On the Lord's Prayer: Tertullian, Cyprian, & Origen

by Tertullian (Translator), Cyprian, Origen

These are the only three existing ante-Nicene treatises on the Lord's Prayer. Candidates for baptism in the ancient Church were trained in prayer, a practice that gave rise to a tradition of commentary on the Lord's Prayer. These classic texts became the starting points for many other commentaries. Of the three, however, only the discourse of Cyprian is an address to catechumens. Tertullian's treatise contains additional material on the conduct of worship and on prayer in the assembly, and Origen's commentary is a vast work on the whole subject of prayer, as much suited to advanced learners in the school of Christ as to those preparing for baptism. All these texts remain spiritually vital, but since they are addressed to a different world, the translator has provided brief notes on points of difficulty and accessible yet scholarly introductions to make these rich works available to a fresh audience.

Genres: Theology, Prayer, Christianity, Christian, Religion, Church History, Ancient History

214 pages, Paperback

First published June 30, 2004

About the author

Quintus Septimius Florens Tertullianus, anglicised as Tertullian (c. 160 – c. 220 AD), was a prolific early Christian author from Carthage in the Roman province of Africa. He is the first Christian author to produce an extensive corpus of Latin Christian literature. He also was a notable early Christian apologist and a polemicist against heresy. Tertullian has been called "the father of Latin Christianity" and "the founder of Western theology." Though conservative, he did originate and advance new theology to the early Church. He is perhaps most famous for being the oldest extant Latin writer to use the term Trinity (Latin trinitas), and giving the oldest extant formal exposition of a Trinitarian theology. Other Latin formulations that first appear in his work are "three Persons, one Substance" as the Latin "tres Personae, una Substantia" (itself from the Koine Greek "treis Hypostases, Homoousios"). He wrote his trinitarian formula after becoming a Montanist; his ideas were at first rejected as heresy by the church at large, but later accepted as Christian orthodoxy.

Reviews

[Jesse Ingram]

"Let your Kingdom come." If, according to the word of our Lord and Savior, the Kingdom of God does not come with observable signs, and people will not say "Here it is!" or "There it is, but the Kingdom of God is within us (Lk 17.20-21), then it is clear that whoever prays for the coming of the Kingdom of God is praying most blessedly for the springing up and the bearing of fruit and the perfection of the Kingdom within himself.”

[Marc Schelske · Rating 4 out of 5]

This little volume is another gem in the fantastic Popular Patristics series. This series presents essential writings of prominent Christian thinkers from the 2-4th centuries with accessible translations and helpful introductions.

This volume gathers three short works on the same subject, the prayer Jesus taught his disciples. The three authors are Tertullian (155-220 CE), a presbyter in Carthage (North Africa), Cyprian (200-258 CE), the bishop of Carthage, and Origen (185-253 CE), a presbyter and one of the most influential theologians in all of church history.

Tertullian and Cyprian’s work is shorter, simpler, and more practical. There is good evidence to suggest that their treatises were part of baptismal preparation for new converts, who would learn to pray the Lord’s Prayer and recite it for the first time after being baptized. They used the Lord’s Prayer to summarize basic theology new Christians would need to know. (A great idea!) Origen’s work is much longer and far more convoluted. You can see the influence of the Platonic world in which he lived and argued. Many of Origen’s pressing issues make little sense to us today because we start with entirely different assumptions about the nature of reality.

Reading the Patristic writers is such a worthwhile project for modern Christians. It can help us see that we are not alone in our questions. Smart Christians centuries before us discussed and debated many of these same issues. We can also see that sometimes questions that seem important or even crucially us today, were of little concern to our forebearers. This trains us to see that theology is a broad and deep field of discussion, rather than a narrow gate used to keep out people who disagree with us.

I’ll close with this excerpt from Tertullian, showing his practical pastoral heart: (Tertullian, On the Lord’s Prayer, Section 14, and 15):

“We got on to say ‘let Your will be done on heaven and on the earth.’ We say this not so that God might do what he wishes, but that we should be able to do what God wishes...Now the will of God is that which Christ both did and taught. Humility in conduct, constancy in faith, truth in speech, justice in deeds, mercy in works, restraint in self-discipline, knowing nothing of doing injury yet willing to endure slight, holding to peace with the brothers, devoted wholeheartedly to the Lord, loving him as Father, fearing him as God, preferring nothing whatsoever to Christ because he preferred nothing to ourselves, clinging inseparably to his love, standing by his cross with courage and faith, and, when his name and honor are contested, being a confessor by constancy in what we say, being defiant by fidelity under interrogation, receiving the crown by patience under sentence of death. This is the desire to be co-heirs with Christ, this is the performance of the command of God, this is the fulfillment of the Father’s will.”

Amen.

[Brian Collins]

Tertullian's exposition of the Lord's Prayer is the earliest such exposition in existence. As such it provides a window into some of the earliest Christian thinking about prayer and the Lord's prayer. Cyprian follows Tertullian's exposition closely, and at times expresses similar thoughts more clearly. Origen's wide ranging scholarship shines through in his discussion of lexical and other matters. These treatises contain a number of devotional insights. For instance, Tertullian notes that praying to God as Father is an acknowledgment of affection and of God's authority. Fathers are authorities, but they are authorities one loves. Later Tertullian says the order of the petitions reflect the biblical teaching, "Seek first the kingdom of God and all these things will be added to you. Christians seek for God's name to be hallowed, kingdom to come, and will to be done first, but then they pray for bread. Not all of the exegetical decisions made by these early interpreters are sound, however. Origen thinks it is not spiritual to pray for physical bread. He argues that Christians pray for a supersubstantial bread, which is the communication of God’s rationality (word), which is equivalent to immorality, which is equivalent to eating from the tree of life, which is connected to the bread of angels eaten by Israel in the wilderness, which is related to the bread eaten by Abraham with his three visitors the year before Sarah gave birth to Isaac.

[Adam · Rating 3 out of 5]

Used this book to read Origen's "On Prayer" and found it a very readable translation with a brief but informative introduction. As far as the text itself goes, Origen provides some interesting insights on prayer. He answers the question of why one should pray, what one should ask for, and in what manner one should ask. The bulk of the treatise is a commentary on the Lord's Prayer. While I do not agree with all of his conclusions it is certainly worth one's while to hear a more ancient voice on the matter.

[Jason Wilson · Rating 4 out of 5]

Three interesting takes on the prayer by early church fathers . Tertullian links us to eternity and well-being . When we hallow Gods name in this world we are learning the task of eternal glory. When we wish fur his will to be done we wish ourselves well fir it is good. Cyprian is grounded in practical application. Origen uses his piece to think through theologies of testing, supernatural food and the spiritual heavens while asking us take prayer seriously. All readable and valuable .

[Misael Galdámez · Rating 4 out of 5]

I’m calling it, had like 20 pages left and my brain was over Origen. Some good nuggets, especially early on

[Jay · Rating 4 out of 5]

*Tertullian*

> By mindfulness of the instructions is the way to heaven paved for prayers. And the chief of them is that we should not go up to the altar of God before resolving whatever there might be of offense or discord contracted with the brothers (Mt 5.23-24). (49-50)

> So never let us set out unarmed-let us remember the station by day and the vigil by night. (64)
- - -
*Cyprian*

> The instructions of the Gospel, dearest brothers, are nothing other than divine commands, foundations on which hope is built, butresses by which faith is strengthened, food by which the heart is fed, directions by which our journey is guided, bulwarks by which salvation is attained. While they instruct the minds of those who are learning the faith on earth they are leading us to the heavenly Kingdoms. There are many things that God spoke through the prophets, his servants, which he wants us to hear. But how much more would he have us hear those which the Son spoke, to which the Word of God, who was in the prophets, bears witness through his own voice now not simply ordering that the way of his coming be made ready but coming himself, showing us and opening to us the way, so that we who previously were wandering, blind, and reckless in the shadow of death, should be illuminated by the light of grace on the journey of life and keep to the way with the Lord as our leader and guide. (65)

> He who brought us to life taught us also to pray, by the kindness out of which he condescended to give and grant other things beside. (66)

> However, let the words and the pleas of those who pray be made with discipline, restrained by quiet and reserve. Let us call to mind that we are standing before the face of God. Both the posture of our body and the modulation of our voice should be pleasing to the divine eyes…
> And when, together with our brothers, we gather to celebrate the divine sacrifices with the priest of God, we should be mindful of reverence and order,' not forever tossing ill-judged phrases into the air, nor seeking to commend our requests by bombarding God with a tumultuous verbosity, because God is a hearer not of the voice but of the heart, nor is he who sees our thoughts prompted by our cries. (67)

> There follows in the Prayer: "Let your Kingdom come." Just as we desire that his name be hallowed among us, we ask that the Kingdom of God be made known to us. For when does God not reign, or when does that which always was, and shall never cease to be, begin? We ask that our Kingdom, promised us by God, may come, won by Christ's blood and passion, so that we who have served him in the world should afterward come to reign with Christ as Lord, as he himself promises and says: "Come, blessed of my Father, receive the Kingdom prepared for you from the foundation of the world' (Mt 25.34). (74)

> Now the will of God is that which Christ both did and taught. Humility in conduct, constancy in faith, truth in speech, justice in deeds, mercy in works, restraint in self-discipline, knowing nothing of doing injury yet willing to endure slight, holding to peace with the brothers, devoted wholeheartedly to the Lord, loving him as Father, fearing him as God, preferring nothing whatsoever to Christ because he preferred nothing to ourselves, clinging inseparably to his love, standing by his cross with courage and faith, and, when his name and honor are contested, being a confessor by constancy in what we say, being defiant by fidelity under interrogation, receiving the crown by patience under sentence of death. This is the desire to be co-heir with Christ, this is the performance of the command of God, this is the fulfillment of the Father's will. (76)

————
*Origen*

> Matters which are so immense and so beyond humanity, so surpassing and exceeding our perishable nature that they are impossible for those of a rational and mortal class to comprehend, have, in the vast and immeasurable grace which is poured from God toward humanity, become, by the will of God, comprehensible through Jesus Christ, the minister of boundless grace to us, and through the collaborating Spirit. Although it is impossible for human nature to obtain the wisdom by which all things have been established (for, according to David, God made all things "in wisdom" [Ps 103.24]), it becomes possible, rather than impossible, through our Lord Jesus Christ, "who was made our wisdom from God and righteousness and sanctification and redemption" (1 Cor 1.30). (111)

> For the ability to pray as we should is diminished unless the task which is the mystery of marriage (concerning which it is fitting that we should keep silence) be performed more reverently and deliberately and less passionately. (114)

> It is likely that God not only has foreknowledge of what is going to happen but also predisposes it. And nothing happens contrary to his predisposition. So, if anyone should pray that the sun rise, he would be considered a half-wit, for asking that something should happen which would occur quite apart from his prayer. In the same way a man would be considered foolish if he should think that through his prayer he had brought something about which would have happened even had he never prayed at all. Again, just as it would be the height of madness should anyone, being annoyed and scorched by the sun in the summer solstice, imagine that he might transfer the sun to the spring signs in order to enjoy a temperate breeze, so it would be the height of folly should anyone imagine that, through praying, he might avoid the misfortunes which meet the human race as a matter of necessity. (122)

(Stars and planets have a will)
> So if I do not pray in vain with regard to a matter which concerns another's free will, much more is this true when it concerns the free will of the stars of the sky, which contribute to the well-being of the whole as they pursue their course. It may indeed be said of those on the earth that there are certain sense-impressions, received from our environment, which call forth what is weak in us, or else what is for the good, so that we are inclined to speak or act in this way or in that. But what sense-impressions might interpose, and oust or derange heavenly beings from a course that is of benefit to the whole world, **since each is in possession of a soul that is fashioned by reason and is entirely self-motivated, and since they employ bodies so ethereal and supremely pure?** (p. 129)

> What has been said may be demonstrated from the divine Scriptures in the following manner. The one who prays should lift up holy hands by forgiving anyone who has done him wrong, banishing the passion of anger from his soul, bearing antagonism to no one. (130-131)

> I believe that the words of the prayer of the saints are full of power, especially when, in their prayer, they are praying "in the Spirit and with the understanding" (1 Cor 14.15), by the light, so to speak, which arises from the mind of the one who prays and goes forth from his mouth to dissolve, by the power of God, the spiritual poison which is injected by the enemy powers into the mind of any who neglect prayer and who do not observe the words of Paul, following the exhortations given by Jesus, that we should "pray ceaselessly" (Thess 5.17). For like a dart from the soul of the one who prays with knowledge and with reason or by faith will it go forth from the saint, and wound to destruction and dissolution the spirits which are hostile to God, those who desire to truss us with the bonds of sin.
> Since works of virtue and the keeping of the commandments have a part in prayer, the person who prays "ceaselessly" is the one who integrates prayer with good works and noble actions with prayer. (137)

(He says pray to the Father alone, not directly to Christ; but pray through Christ)
> No if we observe the proper nature of prayer we should not pray to any begotten being, not even to Christ himself, but only to God the Father of all, to whom even our Savior himself prayed, as we have already recorded, and to whom he teaches us to pray. For when he heard: "Teach us to pray" (Lk 11.1), he does not teach us to pray to himself but to the Father. "Our Father, who are in the heavens.." and the rest. For if, as is shown elsewhere, the Son is distinct from the Father in essence and in underlying reality, then we should pray to the Son and not to the Father, or to them both, or to the Father alone. That prayer to the Son and not to the Father is absurd, and contrary to obvious evidence, would be universally agreed. Whereas if we are to pray to both it is clear that we should have to offer our requests in plural form, saying as we pray: "Grant, both of you," and "Bless, both of you," "Supply, both of you," "Save, both of you," and the like. This is self-evidently incongruous, and nor can anybody show that this is to be found spoken by anyone in the Scriptures. It therefore remains to us to pray to God the Father of all alone, but not apart from the high priest, who has been appointed by the Father by the swearing of an "oath that he will not revoke. You are a priest for ever, after the order of Melchizedek" (Ps 109.4). (146-147)

> I think that the meaning of "the Kingdom of God" is the happy settlement of our governing faculty, and the ordering of wise reflections, and that the Kingdom of Christ is the issue of words which bring salvation to those who hear them, and the practice of acts of righteousness and of the other virtues, for the Son of God is both word and righteousness. (169)

> As I give further consideration to this matter of place, I am led to express an opinion which, though it may be harsh, nonetheless should not be disregarded by anyone who studies it carefully; namely whether it is holy and pure to entreat God in the place of intercourse, which is not unlawful but, in accordance with the apostle's saying, is "by indulgence, and not injunction" (1 Cor 7.6). For if it is not possible to allow time for prayer in the manner in which one should pray, except by devoting oneself to it "by consent, for a period" (1 Cor 7.5) perhaps we should give due reflection to whether the place is fitting. (207-8)

[curtis · Rating 3 out of 5]

An excellent glimpse into the mind and heart of the early church, both positive and negative. In Tertullian and Cyprian we see men struggling to exegete the text of the Lord's Prayer faithfully and to allow that to inform their efforts. Origen attempts this as well, but far too often allows an unfortunate infatuation with Plato to carry the day, resulting in a sadly truncated and sub-biblical understanding of the body and the physical world.

[Ted · Rating 3 out of 5]

This is a critical edition from St. Vladimir's seminary - so much of the commentary on the text is of greatest interest to scholars, but the texts themselves are interesting because they give us insight into how in the post-apostolic era Christian leaders understood the Lord's prayer.

[FrDrStel Muksuris · Rating 5 out of 5]

This is a splendid collection and translation of select patristic commentaries from the early Christian (Apologetic) era, written about Christendom’s most prominent prayer as given to us by the Lord Jesus Christ Himself. The introductory chapter by the translator, Alistair Stewart-Sykes, is quite helpful, as are his various annotations. Among the three Christian writers — Tertullian of North Africa, Cyprian of Carthage, and the great Origen of Alexandria — my favorite is clearly the latter. This is so for a variety of reasons, not least of which is Origen’s encyclopedic knowledge of the Holy Scriptures and his masterful application of the Alexandrian allegorical hermeneutic in his commentary. I found it striking that many of our already established beliefs concerning the Lord’s Prayer, which may come from more traditional orthodox sources like St. John Chrysostom’s homilies or the Cappadocian corpus of theological literature, actually originate in Origen’s work and are funneled to us through these aforementioned sources. But this is no surprise really, given the fact that Origen constituted, arguably, the most prolific Christian writer in history and the one toward whom a large section of Eastern (and some Western) Fathers exclusively turned for instruction. All in all, the book is wonderfully translated and presented in easy-to-understand English. It will make an excellent addition to any theological library, intended to satisfy (or perhaps not) the theologian or simply the avid reader of traditional religious texts from the East.

[William Schrecengost · Rating 5 out of 5]

Excellent treatises. Very devotional and I really enjoyed them as spiritual encouragement.

The comments were also very helpful. I liked his argument against Jerome dismissing Tertullian as a Montanist heretic. There really isn’t any evidence to support the idea that Tertullian left the Catholic Church to join the cultists, especially considering the reverence Cyprian bestowed upon him. Knowing a bit of the character of Cyprian and Jerome would suggest that Cyprian would be the first critic of Tertullian if he had abandoned the church and the Jerome condemned just about everyone who wasn’t him. Tertullian certainly followed the teaching of the Montanists, but he had died prior to their schism with the church.

[Raphael Hanna · Rating 5 out of 5]

This was an immensely rich read. The combination of Tertullian, Cyprian and Origen's writings really felt like it covered every base and perspective on the topic of prayer. They each brought their personalities and touch to it, and brought the Lord's command's to life.

Origen's philosophical and exegetical prowess is second to none. I loved it. Cyprian's poetic (and maybe overly verbose but entirely justified) prose took my heart, and reading Tertullian felt like taking advice from a familiar church elder.

As usual Alistair Stewart-Sykes did a beautiful job with this. The translation, commentaries and transparency in translatory philosophy were great.

[Chris · Rating 4 out of 5]

An excellent insight on how the early Church Father's thought about prayer.

The backbone of this text is three treatises/homilies on the Lord's Prayer, but it also gives insight into 3rd century practices of prayer, including posture, time and place, and the content of personal prayer.

Particularly edifying for me was to hear Origen's four-fold model for personal prayer and to see how little has changed in 1700 years: 1) Glory to God, 2) Thanksgiving, 3) Repentence, and 4) Petition.

Not particularly edifying was to hear Origen's indictment on those who yawn during prayer (guilty).

This is more academic than most people would be interested in, but was very enjoyable!

[David · Rating 4 out of 5]

This book is three short works written for younger believers on the Lord's prayer. It's a readable translation and the subject matter makes it easier to get into. Tertullian and Cyprian's are shorter and will be easier to digest than Origen.

I had not read much of Origen before this and it seems to be him at his best and worst. He finds Jesus behind every rock and platonism abounds. But he is largely good and helpful here. Some of the issues addressed were heavily contextual and will seem outdated.

Overall if you are studying the Lord's prayer, then this is a great resource you should give a chance.

[Mitch Martina · Rating 3 out of 5]

Could've gone without Tertullian, but really enjoyed Cyprian and Origen's careful treatments of prayer at large through exposition of the Lord's Prayer, as well as their relevant tangents into subjects like providence, foreknowledge, allegorical and spiritual interpretations of Scripture, and the Kingdom of Heaven. Great way to get exposure to some of the Fathers!

1 star removed for Tertullian, another one removed for Origen being a subordinationist😔✊

[Allison · Rating 4 out of 5]

I definitely got a lot out of Tertullian's and Cyprian's treatments of the Lord's Prayer. Origen was a bit rough, especially since he gets very technical and dips heavily into philosophy at times, but otherwise I enjoyed this very much.

[Dustin Turner · Rating 4 out of 5]

Overall this book was exceptionally helpful in understanding how the early church understood prayer. Also, these three men—Tertullian, Cyprian, & Origen write in such a devotional way that the content is uplifting to the soul.

[BJ · Rating 2 out of 5]

Appreciated the sections on forgiveness the most.

And though the manner of prayer was far too technical, it encourages me to be more intentional and consider a rule for prayer.

Overall, though, it was "meh" and a shoulder shrug.

[nate]

This was the 3rd century selection for the church history book club I am participating in (I didn't finish it until after our discussion though). I was drawn most to Cyprian's treatment of the Lord's Prayer but appreciated sections from each of the authors.

[Stewart Lindstrom · Rating 5 out of 5]

Three ante-Nicene commentaries on the Lord's Prayer. The first two are excellent for neophytes, but Origen's extended treatment on the subject of prayer, which takes up the bulk of the book, has a lot of depth for mature Christians.

[Andrew Tucker · Rating 5 out of 5]

Some of the most fun I’ve had reading Origen

[Micah Johnson · Rating 3 out of 5]

Tertullian and Origen characteristically alternated between being helpful and strange. Cyprian's treatise was good.

[CK · Rating 5 out of 5]

The approaches toward prayer I encountered here (whether for a "sterile" prayer culture in my own personal context or for especial profundity of all three writers) challenged me deeply and called me higher. Living in the Lord's Prayer while considering the perspectives put forth in this collection has expanded my universe-view and discipled me toward more earnestly panting for God's will for all creation (his kingdom come, on earth as it is in heaven, etc). It has also prompted me to fly through the scriptures from cover to cover to set myself after the manner of Moses, Hannah, David, Jonah, etc... and chiefly after Jesus.

Two of the clearest through-lines are the power of prayer (i.e., the power and mercy of God in his willingness to deliver) and the blessedness of conformity to the desires of the Creator (i.e., holiness and how truly desirable it is). Each treatise acknowledges the cosmic audience before which we live, struggle, and triumph, with firm instruction to pray earnestly how God is pleased to hear it and to have faith that he is pleased to answer it.

The resulting devotional life in my case has been occupied with God as the "center of unbroken praise" in heaven, the True Light of Christ shining on earth, and the upbuilding of his kingdom in the Holy Spirit. He is riding out to the ends of the earth, destroying darkness by love and bringing the dead to life: "the gates of hell will not prevail against [my church]." He holds all authority in heaven and on earth, and we who pray aright wield the sword of his Spirit that cuts down evil and reconciles all things to him.

Any Christian looking to more deeply practice a life Coram Deo will find these explorations of the Prayer edifying for their beckoning to scripture, inspiring rhetorical encouragement, and guidance toward the desires of our most blessed Lord. Practically speaking, the translation and physical copy were great and I had an awesome time reading it with a group of friends.

[Peter]

Rich resources on the lord's prayer