1 Timothy 2:1–7

"Supplications" are on behalf of secular rulers, that they may have obedient subjects, and thus peace and tranquillity. "Prayers" are for those to whom power has been entrusted, that they may govern with justice and truth, so that all may prosper. "Intercessions" are for those in dire necessity, that they may find help. And "thanksgivings" refer to gratitude for God's daily providences. .

I prefer to understand by these words what the entire, or almost the entire, church observes: that we take as supplications those prayers which are said in celebrating the mysteries, before we begin to consecrate what lies on the table of the Lord. Prayers are said when it is blessed and sanctified and broken for distribution; and the whole church, for the most part, closes this complete petition with the Lord's Prayer. The original Greek word helps us to understand this distinction: the Scripture seldom uses the word euche in the sense of oratio, but generally and much more frequently euch&#; means votum; whereas proseuch&#;,the word used in the passage we are treating, is always rendered by oratio. … Now, all the things which are offered to God are vowed, especially the oblation at the holy altar, for in this sacrament we show forth that supreme offering, by which we vow to abide in Christ, even to the union of the body of Christ. The outward sign of this is that "we, being many, are one bread, one body." Consequently, I think that at this consecration and this preparation for Communion the apostle fittingly wishes that proseuchas, that is, prayers, should be made, or, as some have unskillfully rendered it, adoration, that is, what takes place at the offering, although this is more commonly expressed in Scripture by euch&#;.Intercessions, however, or, as your texts have it, requests, are offered while the blessing is being given to the people, for at that time, by the laying on of hands, the bishops, as intercessors, offer the members of their flock to the most merciful Power. When this is completed and all have received the holy sacrament, the whole is ended by thanksgiving, and this last is the very term called to our notice by the apostle. .

"Supplication' is a beseeching or petition for sins.… "Prayers" are those by which we offer a vow to God.… "Intercession" is customarily offered, in moments of fervor, for other men and women—our family, the peace of the world. To use St. Paul's words, we pray "for all men, for kings and all in authority." … "Thanksgiving" is when the mind recollects what God has done or is doing or looks forward to the good which he has prepared for those who love him, and so offers its gratitude in an indescribable transport of spirit. Sometimes it offers still deeper prayers of this sort; when the soul contemplates in singleness of heart the reward of the saints and so is moved in its happiness to pour forth a wordless thanksgiving.

Let us then exhort the saints to give thanks for us. And let us exhort one another toward gratitude. To ministers especially this good work belongs, since it is an exceeding privilege. Drawing near to God, we give thanks for the whole world and the good things we commonly share. The blessings of God are shared in common, and in this common preservation you yourselves are included. Consequently, you both owe common thanksgivings for your own peculiar blessings and for those shared in common with others, for which you rightly should offer your own special form of praise.… So then let us give thanks also for the faith that others have toward God. This custom is an ancient one, planted in the church from the beginning. Thus Paul also gives thanks for the Romans, for the Corinthians and for the whole world.

The Priest is the common father, as it were, of all the world; it is proper therefore that he should care for all, even as God, Whom he serves. For this reason he says, "I exhort therefore that, first of all, supplications, prayers, intercessions, and giving of thanks be made for all men." From this, two advantages result. First, hatred towards those who are without is done away; for no one can feel hatred towards those for whom he prays: and they again are made better by the prayers that are offered for them, and by losing their ferocious disposition towards us. For nothing is so apt to draw men under teaching, as to love, and be loved. Think what it was for those who persecuted, scourged, banished, and slaughtered the Christians, to hear that those whom they treated so barbarously offered fervent prayers to God for them. Observe how he wishes a Christian to be superior to all ill-treatment. As a father who was struck on the face by a little child which he was carrying, would not lose anything of his affection for it; so we ought not to abate in our good will towards those who are without, even when we are stricken by them. What is "first of all"? It means in the daily Service; and the initiated know how this is done every day both in the evening and the morning, how we offer prayers for the whole world, for kings and all that are in authority.

First of all, then, I urge that petitions, prayers, intercessions, and thanksgivings be made for all people; for kings and all who are in high positions, that we may lead a peaceful and quiet life in all godliness and dignity.

In daily worship, this would be before the remembrance of others, he says. To make petitions. A petition is a plea offered for deliverance from troubles. Prayer is a request for good things. Intercession is an accusation against wrongdoers.

thanksgivings, for it is necessary to give thanks for the good things that happen to one another.

be made for all people. Since the bishop is a common father, he ought to pray for all people, both the faithful and the unbelievers, friends and enemies, those who slander and those who afflict.

for kings. Then, so that the matter might not appear to be flattery, first saying, be made for all people; thus he declared, "for kings and all who are in high positions."

that we may lead a peaceful and quiet life. Let no Christian be disturbed in any way; therefore, during the time of the mysteries, let him remember that the king, since he is often unfaithful, shows that our profit is their salvation. But how is their salvation our profit? How? For if they are preserved and conduct themselves excellently in wars against enemies, we live quietly and peacefully with no one disturbing us. It would indeed be absurd if they were to be exhausted for the common safety, but we do not even bring together that which is in us as help (I mean prayer) for them.

in all godliness. There are three kinds of wars: one is against the Barbarians; one is against those of the same race; the third, which the soul wages against the body, which is the hardest of all. For the war against the Barbarians brings only death or slavery. The war against those of the same race, I have learned to avoid through gentleness. "Instead of loving me," he says, "they attacked me, but I prayed." (Ps. 109:4) And, "I was peaceful among those who hate peace". (Ps. 120:6) But the one within ourselves is difficult to accomplish, and it brings harm to the soul. Therefore, he wishes to pray for the kings, so that they may both conquer and endure, knowing that the peace from the Barbarians greatly contributes to the peace within ourselves. For if one must be at leisure and know God, then freedom and harmony are necessary for the knowledge of God and kindness. How then could those engaged in wars with the Barbarians be at rest? For it is noble and undeniable to pray for all people, both Greeks and others, so that they may turn back.

I think that supplication is a prayer offered with a special request for something a person lacks. From this is distinguished prayer which is more plainly offered with simple praise, not to obtain a request but simply to praise the nobility of great things. And I think that intercession is a petition for certain things addressed to God by someone who has some greater boldness, while thanksgiving is a statement of gratitude made with prayers for receiving good things from God, either when it is a great thing that is received and acknowledged with gratitude or when the greatness of the benefit is apparent only to the one who has benefited. ON PRAYER 14.2.Ambrosiaster: "Supplications" are on behalf of secular rulers, that they may have obedient subjects, and thus peace and tranquillity. "Prayers" are for those to whom power has been entrusted, that they may govern with justice and truth, so that all may prosper. "Intercessions" are for those in dire necessity, that they may find help. And "thanksgivings" refer to gratitude for God's daily providences. Commentary on the First Letter to Timothy. Theodore of Mopsuestia: Here supplications express the desire for good things from God. Prayers express the desire to be released from various evils. Intercessions ask for freedom from undeserved consequences. And thanksgivings express gratitude for blessings. Commentary on 1 Timothy. Augustine: I prefer to understand by these words what the entire, or almost the entire, church observes: that we take as supplications those prayers which are said in celebrating the mysteries, before we begin to consecrate what lies on the table of the Lord. Prayers are said when it is blessed and sanctified and broken for distribution; and the whole church, for the most part, closes this complete petition with the Lord's Prayer. The original Greek word helps us to understand this distinction: the Scripture seldom uses the word euche in the sense of oratio, but generally and much more frequently euchē means votum; whereas proseuchē,the word used in the passage we are treating, is always rendered by oratio.… Now, all the things which are offered to God are vowed, especially the oblation at the holy altar, for in this sacrament we show forth that supreme offering, by which we vow to abide in Christ, even to the union of the body of Christ. The outward sign of this is that "we, being many, are one bread, one body." Consequently, I think that at this consecration and this preparation for Communion the apostle fittingly wishes that proseuchas, that is, prayers, should be made, or, as some have unskillfully rendered it, adoration, that is, what takes place at the offering, although this is more commonly expressed in Scripture by euchē. Intercessions, however, or, as your texts have it, requests, are offered while the blessing is being given to the people, for at that time, by the laying on of hands, the bishops, as intercessors, offer the members of their flock to the most merciful Power. When this is completed and all have received the holy sacrament, the whole is ended by thanksgiving, and this last is the very term called to our notice by the apostle.

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.

"First of all," that is, at the daily divine service. The priest, as the common father of the whole universe, cares for all, just as God, to Whose service he is consecrated, watches over all. Notice the far-reaching grace. Jewish prayers are not like this. He did not say immediately "for kings," lest he appear to be a flatterer, but first says "for all people," and only then adds "for kings," even if the kings were unbelievers — one must pray for them because at that time they were all such. From the fact that we pray for all, a twofold good results: on the one hand, through this the hatred that we harbor toward certain people is destroyed, because no one can harbor hostile feelings toward one for whom he offers prayer; on the other hand, they too become better, because with the assistance of prayer they cease their malice and hardness against us. For it is of great significance for those who persecuted and killed, when they hear that those they tormented pray for them. "Prayers, supplications, intercessions" — as words of the same meaning, they are gathered by the apostle to arouse the energy of prayer and to express, by insisting through these expressions on one thing, the demand to act without delay as he commands. However, some have been curious to find a distinction in these expressions as well, asserting that "prayer" means a petition for deliverance from what is grievous; "intercession" means a request for blessings; "supplication" means a cry with a complaint against the ungodly, the injurious, and the incorrigible. See how we are urged to give thanks even for those blessings that are sent to others — for example, that He "makes His sun rise on the evil and the good" (Matt. 5:45) and bestows His blessings abundantly on all, on unbelievers and blasphemers alike. Through this we are most closely united in brotherly love. For whoever thanks God for the blessings given to his neighbor is also obliged to love him. All the more, therefore, must we give thanks for the blessings bestowed upon ourselves.

Above, he taught Timothy how to form his people in the true faith; here he deals with matters pertaining to the faith's worship, namely, prayers and ceremonies: first, he presents the general doctrine on prayer; second, he applies it to the specific states of men, at I will, therefore. First he distinguishes the various ways of praying; second, he shows for whom he should pray, at for all men; third, the reason, at for this is good.

He says, therefore: since it is a fact that Christ came to save sinners, I desire therefore, first of all, that supplications, prayers, intercessions and thanksgivings be made. By this he shows that among all the things necessary for a Christian life the most important is prayer, which is powerful against the dangers of temptation, and helpful toward making progress in good: the continual prayer of a just man avails much (Jas 5:16).

Therefore, he distinguishes prayer into four kinds, namely, supplications, prayers, intercessions, and thanksgivings. The first three pertain to obtaining benefits, and the last one to benefits already obtained.

In asking for benefits three things are required: first, that the one beseeching mention the cause why he should be heard; second, that the cause be reasonable; third, that he conclude by stating the request. In our prayers, therefore, we should do as rhetoricians do: for they first think of a cause why they should be heeded; in the case of prayer this is not our merits but God's mercy: it is not for our justifications that we present our prayers before your face, but for the multitude of your tender mercies (Dan 9:18). This is achieved by the prayer called supplication, which is a testifying through sacred things, as when we say: by your passion and cross, deliver us, O Lord.

After this cause has been excogitated, it is necessary that we reflect on the fact that this sacred thing is a cause of salvation. This is why prayer is required, which is the ascent of the mind to God: but as for me, my prayer is to you (Ps 68:14). It is called prayer, because it is, as it were, the voice's reason. For the persuasions of rhetoricians are called prayers, because they persuade; but it is done in one way in their case, and in another way in our prayers to God: for we do not intend to bend God's will, which is always prepared to do good; rather, it is in order that our heart be elevated to God in prayer.

Third, intercessions: let him ask in faith, nothing wavering (Jas 1:6).

Finally, for gifts received, thanksgivings: in all things give thanks (1 Thess 5:18); in everything, by prayer and supplication, with thanksgiving, let your petitions be made known to God (Phil 4:6).

Hence we find this prayer in the Church: almighty and eternal God, (this is the ascent of the mind, which is called prayer), who did grant such a favor to your Church (this is the thanksgiving), grant we beseech you (this is the supplication).

In the Mass also there is supplication up to the moment of consecrating the Body and Blood, because they bring to mind sacred things which give us the confidence to supplicate; in the mystery of consecration is prayer, because there is meditation on what Christ has done; from the consecration to the communion there are intercessions for the living, for the dead, and for oneself; and in the end there are thanksgivings.

Or these four refer to the four things we hope to obtain through prayer: then supplications refer to the things that are difficult to obtain, such as the conversion of sinners; prayers refer to the times we implore help for converts to make progress; intercessions ask that rewards be given according to one's merits; and for favors already received there are thanksgivings.

Then when he says, for all men, he shows for whom we should pray. In regard to this he does two things: first, he shows that we should pray for everyone; second, he mentions the fruit of prayer, at that we may lead.

We further pray to Thee for me, who am nothing, who offer to Thee, for the whole presbytery, for the deacons and all the clergy, that Thou wilt make them wise, and replenish them with the Holy Spirit. We further pray to Thee, O Lord, "for the king and all in authority," for the whole army, that they may be peaceable towards us, that so, leading the whole time of our life in quietness and unanimity, we may glorify Thee through Jesus Christ, who is our hope.

Let us pray for this church and people. Let us pray for every episcopate, every presbytery, all the deacons and ministers in Christ, for the whole congregation, that the Lord will keep and preserve them all. Let us pray "for kings and those in authority," that they may be peaceable toward us, "that so we may have and lead a quiet and peaceable life in all godliness and honesty."

My very special reason for saying all this was that after I had briefly defined and interpreted these terms [i.e., the terms of 1 Timothy 2:1], no one should think of overlooking the passage that follows, "for all men, for kings and for all those who are in high station, that we may lead a quiet and peaceable life in all piety and charity," and that no one should imagine, by a common frailty of the human mind, that these prayers are not also to be made even for those at whose hands the church suffers persecution. For the members of Christ are to be gathered from every class. Hence he continues and says, "for this is good and acceptable in the sight of God our Savior, who desires all men to be saved and come to the knowledge of the truth." And that no one might say there can be a way of salvation without partaking of the body and blood of Christ but simply by living a good manner of life and worshiping one God Almighty, Paul continues: "For there is one God and one mediator of God and men, the man Christ Jesus." This makes it clear that what he had said above, "He will have all men to be saved," is to be realized only through a mediator who would not be God, as the Word is always God, but the man Christ Jesus, since "the Word was made flesh and dwelt among us."

As the life of the body is the soul, so the "blessed life" of a man is God. As the sacred writings of the Hebrews have it, "Happy is that people whose God is the Lord." Yet even such a people cherishes a peace of its own which is not to be scorned, although in the end it is not to be had because this peace, before the end, was abused. Meanwhile, it is to our advantage that there be such peace in this life. For, as long as the two cities are mingled together, we can make use of the peace of Babylon. Faith can assure our exodus from Babylon, but our pilgrim status, for the time being, makes us neighbors. All of this was in St. Paul's mind when he advised the church to pray for this world's kings and high authorities—in order that "we may lead a quiet and peaceful life in all piety and worthy behavior." Jeremiah, too, predicting the Babylonian captivity to the Old Testament Jews, gave them orders from God to go submissively and to serve their God by such sufferings, and meanwhile to pray for Babylon. "For in the peace thereof," he said, "shall be your peace"—referring, of course, to the peace of this world, which the good and bad share in common.

The second exercise of the gift of piety consists in the custody of intrinsic sanctification; concerning which the Apostle says: "I beseech first of all that supplications, entreaties, prayers, and thanksgivings be made for all"; there follows: "that we may lead a quiet life in all piety and chastity." You ought to understand that the summit of the Christian religion consists in piety and purity. For a man can never be piously disposed toward himself unless he has peace. This is the Christian religion, which consists in these two things. The tranquility of peace exists only in the tranquility of conscience. And conscience is not holy unless it is good and pious, namely that it prefers the life of virtue and grace to the life of nature. Consider well: if a man were more attached to his shoe than to his foot, he would not love his foot much. He who would expose his foot to breaking for the sake of a shoe, would he love his foot much and be much attached to his foot? Certainly not. He who for a small thing would expose himself to hanging would not love his own life much. Must not a man guard his soul in holiness? Certainly so. But he exposes his soul to confusion who does not guard himself from sin.

But some one perhaps will say, he meant not for all men, but for all the faithful. How then does he speak of kings? for kings were not then worshipers of God, for there was a long succession of ungodly princes. And that he might not seem to flatter them, he says first, "for all men," then "for kings"; for if he had only mentioned kings, that might have been suspected. And then since the soul of some Christians might be slow at hearing this, and reject the exhortation, if at the celebration of the holy Mysteries it was necessary to offer prayers for a heathen king, he shows them the advantage of it, thus at least to reconcile them to the advice, "that we may lead a quiet and peaceable life"; as much as to say, Their safety is a security to us; as also in his Epistle to the Romans, he exhorts them to obey their rulers, "not for wrath but for conscience' sake." For God has appointed government for the public good. When therefore they make war for this end, and stand on guard for our security, were it not unreasonable that we should not offer prayers for their safety in wars and dangers? It is not therefore flattery, but agreeable to the rules of justice. For if they were not preserved, and prospered in their wars, our affairs must necessarily be involved in confusion and trouble; and if they were cut off, we must either serve ourselves, or be scattered up and down as fugitives. For they are a sort of bulwarks thrown up before us, within which those who are inclosed are in peace and safety.

If in order to put an end to public wars, and tumults, and battles, the Priest is exhorted to offer prayers for kings and governors, much more ought private individuals to do it. For there are three very grievous kinds of war. The one is public, when our soldiers are attacked by foreign armies: The second is, when even in time of peace, we are at war with one another: The third is, when the individual is at war with himself, which is the worst of all. For foreign war will not be able to hurt us greatly. What, I pray, though it slaughters and cuts us off? It injures not the soul. Neither will the second have power to harm us against our will; for though others be at war with us, we may be peaceable ourselves. For so says the Prophet, "For my love they are my adversaries, but I give myself unto prayer"; and again, "I was at peace with them that hate peace"; and, "I am for peace; but when I speak, they are for war." But from the third, we cannot escape without danger. For when the body is at variance with the soul, and raises up evil desires, and arms against it sensual pleasures, or the bad passions of anger, and envy; we cannot attain the promised blessings, till this war is brought to an end; whoever does not still this tumult, must fall pierced by wounds that will bring that death that is in hell. We have daily need therefore of care and great anxiety, that this war may not be stirred up within us, or that, if stirred up, it may not last, but be quelled and laid asleep. For what advantage is it, that the world enjoys profound peace, if thou art at war with thyself? This then is the peace we should keep. If we have it, nothing from without will be able to harm us. And to this end the public peace contributes no little: whence it is said, "That we may lead a quiet and peaceable life." But if any one is disturbed when there is quiet, he is a miserable creature. Seest thou that He speaks of this peace which I call the third kind? Therefore when he has said, "that we may lead a quiet and peaceable life," he does not stop there, but adds "in all godliness and honesty." But we cannot live in godliness and honesty, unless that peace be established. For when curious reasonings disturb our faith, what peace is there? or when spirits of uncleanness, what peace is there?

For that we may not suppose that he speaks of that sort of life which all men live, when he says, "that we may lead a quiet and peaceable life," he adds, "in all godliness and honesty," since a quiet and peaceable life may be led by heathens, and profligates, and voluptuous and wanton persons may be found living such a life. That this cannot be meant, is plain, from what he adds, "in all godliness and honesty." Such a life is exposed to snares, and conflicts, and the soul is daily wounded by the tumults of its own thoughts. But what sort of life he really means is plain from the sequel, and plain too, in that he speaks not simply of godliness, but adds, of "all godliness." For in saying this he seems to insist on a godliness not only of doctrine, but such as is supported by life, for in both surely must godliness be required. For of what advantage is it to be godly as to doctrine, but ungodly in life? and that it is very possible to be ungodly in life, hear this same blessed Apostle saying elsewhere, "They profess that they know God, but in works they deny Him." And again, "He hath denied the faith, and is worse than an infidel." And, "If any man that is called a brother be a fornicator, or covetous, or an idolater," such a man honors not God. And, "He that hateth his brother, knoweth not God." Such are the various ways of ungodliness. Therefore he says, "All godliness and good order." For not only is the fornicator not honest, but the covetous man may be called disorderly and intemperate. For avarice is a lust no less than the bodily appetites, which he who does not chastise, is called dissolute. For men are called dissolute from not restraining their desires, so that the passionate, the envious, the covetous, the deceitful, and every one that lives in sin, may be called dissolute, disorderly, and licentious.

Give him the victory, O God, that his heart may be set on peace and the praise of Your holy name, that we too in his peaceful reign may spend a calm and tranquil life in all reverence and godly fear, through the grace, mercy, and love of Your only-begotten Son.

Then Celsus next exhorts us to help the emperor with all our power, and cooperate with him in all that is right, and fight for him, and be fellow soldiers if he presses for this, and fellow generals with him. We may reply to this that at appropriate times we render to the emperors divine help, if I may so say, by taking up even the whole armor of God. And this we do in obedience to the apostolic utterance which says, "I exhort you, therefore, first to make prayers, supplications, intercessions and thanksgivings for all men, for emperors, and all that are in authority." Indeed, the more pious a man is, the more effective he is in helping the emperors—more so than the soldiers who go out into the lines and kill all the enemy troops that they can.

For I trust that ye are well versed in the Sacred Scriptures, and that nothing is hid from you; but to me this privilege is not yet granted. It is declared then in these Scriptures, "Be ye angry, and sin not," and, "Let not the sun go down upon your wrath." Happy is he who remembers this, which I believe to be the case with you. But may the God and Father of our Lord Jesus Christ, and Jesus Christ Himself, who is the Son of God, and our everlasting High Priest, build you up in faith and truth, and in all meekness, gentleness, patience, long-suffering, forbearance, and purity; and may He bestow on you a lot and portion among His saints, and on us with you, and on all that are under heaven, who shall believe in our Lord Jesus Christ, and in His Father, who "raised Him from the dead." Pray for all the saints. Pray also for kings, and potentates, and princes, and for those that persecute and hate you, and for the enemies of the cross, that your fruit may be manifest to all, and that ye may be perfect in Him.

If you think that we have no interest in the emperor's welfare, look into our literature, read the Word of God. We ourselves do not keep it concealed, and in fact it is in some cases by chance handed over to outsiders. Learn from this literature that it has been enjoined upon us, that our charity may more and more abound, to pray to God even for our enemies and to beg for blessings for our persecutors.

Who, then, are greater enemies and persecutors of Christians, than the very parties with treason against whom we are charged? Nay, even in terms, and most clearly, the Scripture says, "Pray for kings, and rulers, and powers, that all may be peace with you." For when there is disturbance in the empire, if the commotion is felt by its other members, surely we too, though we are not thought to be given to disorder, are to be found in some place or other which the calamity affects.

How detrimental to faith, how obstructive to holiness, second marriages are, the discipline of the Church and the prescription of the apostle declare, when he suffers not men twice married to preside (over a Church ), when he would not grant a widow admittance into the order unless she had been "the wife of one man; " for it behoves God's altar to be set forth pure.

Moreover, concerning subjection to authorities and powers, and prayer for them, the divine word gives us instructions, in order that "we may lead a quiet and peaceable life." And it teaches us to render all things to all, "honour to whom honour, fear to whom fear, tribute to whom tribute; to owe no man anything, but to love all."

Since it was likely that the soul of a Christian was troubled by the fact that during the performance of the sacraments it was commanded to pray for unbelieving rulers, the apostle also presents the advantage, so as to at least in this way incline them to accept the exhortation. Their salvation, he says, brings us tranquility: they wage war so that we may be safe. So then, would it be at all reasonable if they expose themselves to dangers for the sake of our safety, while we are unwilling even to open our lips to pray for them?

The apostle added these words because for many a peaceful life, undisturbed by wars, serves as an occasion for nothing but pleasures and mutual displeasures, from which false doctrines are also born. "That we may lead a life," he says, not in pleasures and mutual offenses, but "in all godliness": in "all" — not only in the purest right belief, free from all heresies, but also in a life according to faith; for there is an ungodliness manifested by one's life as well, of which it is said: "they profess that they know God, but in works they deny Him" (Tit. 1:16). Likewise, "that we may lead a life in all purity" means: to live not only in abstinence from deeds of fleshly lust, but also in every virtue. Thus, when we enjoy outward peace, we must have peace in the soul, living in godliness and purity; for in such a case we will indeed live a truly peaceful and tranquil life. There are three kinds of wars that disturb peace: from barbarians, from those who plot against us and live in the same place with us, and from the passions that rise up against us from within. The war from barbarians is ended by the vigilance and courage of rulers, whom we too must assist with our prayers; the war that comes from those who hate us is to be quelled by gentle yielding and prayers, as the prophet David gave an example, saying: "with those who hate peace I was peaceful" (Ps. 120:6–7), and: "they war against me, but I pray" (Ps. 109:4) — and the war that rises up within us ourselves is to be quelled by all the weapons of righteousness.

In regard to the first, therefore, he says that we should pray for all men; the reason being that prayer is the spokesman of our desires; for by praying we give voice to our desires. But charity requires that we desire good for all to whom our charity extends: pray for one another that you may be saved (Jas 5:16).

But for whom in particular? For kings and for all who are in high station: pray for the life of Nebuchadnezzar, the king of Babylon, and for the life of Balthasar his son (Bar 1:11). And the Apostle says: let every soul be subject to higher powers (Rom 13:1); be subject therefore to every human creature for God's sake: whether it be to the king as excelling, or to governors as sent by him (1 Pet 2:13). Subjects, of course, ought to bestow upon their masters something from their own resources.

The utility of such subjection is that we thereby obtain our own good; hence he says, that we may lead a quiet and a peaceable life. In these two consists the peace of the world. The Church of course has its own peace, in which the world does not share, because there is no peace for the wicked. But there is another peace, which is common to both; and this the Church needs: seek the peace of the city to which I have caused you to be carried away captives (Jer 29:7).

Earthly peace can be disturbed sometimes from within and sometimes from without: combats without; fears within (2 Cor 7:5). In regard to the first he says, that we may lead a quiet; in regard to the second, and a peaceable life.

And although earthly peace is shared both by the good and the wicked, yet the one does not use it in the same way as the other. For the wicked use it for two purposes, namely, to worship demons, because they attribute their prosperity to false gods; and to indulge in lewd actions, because in peaceful times the sins of the flesh abound: whereas they lived in a great war of ignorance, they call so many and so great evils peace (Wis 14:22). Holy men, on the other hand, use it properly, for they employ it for the worship of God and for chaste actions; hence he says, in all piety and chastity: let us live soberly, and justly, and godly in this world (Titus 2:12).

He says, "supplications, prayers, intercessions, and giving of thanks." For we must give thanks to God for the good that befalls others, as that He maketh the sun to shine upon the evil and the good, and sendeth His rain both upon the just and the unjust. Observe how he would unite and bind us together, not only by prayer but by thanksgiving. For he who is urged to thank God for his neighbor's good, is also bound to love him, and be kindly disposed towards him. And if we must give thanks for our neighbor's good, much more for what happens to ourselves, and for what is unknown, and even for things against our will, and such as appear grievous to us, since God dispenses all things for our good.

What is said to be "acceptable"? The praying for all men. This God accepts, this He wills.

For this is good and acceptable in the sight of God our Savior, who desires all people to be saved and to come to the knowledge of the truth.

who desires all people to be saved. He says, if He Himself desires all to be saved, the Lord who also saves, who then needs my prayers? Yes. For you draw them and those to love, and you show affection. "Imitate," He says, "the purpose of God." (Eph. 5:1) For He Himself desires all people to be saved, and you pray for all people above all.

and to come to the knowledge of the truth. Paul said, "To the knowledge of the truth." Then he explains what the truth in doctrines is. If therefore God wills, he says, why does what He wills not happen? It does not happen because they do not want it. For God does nothing by compulsion.

Prayer for all, both unbelievers and heretics, is what the word "this" points to. This is also "good" by nature, because we are all of one and the same nature, and it is also "pleasing" to God.

Then when he says, for this is good, he gives the reasons for praying: and he does two things; first, he gives the reasons; second, he proves something he had assumed, at for there is one God. In regard to the first: first, he gives the reason from the nature of the work; second, on the part of God, at and acceptable.

He gives the reason from the nature of the work, because when something is good in itself, we should do it; but prayer for others is this type of thing, because it is an act of charity. Therefore, he says, for this is good: it is good in the sight of your saints (Ps 51:11).

Also on the side of God, and acceptable in the sight of God: then you shall accept the sacrifices of justice (Ps 50:21), which could be offered only under charity. And he says, our Savior, because God alone saves: there is no savior besides me (Isa 43:11).

Is God not good to everyone then? Indeed, He is good to everyone, because He is the Savior of all, especially the faithful; and for this reason the Lord Jesus came, to save what was lost: He came to take away the sin of the world, to heal our wounds. But because not everyone seeks the medicine, but many refuse it, lest the force of the ulcer be aggravated by the remedies, He who desires to heal does not compel the unwilling.

That God wishes all men to be saved means that he wishes that all who freely and willingly desire it shall find salvation.

Look down upon these persons who have bended the neck of their soul and body to Thee; for Thou desirest not the death of a sinner, but his repentance, that he turn from his wicked way, and live. Thou who didst accept the repentance of the Ninevites, who willest that all men be saved, and come to the acknowledgment of the truth; who didst accept of that son who had consumed his substance in riotous living, with the bowels of a father, on account of his repentance; do Thou now accept of the repentance of Thy supplicants: for there is no man that will not sin; for "if Thou, O Lord, markest iniquities, O Lord, who shall stand? For with Thee there is propitiation." And do Thou restore them to Thy holy Church, into their former dignity and honour, through Christ our God and Saviour, by whom glory and adoration be to Thee, in the Holy Ghost, for ever. Amen.

Accordingly. When we hear and read in sacred Scripture that God "wills that all should be saved," although we know well enough that not all are saved, we are not on that account to underrate the omnipotent will of God. Rather, we must understand the Scripture, "who will have all to be saved," as meaning that no one is saved unless God wills his salvation. It is not that there is no one whose salvation God does not will, but that no one is saved unless God wills it. Moreover, God's will should be sought in prayer, because if he wills, then what he wills must necessarily be. And, indeed, it was of prayer to God that the apostle was speaking when he made that statement.

And what is written, that "he wills all men to be saved," while yet all men are not saved, may be understood in many ways, some of which I have mentioned in other writings of mine; but here I will say one thing: "He wills all men to be saved" is so said that all the predestinated may be understood by it, because every kind of man is among them.

We beseech you also to be zealous in praying in your pious supplications, that our God and Lord Jesus Christ, who will have all men to be saved, and no one to perish,

To those who with simplicity of heart receive the preaching of the cross and the resurrection, the same grace should be a cause of equal thankfulness to the Son and to the Father. Now, moreover, that the Son has accomplished the Father's will (and this, in the language of the apostle, is "that all men should be saved"), they ought for this gift to honor the Father and the Son alike. This is because our salvation would not have been accomplished had not the good will of the Father proceeded to actual operation for us through his own power. And we have learned from Scripture that the Son is the power of the Father.

You ought therefore to "hate those that hate God, and to waste away [with grief] on account of His enemies." I do not mean that you should beat them or persecute them, as do the Gentiles "that know not the Lord and God; " but that you should regard them as your enemies, and separate yourselves from them, while yet you admonish them, and exhort them to repentance, if it may be they will hear, if it may be they will submit themselves. For our God is a lover of mankind, and "will have all men to be saved, and to come to the knowledge of the truth."

To pray "Thy will be done in earth, as it is in heaven" is to pray that men may be like angels, that as angels fulfill God's will in heaven, men may fulfill his will, instead of their own, on earth. No one can say this sincerely except one who believes that every circumstance, favorable or unfavorable, is designed by God's providence for his good, and that he thinks and cares more for the good of his people and their salvation than we do for ourselves. It may be understood thus: the will of God is the salvation of all men, according to that text of Paul, "who wills all men to be saved and to come to the knowledge of the truth."

As angels fulfill God's will in heaven, men may fulfill his will, instead of their own, on earth. No one can say this sincerely except one who believes that every circumstance, favorable or unfavorable, is designed by God's providence for good. God thinks and cares more for our good and our salvation than we do for ourselves. It may be understood thus: the will of God is the salvation of all.

For God's purpose, according to which he did not make the human being to perish but to live forever, abides unchanging. When his kindness sees shining in us the slightest glimmer of good will, which he himself has sparked from the hard flint of our heart, he fosters it, stirs it up and strengthens it with his inspiration, "desiring all to be saved and to come to the knowledge of the truth."

Seest thou how great the darkness is; and how everywhere there is need of faith. This it is, that is solid. But, if you will, let us come to things which are less than these. That substance hath an operation. And what in His case is operation? Is it a certain motion? Then He is not immutable: for that which is moved, is not immutable: for, from being motionless it becomes in motion. But nevertheless He is in motion, and never stands still. But what kind of motion, tell me; for amongst us there are seven kinds; down, up, in, out, right, left, circular, or, if not this, increase, decrease, generation, destruction, alteration. But is His motion none of these, but such as the mind is moved with? No, nor this either. Far be it! for in many things the mind is even absurdly moved. Is to will, to operate, or not? If to will is to operate, and He wills all men to be good, and to be saved, how comes it not to pass? But to will is one thing, to operate, another. To will then is not sufficient for operation.

And if we are commanded to pray for our neighbors, not only for the faithful, but for the unbelieving also, consider how wrong it is to pray against your brethren.

Imitate God! if He willeth that all men should be saved, there is reason why one should pray for all, if He hath willed that all should be saved, be thou willing also; and if thou wishest it, pray for it, for wishes lead to prayers. Observe how from every quarter He urges this upon the soul, to pray for the Heathen, showing how great advantage springs from it; "that we may lead a quiet and peaceable life"; and what is much more than this, that it is pleasing to God, and thus men become like Him, in that they will the same that He does. This is enough to shame a very brute. Fear not therefore to pray for the Gentiles, for God Himself wills it; but fear only to pray against any, for that He wills not. And if you pray for the Heathens, you ought of course to pray for Heretics also, for we are to pray for all men, and not to persecute. And this is good also for another reason, as we are partakers of the same nature, and God commands and accepts benevolence and affection towards one another.

But if the Lord Himself wills to give, you say, what need of my prayer? It is of great benefit both to them and to thyself. It draws them to love, and it inclines thee to humanity. It has the power of attracting others to the faith; (for many men have fallen away from God, from contentiousness towards one another;) and this is what he now calls the salvation of God, "who will have all men to be saved"; without this all other is nothing great, a mere nominal salvation, and only in words. "And to come to the knowledge of the truth." The truth: what truth? Faith in Him. And indeed he had previously said, "Charge some that they teach no other doctrine." But that no one may consider such as enemies, and on that account raise troubles against them; he says that "He willeth that all men should be saved, and come to the knowledge of the truth"...

The third kind of absolute worship is thanksgiving for all the good things he has created for us. All things owe a debt of thanks to God and must offer him ceaseless worship, because all things have their existence from him, and in him all things hold together. He gives lavishly of his gifts to all, without being asked. He desires all men to be saved and to partake of his goodness. He is long-suffering with us sinners, for he makes his sun rise on the evil and on the good, and sends rain on the just and the unjust. He is the Son of God, yet he became one of us for our sake and made us participants of his divine nature, so that "we shall be like him," as John the Theologian says in his catholic epistle.

That is, God, the Maker of all men; therefore, also, according to the apostle, He "will have all men to be saved, and to come unto the knowledge of the truth."

Therefore, because God is merciful and "wishes all men to be saved," he says, "I will visit their crimes with an iron rod and their sins with whips. I will not, however, remove my mercy from them." … For "God is jealous" and does not wish that soul which he betrothed to himself in faith to remain in the defilement of sin, but wishes it immediately to be purified, wishes it swiftly to cast out all its impurities, if it has by chance been snatched away to some.

If He wants all people to be saved, desire this yourself too, and imitate God; and if you desire this, then pray. But if He Himself wants it, then what need, you will ask, is there for prayer on my part? This brings them much benefit, for it disposes them to love, does not allow you to become hardened, and very likely draws them back again to the faith. Know that salvation comes from faith. "And came to the knowledge of the truth," that is, faith in Him; for this is the only truth.

And he proves that it is acceptable, when he says, who wills that all men be saved: not willing that anyone should perish (2 Pet 3:9).

But something contrary to this is found in the Psalms: he has done all things whatsoever he would (Ps 113:11). Therefore, he saves everyone. But if you say that he does not, because man does not will it, then it seems that the omnipotent is frustrated by a will that is not omnipotent.

The answer is that willing refers sometimes to the will of his good pleasure and sometimes to the signified will. By his signified will he wills to save all, because he offers to all the precepts, counsels and remedies required for salvation.

As to the will of his good pleasure, this is explained in four ways. First, in the mode of a causal utterance, as when God is said to make something because he makes others do it: the Spirit asks for the saints (Rom 8:26), i.e., he causes them to ask. In this way God wills this, because he makes his saints will that all men be saved. This type of willing should be found in the saints, because they do not know who are predestined and who are not.

Second, when it is applied to a limited number, i.e., to all who are saved, because no one is saved except through his will; just as in one school the teacher teaches all the boys of this city, because no one is taught by anyone but he.

In a third way, when it is applied to the species of each individual but not to the individual of each species, i.e., no species of men are excepted from salvation; because formerly it was offered to the Jews only, but now to all men.

Fourth, according to Damascene, so that it is understood to be about his antecedent will, and not the consequent. For in God's will, although there are no prior things and subsequent things, his will is nevertheless described as antecedent and consequent. Likewise, according to the order of things willed, according to which the will can be considered in two ways: namely, in general or absolutely, and according to certain circumstances, and in particular. Here the absolute and general consideration is considered prior to the particular and relative consideration. Then the absolute will is, as it were, antecedent, and the will of anything in particular is, as it were, consequent. For example, a merchant who absolutely wills to save all his goods, and this by his antecedent will; but if he considers the safety factor, he does not will all his goods to be saved, through comparison to others, namely, when the sinking of his ship follows the saving of all his goods. And this will is consequent. Similarly, in God's case, the salvation of all men considered in itself has a reckoning so that it might be desirable; which is what the Apostle means here: therefore, he is speaking of his antecedent will. But if the good of justice is considered, and that sins be punished, thus he does not want; and this is his consequent will.

And he adds, and come to the knowledge of the truth, because salvation depends on knowing the truth: you shall know the truth, and the truth shall make you free (John 8:32).

But what is he who is at once the Most High and man, what but "the Mediator between God and man, the man Christ Jesus who gave himself as a ransom for us"? This text indeed refers properly to his incarnation, for our redemption was made by his blood, our pardon comes through his power, our life is secured through his grace. He gives as the Most High; he prays as man. The one is the office of the Creator; the other of a redeemer. Be the gifts as distinct as they may, yet the Giver is one, for it was fitting that our Maker should be our Redeemer.

Let not the venom of Apollinaris flatter itself because it is written, "And in appearance he was found as a man," for the manhood of Jesus is not thereby denied but confirmed, since elsewhere Paul himself speaks of him as "Mediator of God and men, himself man, Christ Jesus." It is the customary manner of Scripture so to express itself as we also read in the Gospel, "And we saw his glory—glory as of the only-begotten of the Father." As he is there called only-begotten Son of God, so he is said to be man, and the fullness of humanity that was in him is not denied.

Christ Jesus, himself man, is the true Mediator, for, inasmuch as he took the "form of a slave," he became "the Mediator between God and men." In his character as God, he received sacrifices in union with the Father, with whom he is one God. Yet he chose, in his character as a slave, to be himself the sacrifice rather than to receive it, lest any one might take occasion to think that sacrifice could be rendered to a creature. Thus it is that he is both the Priest who offers and the Oblation that is offered.

But how are we reconciled unless what separates us and him is broken? For he says through the prophet, "The Lord's ear is not dull, that it cannot hear, but your sins separate you and your God." Therefore, because we are not reconciled unless what is in the middle has been removed and what should be in the middle has been put there—for there is a separating middle, but over against it is a reconciling mediator. The separating middle is sin. The reconciling mediator is the Lord Jesus Christ, "For there is one God and one mediator of God and man, the man Christ Jesus." And so, in order that the separating wall which is sin may be taken away, that Mediator has come, and the Priest himself has become the sacrifice.

It was in order to make the mind able to advance more confidently toward the truth that Truth itself, the divine Son of God, put on humanity without putting off his divinity and built this firm path of faith so that man, by means of the God-Man, could find his way to man's God. I speak of the "mediator between God and men, himself man, Christ Jesus." For it is as man that he is the Mediator and as man that he is the way.

Hence we respond to this objection of theirs, which they propose from the gospel, in a way which allows no man to be so lacking in understanding that he thinks we are compelled by this text to believe and confess that the mediator between God and men, the man Christ Jesus, did not have a human soul. In the same way I inquire how they respond to objections so palpable as ours, whereby we show through countless places in the Gospel writings what was narrated of him by the Evangelists, namely, that he was found with feelings that are impossible without a soul.

Now, we could not be redeemed, even through "the one mediator between God and man, Man himself, Christ Jesus," if he were not also God. For when Adam was made—being made an upright man—there was no need for a mediator. Once sin, however, had widely separated the human race from God, it was necessary for a mediator, who alone was born, lived and was put to death without sin, to reconcile us to God and provide even for our bodies a resurrection to life eternal—and all this in order that a man's pride might be exposed and healed through God's humility.

Who can so organize what he does as this man organized what he suffered? But the man, the Mediator of God and man, was the man about whom one reads that it was foretold, "And he is a man and who will know him?" For the men through whom these things happened did know the man of God. For he who was hidden as God was apparent as man. He who was apparent suffered these things. He who was hidden is the very same One who ordered these things. Therefore he saw that all the things were finished which were necessary to be done before he took the vinegar and delivered over his spirit.

We have heard from the Gospel reading [commenting on Lk 2:1-14], dearly beloved brothers, that when the Redeemer of the world, our Lord and God, Jesus Christ, was about to be born into the world, an edict went out from Caesar Augustus, who then held the highest place with respect to worldly reigns. The edict said that the entire world was to be enrolled. We must not suppose that this happened by chance, but we must understand that it was provided through a most certain divinely arranged plan of this same Redeemer of ours. And, indeed, just as in his divinity the Mediator between God and human beings foresaw the mother of whom he willed to be born when he should so will, so also in his humanity he chose the time when he wished for his nativity. Moreover, he himself granted that this time should be such as he willed, namely, that in a calm among the storm of wars a singular tranquillity of unusual peace should cover the whole world.

Since the restorative principle in reconciling necessarily has the office of mediator, therefore it is necessary that it have conformity with both extremes, not only with respect to nature, but also with respect to those things which pertain to nature. Since therefore God is just and blessed, impassible and immortal, but fallen man is a sinner and wretched, passible and mortal, it was necessary that the mediator of God and men, in order to be able to lead man back to God, share with God in justice and beatitude, but with man in passibility and mortality; so that thus, by having "a passing mortality and a permanent beatitude," he might lead man back from present misery to the blessed life; just as conversely the evil angel, by having immortality with misery and injustice, was a mediator causing the fall into guilt and misery through his suggestion.

Since therefore the deformation of the image and the destruction of grace is as it were an annihilation in the being of moral life and gratuitous life; since the offense against God is to be weighed as great as He Himself is; since the liability to eternal punishment holds the character of the infinite: it is impossible for man to rise from guilt unless he is recreated in gratuitous life, unless the offense is remitted, and the eternal punishment released. He alone, therefore, who was the creative principle is also the recreative principle, namely the eternal Word of the Father, which is Christ Jesus, the mediator of God and men, who because He creates all things from nothing, therefore creates by Himself alone without any intermediary.

But because He recreates, reforming what was deformed through the vice of guilt by the habit of grace and justice, absolving what was bound to punishment through condign satisfaction; hence it is that He restores us, by sustaining punishment for us in the assumed nature and by infusing reformative grace, which, since it joins us to its origin, makes us members of Christ; and through this makes the sinful soul, which had been an enemy of God, a brothel of the devil, and a slave of sin, into a bride of Christ, a temple of the Holy Spirit, and a daughter of the eternal Father: all of which comes about through the gratuitous and condescending infusion of the gratuitous gift.

Our restorative principle, namely the incarnate Word, restores us insofar as He is the mediator of God and men, the man Christ Jesus: and insofar as He is Jesus, He has the power to save; but insofar as He is Christ, the Anointed, He has the power to channel the grace of anointing to others: hence it belongs to Him in His Sacraments to bestow upon His members a saving anointing. Since, moreover, the soul, in order to be perfectly healed, needs a threefold kind of health, namely for the vigor of action, for the sweetness of contemplation, and for the happiness of comprehension: and the first belongs to those entering into the battle line of the Church, the second to those presiding in the same, whose office it is to instruct others, and the third to those departing from the same through death: hence it is that the Lord instituted not only a sacramental anointing in confirmation, but also a middle one in the pontifical order and a last one, when the danger of death is imminent.

Note that a beginning should be made from the center, that is, from Christ. For He Himself is the "Mediator between God and men," holding the central position in all things. Hence it is necessary to start from Him if a man wants to reach Christian wisdom, as it is proved in Matthew: for no one knows the Son except the Father; nor does anyone know the Father except the Son, and him to whom the Son chooses to reveal Him.

According to the aforesaid modes, one can find in the illumination of moral philosophy the light of sacred Scripture: since the intention of moral philosophy is principally concerned with rectitude: for it is concerned with general justice, which, as Anselm says, "is rectitude of the will." Now the right can be defined in three ways, and according to this the three aforementioned things shine forth in the consideration of rectitude. In one way, that is called "right whose middle does not depart from the extremes." If therefore in God there is supreme rectitude both in Himself, and insofar as He is the principle, and insofar as He is the end of all things: it is necessary to posit in God a middle Person in Himself, so that one Person only produces, another is only produced, and the middle one both produces and is produced. It is also necessary to posit a middle in the egress and return of things; but the middle in egress must hold more to the side of the one producing, while the middle in return holds more to the side of the one returning: just as therefore things went forth from God through the Word of God, so for a complete return it is necessary that the Mediator of God and men be not only God, but also man, so that He might lead men back to God.

These six considerations having therefore been traversed, as if they were the six steps of the throne of the true Solomon, by which one arrives at peace, where the true peaceful one rests in a peaceful mind as in an interior Jerusalem; and as if also the six wings of the Cherub, by which the mind of the true contemplative, filled with the illumination of supernal wisdom, may be borne upward; and as if also the first six days, in which the mind must be exercised, so that it may at last arrive at the sabbath of rest; after our mind has contemplated God outside itself through vestiges and in the vestiges, within itself through the image and in the image, above itself through the similitude of the divine light shining upon us and in that light itself, insofar as is possible according to the state of wayfaring and the exercise of our mind; when at last in the sixth step it has arrived at this point, that it contemplates in the first and highest principle and the mediator of God and men, Jesus Christ, those things whose likenesses can in no way be found in creatures, and which exceed all keenness of the human intellect: it remains that, in contemplating these things, it should transcend and pass beyond not only this sensible world, but also itself; in which passing over, Christ is the way and the door, Christ is the ladder and the vehicle, as it were the mercy seat placed upon the ark of God and the mystery hidden from the ages.

In one of his poems, he says that abyss between the known and the unknown is bridged by "Pontifical death." There are about ten historical and theological puns in that one word. That a priest means a pontiff, that a pontiff means a bridge-maker, that death is certainly a bridge, that death may turn out after all to be a reconciling priest, that at least priests and bridges both attest to the fact that one thing can get separated from another thing—these ideas, and twenty more, are all actually concentrated in the word "pontifical."

O how beautiful and mystical and kind! For to intercede does not imply to seek for vengeance, as is most men's way (for in that there would be something of humiliation), but it is to plead for us by reason of his mediatorship, just as the Spirit is also said to make intercession for us. For "there is one God, and one mediator between God and men, the man Christ Jesus." For he still pleads even now as man for my salvation. He continues to wear the body which he assumed, until he makes me divine by the power of his incarnation; although he is no longer known after the flesh—the same as ours, except for sin.

By the distinction implied in the word mediator he reveals to us the whole aim of the mystery of godliness. Now the aim is this. Humanity once revolted through the malice of the enemy, and, brought into bondage to sin, was also alienated from the true Life. After this the Lord of the creature calls back to him his own creature and becomes Man while still remaining God, being both God and man in the entirety of the two separate natures. Thus humanity was indissolubly united to God, the man that is in Christ conducting the work of mediation, to whom, by the firstfruits assumed for us, all the lump is potentially united.

For there were two lives, of which we knew one and did not know the other. One indeed is mortal, the other immortal; one of corruption, the other of incorruption; one of death, the other of resurrection. But the Mediator between God and men, the man Christ Jesus, came, took up the one, and showed forth the other. He endured the one by dying, and showed forth the other by rising again. If therefore He had promised us, who knew only mortal life, the resurrection of the flesh, and yet had not visibly displayed it, who would believe His promises? Therefore, having been made man, He appeared in the flesh, deigned to die by His own will, rose again by His own power, and showed by example what He promised us as a reward.

But Simon Peter came following him and entered the tomb, because the Church of the Gentiles, coming after, both recognized the mediator between God and men, the man Jesus Christ, dead in the flesh, and believed him to be the living God.

Now, in order that He might be shown to have together in Himself at once the nature of God and that of man,-as the apostle, too, says: "Mediator between God and men, the man Christ Jesus.

And [know ye, moreover], that He who was born of a woman was the Son of God, and He that was crucified was "the first-born of every creature," and God the Word, who also created all things. For says the apostle, "There is one God, the Father, of whom are all things; and one Lord Jesus Christ, by whom are all things." And again, "For there is one God, and one Mediator between God and man, the man Christ Jesus; " and, "By Him were all things created that are in heaven, and on earth, visible and invisible; and He is before all things, and by Him all things consist."

The Evangelists, too, when they declared that the one Father was "the only true God," did not omit what concerned our Lord, but wrote: "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was not anything made that was made." And concerning the incarnation: "The Word," says [the Scripture], "became flesh, and dwelt among us." And again: "The book of the generation of Jesus Christ, the son of David, the son of Abraham." And those very apostles, who said "that there is one God," said also that "there is one Mediator between God and men." Nor were they ashamed of the incarnation and the passion. For what says [one]? "The man Christ Jesus, who gave Himself" for the life and salvation of the world.

Now this being is the Creator (Demiurgus), who is, in respect of His love, the Father; but in respect of His power, He is Lord; and in respect of His wisdom, our Maker and Fashioner; by transgressing whose commandment we became His enemies. And therefore in the last times the Lord has restored us into friendship through His incarnation, having become "the Mediator between God and men;" propitiating indeed for us the Father against whom we had sinned, and cancelling (consolatus) our disobedience by His own obedience; conferring also upon us the gift of communion with, and subjection to, our Maker. For this reason also He has taught us to say in prayer, "And forgive us our debts;" since indeed He is our Father, whose debtors we were, having transgressed His commandments. But who is this Being? Is He some unknown one, and a Father who gives no commandment to any one? Or is He the God who is proclaimed in the Scriptures, to whom we were debtors, having transgressed His commandment? Now the commandment was given to man by the Word. For Adam, it is said, "heard the voice of the Lord God." Rightly then does His Word say to man, "Thy sins are forgiven thee;" He, the same against whom we had sinned in the beginning, grants forgiveness of sins in the end. But if indeed we had disobeyed the command of any other, while it was a different being who said, "Thy sins are forgiven thee;" such an one is neither good, nor true, nor just. For how can he be good, who does not give from what belongs to himself? Or how can he be just, who snatches away the goods of another? And in what way can sins be truly remitted, unless that He against whom we have sinned has Himself granted remission "through the bowels of mercy of our God," in which "He has visited us" through His Son?

May attention to the economy of God which ministered to those of former times be reckoned by you as precious medicine for weak eyes. Let the memory of it stay with you at all times of the day. Meditate, apply your mind, and learn wisdom from it, that you may be able to receive into your soul with honor the memory of the greatness of God and find eternal life for yourself in Christ Jesus, the Mediator between God and mankind and the Uniter in his two natures.

He had before said, "to come to the knowledge of the truth," implying that the world is not in the truth. Now he says, "that there is one God," that is, not as some say, many, and that He has sent His Son as Mediator, thus giving proof that He will have all men to be saved. But is not the Son God? Most truly He is; why then does he say, "One God"? In contradistinction to the idols; not to the Son. For he is discoursing about truth and error. Now a mediator ought to have communion with both parties, between whom he is to mediate. For this is the property of a mediator, to be in close communion with each of those whose mediator he is. For he would be no longer a mediator, if he were connected with one but separated from the other. If therefore He partakes not of the nature of the Father, He is not a Mediator, but is separated. For as He is partaker of the nature of men, because He came to men, so is He partaker of the nature of God, because He came from God. Because He was to mediate between two natures, He must approximate to the two natures; for as the place situated between two others is joined to each place, so must that between natures be joined to either nature. As therefore He became Man, so was He also God. A man could not have become a mediator, because he must also plead with God. God could not have been mediator, since those could not receive Him, toward whom He should have mediated. And as elsewhere he says, "There is one God the Father, ...and one Lord Jesus Christ"; so also here "One" God, and "One" Mediator; he does not say two; for he would not have that number wrested to Polytheism, of which he was speaking. So he wrote "One" and "One." You see how accurate are the expressions of Scripture! For though one and one are two, we are not to say this, though reason suggests it. And here thou sayest not one and one are two, and yet thou sayest what reason does not suggest. "If He begat He also suffered." "For there is one God," he says, "and one Mediator between God and men, the Man Christ Jesus."

Let men therefore learn and understand why the Most High God, when He sent His ambassador and messenger to instruct mortals with the precepts of His righteousness, willed that He should be clothed with mortal flesh, and be afflicted with torture, and be sentenced to death. For since there was no righteousness on earth, He sent a teacher, as it were a living law, to found a new name and temple, that by His words and example He might spread throughout the earth a true and holy worship. But, however, that it might be certain that He was sent by God, it was befitting that He should not be born as man is born, composed of a mortal on both sides; but that it might appear that He was heavenly even in the form of man, He was born without the office of a father. For He had a spiritual Father, God; and as God was the Father of His spirit without a mother, so a virgin was the mother of His body without a father. He was therefore both God and man, being placed in the middle between God and man. From which the Greeks call Him Mesites, that He might be able to lead man to God-that is, to immortality: for if He had been God only (as we have before said), He would not have been able to afford to man examples of goodness; if He had been man only, He would not have been able to compel men to righteousness, unless there had been added an authority and virtue greater than that of man.

For, since man is composed of flesh and spirit, and the spirit must earn immortality by works of righteousness, the flesh, since it is earthly, and therefore mortal, draws with itself the spirit linked to it, and leads it from immortality to death. Therefore the spirit, apart from the flesh, could by no means be a guide to immortality for man, since the flesh hinders the spirit from following God. For it is frail, and liable to sin; but sin is the food and nourishment of death. For this cause, therefore, a mediator came-that is, God in the flesh-that the flesh might be able to follow Him, and that He might rescue man from death, which has dominion over the flesh.

For there is one God, and one mediator between God and men, the man Christ Jesus.

For there is one God, and one mediator. Note that he did not say, Two, but, One and one, thus avoiding the multiplication of gods. Since the one who was to mediate was absent, to partake of both so that He could also mediate, the Son of God, the eternal Logos [ὁ προαιώνιος Λόγος], having become incarnate, came forth, existing from two natures, namely from divinity and humanity, and is understood and worshiped in one person after the union. For if the Only Begotten had appeared to us in bare divinity, creation would not have shown Him, where the sons of Israel were not able to see the face of Moses. But the phrase "One God" is not placed in opposition to the Son or the Spirit—far from it!—but against those who are not, called gods. It is asked why the Spirit is not mentioned. Because the discussion was about the Greeks. For concerning them is the phrase, "and to come to the knowledge of the truth." (1 Tim. 2:4) Among them there was polytheism, and he carefully guarded the economy of remembering the "Spirit," lest somehow he introduce the appearance of polytheism. Since he converses there with the faithful, he continually remembers Him, often even alone, not bringing to mind the Father and the Son.

the man Christ Jesus. As He was man, so He was also God, indivisibly, inseparably.

Through his body the church has been allied to Christ and has been enabled to become a partaker in the Word of God. We know this both from the fact that he is called the "mediator of God and humanity," and from the apostle's saying that "in him we have access through faith in the hope of the glory of God."

Valentinus, indeed, on the strength of his heretical system, might consistently fantasize a spiritual flesh for Christ. Any who refused to believe that that flesh was human might then pretend it to be anything he liked. This pretense characterizes all heresies. For if his flesh was not human and was not born of man, I do not see of what substance Paul himself spoke, when he said "The man Christ Jesus is the one mediator between God and man."

The Apostle Paul likewise says: "The man Christ Jesus is the one Mediator between God and man." Also Peter, in the Acts of the Apostles, speaks of Him as verily human (when he says), "Jesus Christ was a man approved of God among you." These passages alone ought to suffice as a prescriptive testimony in proof that Christ had human flesh derived from man, and not spiritual, and that His flesh was not composed of soul, nor of stellar substance, and that it was not an imaginary flesh.

Designated, as He is, "the Mediator between God and man," He keeps in His own self the deposit of the flesh which has been committed to Him by both parties-the pledge and security of its entire perfection.

Wherever it may be, it is in safe keeping in God's presence, through that most faithful "Mediator between God and man, (the man) Jesus Christ," who shall reconcile both God to man, and man to God; the spirit to the flesh, and the flesh to the spirit.

Neither the flesh becomes Spirit, nor the Spirit flesh. In one Person they no doubt are well able to be co-existent. Of them Jesus consists-Man, of the flesh; of the Spirit, God-and the angel designated Him as "the Son of God," in respect of that nature, in which He was Spirit, reserving for the flesh the appellation "Son of Man." In like manner, again, the apostle calls Him "the Mediator between God and Men," and so affirmed His participation of both substances.

This refers to the perfect humanity by which salvation is wrought. The fact that Jesus shares a common humanity with us is the whole key to salvation.

There is one conciliator of peace, who joins in himself what has been in disjunction. Paul calls Christ man precisely because he is the Mediator, the one in whom human and divine natures are joined in friendship.

Having said that God wants all to be saved, he confirms this by saying that it is precisely for this reason that He sent His Son as mediator, so that He might reconcile Him with mankind. Why, then, are not all saved? Because they do not want to be. And having said "one God," he says this not in contrast to the Son, but to idols. That the Son is God is clear from the fact that He is the mediator, since a mediator must partake of both sides between which He mediates. Therefore, since the Son is the mediator between God and men, He belongs to both sides, being God and man — one in two natures. Not God only, because He would not have been accepted by those for whom He was to be the mediator. And not man only, because He needed to converse with God. He did not speak explicitly about the divinity of Christ because polytheism prevailed at that time, lest they think that he too was introducing many gods. Even when "one" and "one" are said, one must not combine these words and say "two," but rather "one" and "one" — such is the caution of Scripture. For this reason he did not even mention the Spirit, so as not to appear a polytheist.

Then when he says, for there is one God, he proves what he had said with reasons. And he gives three proofs: one is on the side of God; another on the side of Christ as man; the third on the side of Christ's witnesses.

He says, therefore: it is obvious that God wills all men to be saved, because for all men there is one God who saves: is he the God of the Jews only? Is he not also of the gentiles? Yes, of the gentiles also: for there is one God who justifies circumcision by faith and uncircumcision through faith (Rom 3:29).

Then he gives the reason taken from the side of Christ as man, at and one mediator of God and men, the man Christ Jesus. First, he proves his intent; second, he proposes a sign, at who gave himself.

He says, therefore: one mediator of God and men, the man Christ Jesus, and not of some men only, but of all; and this would not be true, unless he willed all men to be saved. And it can be said that Christ is a mediator who is like each of the extremes, namely, God and man, inasmuch as he is God and inasmuch as he is man; because a mediator should have something common to both extremes: and these are man and God.

But because a mediator is distinct from both extremes, and the Son is not a different God from the Father, it is better to say that as man he is the mediator. Then he shares something in common to both extremes: for there are two things in God, namely, justice and immortality, whereas in man are injustice and mortality. Then there are two things intermediate: one in which there is justice and mortality; the other in which there is immortality and injustice. Both are intermediate; but the first is Christ, the second is the Devil. Consequently, the Devil is a medium which keeps the extremes apart, because by injustice he separates us from God's justice; but Christ is a medium which joins, because he is just and mortal, and by his death joins us to the God of justice: he is the propitiation for our sins (1 John 2:2); for some in an efficacious way, but for all in a sufficient way: because the price of his blood is sufficient for the salvation of all, but because of obstacles it does not take effect in any but the elect.

Do not wonder that the whole world was redeemed, for it was no mere man but the Only-begotten Son of God who died for it. The sin of one man, Adam, availed to bring death to the world; if by one man's offense death reigned for the world, why should not life reign all the more "from the justice of the one?" If Adam and Eve were cast out of paradise because of the tree from which they ate, should not believers more easily enter into paradise because of the Tree of Jesus? If the first man, fashioned out of the earth, brought universal death, shall not he who fashioned him, being the Life, bring everlasting life? If Phinees by his zeal in slaying the evildoer appeased the wrath of God, shall not Jesus, who slew no other, but "gave himself a ransom for all," take away God's wrath against man?

Now I write these things unto you, not that I know there are any such persons among you; nay, indeed I hope that God will never permit any such report to reach my ears, He "who spared not His Son for the sake of His holy Church." But foreseeing the snares of the wicked one, I arm you beforehand by my admonitions, as my beloved and faithful children in Christ, furnishing you with the means of protection against the deadly disease of unruly men, by which do ye flee from the disease [referred to] by the good-will of Christ our Lord. Do ye therefore, clothing yourselves with meekness, become the imitators of His sufferings, and of His love, wherewith He loved us when He gave Himself a ransom for us, that He might cleanse us by His blood from our old ungodliness, and bestow life on us when we were almost on the point of perishing through the depravity that was in us. Let no one of you, therefore, cherish any grudge against his neighbour. For says our Lord, "Forgive, and it shall be forgiven unto you." Give no occasion to the Gentiles, lest "by means of a few foolish men the word and doctrine [of Christ.] be blasphemed." For says the prophet, as in the person of God, "Woe to him by whom my name is blasphemed among the Gentiles."

Was Christ then a ransom for the Heathen? Undoubtedly Christ died even for Heathen; and you cannot bear to pray for them. Why then, you ask, did they not believe? Because they would not: but His part was done. His suffering was a "Testimony," he says; for He came, it is meant, "to bear witness to the truth" of the Father, and was slain. Thus not only the Father bore witness to Him, but He to the Father. "For I came," He saith, "in my Father's name." And again, "No man hath seen God at any time." And again, "That they might know Thee, the only true God." And, "God is a Spirit." And He bore witness even to the death. But this, "in due time," means, In the fittest time.

"He gave himself a ransom," he saith, how then was He delivered up by the Father? Because it was of His goodness. And what means "ransom"? God was about to punish them, but He forbore to do it. They were about to perish, but in their stead He gave His own Son, and sent us as heralds to proclaim the Cross. These things are sufficient to attract all, and to demonstrate the love of Christ.

who gave himself as a ransom for all, the testimony given at the proper time.

who gave himself as a ransom for all, and of the Greeks. Therefore, he died for all, but you do not endure to pray? Note then the phrase, "who gave himself." For this is against the Arians, who say that he was delivered up unwillingly. But what is the price of redemption? Nature was unwilling to perish, but Jesus gave Himself for it.

the testimony. That is, through the testimony the Son became a ransom. The interpreter now says this means that the testimony is called a ransom, that is, the passion. For He came to bear witness to the truth. He testified by what He did, that He Himself is Christ, the Son of God, even to death. For He also revealed the Father, and introduced the true doctrine and the true and angelic life, given at the proper time, He says. That is, when people were suitably disposed toward faith. Thus Clement of Alexandria in the seventh "Hypotyposes."

at the proper time. Through the testimony, he gave himself, he says, as a ransom. Through the testimony, that is, through the passion (for in it he bears witness to the goodness of the Father that he gave both himself and the Son. But they did not cease their hostility toward him, but even crucified the Son. And that he wishes to fulfill the promises to them, but they do not want it), in proper time, he says, having been prefigured and predestined by the holy and blessed Trinity.

And for the Gentiles. Truly He died for all — will you then not agree to pray for them? Pay attention to the expression: "who gave Himself." This is against the Arians, who said that He was given up against His will. What does "ransom" mean? Creation was bound to perish, but He gave Himself for it.

That is, through the witness the Son became a redemption. Or, explaining this, the apostle now says: by redemption I mean the witness, that is, His suffering. For He came to witness to the truth even unto death. He revealed the Father, the true teaching, and He Himself led a truly angelic life.

Above, he said that God wills that all men be saved, and he proved this on the side of God, who is one for all men; and on the part of Christ, who is the one mediator. Now he proves it from testimony: first, of other witnesses; second, of himself, at to which I am appointed.

He says, therefore: who gave himself a redemption for all. But did it suddenly come to God's mind, who had chosen to save the Jews alone, also to save the whole world? He rejects this when he says that his testimony is in due times. As if to say: this law is not something sudden, but something attested to from of old by the law and by the prophets: you are my witnesses (Isa 44:8); to whom all the prophets give testimony (Acts 10:43). It has been confirmed, namely, by its fulfillment through the showing forth of signs and the preaching of the apostles in due times, i.e., when these things were predetermined to occur: all things have their season (Eccl 3:1). Or the testimony of the apostles has been confirmed at the appointed time: you shall be witnesses unto me in Jerusalem, and in all Judea, and Samaria, and even to the uttermost part of the earth (Acts 1:8).

So, then, let us celebrate this heavenly joy, together with the saints of old who kept the same feast. Yes, they keep the feast with us, and they are examples to us of life in Christ. Not only were they commissioned to preach the gospel, but if we look back at their lives, we will see that they also lived it. St. Paul wrote to the Corinthians, "You, therefore, follow me." Let us follow him then, because that command has been passed down to us. The admonition originally given to the church at Corinth reaches to all Christians of all time in every place. For the apostle Paul was "a teacher of all nations in faith and truth."

If the Son was born a perfect and complete king, it is also clear that he is a judge and arbiter. For it is especially the mark of a king that he makes decisions and judgments both to grant honors and to punish. And another source might help you to see that he has the power to grant heavenly honors. So we shall bring forward the man who is better than all men, and we shall show that Christ granted this man a crown.… Who is the one who is better than all men? Who other than that tentmaker, that teacher of the entire world, the one who coursed over land and sea as if equipped with wings, the chosen instrument, the attendant of Christ the bridegroom, the one who planted the church, the wise builder, the preacher, the one who ran the course and fought the good fight, the soldier, the trainer of athletes, the one who left memorials of his own virtue everywhere in the world.

Since therefore Christ suffered for the Gentiles, and I was separated to be a "teacher of the Gentiles," why dost thou refuse to pray for them? He fully shows his own credibility, by saying that he was "ordained" (Acts xiii. 2), that is, separated, for this purpose, the other Apostles being backward in teaching the Gentiles; he adds, "in faith and verity," to show that in that faith there was no deceit. Here is observable the extension of grace. For the Jews had no prayers for the Gentiles; but now grace is extended to them: and when he says that he was separated to be a Teacher of the Gentiles, he intimates that grace was now shed over every part of the world.

for this I was appointed a preacher and an apostle (I am telling the truth in Christ, I am not lying), a teacher of the Gentiles in faith and truth.

for this I was appointed. To which I was appointed as a testimony and a passion, and I was set apart as a preacher, so that I might make the cross revealed everywhere. And since he was about to say, "teacher of the Gentiles," it seemed unbelievable if the idolaters were called, he proclaimed beforehand: "I speak the truth, I do not lie." (Rom. 9:1)

teacher of the Gentiles. Since there is also the practice of proclaiming hastily, he called himself Teacher. For I did not only proclaim, but also, remaining, I taught. This, however, shows God's zeal concerning the Gentiles.

in faith and truth. Since he said, "in faith," so that no one might think that it is deceit, he adds, "in truth." I do not preach with persuasive words or with linguistic twists, but in faith. For this shows the power of the preaching.

The apostle Paul, "teacher of the Gentiles in faith and truth," taught the church which he gathered from the Gentiles how it ought to interpret the books of the law. These books were received from others and were formerly unknown to the Gentiles and were very strange. He feared that the church, receiving foreign instructions and not knowing the principle of the instructions, would be in a state of confusion about the foreign document. For that reason he gives some examples of interpretation that we might also note similar things in other passages, lest we believe that by imitation of the text and document of the Jews we be made disciples. He wishes, therefore, to distinguish disciples of Christ from disciples of the synagogue by the way they understand the law.

Come, now, if he had not "wholly saddened" so many persons in the first Epistle; if he had "rebuked" none, had "terrified" none; if he had "smitten" the incestuous man alone; if, for his cause, he had sent none into panic, had struck (no) "inflated" one with consternation,-would it not be better for you to suspect, and more believing for you to argue, that rather some one far different had been in the same predicament at that time among the Corinthians; so that, rebuked, and terrified, and already wounded with mourning, he therefore-the moderate nature of his fault permitting it-subsequently received pardon, than that you should interpret that (pardon as granted) to an incestuous fornicator? For this you had been bound to read, even if not in an Epistle, yet impressed upon the very character of the apostle, by (his) modesty more clearly than by the instrumentality of a pen: not to steep, to wit, Paul, the "apostle of Christ," the "teacher of the nations in faith and verity," the "vessel of election," the founder of Churches, the censor of discipline, (in the guilt of) levity so great as that he should either have condemned rashly one whom he was presently to absolve, or else rashly absolved one whom he had not rashly condemned, albeit on the ground of that fornication which is the result of simple immodesty, not to say on the ground of incestuous nuptials and impious voluptuousness and parricidal lust,-(lust) which he had refused to compare even with (the lusts of) the nations, for fear it should be set down to the account of custom; (lust) on which he would sit in judgment though absent, for fear the culprit should "gain the time; " (lust) which he had condemned after calling to his aid even "the Lord's power," for fear the sentence should seem human.

To this testimony I have been appointed a preacher, to preach about it, that is, about the cross and death of Christ. And I was appointed not simply a preacher, to preach in one particular place, but also an apostle, to go everywhere with the preaching. Truly, great is the title of apostle, and therefore he calls himself such.

The Apostle affirms the trustworthiness of his words. Since the other apostles did not show zeal for this, partly because they feared the Gentiles, partly because they despised them, I, he says, was truly chosen to be a teacher of the Gentiles. If, therefore, the Son of God died for the Gentiles, and I am their teacher, then you cannot refuse to pray for them.

Look, again — "in faith." Not in syllogisms, he says, or logical proofs, but in faith. Then, lest you think that there is deception in this, he added: "in... truth." For what is taught and learned in faith is not a lie; on the contrary, it is taught in truth.

Then when he says, to which I am appointed, he gives his own testimony: first, he shows what his office is; second, how he uses it, at I say the truth.

He says, therefore: to which, i.e., unto the office of testifying, I am appointed, namely, by God: I have appointed you that you should go and bring forth fruit; and your fruit should remain (John 15:16). A preacher, because he appointed me to preach: go into the whole world and preach the Gospel to every creature (Mark 16:15). But in every artifact there are two factors: those who act as ministers, and those who dispose of the ministers, namely, the architects. But in the work of the Church the ones who dispose are the apostles; hence he says, and an apostle, as though citing his authority: you are the seal of my apostleship in the Lord (1 Cor 9:2).

The work of this office is to preach the truth; for this is the duty of preachers, namely, to preach the truth: my mouth shall meditate the truth (Prov 8:7); speak the truth (Eph 4:25). But there is no doctrine which does not have some truth; and the reason why some doctrines are condemned is that they mix falsity with truth. Hence he says, I speak the truth, I do not lie: all my words are true (Prov 8:8); you shall not find iniquity in my tongue (Job 6:30). And this is the duty of his office, namely, to preach the truth without lying. This is my work, who am a doctor of the gentiles. Now a doctor produces knowledge in the soul of his disciple; but knowledge is not concerned with what is false; hence anyone who teaches what is false is not a doctor.

But Matthew tells us: do not be called Rabbi (Matt 23:8). I answer that he is not forbidding one to be a teacher of doctrine, but to avoid ambition: this man is to me a vessel of election; to carry my name before the gentiles and kings and the children of Israel (Acts 9:15); I have given you to be a light of the gentiles that you may be my salvation even to the farthest parts of the earth (Isa 49:6).

And I am obliged to teach them in faith and truth, because I must teach the faith and good morals. He says, in faith, i.e., in those matters which pertain to the present state, in which we live according to the faith, and truth, as to the state of glory.

Consequently, to announce to Catholic Christians a doctrine other than that which they have received was never permitted, is nowhere permitted and never will be permitted. It was ever necessary, is everywhere necessary and ever will be necessary that those who announce a doctrine other than that which was received once and for all be anathema. If this be so, is there anyone alive so bold as to preach dogmas other than those taught by the church, or so foolish as to accept doctrines besides those accepted by the church? Crying aloud, crying aloud again and again and again, crying aloud to everyone, always and everywhere throughout his writings, Paul remains this "vessel of election," this "doctor of the Gentiles," this trumpet among the apostles, this herald of the earth, this heaven-conscious man. He is crying aloud that whoever announces a new doctrine is anathema.