – (AD 195) 2.534.
Tertullian
We lift our eyes to [heaven], with hands outstretched. – (AD 195) 3.42.
With our hands thus stretched out and up to God, you tear us apart with your iron claws and hang us up on crosses. . . . The very posture of a Christian praying is one of preparation for all punishment. – (AD 195) 3.42.
[The Jews] do not even dare to raise their hands to the Lord. . . . We, however, not only raise them, but even expand them. Taking our model from the Lord’s passion, even in prayer we confess to Christ. – (AD 198) 3.685.
We commend our prayers to God better when we pray with modesty and humility—with not even our hands too loftily elevated—but elevated temperately and becomingly. – (AD 198) 3.686.
[CONCERNING CHRISTIANS WHO MAKE IDOLS FOR A LIVING:] The zeal of faith will direct its pleadings to this quarter, lamenting the fact that a Christian would come from idols into the church. . . . It laments that he would raise to God the Father hands that are the mothers of idols. – (AD 200) 3.64.
I should think that no one is more shameless than he who is baptized unto his God in water that belongs to another [God], who stretches out his hands to his God towards a heaven that is another’s. – (AD 207) 3.289.
Mark Minucius Felix
“We assuredly see the sign of a cross . . . when a man adores God with a pure mind, with hands outstretched. – (AD 200) 4.191.
4. Praying with the spirit
1 Corinthians 14:14-15
If I pray in a tongue, my spirit prays, but my understanding is unfruitful. What is the result then? I will pray with the spirit, and I will also pray with the understanding.
Tertullian
We are the true worshippers and the true priests who, praying in spirit, offer a sacrifice in spirit: prayer, a victim that is proper and acceptable to God. – (AD 198) 3.690.
Origen
It is not lawful to declare that the saying, “Everyone who asks receives,” is a lie. Who then is he that asks? It is he who has obeyed Jesus when he said, “If you stand praying, believe that you receive, and you will receive.” But he that asks must do everything in his power so that he may pray “with the spirit,” and pray also “with the understanding,” and also pray “without ceasing.” – (AD 245) 9.512.
5. Should Christians pray to angels and saints?
Matthew 6:9
In this manner, therefore, pray: Our Father in heaven.
Colossians 2:18
Let no one defraud you of your reward, taking delight in false humility and worship of angels.
Irenaeus:
“Nor does she perform anything by means of angelic invocations, or by incantations, or by any other wicked curious art; but, directing her prayers to the Lord, who made all things, in a pure, sincere, and straightforward spirit, and calling upon the name of our Lord Jesus Christ, she has been accustomed to work miracles for the advantage of mankind, and not to lead them into error.” (Irenaeus, Against Heresies, Book 2, Chapter 32, Section 5).
Tertullian
We speak of Paradise, the place of divine bliss appointed to receive the spirits of the saints. There, the saints are cut off from the knowledge of this world by that fiery zone, as by a sort of enclosure. – Tertullian, ANF 3.52.
“Without ceasing, for all our emperors we offer prayer. We pray for life prolonged; for security to the empire; for protection to the imperial house; for brave armies, a faithful senate, a virtuous people, the world at rest, whatever, as man or Caesar, an emperor would wish. These things I cannot ask from any but the God from whom I know I shall obtain them, both because He alone bestows them and because I have claims upon Him for their gift, as being a servant of His, rendering homage to Him alone.” (Tertullian, Apology, Chapter 30).
“For so, too, they have their Pyriphlegethon, a river of flame in the regions of the dead. And if we speak of Paradise, the place of heavenly bliss appointed to receive the spirits of the saints, severed from the knowledge of this world by that fiery zone as by a sort of enclosure….” (Tertullian, Apology, Chapter 47).
“First, touching the precept of praying secretly, whereby He exacted man’s faith, that he should be confident that the sight and hearing of Almighty God are present beneath roofs, and extend even into the secret place; and required modesty in faith, that it should offer its religious homage to Him alone, whom it believed to see and to hear everywhere” (Tertullian, On Prayer, Chapter 1).
“You go so far as to lavish this power [of forgiveness of sins] on martyrs as well! . . . Let it suffice the martyr to have purged his own sins. . . . Who can redeem another’s death by his own, except the Son of God alone?” – Tertullian (c. 212)
At this very time, even, the heretical dupes of this same Simon (Magus) are so much elated by the extravagant pretensions of their art, that they undertake to bring up from Hades the souls of the prophets themselves. And I suppose that they can do so under cover of a lying wonder. For, indeed, it was no less than this that was anciently permitted to the Pythonic (or ventriloquistic) spirit — even to represent the soul of Samuel, when Saul consulted the dead, after (losing the living) God. God forbid, however, that we should suppose that the soul of any saint, much less of a prophet, can be dragged out of (its resting-place in Hades) by a demon. We know that Satan himself is transformed into an angel of light 2 Corinthians 11:14 — much more into a man of light — and that at last he will show himself to be even God, 2 Thessalonians 2:4 and will exhibit great signs and wonders, insomuch that, if it were possible, he shall deceive the very elect. Matthew 24:24 He hardly hesitated on the before-mentioned occasion to affirm himself to be a prophet of God, and especially to Saul, in whom he was then actually dwelling. You must not imagine that he who produced the phantom was one, and he who consulted it was another; but that it was one and the same spirit, both in the sorceress and in the apostate (king), which easily pretended an apparition of that which it had already prepared them to believe as real — (even the spirit) through whose evil influence Saul’s heart was fixed where his treasure was, and where certainly God was not. Therefore it came about, that he saw him through whose aid he believed that he was going to see, because he believed him through whose help he saw. But we are met with the objection, that in visions of the night dead persons are not unfrequently seen, and that for a set purpose. For instance, the Nasamones consult private oracles by frequent and lengthened visits to the sepulchres of their relatives, as one may find in Heraclides, or Nymphodorus, or Herodotus; and the Celts, for the same purpose, stay away all night at the tombs of their brave chieftains, as Nicander affirms. Well, we admit apparitions of dead persons in dreams to be not more really true than those of living persons; but we apply the same estimate to all alike — to the dead and to the living, and indeed to all the phenomena which are seen. Now things are not true because they appear to be so, but because they are fully proved to be so. The truth of dreams is declared from the realization, not the aspect. Moreover, the fact that Hades is not in any case opened for (the escape of) any soul, has been firmly established by the Lord in the person of Abraham, in His representation of the poor man at rest and the rich man in torment. No one, (he said,) could possibly be dispatched from those abodes to report to us how matters went in the nether regions — a purpose which, (if any could be,) might have been allowable on such an occasion, to persuade a belief in Moses and the prophets. The power of God has, no doubt, sometimes recalled men’s souls to their bodies, as a proof of His own transcendent rights; but there must never be, because of this fact, any agreement supposed to be possible between the divine faith and the arrogant pretensions of sorcerers, and the imposture of dreams, and the licence of poets. But yet in all cases of a true resurrection, when the power of God recalls souls to their bodies, either by the agency of prophets, or of Christ, or of apostles, a complete presumption is afforded us, by the solid, palpable, and ascertained reality (of the revived body), that its true form must be such as to compel one’s belief of the fraudulence of every incorporeal apparition of dead persons. All souls, therefore, are shut up within Hades: do you admit this? (It is true, whether) you say yes or no: moreover, there are already experienced there punishments and consolations; and there you have a poor man and a rich. – Tertullian, A Treatise on the Soul, chapter 57-58
Origen
Having thus learned to call these beings “angels” [i.e., messengers] from their employments, we find that because they are divine, they are sometimes called “gods” in the sacred Scriptures. But this is not said in the sense that we are commanded to honor and worship them in place of God—even though they minster to us and bear His blessings to us. For every prayer, supplication, intercession, and thanksgiving is to be sent up to the Supreme God through the High Priest—the living Word and God, who is above all the angels. . . . To invoke angels, without having obtained a greater knowledge of their nature than is possessed by men, would be contrary to reason. But . . . even if we had this knowledge, . . . it would not permit us to pray with confidence to anyone other than to the Supreme God, who is sufficient for all things, through our Savior, the Son of God. – (AD 225) 4.544.
“For to invoke angels without having obtained a knowledge of their nature greater than is possessed by men, would be contrary to reason. But, conformably to our hypothesis, let this knowledge of them, which is something wonderful and mysterious, be obtained. Then this knowledge, making known to us their nature, and the offices to which they are severally appointed, will not permit us to pray with confidence to any other than to the Supreme God, who is sufficient for all things, and that through our Savior the Son of God” (Origen, Against Celsus, Book 5, Chapter 5).
We require protection as we walk; for “the Lord’s angel camps around those who fear him and delivers them.” We require angelic assistance, so we say, “the angel who delivers me from all evils.” Why am I speaking about angelic assistance in this passage? Let us look at the whole statement: “The God who nourished me from my youth, the angel who delivered me from all evils, bless these children.” What angel delivers from all evils? I, for one, do not believe that Michael or Gabriel or any of the holy angels can “deliver from all evils”; one can scarcely be delivered from one evil, much less from two. Whom, then, am I to seek, who delivers from all evils, but the one who also has authority to bless Ephraim and Manasseh? Who is this angel who delivers from all evils? Jesus Christ, who is called by the name “angel of great counsel.” – Origen, Homilies on Psalms, Psalm 15, Homily 1
“We judge it improper to pray to those beings who themselves offer up prayers (to God), seeing even they themselves would prefer that we should send up our requests to the God to whom they pray, rather than send them downwards to themselves, or apportion our power of prayer between God and them” (Origen, Against Celsus, Book 5, Chapter 11).
“It was for these and similar mysterious reasons, with which Moses and the prophets were acquainted, that they forbade the name of other gods to be pronounced by him who bethought himself of praying to the one Supreme God alone” (Origen, Against Celsus, Book 5, Chapter 46).
“For our duty is to pray to the Most High God alone, and to the Only-begotten, the First-born of the whole creation, and to ask Him as our High Priest to present the prayers which ascend to Him from us, to His God and our God, to His Father and the Father of those who direct their lives according to His word” (Origen, Against Celsus, Book 8, Chapter 26).
“In the next place, Celsus forgets that he is addressing Christians, who pray to God alone through Jesus” – Against Celsus, Book 8, Chapter 37
“It remains, accordingly, to pray to God alone, the Father of All, not however apart from the High Priest who has been appointed by the Father with swearing of an oath, according to the words He hath sworn and shall not repent” – On Prayer, Chapter 10
If indeed the saints who are outside the body and are with Christ do and work anything in our behalf after the manner of the angels, who perform services for our salvation, let this also be considered among the secret things of God, not to be committed to paper.
Novation
“If Christ is only man, why is a man invoked in prayers as a Mediator, when the invocation of a man to afford salvation is condemned as ineffectual? If Christ is only man, why is hope rested upon Him, when hope in man is declared to be accursed?” – On the Trinity, Chapter 14 (AD 235)
Cyprian
In the Apocalypse, the angel resists John, who wishes to worship him, and says, “See that you do not do this. For I am your fellow-servant and your brother. Worship Jesus the Lord.” Cyprian – (AD 250) 5.491.
For since He is Lord and Ruler of the world, and all things are carried on by His will and direction, nor can anything be done save what He Himself has done or allowed to be done, certainly when those things occur which show the anger of an offended God, they happen not on account of us by whom God is worshipped, but they are called down by your sins and deservings, by whom God is neither in any way sought nor feared, because your vain superstitions are not forsaken, nor the true religion known in such wise that He who is the one God over all might alone be worshipped and petitioned. – Cyprian, Treatise 5, chapter 3
“By way of preface before his prayer, prepares the minds of the brethren by saying, ‘Lift up your hearts,’ that so upon the people’s response, ‘We lift them up unto the Lord,’ he may be reminded that he himself ought to think of nothing but the Lord. Let the breast be closed against the adversary, and be open to God alone” (Cyprian, Treatise 4 On the Lord’s Prayer, Chapter 31).
Lactantius
It is clear that those who make prayers to the dead . . . do not act as becomes men. They will suffer punishment for their impiety and guilt. Rebelling against God, the Father of the human race, they have undertaken inexpiable rites. They have violated every sacred law. Lactantius – (AD 304-313)
“The only befitting object of worship is, above all others, the one which is especially neglected; and that men have sunk to such blindness, that they prefer the dead to the true and living God, and those who are of the earth, and buried in the earth, to Him who was the Creator of the earth itself” – Divine Institutes, Book 2, Chapter 1 (AD 304-313)
Archelaus
Even if you were to work signs and wonders, or even raise the dead, or even present to us the very representation of Paul himself, you would still remain accursed. For we have been instructed beforehand concerning you. . . . For we already know that the devil himself is to be transformed into an angel of light and that his servants are to make their appearance in a similar manner. We know that they will perform signs and wonders—so much so that if it were possible, they would deceive the very elect. – Disputation of Archelaus and Manes (AD 320)
Council of Laodicea:
“Christians must not forsake the Church of God, and go away and invoke angels and gather assemblies, which things are forbidden. If, therefore, any one shall be found engaged in this covert idolatry, let him be anathema; for he has forsaken our Lord Jesus Christ, the Son of God, and has gone over to idolatry” – Council of Laodicea, Canon 35 (AD 363)
Athanasius
“No one, for instance, would pray to receive from God and the Angels, or from any other creature, nor would any one say, ‘May God and the Angel give you;’ but from Father and the Son, because of their oneness and the oneness of Their giving” – Four Discourses Against the Arians, Discourse 3, Chapter 25, Section 12
“For this cause then, consistently and fittingly such affections are ascribed not to another, but to the Lord; that the grace also may be from Him, and that we may become, not worshippers of any other, but truly devout towards God, because we invoke no originate thing, no ordinary man, but the natural and true Son from God, who has become man, yet is not the less Lord and God and Savior” – Four Discourses Against the Arians, Discourse 3, Chapter 26, Section 32
“For many, not only in ancient times but in our own also, having lost their beloved ones, brothers and kinsfolk and wives; and many women who had lost their husbands, all of whom nature proved to be mortal men, made representations of them and devised sacrifices, and consecrated them; while later ages, moved by the figure and the brilliancy of the artist, worshipped them as gods, thus failing into inconsistency with nature. For whereas their parents had mourned for them, not regarding them as gods (for had they known them to be gods they would not have lamented them as if they had perished; for this was why they represented them in an image, namely, because they not only did not think them gods, but did not believe them to exist at all, and in order that the sight of their form in the image might console them for their being no more), yet the foolish people pray to them as gods and invest them with the honor of the true God” -Athanasius, Against the Heathen, Chapter 10, Section 3
“But as to their second and as they say pro-founder defense, one might reasonably add as follows. If these things are made by you, ye Greeks, not for the sake of a self-manifestation of God Himself, but for the sake of a presence there of angels, why do you rank the images by which ye invoke the powers as superior and above the powers invoked? For ye carve the figures for the sake of the apprehension of God, as ye say, but invest the actual images with the honor and title of God, thus placing yourselves in a profane position. For while confessing that the power of God transcends the littleness of the images, and for that reason not venturing to invoke God through them, but only the lesser powers, ye yourselves leap over these latter, and have bestowed on stocks and stones the title of Him, whose presence ye feared, and call them gods instead of stones and men’s workmanship, and worship them” – Athanasius, Against the Heathen, Chapter 21, Section 1
Basil of Caesarea
“For neither do you seek a brother for salvation, but him who excels you in nature; nor a mere man, but the man who is God, Jesus Christ, who alone can offer expiation to God for all of us, ‘whom God put forward as an expiation by his blood to be received by faith.’ Moses was a brother of Israel, but you could not save him. How can an ordinary man save you?” (Basil of Caesarea, Homily on Psalm 48 [PG 29, Col. 440]. Cited and translated by George Mastrantonis, Augsburg and Constantinople, p. 941).
Ambrose of Milan
“I am crushed in heart because a man has been taken from us whom it is almost impossible to replace. Yet, O Lord, Thou alone shouldst be called upon, Thou shouldst be implored to replace him in his sons” (Ambrose, Funeral Oration for Theodosius, Section 36, in Fathers of the Church, volume 22, Funeral Orations, p. 323).
Alternate translation:
“My heart is worn out, because a man has been snatched away, whose like we can hardly find again; but yet Thou alone O Lord, art to be invoked, Thou art to be entreated, that Thou mayst supply his place with sons” (Ambrose, Funeral Oration for Theodosius, Section 36 [PL 16.1397A-1397B]. As cited by Herbert Mortimer Luckock in After Death: An Examination of the Testimony of Primitive Times Respecting the State of the Faithful Dead, and Their Relationship to the Living, 2nd edition, p. 192-193).
Epiphanius of Salamis
“For certain women decorate a barber’s chair or a square seat, spread a cloth on it, set out bread and offer it in Mary’s name on a certain day of the year, and all partake of the bread. . . . How can the practice not seem idolatrous and the undertaking the devil’s? But the devil has always slipped into the human mind in the guise of someone righteous and, to deify mortal human nature in human eyes, made human images with a great variety of arts. And yet the men who are worshiped have died, and their images, which have never lived, are introduced for worship—and since they’ve never lived they can’t be called dead either! And with adulterous intent they have rebelled against the one and only God, like a common whore who has been excited to the wickedness of many relations and rejected the temperate course of lawful marriage to one husband. Yes, of course Mary’s body was holy, but she was not God. Yes, the Virgin was indeed a virgin and honored as such, but she was not given us to worship; she worships Him who, though born of her flesh, has come from heaven, from the bosom of his Father. And the Gospel therefore protects us by telling us so on the occasion when the Lord himself said, ‘Woman, what is between me and thee? Mine hour is not yet come.’ For to make sure that no one would suppose, because of the words, ‘What is between me and thee?’ that the holy Virgin is anything more [than a woman], he called her ‘Woman’ as if by prophecy, because of the schisms and sects that were to appear on earth. Otherwise some might stumble into the nonsense of the sect from excessive awe of the saint. . . . Such women should be silenced by Jeremiah, and not frighten the world. They must not say, ‘We honor the queen of heaven.’ . . . And how much is there to say? Whether these worthless women offer Mary the loaf as though in worship of her, or whether they mean to offer this rotten fruit on her behalf, it is altogether silly and heretical, and demon inspired insolence and imposture” (Epiphanius, Panarion, Books 2 and 3, Chapter 79 Against Collyridians, Sections 1.7; 4.4-4.7; 8.2; 9.3, Brill Edition, p. 637, 640-641, 644-645).
John Chrysostom
“For he said not, Be baptized in His name: but, calling on the name of Christ. It shows that He is God: since it is not lawful to call upon any other, save God” (John Chrysostom, Homilies on Acts, Homily 47, on Acts 22:16).
“Therefore the devil introduced those of the Angels, envying us the honor. Such incantations are for the demons. Even if it be Angel, even if it be Archangel, even if it be Cherubim, allow it not; for neither will these Powers accept such addresses, but will even toss them away from them, when they have beheld their Master dishonored. ‘I have honored thee,’ He saith, ‘and have said, Call upon Me’; and dost thou dishonor Him?” (John Chrysostom, Homilies on the Epistle of St. Paul to the Colossians, Homily 9, on Colossians 3:17).
“What is the hymn of those above? The Faithful know. What say the cherubim above? What say the Angels? “Glory to God in the highest.” … For if we thus do, there will be nothing polluted, nothing unclean, wherever Christ is called on. If you eat, if you drink, if you marry, if you travel, do all in the Name of God, that is, calling Him to aid you: in everything first praying to Him, so take hold of your business. Would you speak somewhat? Set this in front. For this cause we also place in front of our epistles the Name of the Lord. Wheresoever the Name of God is, all is auspicious. For if the names of Consuls make writings sure, much more does the Name of Christ. Or he means this; after God say ye and do everything, do not introduce the Angels besides.” – John Chrysostom, Homily 9, on Colossians
“There is in fact no need either of doorkeepers to introduce you, or of managers, guardians or friends; rather, when you make your approach in person, then most of all he will hear you, at that time when you ask the help of no one. So we do not prevail upon him in making our requests through others to the degree that we do through ourselves. You see, since he longs for our friendship, he also does everything to have us trust in him; when he sees us doing so on our own account, then he accedes to us most of all” (John Chrysostom, Commentary on the Psalms, On Psalm 4).
“There is to you no need of mediators in audience with God; nor of that much canvassing; nor of the fawning upon others; but even if thou be destitute, even if bereft of advocacy, alone, by thyself, having called on God for help, thou wilt in any case succeed. He is not so wont to assent when entreated by others on our behalf, as by ourselves who are in need; even if we be laden with ten thousand evil deeds” (John Chrysostom, Concerning Lowliness of Mind, Chapter 11).
Alternate translation:
“You do not need patrons with God, nor any running back and forth to make others join you, but even if you are deserted and destitute of a patron, you will obtain the request by praying to God. It’s not God’s custom to grant our prayers to us when others pray for us so much as when we pray to Him, even though we are burdened with innumerable evils” (John Chrysostom, Homily on the Advance of the Gospel [PG 95, Col. 319-320]. As cited and translated by Seth Kasten, Against the Invocation of Saints, p. 31).
“Again He proveth nothing else by these words, but that He is from God. ‘For then ye shall for the time to come know all things.’ But what is, ‘Ye shall not ask Me’? ‘Ye shall need no intercessor, but it is sufficient that ye call on My Name, and so gain all things’” (John Chrysostom, Homilies on the Gospel of John, Homily 79, Section 1).
Who is there then to pray over us, since Paul has departed? These who are the imitators of Paul…. From thence will Paul be caught up, from thence Peter. Just bethink you, and shudder (φρίξατε) at the thought of what a sight Rome will see, when Paul arises suddenly from that deposit, together with Peter, and is lifted up to meet the Lord. What a rose will Rome send up to Christ! – John Chrysostom, Homily 32 on Romans
“For he, who is to do a suppliant’s office, letting go all other, looks to him alone, who hath power to grant his request. But if thou leave this one, and go about wandering and casting around thine eyes everywhere, thou wilt depart with empty hands” (John Chrysostom, Homilies on Matthew, Homily 19, Chapter 3).
“Have mercy on me. See the philosophical soul of the woman who says: ‘Have mercy on me.’ ‘I have no conscience,’ she says, ‘of good works, nor confidence of upright life. I fly to mercy, to the tranquil haven of sinners. I fly to mercy, where judgment ceases; I fly to mercy, where salvation is ineffable.’ Tell me, woman, how dare you, being a sinner and an unjust man, to come near to him? ‘I,” says she, ‘know what I’m doing.’ Look at the prudence of a woman. She does not ask James, she does not entreat John, she goes not to Peter, nor attends the choir of the apostles. She did not seek a mediator, but rather than all these took repentance as her companion, which filled the place of the advocates, and so went to the top of the fountain. ‘Therefore,’ she says, ‘He descended, because He assumed flesh and was made man, so that I would also dare to speak to Him. Above in heaven the cherubims tremble and the Seraphim fear Him, and below the harlot speaks with Him’” (John Chrysostom, Homily on Quadragesima [PG 95, Col. 1233C-1234D]. As cited and translated by Seth Kasten, Against the Invocation of Saints, p. 30).
Jerome
“Nepotian is happy who neither sees these things nor hears them. We are unhappy, for either we suffer ourselves or we see our brethren suffer. Yet we desire to live, and regard those beyond the reach of these evils as miserable rather than blessed” (Jerome, Letter 60, To Heliodorus, Chapter 17).
“The Spanish presbyter Vigilantius, in the fifth century, called the worshippers of martyrs and relics, ashes-worshippers and idolaters, and taught that, according to the Scriptures, the living only should pray with and for each other” (Philip Schaff, History of the Christian Church, 3.7.84).
Augustine
“So then we must confess that the dead indeed do not know what is doing here, but while it is in doing here: afterwards, however, they hear it from those who from hence go to them at their death; not indeed every thing, but what things those are allowed to make known who are suffered also to remember these things; and which it is meet for those to hear, whom they inform of the same. It may be also, that from the Angels, who are present in the things which are doing here, the dead do hear somewhat, which for each one of them to hear He judgeth right to Whom all things are subject” (Augustine, On the Care of the Dead, Chapter 18).
“But have they mouth, and yet speak not? have they eyes, and see not? do we pray unto them, because through them we pray to God? This is the chief cause of this insane profanity, that the figure resembling the living person, which induces men to worship it, hath more influence in the minds of these miserable persons, than the evident fact that it is not living, so that it ought to be despised by the living” (Augustine, Exposition of the Book of Psalms, Psalm 115, Section 7).
“As for those spirits who are good, and who are therefore not only immortal but also blessed, and to whom they suppose we should give the title of gods, and offer worship and sacrifices for the sake of inheriting a future life, we shall, by God’s help, endeavor in the following book to show that these spirits, call them by what name, and ascribe to them what nature you will, desire that religious worship be paid to God alone, by whom they were created, and by whose communications of Himself to them they are blessed” (Augustine, The City of God, Book 9, Chapter 23).
“Neither do we erect altars at these monuments that we may sacrifice to the martyrs, but to the one God of the martyrs and of ourselves; and in this sacrifice they are named in their own place and rank as men of God who conquered the world by confessing Him, but they are not invoked by the sacrificing priest. For it is to God, not to them, he sacrifices, though he sacrifices at their monument; for he is God’s priest, not theirs” (Augustine, The City of God, Book 22, Chapter 10).
Gregory the Great
For if perchance any one should come to us asking us to intercede for him with some great man, who was incensed against him, but to us unknown, we should at once reply, We cannot go to intercede for you, since we have no familiar acquaintance with that man. If, then, a man blushes to become an intercessor with another man on whom he has no claim, with what idea can any one grasp the post of intercession with God for the people, who does not know himself to be in favour with Him through the merit of his own life? And how can he ask of Him pardon for others while ignorant whether towards himself He is appeased? And in this matter there is yet another thing to be more anxiously feared; namely, lest one who is supposed to be competent to appease wrath should himself provoke it on account of guilt of his own. For we all know well that, when one who is in disfavour is sent to intercede with an incensed person, the mind of the latter is provoked to greater severity. Wherefore let one who is still tied and bound with earthly desires beware lest by more grievously incensing the strict judge, while he delights himself in his place of honour, he become the cause of ruin to his subordinates. – Gregory the Great, On Pastoral Care, book 1, chapter 10
Cyril of Alexandria:
“Undisguisedly now He says that, being Very God, He will accept exceeding readily the prayers of His own people, and will supply right gladly what things soever they desire to receive” (Cyril of Alexandria, Comment on the Gospel According to Saint John, Book 9, on John 14:14).
Theodoret
“They were leading to worship angels such as were defending the Law; for, said they, the Law was given through angels. And this vice lasted for a long time in Phrygia and Pisidia. Therefore it was that the synod which met at Laodicea in Phrygia, prohibited by a canon, that prayer should be offered to angels, and even to-day an oratory of St. Michael can be seen among them, and their neighbours” (Theodoret of Cyrus, Commentary on the Epistles of St. Paul, on Colossians 2:18. As cited in The Seven Ecumenical Councils, ed., Henry R. Percival, p. 150).
“Following this rule, the Synod of Laodicea, with a view to cure this ancient disorder, passed a decree against the praying to Angels, and leaving our Lord Jesus Christ” (Theodoret of Cyrus, Commentary on the Epistles of St. Paul, on Colossians 3:17).
Alternate translation:
“Offer thanksgiving to God and the Father through Him [Christ], not through angels. The Laodicaean synod, following this law and desiring to find a cure for that old disease, enacted a law that they should not pray to angels, nor forsake our Lord Jesus Christ” (Theodoret of Cyrus, Commentary on the Epistles of St. Paul, on Colossians 3:17 [PG 82, Col. 620]. As cited and translated by Seth Kasten, Against the Invocation of Saints, p. 73).
6. Should Christians pray for the dead?
2 Maccabees 12:40–42
Under the tunic of each of the dead they found amulets sacred to the idols of Jamnia, which the law forbids the Jews to wear. So it was clear to all that this was why the men had been slain. . . . Turning to supplication, they prayed that the sinful deed might be fully blotted out.
2 Timothy 1:18
The Lord grant to [Onesiphorus] that he may find mercy from the Lord in that Day—and you know very well how many ways he ministered to me at Ephesus.
The Apostles
Let us pray for our brethren who are at rest in Christ. Let us pray that God, . . . who has received his soul, may forgive him every sin—both voluntary and involuntary. Let us pray that He may be merciful and gracious to him and give him his lot in the land of the righteous, who are sent into the bosom of Abraham, Isaac, and Jacob. – The Apostolic Constitutions, (AD 50) 7.497.
Let the third day of the departed be celebrated with psalms, lessons, and prayers—on account of Him who arose within the space of three days. And let the ninth day be celebrated in remembrance of the living and of the departed. Do this also on the fortieth day, according to the ancient pattern. For the people lamented Moses in this manner. Also the anniversary day should be kept in memory of him. And let alms be given to the poor out of his goods, for a memorial to him. Now, we say these things concerning the godly. As for the ungodly person—if you gave the whole world to the poor, you would not benefit him at all. For to whom the Deity was an enemy while he was alive, it is certain it will be the same way when he is departed. – The Apostolic Constitutions, (AD 50) 7.498.
Passion of Perpetua and Felicitas
On that very night, this was shown to me in a vision: I saw Dinocrates going out from a gloomy place, where also there were several others. . . . And I was aroused and knew that my brother was in suffering. But I trusted that my prayer would bring help to his suffering. And I prayed for him every day. . . . Then, on the day on which we remained in chains, this was shown to me: I saw that the place which I had formerly observed to be in gloom was now bright. And Dinocrates—with a clean body well clad—was finding refreshment. . . . Then I understood that he was transported from the place of punishment. – Passion of Perpetua and Felicitas (AD 205, probably Montanistic) 3.701.
Tertullian
There is not a soul that can at all procure salvation, unless it believes while it is still in the flesh. For it is an established truth that the flesh is the very condition on which salvation hinges. – (AD 210) 3.551.
As often as the anniversary comes around, we make oblations for the dead as birthday honors. – (AD 211)
For you cannot hate the first wife [who has died]. In fact, you retain an even more religious affection for her, since she is already received into the Lord’s presence. You make request for her spirit. You render annual oblations for her. Will you, then, stand before the Lord with as many wives as you commemorate in prayer? Will you offer for two? – (AD 212) 4.56.
Indeed, she prays for the soul [of her deceased husband] and requests refreshment for him in the meanwhile—and fellowship with him in the first resurrection. She also offers on the anniversaries of his falling asleep. For, unless she does these deeds, she has in the true sense divorced him, so far as in her lies. – (AD 217) 4.67.
Cyprian
Since he has dared to appoint Geminius Faustinus, a presbyter, as his executor, you are not permitted to make any offering for his repose. Nor should any prayers be made in the church in his name. – (AD 250) 5.367.
Arnobius
You cruelly break up our meetings, in which prayer is made to the Supreme God and in which peace and pardon are asked for all those in authority—for soldiers, kings, friends, and enemies, for those still in life and for those who are freed from the bondage of the flesh. – (AD 305) 6.488.