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# Ante-Nicene Fathers/Volume III/Ethical/On Prayer/Of the Spiritual Victim

Chapter XXVIII.—Of the Spiritual Victim, Which Prayer is.
For this is the spiritual victim which has abolished the pristine sacrifices. “To what purpose,” saith He, “(bring ye) me the multitude of your sacrifices? I am full of holocausts of rams, and I desire not the fat of rams, and the blood of bulls and of goats. For who hath required these from your hands?” What, then, God has required the Gospel teaches. “An hour will come,” saith He, “when the true adorers shall adore the Father in spirit and truth. For God is a Spirit, and accordingly requires His adorers to be such.” We are the true adorers and the true priests, who, praying in spirit, sacrifice, in spirit, prayer,—a victim proper and acceptable to God, which assuredly He has required, which He has looked forward to for Himself! This victim, devoted from the whole heart, fed on faith, tended by truth, entire in innocence, pure in chastity, garlanded with love, we ought to escort with the pomp of good works, amid psalms and hymns, unto God’s altar, to obtain for us all things from God.

## Footnotes

* ↑ 1 Pet. ii. 5.
* ↑ Isa. i. 11. See the LXX.
* ↑ John iv. 23, 24.
* ↑ Sacerdotes; comp. de Ex. Cast. c. 7.
* ↑ 1 Cor. xiv. 15; Eph. vi. 18.
* ↑ Or, “provided.”
* ↑ “Agape,” perhaps “the love-feast.”
* ↑ Or, “procession.”
* ↑ Altare.
# Ante-Nicene Fathers/Volume III/Ethical/On Prayer/The Fifth Clause

Chapter VI.—The Fifth Clause.
But how gracefully has the Divine Wisdom arranged the order of the prayer; so that after things heavenly—that is, after the “Name” of God, the “Will” of God, and the “Kingdom” of God—it should give earthly necessities also room for a petition! For the Lord had withal issued His edict, “Seek ye first the kingdom, and then even these shall be added:” albeit we may rather understand, “Give us this day our daily bread,” spiritually. For Christ is our Bread; because Christ is Life, and bread is life. “I am,” saith He, “the Bread of Life;” and, a little above, “The Bread is the Word of the living God, who came down from the heavens.” Then we find, too, that His body is reckoned in bread: “This is my body.” And so, in petitioning for “daily bread,” we ask for perpetuity in Christ, and indivisibility from His body. But, because that word is admissible in a carnal sense too, it cannot be so used without the religious remembrance withal of spiritual Discipline; for (the Lord) commands that bread be prayed for, which is the only food necessary for believers; for “all other things the nations seek after.” The like lesson He both inculcates by examples, and repeatedly handles in parables, when He says, “Doth a father take away bread from his children, and hand it to dogs?” and again, “Doth a father give his son a stone when he asks for bread?” For He thus shows what it is that sons expect from their father. Nay, even that nocturnal knocker knocked for “bread.” Moreover, He justly added, “Give us this day,” seeing He had previously said, “Take no careful thought about the morrow, what ye are to eat.” To which subject He also adapted the parable of the man who pondered on an enlargement of his barns for his forthcoming fruits, and on seasons of prolonged security; but that very night he dies.

## Footnotes

* ↑ This is a slight mistake of Tertullian. The words referred to, “Seek ye first,” etc., do not occur till the end of the chapter in which the prayer is found, so that his pluperfect is out of place. [He must have been aware of this: he only gives logical order to the thought which existed in the divine mind. See note 10, p. 682.]
* ↑ Matt. vi. 33.
* ↑ John vi. 35.
* ↑ John vi. 33.
* ↑ Matt. xxvi. 26.
* ↑ Matt. vi. 32.
* ↑ Tertullian seems to refer to Matt. xv. 26; Mark vii. 27.
* ↑ Matt. vii. 9; Luke xi. 11.
* ↑ Luke xi. 5–9.
* ↑ Matt. vi. 34 and Luke xii. 29 seem to be referred to; but the same remark applies as in note 10 on the preceding page.
* ↑ Luke xii. 16–20.
# Ante-Nicene Fathers/Volume III/Ethical/On Prayer/The Third Clause

Chapter IV.—The Third Clause.
According to this model, we subjoin, “Thy will be done in the heavens and on the earth;” not that there is some power withstanding to prevent God’s will being done, and we pray for Him the successful achievement of His will; but we pray for His will to be done in all. For, by figurative interpretation of flesh and spirit, we are “heaven” and “earth;” albeit, even if it is to be understood simply, still the sense of the petition is the same, that in us God’s will be done on earth, to make it possible, namely, for it to be done also in the heavens. What, moreover, does God will, but that we should walk according to His Discipline? We make petition, then, that He supply us with the substance of His will, and the capacity to do it, that we may be saved both in the heavens and on earth; because the sum of His will is the salvation of them whom He has adopted. There is, too, that will of God which the Lord accomplished in preaching, in working, in enduring: for if He Himself proclaimed that He did not His own, but the Father’s will, without doubt those things which He used to do were the Father’s will; unto which things, as unto exemplars, we are now provoked; to preach, to work, to endure even unto death. And we need the will of God, that we may be able to fulfil these duties. Again, in saying, “Thy will be done,” we are even wishing well to ourselves, in so far that there is nothing of evil in the will of God; even if, proportionably to each one’s deserts, somewhat other is imposed on us. So by this expression we premonish our own selves unto patience. The Lord also, when He had wished to demonstrate to us, even in His own flesh, the flesh’s infirmity, by the reality of suffering, said, “Father, remove this Thy cup;” and remembering Himself, added, “save that not my will, but Thine be done.” Himself was the Will and the Power of the Father: and yet, for the demonstration of the patience which was due, He gave Himself up to the Father’s Will.

## Footnotes

* ↑ Mr. Dodgson renders, “next to this clause;” but the “forma” referred to seems, by what Tertullian proceeds to add, to be what he had said above, “not that it becomes us to wish God well,” etc.
* ↑ We learn from this and other places, that the comparative adverb was wanting in some ancient formulæ of the Lord’s Prayer. [See Routh, Opuscula I. p. 178.]
* ↑ See note 3.
* ↑ John vi. 38.
* ↑ For this use of the word “provoke,” see Heb. x. 24, Eng. ver.
* ↑ [Something we might think other than good.]
* ↑ Luke xxii. 42.
# Ante-Nicene Fathers/Volume III/Ethical/On Prayer/The Fourth Clause

Chapter V.—The Fourth Clause.
“Thy kingdom come” has also reference to that whereto “Thy will be done” refers—in us, that is. For when does God not reign, in whose hand is the heart of all kings? But whatever we wish for ourselves we augur for Him, and to Him we attribute what from Him we expect. And so, if the manifestation of the Lord’s kingdom pertains unto the will of God and unto our anxious expectation, how do some pray for some protraction of the age, when the kingdom of God, which we pray may arrive, tends unto the consummation of the age? Our wish is, that our reign be hastened, not our servitude protracted. Even if it had not been prescribed in the Prayer that we should ask for the advent of the kingdom, we should, unbidden, have sent forth that cry, hastening toward the realization of our hope. The souls of the martyrs beneath the altar cry in jealousy unto the Lord, “How long, Lord, dost Thou not avenge our blood on the inhabitants of the earth?” for, of course, their avenging is regulated by the end of the age. Nay, Lord, Thy kingdom come with all speed,—the prayer of Christians the confusion of the heathen, the exultation of angels, for the sake of which we suffer, nay, rather, for the sake of which we pray!

## Footnotes

* ↑ Prov. xxi. 1.
* ↑ Or, “world,” sæculo.
* ↑ Or, “world,” sæculi. See Matt. xxiv. 3, especially in the Greek. By “praying for some protraction in the age,” Tertullian appears to refer to some who used to pray that the end might be deferred (Rigalt.).
* ↑ altari.
* ↑ Rev. vi. 10.
* ↑ So Dodgson aptly renders “dirigitur a.”
* ↑ [See Ad Nationes, p. 128, supra.]
# Ante-Nicene Fathers/Volume III/Ethical/On Prayer/We May Superadd Prayers

Chapter X.—We May Superadd Prayers of Our Own to the Lord’s Prayer.
Since, however, the Lord, the Foreseer of human necessities, said separately, after delivering His Rule of Prayer, “Ask, and ye shall receive;” and since there are petitions which are made according to the circumstances of each individual; our additional wants have the right—after beginning with the legitimate and customary prayers as a foundation, as it were—of rearing an outer superstructure of petitions, yet with remembrance of the Master’s precepts.

## Footnotes

* ↑ See Matt. vi. 8.
* ↑ Matt. vii. 7; Luke xi. 9.
# Ante-Nicene Fathers/Volume III/Ethical/On Prayer/Recapitulation

Chapter IX.—Recapitulation.
In summaries of so few words, how many utterances of the prophets, the Gospels, the apostles—how many discourses, examples, parables of the Lord, are touched on! How many duties are simultaneously discharged! The honour of God in the “Father;” the testimony of faith in the “Name;” the offering of obedience in the “Will;” the commemoration of hope in the “Kingdom;” the petition for life in the “Bread;” the full acknowledgment of debts in the prayer for their “Forgiveness;” the anxious dread of temptation in the request for “Protection.” What wonder? God alone could teach how he wished Himself prayed to. The religious rite of prayer therefore, ordained by Himself, and animated, even at the moment when it was issuing out of the Divine mouth, by His own Spirit, ascends, by its own prerogative, into heaven, commending to the Father what the Son has taught.

## Footnotes

* ↑ Here comes in the Codex Ambrosianus, with the title, “Here begins a treatise of Tertullian of divers necessary things;” and from it are taken the headings of the remaining chapters. (See Oehler and Routh.)
# Ante-Nicene Fathers/Volume III/Ethical/On Prayer/The First Clause

Chapter II.—The First Clause.
The prayer begins with a testimony to God, and with the reward of faith, when we say, “Our Father who art in the heavens;” for (in so saying), we at once pray to God, and commend faith, whose reward this appellation is. It is written, “To them who believed on Him He gave power to be called sons of God.” However, our Lord very frequently proclaimed God as a Father to us; nay, even gave a precept “that we call no one on earth father, but the Father whom we have in the heavens:” and so, in thus praying, we are likewise obeying the precept. Happy they who recognize their Father! This is the reproach that is brought against Israel, to which the Spirit attests heaven and earth, saying, “I have begotten sons, and they have not recognized me.” Moreover, in saying “Father,” we also call Him “God.” That appellation is one both of filial duty and of power. Again, in the Father the Son is invoked; “for I,” saith He, “and the Father are One.” Nor is even our mother the Church passed by, if, that is, in the Father and the Son is recognized the mother, from whom arises the name both of Father and of Son. In one general term, then, or word, we both honour God, together with His own, and are mindful of the precept, and set a mark on such as have forgotten their Father.

## Footnotes

* ↑ John i. 12.
* ↑ Matt. xxiii. 9.
* ↑ Isa. i. 2.
* ↑ John x. 30.
* ↑ “i.e., together with the Son and the Holy Spirit” (Oehler); “His Son and His church” (Dodgson).
# Ante-Nicene Fathers/Volume III/Ethical/On Prayer/The Second Clause

Chapter III.—The Second Clause.
The name of “God the Father” had been published to none. Even Moses, who had interrogated Him on that very point, had heard a different name. To us it has been revealed in the Son, for the Son is now the Father’s new name. “I am come,” saith He, “in the Father’s name;” and again, “Father, glorify Thy name;” and more openly, “I have manifested Thy name to men.” That name, therefore, we pray may “be hallowed.” Not that it is becoming for men to wish God well, as if there were any other by whom He may be wished well, or as if He would suffer unless we do so wish. Plainly, it is universally becoming for God to be blessed in every place and time, on account of the memory of His benefits ever due from every man. But this petition also serves the turn of a blessing. Otherwise, when is the name of God not “holy,” and “hallowed” through Himself, seeing that of Himself He sanctifies all others—He to whom that surrounding circle of angels cease not to say, “Holy, holy, holy?” In like wise, therefore, we too, candidates for angelhood, if we succeed in deserving it, begin even here on earth to learn by heart that strain hereafter to be raised unto God, and the function of future glory. So far, for the glory of God. On the other hand, for our own petition, when we say, “Hallowed be Thy name,” we pray this; that it may be hallowed in us who are in Him, as well in all others for whom the grace of God is still waiting; that we may obey this precept, too, in “praying for all,” even for our personal enemies. And therefore with suspended utterance, not saying, “Hallowed be it in us,” we say,—“in all.”

## Footnotes

* ↑ Ex. iii. 13–16.
* ↑ John v. 43.
* ↑ John xii. 28.
* ↑ John xvii. 6.
* ↑ i.e., “any other god.”
* ↑ Ps. ciii. 22.
* ↑ Isa. vi. 3; Rev. iv. 8.
* ↑ Isa. xxx. 18.
* ↑ 1 Tim. ii. 1.
* ↑ Matt. v. 44.
# Ante-Nicene Fathers/Volume III/Ethical/On Prayer/The Seventh or Final Clause

Chapter VIII.—The Seventh or Final Clause.
For the completeness of so brief a prayer He added—in order that we should supplicate not touching the remitting merely, but touching the entire averting, of acts of guilt—“Lead us not into temptation:” that is, suffer us not to be led into it, by him (of course) who tempts; but far be the thought that the Lord should seem to tempt, as if He either were ignorant of the faith of any, or else were eager to overthrow it. Infirmity and malice are characteristics of the devil. For God had commanded even Abraham to make a sacrifice of his son, for the sake not of tempting, but proving, his faith; in order through him to make an example for that precept of His, whereby He was, by and by, to enjoin that he should hold no pledges of affection dearer than God. He Himself, when tempted by the devil, demonstrated who it is that presides over and is the originator of temptation. This passage He confirms by subsequent ones, saying, “Pray that ye be not tempted;” yet they were tempted, (as they showed) by deserting their Lord, because they had given way rather to sleep than prayer. The final clause, therefore, is consonant, and interprets the sense of “Lead us not into temptation;” for this sense is, “But convey us away from the Evil One.”

## Footnotes

* ↑ See James i. 13.
* ↑ Implied in the one hypothesis—ignorance.
* ↑ Implied in the other—wishing to overthrow faith.
* ↑ i.e. no children even. The reference is apparently to Matt. x. 37 and Luke xiv. 26, with which may be compared Deut. xiii. 6–10 and xxxiii. 9. If Oehler’s reading, which I have followed, be correct, the precept, which is not verbally given till ages after Abraham, is made to have a retrospective force on him.
* ↑ See Matt. iv. 10; Luke iv. 8.
* ↑ Luke xxii. 40; Matt. xxvi. 41; Mark xiv. 31.
* ↑ Routh refers us to De Bapt. c. 20, where Tertullian refers to the same event. [Note also his reference to De Fuga, cap. ii.]
# Ante-Nicene Fathers/Volume III/Ethical/On Prayer/The Sixth Clause

Chapter VII.—The Sixth Clause.
It was suitable that, after contemplating the liberality of God, we should likewise address His clemency. For what will aliments profit us, if we are really consigned to them, as it were a bull destined for a victim? The Lord knew Himself to be the only guiltless One, and so He teaches that we beg “to have our debts remitted us.” A petition for pardon is a full confession; because he who begs for pardon fully admits his guilt. Thus, too, penitence is demonstrated acceptable to God who desires it rather than the death of the sinner. Moreover, debt is, in the Scriptures, a figure of guilt; because it is equally due to the sentence of judgment, and is exacted by it: nor does it evade the justice of exaction, unless the exaction be remitted, just as the lord remitted to that slave in the parable his debt; for hither does the scope of the whole parable tend. For the fact withal, that the same servant, after liberated by his lord, does not equally spare his own debtor; and, being on that account impeached before his lord, is made over to the tormentor to pay the uttermost farthing—that is, every guilt, however small: corresponds with our profession that “we also remit to our debtors;” indeed elsewhere, too, in conformity with this Form of Prayer, He saith, “Remit, and it shall be remitted you.” And when Peter had put the question whether remission were to be granted to a brother seven times, “Nay,” saith He, “seventy-seven times;” in order to remould the Law for the better; because in Genesis vengeance was assigned “seven times” in the case of Cain, but in that of Lamech “seventy-seven times.”

## Footnotes

* ↑ In the former petition, “Give us this day our daily bread.”
* ↑ Such as “daily bread.”
* ↑ That is, if we are just to be fed and fattened by them in body, as a bull which is destined for sacrifice is, and then, like him, slain—handed over to death?
* ↑ Ex. xviii. 23, 32; xxxiii. 11.
* ↑ Matt. xviii. 21–35.
* ↑ Luke vi. 37.
* ↑ Matt. xviii. 21–22.
* ↑ Gen. iv. 15, 24.
# Anecdotes of Great Musicians/Anecdote 94

94.—HAYDN'S NOBLE ENGLISH PUPIL.
Haydn was delighted with London in most of its aspects, but we have an idea that there was one kind of pupil that he was perfectly willing to leave behind when he returned to his beloved Vienna. But probably he found them there as well as in London. They are not limited to England.
One day a nobleman called on him and, expressing his fondness for music, said he would like Haydn to give him a few lessons in composition at one guinea per lesson. Haydn promised to gratify him and asked when they should begin.
"At once, if you have no objection;" said he, drawing from his pocket one of Haydn's quartets. "For the first lesson let us examine this quartet and you tell me the reasons for some modulations and certain progressions that are contrary to all rules of composition."
Haydn could offer no objection to this. They then set to work to examine the music. Several places were found which, when asked why he did this and that, Haydn could only say he wrote it so to obtain a good effect. But "My lord" was not satisfied with such a reason and declared unless the composer gave him a better reason than that for his innovations, he should declare them good for nothing. Then Haydn suggested that the pupil rewrite the music after his own fashion; but this he declined to do, though he persisted in his question, "How can your way, which is contrary to all rule, be the best?" At last Haydn lost all patience with this noble critic, and said:—
"I see, my lord, that it is you who are so good as to give lessons to me. I do not want your lessons, for I feel that I do not merit the honor of having such a master as yourself—I bid you good morning, my lord"—and showed the upstart the door.
# Anecdotes of Great Musicians/Anecdote 97

97.—THE FRIENDS, MOZART AND HAYDN.
The jealousy and dislike that has existed in the minds of certain of the great musicians for others of their guild found no place in the feelings Mozart and Haydn entertained for each other.
Haydn was writing his symphonies before Mozart ​began to cut any figure in the world. But so rapid was the growth of the younger musician that he soon caught up with and distanced the elder, and Haydn became the pupil instead of Mozart. Eight years after Mozart's death, Haydn brought out the "Creation." His life extended eighteen years beyond that of the genial Mozart.
The relations between them were always of the most pleasant character, and their words always expressed a hearty admiration of each other's abilities. This was certainly a rare state of affairs. But then, of all the musical giants, perhaps, these two were the most genial and pleasant of disposition.
Haydn wrote to a friend: "Oh, Mozart! If I could instil into the soul of every lover of music the admiration I have for his matchless works, all countries would seek to be possessed of so great a treasure. Mozart is incomparable, and I am amazed that he is unable to obtain any court position. Forgive me if I get excited when speaking of him, I am so very fond of him."
Equally strong was Mozart's fondness for Haydn. When Haydn was leaving for England in 1791, the year of Mozart's death, Mozart said, in endearing phrase, "Oh, papa, you have had no training for the wide, wide world." And Haydn's answer was, "My language is spoken everywhere."
Mozart's words on that occasion, "We shall now, no doubt, take our last farewell in this world," proved true.
His defense of Haydn's music was prompt and spirited. When Kozeluch and Mozart were one day listening to a composition of Haydn's, the former called attention to certain strange progressions, asking Mozart if he should have written them so.
"I think not," replied the composer, "and for this reason: Neither you nor I would have thought of them."
One day, Mozart was approached by a Viennese professor who used to bother him by finding fault with Haydn's music. This time he had found a great error. ​Finally, when Mozart could stand it no longer, he shut him up with, "Sir, if you and I were melted down together we could not furnish materials to make one Haydn."
# Anecdotes of Great Musicians/Anecdote 98

98.—A FRIGHTENED DESDEMONA.
Manual Garcia possessed, besides a beautiful voice, a furious temper. His daughter, Maria, destined in later years to become one of the world's most celebrated prima donnas, inherited somewhat of this feature of her father's character, and the result was not conducive of domestic tranquillity. When Monsieur Malibran made her an offer of marriage, Garcia was enraged, and declined to sanction the engagement. The result was that there was an uproar in the establishment. As luck would have it, that night father and daughter were to sing together in "Othello," and so, for the time being, though wrath was in their hearts, the father must appear as the swarthy Moor, and the daughter as Desdemona.
In the course of the opera it becomes necessary for Othello to stab Desdemona, and at this point Maria saw her father approach and brandish over her, not the stage dagger of cardboard covered with silver paper, but a real dagger which her father had recently bought.
Terrified at what she thought was her father's revenge for her opposition to him, she shrieked out: "Father, father, for God's sake do not kill me!"
But her alarm was needless. Garcia had in his haste been unable to lay his hand on the pasteboard dagger, which was one of the stage "properties," and was forced to substitute his own. It might be added that the affrighted Desdemona afterward married Malibran and by this name scored her remarkable triumphs.