§5Quod Anna in primo Regnorum libro ecclesiae typum portans custodit et seruat, quae Deum non clamosa petitione sed tacite et modeste intra ipsas pectoris latebras precabatur.
And this is what Hannah, in the first book of Kings, carrying the type of the church, keeps and observes, who prayed to God not with a clamorous petition, but silently and modestly within the very recesses of her heart.
loquebatur prece occulta sed manifesta fide, loquebatur non uoce sed corde, quia sic Dominum sciebat audire, et. inpetrauit efficaciter quod petit, quia fideliter postulauit.
She spoke with a hidden prayer but with manifest faith; she spoke not with her voice but with her heart, because she knew that the Lord hears in this way, and she effectively obtained what she asked, because she petitioned faithfully.
declarat scriptura diuina quae dicit: loquebatur in corde suo et labia eius mouebantur et uox eius non audiebatur, et exaudiuit eam Dominus. item legimus in psalmis: dicite in cordibus uestris et in cubilibus uestris conpungimini. per Hieremiam quoque haec eadem Spiritus sanctus suggerit et docet dicens: in sensu autem tibi debet adorari, Domine. §6Adorans autem, fratres dilectissimi, nec illud ignoret, quemadmodum in templo cum pharisaeo publicanus orauerit.
The divine Scripture declares this when it says: "She spoke in her heart, and her lips moved, and her voice was not heard, and the Lord heard her." Likewise we read in the Psalms: "Speak in your hearts, and repent in your chambers." Through Jeremiah also the Holy Spirit suggests and teaches these same things, saying: "But in the mind, O Lord, You must be worshipped." But let not the person who worships, beloved brethren, be ignorant of how the publican prayed in the temple with the Pharisee.
non adleuatis in caelum inpudenter oculis nec manibus insolenter erectis, pectus suum pulsans et peccata intus inclusa contestans diuinae misericordiae inplorabat auxilium, et cum sibi pharisaeus placeret, sanctificari hic magis meruit qui sic rogauit, qui spem salutis non in fiducia innocentiae suae posuit, cum innocens nemo sit, sed peccata confessus humiliter orauit, et exaudiuit orantem qui humilibus ignoscit.
Not with eyes impudently lifted to heaven, nor with hands insolently raised, but striking his breast and confessing the sins shut up within, he implored the help of divine mercy; and while the Pharisee was pleasing to himself, this man rather deserved to be sanctified who prayed in this way, who placed his hope of salvation not in the confidence of his innocence, since no one is innocent, but humbly prayed confessing his sins, and He who forgives the humble heard the prayer of the one praying.
quae Dominus in euangelio suo ponit et dicit: homines duo ascenderunt in templum adorare, unus pharisaeus et unus publicanus.
These things the Lord sets forth in His gospel and says: "Two men went up into the temple to worship, one a Pharisee and one a publican.
pharisaeus cum stetisset, talia aput se precabatur: Deus, gratias tibi ago, quia non sum sicut ceteri homines iniusti, raptores, adulteri, quomodo et publicanus iste.
The Pharisee, when he had stood, prayed thus with himself: 'God, I thank You that I am not like other unjust men, extortioners, adulterers, or even like this publican.
ieiuno bis in sabbato, decimas do omnium quaecumque possideo. publicanus autem de longinquo stabat et neque oculos suos leuabat ad caelum sed percutiebat pectus suum dicens: Deus, propitius esto mihi peccatori. dico uobis, descendit hic iustificatus in domum suam magis quam ille pharisaeus: quia omnis qui se extollit humiliabitur, et qui se humiliat exaltabitur. §7Quae nos, fratres dilectissimi, de diuina lectione discentes postquam cognouimus ad orationem qualiter accedere debeamus, cognoscamus docente Domino et quid oremus.
I fast twice in the week, I give tithes of all that I possess.' But the publican stood afar off, and would not even lift up his eyes to heaven, but struck his breast, saying: 'God, be merciful to me a sinner.' I tell you, this man went down to his house justified rather than that Pharisee: for everyone who exalts himself shall be humbled, and he who humbles himself shall be exalted." Learning these things, beloved brethren, from the divine reading, after we have known how we ought to approach prayer, let us also know what we should pray, under the instruction of the Lord.
s i c, inquit, orate: pater noster, qui es in caelis, sanctificetur nomen tuum, adueniat regnum tuum, fiat uoluntas tua in caelo et in terra, panem nostrum cottidianum da nobis hodie, et dimitte nobis debita nostra, sicut et nos remittimus debitoribus nostris, et ne patiaris nos induci in temptationem, sed libera nos a malo. §8Ante omnia pacis doctor adque unitatis magister singillatim noluit et priuatim precem fieri, ut quis cum precatur pro se tantum precetur.
"Pray thus," He said: "Our Father, who art in heaven, hallowed be Thy name, Thy kingdom come, Thy will be done on earth as it is in heaven, give us today our daily bread, and forgive us our debts, as we also forgive our debtors, and suffer us not to be led into temptation, but deliver us from evil." Above all, the teacher of peace and master of unity did not wish prayer to be made individually and privately, so that when someone prays, he prays for himself alone.
non dicimus: pater meus, qui es in caelis nec: panem meum da mihi hodie, nec dimitti sibi tantum unusquisque debitum postulat aut ut in temptationem non inducatur adque a malo liberetur pro se solo rogat.
We do not say: "My Father, who art in heaven," nor "Give me today my bread," nor does each one demand that his debt alone be forgiven, or ask to be delivered from evil and not led into temptation for himself alone.
publica est nobis et communis oratio, et quando oramus, non pro uno sed pro populo toto oramus, quia totus populus unum sumus.
Our prayer is public and common, and when we pray, we pray not for one but for the whole people, because we, the whole people, are one.
Deus pacis et concordiae magister qui docuit unitatem, sic orare unum pro omnibus uoluit, quomodo in uno omnes ipse portauit.
The God of peace and master of concord, who taught unity, willed one to pray for all in this way, just as He Himself bore all in one.
hanc orationis legem seruauerunt tres pueri in camino ignis inclusi consonantes in prece et spiritus consensione concordes: declarat scripturae diuinae fides et dum docet quomodo orauerint tales, dat exemplum quod imitari in precibus debeamus, ut tales esse possimus.
This law of prayer the three children shut up in the furnace of fire observed, being harmonious in prayer and concordant in the agreement of spirit: the truth of divine Scripture declares this, and while it teaches how such as they prayed, it gives an example which we ought to imitate in our prayers, so that we may be like them.
tunc inquit, illi tres tamquam ex uno ore hymnum canebant et benedicebant Deum. loquebantur quasi ex uno ore, et nondum illos Christus docuerat orare.
"Then," it says, "those three, as if from one mouth, sang a hymn and blessed God." They spoke as if from one mouth, and Christ had not yet taught them to pray.
et idcirco orantibus fuit inpetrabilis et efficax sermo, quia promerebatur Dominum pacifica et simplex et spiritalis oratio. sic.
And therefore, for those praying, their speech was obtainable and effective, because a peaceful, simple, and spiritual prayer won the favor of the Lord.
et apostolos cum discipulis post ascensum Domini inuenimus orasse.
Thus also we find that the apostles prayed with the disciples after the ascension of the Lord.
erant, inquit, perseuerantes omnes unanimes in oratione cum mulieribus et Maria quae fuerat mater Iesu et fratribus eius. perseuerabant in oratione unanimes orationis suae et instantia simul et concordia declarantes, quia Deus qui inhabitare facit unanimes in domo non admittit in diuinam et aeternam domum nisi aput quos est unanimis oratio.
"They were," it says, "all persevering with one accord in prayer, with the women, and Mary who had been the mother of Jesus, and His brethren." They persevered in prayer with one accord, declaring at once the urgency and the harmony of their prayer, because God, who makes those of one mind to dwell in a house, does not admit into the divine and eternal house any except those with whom there is a prayer of one mind.