title: De modo orandi

author: Hugh of Saint Victor

source_edition: Migne, Patrologia Latina, vol. 176, coll. 977A–988A

source_text:
## PROLOGUS.

[0977A]

Domino et Patri charissimo H. Munusculum hoc dilectionis meae ea vos precor benignitate suscipite, qua me illud scio devotione obtulisse. Dictatum brevem de virtute orationis inelimato licet sermone conscriptum misi charitati vestrae, in quo distinctum habetis quibus modis orantis animus inter precum verba per compunctionem accenditur; demonstratum etiam cur illae a nobis Scripturae, quae petitionis formam non habent, pro nostra sive aliorum salute postulantibus inter orandum proferuntur. De oratione ergo orationem postulaturus scripsi, cujus dulcedinem quanto jam longo pietatis studio perfectius gustastis, tanto libentius donum accipere et [0977B] donum impendere debetis. Valete.

## CAP. I. *Quod ex propriae miseriae et divinae misericordiae consideratione ad orandum Deum incitari debemus.*

Quo studio et quo affectu a nobis orandus sit Deus, ex nostra miseria simul et ejus misericordia considerare possumus. Quid enim efficacius hominem ad orandi studium excitaret quam miseria et calamitas tantorum malorum, quibus addictus premitur? Et quid jucundius ad effectum orandi traheret quam misericordia Conditoris sui, quam inter mala sua toties experitur? Ne ergo mens humana ad orandum pigra sit, hinc sua necessitate compellitur; ne autem trepida et diffidens oret, illinc pietate Dei provocatur. Istis duabus alis, miseria scilicet hominis et misericordia [0977C] Redemptoris, oratio sublevatur, quia dum mens alterna horum consideratione se ad devotionem incessanter excitat, quodam spiritualis desiderii impetu sursum levata volat. Sic ergo orationi sancta meditatio necessaria est, ut omnino perfecta esse oratio nequeat, si eam meditatio non comitetur aut praecedat. Nam et ii qui mala sua considerare negligunt, aut nihil petendo, aut aliud quam oportet petendo, facile per ignorantiam falluntur, aut certe minus quam oportet digne petendo per desidiam tepescunt. Primum igitur necesse est, ut si prudenter et utiliter Dominum orare volumus, jugi meditatione animum nostrum exerceamus, et in consideratione miseriae nostrae discamus, quid nobis necesse [0977D] est petere, in consideratione autem misericordiae Dei nostri, quo desiderio debeamus postulare. Cogitemus quam brevis sit vita nostra, quam lubrica, via quam mors incerta. Cogitemus quod lugentes in hanc vitam intravimus, cum dolore pertransimus, cum luctu exituri sumus. Cogitemus quantis amaritudinibus admistum sit, si quid etiam dulce aut jucundum in via hujus vitae occursu suo nobis alludit; [0978A] quam fallax, quam suspectum, quam instabile, quam transitorium est quidquid hujus mundi amor parturit, quidquid species et pulchritudo temporalis promittit. Alia sunt mala, cum quibus nascimur, et processu temporis sive occulta Dei gratia, sive manifesta industria, liberamur. Alia vero in hanc vitam nobiscum veniunt, et a nobis ante mortem non recedunt. Alia item sunt mala quae ex tempore nobis accrescunt, et rursum decursu temporis abeunt. Alia autem post nativitatem contrahimus, et ante mortem non evacuamus. Et quis omnia mala vitae hujus enumerare possit? Ut enim praetermittamus ea mala, quae omnes communiter homines opprimunt, qualia aestimamus esse secreta pericula singulorum, quorum sibi quique conscii sunt? Si cogitare quisque [0978B] voluerit quae ab ineunte aetate mala fecerit, quae sustinuerit, et constituat ante oculos suos praeterita tempora et dies vitae suae, consideretque diligenter quot inanes labores tulerit, quoties pro amore hujus vitae frustra desudaverit, quoties in laboriosis conatibus fallaces exitus invenerit, et post longos discursus requiem necdum ullam adeptus sit, cognoscet quid de hac vita judicare possit. Cum autem vitae hujus aerumnam considerat, etiam quae sit patriae coelestis suavitas atque dulcedo attendat, et perpendat quid invenerit, quid perdiderit, ubi jaceat, unde ceciderit, ut ex utroque intelligat quantum sibi in hoc exsilio lugendum sit. Hinc enim Salomon dicit: *Qui addit scientiam, addit et dolorem [n: (Eccle. I)]*, quia quanto magis homo mala sua intelligit, tanto amplius [0978C] suspirat et gemit. Postremo superest ut in memoria malorum nostrorum etiam misericordiae Dei recordemur, quia fiducialius de futuro ejus miserationes requirimus, si quemadmodum in praeterito nostri misertus, sit cogitemus. Revocemus ad memoriam bona, quae tribuit, et quod in periculis saepe constitutos clementer eripuit, nec unquam peccatis nostris quo minus misereretur vinci potuit, oblitos sui de se admonuit, aversos a se revocavit, venientes ad se benigne suscepit, poenitentibus indulsit, perseverantes custodivit, stantes tenuit, lapsos erexit, malas delectationes in amaritudines commutavit, sed rursum salubriter amaricatis consolationes suas tribuit. Postremo autem tribulatione purgatis quietem et pacem perfectam restituit, qui nec peccantibus [0978D] unquam defuit ut corrigeret, nec justis ut custodiret. Quisquis hujusmodi meditationibus ante orationis tempus animum suum exercuit, nec improvidus fortassis nec tepidus ad orationem venit. Meditatio namque assidua scientiam parit, scientia vero parta ignorantiam pellit, et compunctionem parit, compunctio autem parta desidiam fugat, et [0979A] devotionem parit, devotio vero orationem perficit. Scientia est, quando homo ad agnitionem sui illuminatur. Compunctio est, quando ex consideratione malorum suorum cor interno dolore tangitur. Devotio est pius et humilis affectus in Deum, qui ex compunctione generatur. Territus enim magnitudine malorum suorum animus, et diffidens de propriis viribus, ad Deum se convertit. Et tanto ardentius patrocinium illius expetit, quanto apertius sibi nihil extra Deum relictum esse videt, in quo confidere possit. Devotio igitur est conversio in Deum pio et humili affectu. Humilis enim est ex conscientia infirmitatis suae, pius est ex consideratione divinae clementiae. Haec in se tres principales virtutes habet, fidem, spem, charitatem. Neque enim homo per devotionem [0979B] se ad Deum converteret, nisi crederet se ab eo salvari posse, et speraret eum misereri velle. Postremo nisi eam plus quam mala sua diligeret, nequaquam, illa fugiens, refugium sibi in ipso eligeret. Credit ergo, sperat et diligit. Credit potentiam, sperat misericordiam, amat custodiam. Nihil ergo aliud est oratio quam mentis devotio, id est conversio in Deum per pium et humilem affectum, fide, spe, charitate subnixa. Sed quia multis modis mens per devotionem accenditur, rursum quia ipsa devotio mentis variis modis voce promitur, debemus aliquas sigillatim orationis species distinguere, ut apertius valeamus ejus virtutem indicare.

## CAP. II. *De tribus speciebus orationis et generibus supplicationis.*

[0979C]

Tres sunt species orationis, supplicatio, postulatio, insinuatio. Supplicatio est sine determinatione petitionis humilis et devota precatio. Postulatio est determinatae petitioni incerta narratio. Insinuatio est sine petitione per solam narrationem, voluntatis facta significatio. Tria sunt genera supplicationum, captatio, exactio, pura oratio. Captatio est id quod fit ante postulationem ad praeparandum et inclinandum animum auditoris, quod tribus modis facimus. Primo cum aliquid dicimus, quod personam vel causam nostram commendat, sive meritum nostrum, sive infirmitatem, sive aliud aliquid enumerando, quod ad nostram causam vel personam commendandam valeat apud eum, cui nostram petitionem offerimus. [0979D] Secundus modus captationis est, cum aliquid in laudem ejus proferimus, quem oramus, per quod apud animum nostrum charum eum et acceptabilem esse significamus, ut nostra charitate vicissim ejus dilectionem mereamur. Tertius modus captationis est, quando aliquid dicimus, per quod apud animum auditoris causa adversarii nostri sive persona deprimitur, ut odio potius quam amore digna videatur. Istis tribus modis fit captatio. Hoc autem genere supplicationis frequentissime divina Scriptura uti solet. Hoc enim agimus, ubicunque laudes Dei canimus, ubicunque infirmitatem nostram, ubicunque malitiam adversariorum nostrorum recitamus. Et omnino quidquid Dei auribus dignum, et nostrae necessitati congruum ante petitionis pronuntiationem [0980A] eloquimur. Exactio est id quod fieri solet post factam postulationem, quando auditorem (ne petitio nostra apud eum in oblivionem veniat) quadam (ut ita dicam) importunitate atque instantia frequenter memorem facimus. Quae memoria tribus modis renovari videtur, videlicet quando aliquid vel de persona ejus, vel de persona nostra, vel de causa nostra iterato dicimus, unde vel nos, vel causam nostram atque petitionem in ejus animo renovemus. Hoc genus supplicandi quam apud homines importunum videtur, tam apud Deum gratum atque laudabile est. Pura oratio est, quando ex abundantia devotionis mens ita accenditur, ut cum se ad Deum postulatura converterit, prae amoris ejus magnitudine etiam petitionis suae obliviscatur; et dum amore ejus, quem [0980B] videt, perfrui vehementer concupiscit totaque jam illi vacare desiderat, ejus etiam, pro quo venit, curam libenter postponat. Hoc genus orandi in forma est, et quam prae caeteris omnibus unicum, tam est apud Deum prae caeteris omnibus pretiosum. Sed inter haec tria supplicationum genera infimum locum captatio, medium exactio, supremum et excellentissimum pura oratio obtinet. Quia captatio timorem, exactio fiduciam, pura oratio perfectum habet amorem. Sciendum est etiam, quod supplicatio aliquando fit per sola nomina sicut est illud: *Misericordia mea, refugium meum, susceptor meus, liberator meus, Deus meus, adjutor meus [n: (Psal. CXLIII)]*. Aliquando per sola verba sicut est respice, miserere, placare, attende et fac. Aliquando simul per nomina et verba [0980C] sicut est illud: *Verba mea auribus percipe, Domine, intellige clamorem meum. Intende voci orationis meae rex meus, et Deus meus [n: (Psal. V)]*. Sed illud genus supplicationis, quod per sola nomina fit, quo magis est foris significatione imperfectum, tanto magis intus est abundantia dilectionis plenum. Affectus enim hoc proprium habet, quo quanto major et ferventior intus est, tanto minus foris per vocem explicari potest. Illud vero genus supplicationis, quod per sola verba exprimitur, minorem quidem isto devotionem indicat, majorem autem illo, quod nominibus simul et verbis, plena videlicet significatione pronuntiatur. Illud igitur, quod solis nominibus fit, ad puram orationem pertinere videtur, quod solis [0980D] verbis ad exactionem; quod nominibus simul et verbis ad captationem. Ita ut pura oratio magis in jubilum convertatur, et appropinquet Deo, perveniat citius, et efficacius obtineat.

## CAP. III. *Quid postulatio et quid insinuatio.*

Postulatio est determinatae petitioni incerta narratio, sicut est illud: *Cor mundum crea in me, Deus, et spiritum rectum innova in visceribus meis [n: (Psal. L)]*. Haec tribus modis fit, obsecrando, rogando, simpliciter postulando. Obsecratio est, quando vehementior necessitas devotius precibus insistere cogit. In mediocribus causis rogamus, in minimis simpliciter postulamus. Habent igitur haec tria differentias suas, quia excellentissimum est obsecrare, medium rogare, minimum simpliciter postulare. Insinuatio est [0981A] sine petitione per solam narrationem voluntatis facta significatio. Haec quoque tribus modis fit, timore, fiducia, contemptu. Timore fit, quando vel causa magna est quam agimus, vel magna persona est quam rogamus, sicut est illud: *Domine, si fuisses hic, frater meus non fuisset mortuus [n: (Joan. XI)]*. Rogare enim voluit, ut fratrem suum mortuum Dominus suscitaret, sed quia propter magnitudinem causae et reverentiam personae extimuit, insinuare potius quam postulare elegit. *Domine,* inquit, *si fuisses hic, frater meus non fuisset mortuus.* Dixit unde voluntas intelligeretur, sed temeritas non reprehenderetur, ut vel non exaudita repulsae non pateretur opprobrium, vel exaudita voluntatis suae consequeretur effectum. Fiducia fit insinuatio, quando vel de facilitate [0981B] causae, vel de benevolentia personae confidimus, et ideo desiderium nostrum patenter exprimere negligimus, quia nos obstinere posse sola insinuatione speramus. Sicut est illud, quod in nuptiis deficiente vino Domino mater dicit. *Vinum non habent [n: (Joan. II)]*. Non dixit: Peto ut defectum poculi, vinum creando aut commutando, suppleas, sed hoc maternae reverentiae privilegium deberi existimavit, ut quidquid vel innuendo se velle significaret, pati a Filio repulsam non debuisset. Et hoc quidem justum fuerat, si tale aliquid ab eo petivisset, quod ille facere posset secundum naturam, quam ab ea sumptam gerebat. Nunc autem quodammodo juste reprehenditur, quia ab ea natura, quam non dederat, obedientiam in miraculo exigebat. Et dicitur ei: [0981C] *Quid mihi et tibi est mulier? [n: (Ibid.)]* Miraculum enim facere Dei virtus est, non hominis, et ideo cum a matre Christus homo de miraculo requiritur, idem non quasi homo, sed quasi Deus mulierem non matrem de praesumptione causatur. Maria enim a Christo non quasi mater exigere Filio, sed quasi mulier (si necesse fuisset) miraculum humiliter postulare, debebat a Deo. Contemptu fit insinuatio quando vel causa vilis est, vel persona quae rogatur humilis. Quae omnino ab oratione divina excluditur, apud homines autem maxime superbos et potentes magno studio exercetur. Et sicut in supradictis ostendimus, ita quoque in his tribus differentiam invenimus. Insinuatio enim ex fiducia perfectis convenit, ex timore incipientibus, ex contemptu [0981D] malis. Dehinc reliqua, quae de oratione tractare proposuimus, adnectenda sunt.

## CAP. IV. *Cur orantes legimus interdum ea, in quibus nullae petitionis exprimuntur verba.*

Quosdam siquidem movere solet, quod in orationibus nostris cum Deum sive pro nostra sive pro aliorum salute petere volumus, illos etiam nonnunquam psalmos, qui vel petitionis verba non habent, vel ad nostram petitionem non pertinent, decantare solemus. Et de aliis etiam Scripturis, quas in orationibus frequentamus, similem absurditatem producunt, cum ejusmodi sunt, ut vel formam orandi non habeant, vel illi, quam nos agimus, causae non concordant. Quid enim, aiunt, prodest in oratione [0982A] illa verba dicere, quibus invenimur vel nihil, vel aliud quam necesse est a Deo postulare? Non orat sed subsannat potius, et ad iracundiam provocat Deum, qui cum ante conspectum ejus quasi postulaturus venerit, subito se ad alia (quae nihil ad rem pertinere videntur) replicanda convertit. Ecce enim, inquiunt, Deum pro indulgentia peccatorum nostrorum deprecari volumus; quid nobis ad hoc prodest, si vel *Quare fremuerunt gentes [n: (Psal. II)]*, vel: *Attendite, popule meus [n: (Psal. LXXVII)]*, vel alium hujuscemodi psalmum decantamus? Nonne ridiculum est, ut talia canentes orare nos credamus? Istud fortasse, aliqui dicant, et existiment nihil utilitatis esse quoties talia nostris orationibus admiscemus; sed quisquis supradictas orationis species diligenter prospexerit, [0982B] qualiter etiam ista in orationibus dicta valeant facile discernet. Nam hoc genus orandi saepe ad impetrandum invenitur efficacius quam illud etiam, in quo manifeste petitionis modum orantes explicamus. Et licet hoc, ut diximus, ex his quae superius memorata sunt, satis evidenter intelligi possit, si tamen hic specialiter demonstretur, quid nisi amplius veritas patescit? Hoc interest quando oramus hominem, et quando oramus Deum, quod homo necessitatem nostram scire non potest, nisi ab alio doctus fuerit, Deus autem scit, etiam antequam petatur, quid nobis necesse sit. Homo igitur, qui rogatur, per narrationem nostram edocetur, ut sciat quid velimus; per supplicationem nostram pulsatur, ut annuat quod petimus. Sed in illa, quae ad Deum [0982C] fit, oratione narratio necessaria non est, nisi forte homo ad hoc narret, ut ipse suam petitionem melius intelligat, ut et per narrationem suam admonitus quid petat consideret, et per considerationem petitionis suae excitatus devotius oret. Sane quantum ad Deum pertinet, sola supplicatio sufficit, quia, ut diximus, Deus non necesse habet doceri ut sciat, sed supplicandus est ut annuat. Sed nullo alio modo citius Deus ad annuendum flectitur, quam si precantis animus toto devotionis affectu ad ipsum convertatur. Quaecunque ergo sunt verba orantis, absurda non sunt, si tantummodo ad hoc competenter proferri possint, ut vel orantis affectum ad amorem Dei excitent, vel (quod amplius est) si jam amore ejus flagrat, excitatum demonstrent. Demonstrent [0982D] autem, non ut Deum occulta nostra quasi nescientem doceant, sed ut nos dum internum nostrum desiderium foris loquimur, ex ipsis nostris verbis amplius ad amorem inflammemur. Sola ergo cordis devotio quantum ad Deum sufficere poterat, nisi ad hoc etiam in voce formaretur oratio, ut mentem orantis ad majorem devotionem accendat. Nam, sicut diximus, si petitioni inserta narratio est, non Deus docetur, sed orans admonetur considerare quid petat, ut devotius oret. Si vero sola supplicatio est, quia devotionem intus in corde esse significat, ad majorem devotionem animum inflammat. Sed quia diversis modis humanus affectus ad amorem Dei provocatur, libet nunc ipsos sigillatim [0983A] modos distinguere, et distinctos per exempla demonstrare.

## CAP. V. *Tribus potissimum modis orantium affectus in Deum excitari.*

Sed sciendum primum, quod fere omne hoc genus orandi, quod quibusdam prorsus ab orationis usu excludendum videtur, ad captationem pertinet, quam videlicet captationem, quamvis superius quasi speciem supplicationis annumeravimus, secundum quamdam tamen largiorem consuetudinem non solum supplicando, sed etiam postulando et insinuando captare solemus. In captatione autem benevolentia auditoris comparatur. Quod tribus modis fit, sive quando aliquid in laudem ejus dicimus, sive quando aliquid de nostra miseria commemoramus, vel etiam quando [0983B] aliquid, quod ad depressionem adversariorum nostrorum spectat, in medium adducimus. Dicamus igitur omnes illas Scripturas, quas quorumdam opinio ad orationis usum non esse assumendas existimat, idcirco utiliter debere, et convenienter posse inter vota precum nostrarum ab orantibus recitari, quia in nobis affectum piae devotionis excitant, et cor nostrum vel narrando laudem Dei ad ejus amorem provocant, vel nostram miseriam commemorando, ante conspectum ejus nos humiliant, vel malitiam adversariorum nostrorum exaggerando, et utilem nobis sollicitudinem et fiduciam coram ipso ampliorem praestant. Laudem Dei in potentia et bonitate ejus cognoscimus. Miseriam nostram in hoc, quod fragiles et peccatores sumus. Malitiam adversariorum [0983C] nostrorum quia et ad diripiendum sunt astuti, et ad opprimendum impii. Sive igitur laudem Dei bonitate ejus et potentia, sive miseriam nostram in infirmitate et culpa nostra, sive malitiam adversariorum nostrorum in tyrannide eorum et astutia, ad exercitationem mentis et augmentum bonae devotionis orantes commemoremus, nihil ineptum facimus, et per pium affectum quem ipsa nobis verba excitant, ubique orantes sumus. Ut enim breviter cuncta complectar, quotiescunque laudem Dei narramus, quaecunque sint verba quantumcunque prolixa, quid in his omnibus tamen intus cor nostrum nisi hoc unum loquitur, quod eum admirans amat, et amando admiratur? Similiter quando de nostra [0983D] miseria coram eo orantes agimus, quaecunque sint verba, quantumcunque prolixa, quid in his cor nostrum dicit nisi hoc unum, quod confitemur nos misericordiam ejus quaerere, et in eo omnem fiduciam nostram collocare? Quae devotio quanto humilitati propinquior, tanto est Deo acceptabilior. Item cum adversariorum nostrorum malitiam in orationibus nostris coram Deo accusamus, qualiacunque sint verba quantumcunque prolixa, quid tamen aliud per haec omnia quam justum judicium Dei ad nostri liberationem exposcimus, ut eripiat nos ab iis, quorum tyrannide injuste opprimimur, et quorum malitiam juste aversamur? Et quia ultionem de inimicis nostris, et judicium causae nostrae divino arbitrio libenter relinquimus, quid est quod pro hac [0984A] humilitate et devotione juste a Deo impetrare non debeamus? Unusquisque ergo cum in oratione vel psalmos vel alias quascunque scripturas decantat, diligenter consideret cui affectui serviant, et ad illum affectum toto nisu cor suum excitet, ad quem id quod loquitur magis pertinere videt, quia si verborum quae loquitur affectum habuerit, per affectum ipsum melius verborum virtutem cognoscet, et intelligentiam capiet, et per verborum intelligentiam in majorem devotionem affectum accendet.

## CAP. VI. *Quantum gratus sit Deo fervens orantis affectus.*

Quantum autem affectus cordis bonus Deo placeat, humana nobis etiam consuetudo, quamvis vitiosa, [0984B] quadam tamen virtutis imitatione demonstrat. Certe videmus adulatores qualiter se erga illos, a quibus aliquid expetunt, devotos simulant. Saepe procedentibus obviam eunt, in turba constitutos pomposis salutationibus honorant, transire volentibus viam praeparant, alios locum dare jubent, dominos adventare proclamant, cathedras in medio constituunt, pulvinaria sternunt, pedibus provolvuntur. Ex antiquis historiis magnalia patrum replicant, etsi in eis non inveniunt quid laudent, priorum facta ad eorum laudem retorquent, se devotos, se fidos non solum dicunt, sed jurant, et quod esse nolint, hoc omni studio videri laborant. Nunquid putatis juste reprehendi possent, si essent quod non sunt, sed esse se fingunt? Si hoc malum [0984C] esset ut tales essent, cur tantopere tales videri student? Imo vero si tales essent quales se fingunt et non sunt, vere laudabiles essent. Nec ob aliam causam eorum petitio ab hominibus saepe respuitur, nisi quia tales non esse, quales se fingunt esse, sciuntur. Si ergo illi juste in suis precibus repelluntur, quia sciuntur tales non esse quales se esse fingunt: ut nos mereamur quod petimus a Deo percipere, quales illi se simulant, tales studeamus in veritate Deo nos exhibere. Ostendamus foris verbis, habere nos intus erga Deum affectum devotionis. Et non solum ostendamus, sed quod ostendimus habeamus. Ne, si solum ostendamus, non veri amatores sed adulatores simus, et quia Deum ostentatione [0984D] decipere non possumus, nosmetipsos potius decipiamus. Praeterea sicut adulatores simulatam devotionem priores offerunt, et per eam illorum, quos deprecantur, gratiam comparare volunt, sic et nos precibus nostris praeveniamus faciem Domini, et ut mereamur obtinere quod petimus, non simulatam devotionem, sed veram charitatem offeramus. Beatificemus amicos Domini nostri, indignemur inimicis ejus, laudemus in eo potentiam, magnificemus pietatem, admiremur sapientiam, extollamus generositatem, approbemus aequitatem. Item narremus ei miseriam nostram, indicemus ei necessitatem nostram, indicemus et revelemus ei infirmitatem nostram, confiteamur ei culpam nostram, dicamus et credamus alium non esse, per quem [0985A] possimus eripi, per quem speremus liberari. Item ostendamus ei, adversariorum nostrorum daemonum, et perversorum hominum malitiam, crudelitatem, iniquitatem, tyrannidem, quod ei adversantur, qui nos persequuntur, quod nobis hostes sunt, qui ei contradicunt, quod odimus quae odit, quod diligimus quae diligit. Malle nos propter eum odia inimicorum ejus perpeti, quam contra eum habere pacem eorum. Omnes igitur Scripturae ejusmodi, quae ad captationem faciendam congruunt, sive ipsa captatio per supplicationem, sive per postulationem, sive per insinuationem fiat, alienae ab orationis usu habendae non sunt, quia licet aliquae illarum narrationes petitionem non habeant, habent tamen omnes affectus [0985B] virtutum, quos in nobis accendunt, per quos qui orant citius, quam per vocis petitionem, impetrant.

## CAP. VII. *De diversis affectuum modis, et quibus psalmis quisque adaptetur.*

Quia igitur in affectibus pietatis est omnis virtus orandi, enumeremus aliquot ex ipsis, et exemplis demonstremus, ut quia omnes enumerare non possumus (infiniti enim sunt affectus) quid tamen in omnibus laudabile sit, et Deo acceptum, ex quibusdam conjiciamus. Est affectus dilectionis, cum forte mens vel videns, vel reminiscens id quod amat, subito amoris igne corripitur. Est affectus admirationis, cum aliquid novum et admirabile contemplans in stuporem excitatur. Est affectus congratulationis, cum [0985C] acceptabile aliquid et beneplacitum videns, quadam hilaritate perfunditur. Est affectus humilitatis, quando ex consideratione infirmitatis suae ab elatione sua sponte comprimitur. Est affectus moeroris, quando ex consideratione malorum suorum quodammodo contabescens infirmatur. Est affectus timoris, quando ex consideratione imminentium poenarum concutitur. Est affectus indignationis, quando in odium adversariorum ex ipsa iniquitatis eorum magnitudine inflammatur. Est affectus zeli quando ex amore justitiae ad desiderium ultionis accenditur. Est affectus bonae praesumptionis, quando ex nova aliqua et singulari fiducia ad vindicandum plus solito quidpiam animatur. De istis affectibus primi tres ad [0985D] istud praecipue genus Scripturarum pertinent, in quo fit laudatio. Quia scilicet ex commemoratione bonitatis, surgit affectus dilectionis, ex commemoratione potentiae et fortitudinis surgit affectus admirationis, ex commmemoratione autem alicujus prosperi eventus et facti felicis surgit affectus congratulationis. Tres sequentes ad illud genus pertinent, in quo fit commemoratio infelicitatis et miseriae. Quia videlicet affectus humilitatis surgit ex commemoratione propriae infirmitatis, affectus doloris surgit ex commemoratione malorum praesentium, vel ex recordatione praeteritorum. Affectus timoris ex praevisione futurorum. Tres ultimi affectus illi magis Scripturarum generi congruunt, in quo fit invectio et accusatio in adversarios videlicet [0986A] contra nequitiam illorum, indignatio contra injuriam, zelus propter malitiam, major de Dei misericordia praesumptio. Exempla singulorum haec sunt, ex affectu dilectionis canitur psalmus: *Diligam te, Domine [n: (Psal. XVII)]*. Ex affectu admirationis canitur psalmus: *Domine Dominus noster [n: (Psal. VIII)]*. Ex affectu congratulationis canitur psalmus: *Omnes gentes [n: (Psal. XLVI)]*. Et in his omnibus est laudatio. Ex affectu humilitatis canitur psalmus: *In te, Domine, speravi [n: (Psal. XXX)]*. Ex affectu doloris canitur psalmus: *Usquequo, Domine, oblivisceris? [n: (Psal. XII.)]* Ex affectu timoris canitur psalmus: *Domine, ne in furore [n: (Psal. VI)]*, et in his omnibus est mista quaerelae deprecatio. Ex affectu indignationis canitur psalmus: *Quid gloriaris in malitia [n: (Psal. LI)]*. Ex affectu zeli [0986B] canitur psalmus: *Deus ultionum Dominus [n: (Psal. XCIII)]*. Ex affectu bonae praesumptionis canitur psalmus: *Judica me, Domine, quoniam [n: (Psal. XXV)]*, etc.

## CAP. VIII. *Quod in eodem psalmo saepius ab uno affectu in alium fiat transitus.*

Sciendum tamen est hanc proprietatem in omnibus psalmis non esse, ut per totam seriem unus affectus extendatur, sed saepe de alio affectu fit transitus in alium, secundum quod mentes orantium diversis modis affici solent. Hoc autem qualiter per singulos cognosci possit explanare, prolixioris operis tractatum expetit. Volumus tamen hoc in aliquibus exempli causa demonstrare. Forte cogitare coepi quanta sit felicitas esse cum Deo, quanta item [0986C] sit miseria vivere in hoc saeculo, quanta demum calamitas semper cruciari in inferno, et ex hac meditatione mea subito amore coelestis patriae attractus, ipso affectu ducente in haec verba decurro. *Beatus vir qui non abiit in consilio impiorum [n: (Psal. I)]*, cujus psalmi totam seriem si secundum intimum compunctionis sensum inquirimus, quid aliud nisi hoc ubique dicentem invenimus: Felices qui nunquam a Deo recesserunt, felices qui semper cum eo permanserunt, felices qui in ejus obsequio fideles et devoti perstiterunt? Nam infelices et miseri illi sunt, qui se ab illo elongaverunt, et cum illo perseverare noluerunt, vel qui post ad illum non redierunt. Gratias illi qui quantum perstiti, confusio mihi quantum [0986D] discessi. Nunc autem quantum prope sum elongare nolo, quantum longe sum redire cupio, utinam ad illum perveniam, utinam ab illo nunquam recedam: *Adjuva me, Deus meus [n: (Psal. CVIII)]*. Affectus igitur iste dilectionis est surgens ex laudatione. Item exemplum alterius. Cogitavi mecum quanta esset potentia Dei, ac deinde admirari coepi vesaniam hominum, qui mortales sunt, et tamen voluntati ejus obviare minime pertimescunt. Ex hac itaque admiratione compulsus sum exclamare et dicere: *Quare fremuerent gentes [n: (Psal. II)]*. Et est admiratio mista indignationi, quia vesaniam admiramur, praesumptioni indignamur, vel certe in nobismetipsis dum foris assultus vitiorum crebros et importunos aspicimus, et intrinsecus de Dei adjutorio praesumimus, ipsam [0987A] tentationum nostrarum molestiam cum quadam indignatione arguimus dicentes: *Quare fremuerunt gentes?* Et est summa totius psalmi ad hoc tendens, ut per Dei potentiam confirmati, insolentes adversitates contemnamus, et tanto nos adversariis nostris fortiores, quanto Deo viciniores sumus, praesumamus. Illorum interitum festinum attendamus. Dei magnificentiam contra eorum superbiam frangendam opponamus, cum omni reverentia animum nostrum ad obsequium illius subjiciamus semper supra nos admirantes ejus potentiam, infra nos despicientes eorum insolentiam. Hic est affectus admirationis indignationi mistus ex laudatione surgens. Sequentis psalmi series non secundum unum affectum texitur, sed saepe de affectu in affectum [0988A] transit, verbi gratia: *In angustiis constitutus; [n: (Psal. III)]*; quantum semper in Dei misericordia confidebam cogitare incipio, quia tamen quodammodo me ab eoderelictum video, ex affectu doloris in haec verba prorumpo. *Domine, quid multiplicati sunt qui tribulant me? multi insurgunt adversum me [n: (ibid.)]*. Rursumque ex affectu doloris in affectum bonae praesumptionis recurrens aio: *Tu autem, Domine, susceptor meus es [n: (ibid.)]*. Ut et moerorem per fiduciam relevem, et fiduciam per moerorem castigem. Et quis omnes virtutes psalmorum, quis illas ignitas compunctiones sanctorum affectuum enumerare loquendo potest? quibus mens in oratione accenditur, et gratissimum Deo sacrificium in ara cordis adoletur.

english:
## PROLOGUE.

[0977A]

To his most dear lord and father H. Receive, I pray you, this little gift of my love with that same kindness with which I know myself to have offered it in devotion. I have sent to your charity a brief treatise on the power of prayer, written though it be in unpolished speech, in which you have set out distinctly in what ways the mind of one praying is kindled through compunction amid the words of his prayers; and it is shown also why those Scriptures which have not the form of a petition are brought forth by us, in the course of praying, when we ask for our own salvation or for that of others. Being about to ask for prayer, therefore, I have written concerning prayer; and the more perfectly you have already tasted its sweetness through long zeal of piety, the more gladly ought you both to receive the gift and [0977B] to bestow the gift. Farewell.

## CHAP. I. *That from the consideration of our own misery and of the divine mercy we ought to be stirred up to pray to God.*

With what zeal and with what affection God is to be prayed to by us, we can consider from our own misery and at the same time from his mercy. For what would more effectually rouse a man to the zeal of prayer than the misery and calamity of so great evils, to which he is bound over and by which he is pressed? And what would more pleasantly draw him to the practice of prayer than the mercy of his Maker, which amid his evils he so often experiences? Lest, then, the human mind be sluggish in praying, on this side it is compelled by its own need; and lest it pray tremblingly and mistrustfully, on that side it is called forth by the loving-kindness of God. By these two wings — namely, the misery of man and the mercy [0977C] of the Redeemer — prayer is lifted up; for while the mind by the alternate consideration of these unceasingly rouses itself to devotion, it is borne aloft by a certain impulse of spiritual desire, and flies. So necessary, then, is holy meditation to prayer, that prayer cannot be perfect at all if meditation does not accompany or precede it. For those also who neglect to consider their own evils are easily deceived through ignorance, either by asking nothing or by asking otherwise than they ought; or else, by asking less worthily than they ought, they grow lukewarm through sloth. First, therefore, it is necessary, if we wish to pray to the Lord prudently and profitably, that we exercise our mind with unbroken meditation, and in the consideration of our misery learn what it is necessary [0977D] for us to ask; but in the consideration of the mercy of our God, with what desire we ought to ask. Let us consider how brief our life is, how slippery the way, how uncertain death. Let us consider that we entered this life weeping, that we pass through it with sorrow, and that we are to go out of it with mourning. Let us consider with how great bitternesses it is mingled, if anything even sweet or pleasant along the way of this life sports with us as it meets us; [0978A] how deceitful, how suspect, how unstable, how transitory is whatever the love of this world brings forth, whatever temporal show and beauty promises. Some evils there are with which we are born, and from which, in the course of time, we are set free, whether by the hidden grace of God or by manifest diligence. But others come with us into this life, and do not depart from us before death. There are likewise other evils which grow upon us in time, and again in the passing of time go away. And others we contract after our birth, and do not rid ourselves of before death. And who could enumerate all the evils of this life? For, that we may pass over those evils which oppress all men in common, of what sort do we reckon the secret perils of individuals to be, of which each man is conscious to himself? If anyone [0978B] should be willing to consider what evils he has done from his earliest years, and what he has endured, and should set before his eyes the times past and the days of his life, and should diligently consider how many empty labors he has borne, how often for the love of this life he has sweated in vain, how often in toilsome attempts he has found deceptive outcomes, and after long runnings to and fro has not yet attained any rest at all — he will know what he can judge concerning this life. But when he considers the hardship of this life, let him attend also to what the pleasantness and sweetness of the heavenly country is, and let him weigh what he has found, what he has lost, where he lies, whence he has fallen, so that from both he may understand how much he must mourn in this exile. For hence Solomon says: *He that addeth knowledge, addeth also sorrow [n: (Eccle. I)]*, because the more a man understands his own evils, the more deeply [0978C] he sighs and groans. Lastly, it remains that in the remembrance of our evils we call to mind also the mercy of God, because we seek his compassions for the future with the more confidence if we consider how he has had mercy upon us in the past. Let us call back to memory the good things which he has bestowed, and that he has often mercifully snatched us out when we were set in perils; and that he could never be overcome by our sins so as to withhold his mercy; that he admonished of himself those who had forgotten him, called back those who had turned away from him, kindly received those who came to him, pardoned the penitent, guarded the persevering, held up those who stood, raised the fallen, changed evil delights into bitternesses, yet again bestowed his consolations upon those thus wholesomely embittered. And lastly he restores rest and perfect peace to those purged by tribulation — he who was never wanting to sinners, [0978D] to correct them, nor to the just, to guard them. Whoever has exercised his mind with meditations of this sort before the time of prayer comes to prayer neither, perhaps, unprovided nor lukewarm. For assiduous meditation begets knowledge; and knowledge, once begotten, drives out ignorance and begets compunction; and compunction, once begotten, puts sloth to flight and [0979A] begets devotion; and devotion perfects prayer. It is knowledge, when a man is enlightened unto the recognition of himself. It is compunction, when from the consideration of his own evils the heart is touched with inward grief. Devotion is a loving and humble affection toward God, which is generated out of compunction. For the mind, terrified by the greatness of its own evils, and mistrusting its own strength, turns itself to God. And it seeks his protection the more ardently, the more plainly it sees that nothing has been left to it outside God in which it might trust. Devotion, therefore, is a turning to God with a loving and humble affection. For it is humble from the consciousness of its own weakness; it is loving from the consideration of the divine clemency. This has within itself the three principal virtues: faith, hope, charity. For a man would not turn himself to God by devotion [0979B] unless he believed that he could be saved by him, and hoped that he was willing to show mercy. Lastly, unless he loved that mercy more than his own evils, he would by no means, fleeing them, choose a refuge for himself in him. He believes, then, and hopes, and loves. He believes in his power, hopes in his mercy, loves his keeping. Prayer, therefore, is nothing else than devotion of the mind, that is, a turning to God through a loving and humble affection, supported by faith, hope, and charity. But because the mind is kindled through devotion in many ways, and again because that same devotion of the mind is uttered by the voice in various ways, we ought to distinguish severally certain kinds of prayer, that we may be able more plainly to point out its power.

## CHAP. II. *On the three kinds of prayer, and on the sorts of supplication.*

[0979C]

There are three kinds of prayer: supplication, postulation, intimation. Supplication is a humble and devout entreaty without any determination of the petition. Postulation is an indefinite narration attached to a determinate petition. Intimation is a signifying of the will made without petition, by narration alone. There are three sorts of supplication: *captatio*, exaction, and pure prayer. *Captatio* is that which is done before the postulation, to prepare and incline the mind of the hearer; and this we do in three ways. First, when we say something which commends our person or our cause, recounting either our merit, or our weakness, or something else which may avail to commend our cause or person with him to whom we offer our petition. [0979D] The second way of *captatio* is when we bring forward something in praise of him whom we entreat, by which we signify that he is dear and acceptable in our mind, so that by our love we may in turn deserve his love. The third way of *captatio* is when we say something by which the cause or the person of our adversary is lowered in the hearer's mind, so that it may seem worthy rather of hatred than of love. In these three ways *captatio* is made. And Holy Scripture is wont very frequently to use this sort of supplication. For we do this whenever we sing the praises of God, whenever we recount our own weakness, whenever we recount the malice of our adversaries. And altogether whatever is worthy of God's ears and suited to our need, we speak forth before the pronouncing of the petition. [0980A] Exaction is that which is wont to be done after the postulation has been made, when — lest our petition fall into forgetfulness with him — we frequently make the hearer mindful of it by a certain importunity, so to speak, and insistence. And this remembrance is seen to be renewed in three ways, namely, when we say something over again either about his person, or about our own person, or about our cause, whereby we may renew either ourselves, or our cause and petition, in his mind. This sort of supplicating, importunate as it seems among men, is with God just so pleasing and praiseworthy. It is pure prayer when, out of the abundance of devotion, the mind is so kindled that, when it has turned itself to God about to make its postulation, it forgets even its own petition for the greatness of his love; and while it vehemently longs to enjoy the love of him whom [0980B] it sees, and desires now to be wholly at leisure for him, it willingly sets aside even the care of that for which it came. This sort of praying is in a form of its own; and as it is unique above all the rest, so with God it is above all the rest precious. But among these three sorts of supplication, *captatio* holds the lowest place, exaction the middle, and pure prayer the highest and most excellent. For *captatio* has fear, exaction confidence, and pure prayer perfect love. It is also to be known that supplication is sometimes made by nouns alone, as is that: *My mercy, my refuge, my upholder, my deliverer, my God, my helper [n: (Psal. CXLIII)]*. Sometimes by verbs alone, as are: look upon, have mercy, be appeased, attend and do. Sometimes by nouns and verbs together, [0980C] as is that: *Give ear, O Lord, to my words, understand my cry. Hearken to the voice of my prayer, my king and my God [n: (Psal. V)]*. But that sort of supplication which is made by nouns alone — the more imperfect it is outwardly in its signification, the more is it inwardly full of an abundance of love. For affection has this property, that the greater and more fervent it is within, the less can it be unfolded outwardly by the voice. But that sort of supplication which is expressed by verbs alone indicates indeed a lesser devotion than this, yet a greater than that which is pronounced by nouns and verbs together, that is, with full signification. That, therefore, which is made by nouns alone seems to pertain to pure prayer; that which is by verbs [0980D] alone, to exaction; that which is by nouns and verbs together, to *captatio*. So that pure prayer is the more turned into jubilation, and draws near to God, arrives more swiftly, and obtains more effectually.

## CHAP. III. *What postulation is, and what intimation.*

Postulation is an indefinite narration attached to a determinate petition, as is that: *Create a clean heart in me, O God, and renew a right spirit within my bowels [n: (Psal. L)]*. This is made in three ways: by beseeching, by asking, by simply postulating. It is beseeching when a more urgent necessity compels us to press upon our prayers more devoutly. In middling causes we ask; in the least we simply postulate. These three, therefore, have their own differences, because to beseech is the most excellent, to ask the middle, and simply to postulate the least. Intimation is [0981A] a signifying of the will made without petition, by narration alone. This also is made in three ways: by fear, by confidence, by contempt. It is made by fear when either the cause we plead is great, or the person whom we ask is great, as is that: *Lord, if thou hadst been here, my brother had not died [n: (Joan. XI)]*. For she wished to ask that the Lord would raise up her dead brother; but because she was afraid, by reason of the greatness of the cause and the reverence of the person, she chose rather to intimate than to postulate. *Lord,* she says, *if thou hadst been here, my brother had not died.* She said that whereby her will might be understood, yet her rashness not be reprehended, so that either, not being heard, she might not suffer the reproach of a refusal, or, being heard, she might obtain the effect of her will. Intimation is made by confidence when we trust either in the easiness [0981B] of the cause or in the goodwill of the person, and therefore neglect to express our desire openly, because we hope that we can obtain it by intimation alone. As is that which, at the marriage, when the wine was failing, the mother says to the Lord. *They have no wine [n: (Joan. II)]*. She did not say: I ask that thou supply the lack of the cup, by creating wine or by changing it; but she judged that this privilege was owed to a mother's reverence, that whatever she signified herself to will, even by a hint, she ought not to suffer a refusal from her Son. And this indeed would have been just, had she sought of him some such thing as he could do according to the nature which he bore, taken from her. But as it is, she is in a manner justly reprehended, because she was exacting obedience in a miracle from that nature which she had not given. And it is said to her: [0981C] *Woman, what is that to me and to thee? [n: (Ibid.)]* For to work a miracle is the power of God, not of man; and therefore, when Christ as man is applied to by his mother concerning a miracle, the same one, not as man but as God, arraigns her as woman and not as mother for presumption. For Mary ought not, as a mother, to exact a miracle of Christ as her Son, but, as a woman — had it been necessary — humbly to postulate it of God. Intimation is made by contempt when either the cause is mean, or the person who is asked is lowly. And this is altogether excluded from prayer to God, but among men — especially the proud and the powerful — it is practiced with great zeal. And as we have shown in the things said above, so in these three also we find a difference. For intimation out of confidence befits the perfect; out of fear, beginners; out of contempt, [0981D] the evil. Henceforth the remaining things which we proposed to treat concerning prayer are to be added.

## CHAP. IV. *Why in praying we sometimes read those things in which no words of petition are expressed.*

Some indeed are wont to be troubled that in our prayers, when we wish to entreat God either for our own salvation or for that of others, we are accustomed sometimes to chant even those psalms which either have not the words of a petition, or do not pertain to our petition. And concerning other Scriptures also, which we use often in our prayers, they bring forward a like absurdity, since they are of such a kind as either not to have the form of praying, or not to agree with the cause which we are pleading. For what, they say, does it profit in prayer [0982A] to say those words by which we are found to postulate of God either nothing, or something other than is necessary? He does not pray, but rather mocks, and provokes God to anger, who, when he has come before his sight as though about to make a postulation, suddenly turns himself to rehearsing other things which seem to pertain in nothing to the matter. For behold, they say, we wish to beseech God for the pardon of our sins; what does it profit us toward this if we chant either *Why have the gentiles raged [n: (Psal. II)]*, or: *Attend, O my people [n: (Psal. LXXVII)]*, or some other psalm of this kind? Is it not ridiculous that, singing such things, we should believe ourselves to be praying? This perhaps some may say, and may reckon that there is no profit whenever we mingle such things with our prayers; but whoever has carefully looked into the kinds of prayer set out above [0982B] will easily discern in what way these things also, said in prayers, have their force. For this sort of praying is often found more effectual for obtaining than even that in which, as we pray, we plainly unfold the manner of our petition. And although this, as we have said, can be understood clearly enough from the things recalled above, yet if it be shown here in particular, what follows but that the truth is laid the more open? This is the difference between when we entreat a man and when we entreat God: that a man cannot know our need unless he has been taught it by another, whereas God knows, even before he is asked, what is necessary for us. A man, therefore, who is asked, is taught by our narration, that he may know what we will; he is knocked upon by our supplication, that he may grant what we ask. But in that prayer which is made to God [0982C] narration is not necessary, save perhaps that a man should narrate for this end, that he himself may better understand his own petition — so that, admonished by his own narration, he may consider what he asks, and, roused by the consideration of his petition, may pray more devoutly. Indeed, so far as concerns God, supplication alone suffices; because, as we said, God has no need to be taught that he may know, but he is to be supplicated that he may grant. But by no other way is God more swiftly bent to granting than if the mind of him who prays be turned to him with the whole affection of devotion. Whatever, therefore, are the words of him who prays, they are not absurd, if only they can fittingly be brought forth to this end: either that they rouse the affection of the one praying to the love of God, or — what is more — if he already burns with love of him, that they show that affection roused. And let them show it [0982D] not so as to teach God our hidden things, as though he knew them not, but so that we, while we speak our inward desire outwardly, may be the more inflamed to love out of our own words. The devotion of the heart alone, then, could suffice so far as concerns God, were it not that prayer is formed in the voice also for this end, that it may kindle the mind of the one praying to a greater devotion. For, as we have said, if a narration is inserted into the petition, God is not taught, but the one praying is admonished to consider what he asks, that he may pray more devoutly. But if there is supplication alone, then, because it signifies that devotion is within in the heart, it inflames the mind to a greater devotion. But because human affection is called forth to the love of God in diverse ways, it now pleases us to distinguish those ways [0983A] one by one, and, once distinguished, to show them by examples.

## CHAP. V. *That the affection of those who pray is stirred up toward God chiefly in three ways.*

But first it must be known that almost all this sort of praying — which to some seems to be excluded outright from the use of prayer — pertains to *captatio*; which *captatio*, although above we reckoned it as it were a kind of supplication, yet according to a certain broader usage we are wont to practice not only in supplicating, but also in postulating and in intimating. Now in *captatio* the goodwill of the hearer is procured. And this is done in three ways: either when we say something in his praise, or when we call to mind something of our own misery, or also when [0983B] we bring into the midst something which looks to the lowering of our adversaries. Let us say, therefore, that all those Scriptures which the opinion of some judges are not to be taken up for the use of prayer both ought profitably, and can fittingly, be recited by those who pray amid the vows of our prayers, because they rouse in us the affection of loving devotion, and either, by telling the praise of God, call our heart forth to his love; or, by calling to mind our own misery, humble us before his sight; or, by setting out fully the malice of our adversaries, afford us both a useful solicitude and a fuller confidence before him. We recognize the praise of God in his power and goodness. Our own misery, in this: that we are frail and sinners. The malice of our adversaries [0983C], in that they are both cunning to plunder and impious to oppress. Whether, therefore, as we pray, we call to mind the praise of God in his goodness and power, or our own misery in our weakness and guilt, or the malice of our adversaries in their tyranny and cunning, for the exercising of the mind and the increase of good devotion, we do nothing unfitting; and through the loving affection which the words themselves rouse in us, we are praying throughout. For, to embrace all briefly: as often as we tell the praise of God, whatever the words may be, however lengthy, what nevertheless does our heart within speak in them all but this one thing — that, admiring him, it loves him, and, loving him, admires him? Likewise, when in prayer we treat before him of our own [0983D] misery, whatever the words may be, however lengthy, what does our heart say in them but this one thing — that we confess that we seek his mercy, and place all our confidence in him? And this devotion, the nearer it is to humility, the more acceptable it is to God. Likewise, when in our prayers we accuse the malice of our adversaries before God, of whatever kind the words may be, however lengthy, what else nevertheless do we demand through them all but the just judgment of God for our deliverance, that he may snatch us away from those by whose tyranny we are unjustly oppressed, and whose malice we justly turn from? And because we willingly leave vengeance upon our enemies, and the judgment of our cause, to the divine decision, what is there which for this [0984A] humility and devotion we ought not justly to obtain from God? Let each one, therefore, when in prayer he chants either psalms or any other scriptures whatsoever, diligently consider to what affection they minister, and with all his effort rouse his heart to that affection to which he sees that what he speaks the more pertains; because, if he has the affection of the words which he speaks, through that very affection he will better know the power of the words, and will grasp their meaning, and through the understanding of the words will kindle his affection unto a greater devotion.

## CHAP. VI. *How pleasing to God is the fervent affection of one who prays.*

But how much a good affection of the heart pleases God, even human custom shows us — vicious though it be, [0984B] yet by a certain imitation of virtue. We surely see how flatterers feign themselves devoted toward those from whom they seek something. Often they go to meet them as they come forth; they honor them, when set in a crowd, with pompous salutations; they prepare the way for those who wish to pass; they bid others give place; they proclaim that the lords are arriving; they set chairs in the midst, spread cushions, and cast themselves at their feet. Out of ancient histories they rehearse the great deeds of their fathers; and if in the men themselves they find nothing to praise, they twist the deeds of their forebears into praise of them; that they are devoted, that they are faithful, they not only say but swear; and what they are unwilling to be, this they labor with all zeal to seem. Do you think they could justly be reprehended if they were what they are not, but feign themselves to be? If it were an evil [0984C] to be such, why do they so greatly strive to seem such? Nay rather, if they were such as they feign themselves to be and are not, they would be truly praiseworthy. Nor for any other cause is their petition often spurned by men, save that they are known not to be such as they feign themselves to be. If, then, they are justly repelled in their prayers because they are known not to be such as they feign themselves to be, let us — that we may deserve to receive from God what we ask — be zealous to present ourselves to God in truth such as those men only pretend to be. Let us show outwardly by words that we have within an affection of devotion toward God. And let us not only show it, but have what we show; lest, if we only show it, we be not true lovers but flatterers, and, since we cannot deceive God by display, [0984D] we rather deceive ourselves. Moreover, as flatterers offer a feigned devotion first, and by it wish to procure the favor of those whom they beseech, so let us also go before the face of the Lord with our prayers; and that we may deserve to obtain what we ask, let us offer not a feigned devotion, but true charity. Let us call blessed the friends of our Lord, let us be indignant at his enemies; let us praise the power in him, magnify his loving-kindness, admire his wisdom, extol his generosity, approve his equity. Likewise let us tell him our misery, declare to him our need, declare and reveal to him our weakness, confess to him our guilt, and say and believe that there is no other by whom [0985A] we can be snatched away, by whom we may hope to be set free. Likewise let us show him the malice, the cruelty, the iniquity, the tyranny of our adversaries — the demons and perverse men — that those who persecute us are set against him; that those who contradict him are enemies to us; that we hate what he hates; that we love what he loves. That we would rather, for his sake, endure the hatreds of his enemies than have their peace against him. All Scriptures of this kind, therefore, which are apt for the making of a *captatio* — whether that *captatio* be made by supplication, or by postulation, or by intimation — are not to be held foreign to the use of prayer; because, although some of those narrations have no petition, yet they all have the affections [0985B] of the virtues, which they kindle in us, and through which those who pray obtain more swiftly than through the petition of the voice.

## CHAP. VII. *On the diverse modes of the affections, and to what psalms each is fitted.*

Since, therefore, the whole power of praying lies in the affections of piety, let us enumerate some of them and show them by examples, so that — since we cannot enumerate them all (for the affections are without number) — we may nevertheless gather from certain of them what in all of them is praiseworthy and acceptable to God. There is the affection of love, when the mind, chancing either to see or to remember what it loves, is suddenly seized by the fire of love. There is the affection of wonder, when, contemplating something new and marvelous, it is roused into amazement. There is the affection of congratulation, when, [0985C] seeing something acceptable and well-pleasing, it is suffused with a certain cheerfulness. There is the affection of humility, when out of the consideration of its own weakness it willingly presses down its own elation. There is the affection of mourning, when out of the consideration of its own evils it is weakened, wasting away in a manner. There is the affection of fear, when out of the consideration of impending punishments it is shaken. There is the affection of indignation, when it is inflamed into hatred of its adversaries by the very greatness of their iniquity. There is the affection of zeal, when out of the love of justice it is kindled to the desire of vengeance. There is the affection of good presumption, when out of some new and singular confidence it is emboldened to claim somewhat more than is usual. Of these affections the first three pertain [0985D] chiefly to that kind of Scriptures in which praise is given: namely, because from the recalling of his goodness arises the affection of love; from the recalling of his power and strength arises the affection of wonder; and from the recalling of some prosperous event and happy deed arises the affection of congratulation. The three following pertain to that kind in which a recalling of unhappiness and misery is made: namely, because the affection of humility arises from the recalling of one's own weakness; the affection of grief arises from the recalling of present evils, or from the remembrance of past ones; the affection of fear, from the foreseeing of things to come. The last three affections agree rather with that kind of Scriptures in which invective and accusation against adversaries is made — namely, [0986A] against their wickedness, indignation; against their injury, zeal on account of their malice; a greater presumption concerning the mercy of God. The examples of each are these. Out of the affection of love is sung the psalm: *I will love thee, O Lord [n: (Psal. XVII)]*. Out of the affection of wonder is sung the psalm: *O Lord our Lord [n: (Psal. VIII)]*. Out of the affection of congratulation is sung the psalm: *All ye nations [n: (Psal. XLVI)]*. And in all these there is praise. Out of the affection of humility is sung the psalm: *In thee, O Lord, have I hoped [n: (Psal. XXX)]*. Out of the affection of grief is sung the psalm: *How long, O Lord, wilt thou forget? [n: (Psal. XII.)]* Out of the affection of fear is sung the psalm: *O Lord, not in thy fury [n: (Psal. VI)]*; and in all these there is a beseeching mingled with complaint. Out of the affection of indignation is sung the psalm: *Why dost thou glory in malice [n: (Psal. LI)]*. Out of the affection of zeal [0986B] is sung the psalm: *The Lord is the God of revenge [n: (Psal. XCIII)]*. Out of the affection of good presumption is sung the psalm: *Judge me, O Lord, for [n: (Psal. XXV)]*, etc.

## CHAP. VIII. *That in the same psalm a transition is often made from one affection to another.*

It must be known, however, that this property is not in all psalms, that one affection should be extended through the whole sequence; but often a transition is made from one affection into another, according as the minds of those who pray are wont to be affected in diverse ways. But to explain how this may be recognized through each several psalm demands the treatment of a longer work. Yet we wish to show this in a few, for the sake of example. Suppose I have begun to consider how great a happiness it is to be with God, how great likewise [0986C] a misery to live in this world, and finally how great a calamity to be tormented forever in hell; and, drawn out of this meditation of mine by a sudden love of the heavenly country, with that very affection leading me I run down into these words: *Blessed is the man who hath not walked in the counsel of the ungodly [n: (Psal. I)]*. And if we search the whole sequence of that psalm according to the inmost sense of compunction, what else do we find it saying everywhere but this: Happy are they who never departed from God; happy are they who always abode with him; happy are they who stood fast, faithful and devoted, in his service? For unhappy and wretched are they who put themselves far from him, and were unwilling to persevere with him, or who afterwards did not return to him. Thanks be to him, so far as I have stood fast; confusion to me, so far as [0986D] I have departed. But now, so far as I am near, I am unwilling to go far off; so far as I am far off, I long to return. Would that I might come to him; would that I might never depart from him: *Help me, O my God [n: (Psal. CVIII)]*. This affection, therefore, is one of love, arising out of praise. Likewise an example of another. I considered with myself how great the power of God is, and then I began to wonder at the madness of men, who are mortal, and yet are not in the least afraid to set themselves against his will. Compelled by this wonder, therefore, I cried out and said: *Why have the gentiles raged [n: (Psal. II)]*. And it is a wonder mingled with indignation, because we wonder at the madness and are indignant at the presumption; or certainly, within our very selves, while outwardly we behold the assaults of the vices, frequent and importunate, and inwardly presume upon the help of God, we rebuke [0987A] the very trouble of our temptations with a certain indignation, saying: *Why have the gentiles raged?* And the sum of the whole psalm tends to this: that, strengthened by the power of God, we may despise insolent adversities, and may presume ourselves to be so much the stronger than our adversaries as we are the nearer to God. Let us mark their swift destruction. Let us set the magnificence of God against their pride, that it may be broken; with all reverence let us subject our mind to his service, ever admiring above us his power, ever despising beneath us their insolence. This is the affection of wonder mingled with indignation, arising out of praise. The sequence of the following psalm is not woven according to one affection, but often passes from affection into affection [0988A]; for example: *Being set in straits; [n: (Psal. III)]*; I begin to consider how much I always trusted in the mercy of God, yet, because I see myself in a manner forsaken by him, out of the affection of grief I burst forth into these words: *Lord, why are they multiplied that afflict me? many rise up against me [n: (ibid.)]*. And again, running back from the affection of grief into the affection of good presumption, I say: *But thou, O Lord, art my upholder [n: (ibid.)]*. So that I may both relieve my mourning by confidence, and chasten my confidence by mourning. And who can enumerate in speech all the powers of the psalms, who those fiery compunctions of holy affections, by which the mind is kindled in prayer, and a sacrifice most pleasing to God is burnt upon the altar of the heart?


site: migne

title: De potestate et voluntate Dei

languages: en la

source_edition: Migne, Patrologia Latina, vol. 176, coll. 839A–842A

source_text:
## De potestate et voluntate Dei

[0839A]Quaeritur de potestate Dei, an major sit voluntate ejus. Si enim plus potest Deus quam vult, videretur potestas ejus major quam voluntas. Si autem potestas ejus major est quam voluntas ejus, videretur in eo esse inaequale aliquid, et non totus sibi convenire Deus. Quomodo ergo unum est totum quod est, si majus et minus ibi est? Si vero idem illi est et posse et velle, eadem est potestas ejus et voluntas ejus. Si autem idem illi est et posse et velle, quidquid vult potest, et quidquid potest vult. Vult autem omne quod facit, quia contra voluntatem nihil facit, qui voluntarie facit quidquid facit. Rursum omne quod vult facit, quia ad omnia posse adest, cum velle non deest. Si ergo amplius non potest Deus facere quam vult, neque amplius facere vult quam [0839B] facit, constat procul dubio quod amplius facere non potest quam facit. Amplius: Si potest Deus plus facere quam vult, potest contra voluntatem suam facere, et facere quod in voluntate non habet, et est potestas ejus contraria voluntati ejus. Unde consequens esse videtur, quod omne quod potest et vult, facit; sicut omne quod facit, potest et vult. Sic omne quod potest vult, sicut omne quod vult potest. Sed si hoc recepitur quod Deus aliud vel aliter nihil facere possit quam facit, necessitate operatur omnia, et alligatur atque constringitur lege operum suorum ut dominetur ei conditio operis sui; sed hoc nefas est confiteri. Quomodo ergo, inquiunt, idem est Deo velle et posse, si major est potestas ejus [0839C] quam voluntas? Videte quid dicunt. Major, inquiunt, secundum vos, potestas Dei est quam voluntas ejus. Quare? Quia dicitis Deum plus quam velle. Intendite. Si idcirco major dici debet potestas Dei quam voluntas ejus, quia multa facere potest quae facere non vult; ergo et voluntas major esse dicatur quam potestas, quia multa quae facere potest non facit, quia facere non vult. Si enim potestas major dicitur, quia voluntatem transcendit; et voluntas major dicatur, quia potestatem constringit. Sed, sicut potestas non coarctatur in eo quod sine voluntate nihil operatur; ita et voluntas non superatur in eo quod non ad omnia quae in potestate sunt dilatatur. Tria sunt, affectus, effectus et respectus. Voluntas ergo et potestas in Deo et affectu et effectu [0839D] unum sunt, sed respectu ad unum non sunt. Quomodo haec duo in Deo affectu unum sunt? Quia in ipso nec voluntas sine potestate est, nec potestas [0840A] sine voluntate. Potestas sine voluntate esset, si aliquando haberet potentiam, quam habere nollet. Rursus voluntas sine potestate esset, si aliquando non ex virtute, sed ex infirmitate aliquid vellet. Quia ergo et potestas in ipso semper voluntaria est, et voluntas potestativa (quoniam quod potest, omne posse vult; et quod vult, omne ex potestate vult); idcirco in ipso nec potestas sine voluntate est, nec voluntas sine potestate est. Similiter in effectu nec voluntas a potestate, nec potestas a voluntate ullatenus separari potest. Quidquid enim Deus voluntate facit, facit et potestate; et rursum quidquid facit potestate, facit et voluntate. Quia omnia quae facit et voluntate et potestate facit. Ergo in omni opere suo Deus et voluntatem et potestatem exercet; nec [0840B] se dividunt in opere, quae dividi non possunt in operante. Sic igitur potestas Dei et voluntas et affectu in ipso et effectu per ipsum indivisa perseverant, respectu extra ipsum dissimiliter se demonstrant. Quia enim Deus veraciter non omne quod potest velle dicitur, quia multa facere potest quae facere non vult, nihil autem facere vult quod facere non potest; ideo ad quaedam respicit potestas ejus ad quae non respicit voluntas ejus. Ad omnia autem ad quae respicit voluntas ejus, respicit potestas ejus. Sic igitur potestas divina respectu aliquando ad alia se habet quam voluntas, sed in se aliud non habet quam voluntas, quia contra voluntatem nihil habet.

[0840C]Sed dicunt: Si Deus aliquid facere potest quod non vult, aliquid facere potest contra voluntatem suam. Si autem contra voluntatem suam aliquid facere potest, non est omnipotens qui cogi potest et duci ad id quod non vult. Sed videte quomodo cohaereat, quod dicunt, quod si Deus aliquid facere potest quod facere non vult, ergo contra voluntatem suam aliquid facere potest. Contra voluntatem suam quippe faceret si faceret quod facere nollet. Non autem idcirco quia aliquid facere potest quod facere non vult, contra voluntatem suam facere potest, quia si id faceret quod facere potest, et non vult, jam illud facere vellet quod faceret; sicut modo, quia facere non vult non facit quod tamen facere posset, si vellet. Sic praescientia et praedestinatio in [0840D] Deo, si secundum respectum considerantur, dissimiliter se habent, cum tamen in Deo unum sint. Praescientia enim et ad mala et ad bona se habet. Praedestinatio [0841A] ad bona tantum. Omnia quippe futura praescivit, electos autem tantum praedestinavit. Similiter et praedestinatio, quando pro dispositione accipitur, in respectu tamen praescientiae parificari non potest, quia praescientia Dei et ad ea quae facturus est pertinet, et ad ea quae permissurus. Praedestinatio [0842A] autem ad ea quae facturus est tantum. Ambrosius enim dicit: « Praedestinavit Deus impiorum gehennam, sed non praedestinavit impiorum culpam. » Quod enim facturus fuit praedestinavit, quod autem facturus non fuit, sed permissurus, non praedestinavit, sed praescivit.

english:
## On the Power and the Will of God

[0839A]It is asked concerning the power of God, whether it be greater than his will. For if God can do more than he wills, his power would seem greater than his will. But if his power is greater than his will, there would seem to be something unequal in him, and God would not wholly agree with himself. How then is the whole that he is one, if greater and lesser are there? But if to be able and to will are the same for him, then his power and his will are the same. And if to be able and to will are the same for him, then whatever he wills he can do, and whatever he can do he wills. Now he wills everything that he does, because he does nothing against his will — he who does voluntarily whatever he does. Again, everything that he wills he does, because the power for all things is present, since the will is not lacking. If therefore God cannot do more than he wills, nor wills to do more than [0839B] he does, it stands beyond doubt that he cannot do more than he does. Furthermore: if God can do more than he wills, he can act against his own will, and do what he does not have in his will, and his power is contrary to his will. Whence it seems to follow that everything which he can do and wills, he does; just as everything which he does, he can do and wills. Thus everything that he can do he wills, just as everything that he wills he can do. But if this is accepted, that God can do nothing other or otherwise than he does, then he works all things by necessity, and is bound and constrained by the law of his own works, so that the condition of his work rules over him; but this it is impious to confess. How then, they say, are willing and being able the same for God, if his power is greater [0839C] than his will? See what they say. Greater, they say, according to you, is God's power than his will. Why? Because you say that God can do more than he wills. Attend. If God's power ought to be called greater than his will on this ground, that he can do many things which he does not will to do, then let his will also be called greater than his power, because there are many things which he can do but does not do, since he does not will to do them. For if power is called greater because it transcends the will, let the will also be called greater because it constrains the power. But just as power is not narrowed by the fact that it works nothing without the will, so too the will is not surpassed by the fact that it does not extend itself to all things that are within its power. There are three things: affect, effect, and respect. Will and power in God, then, are one both in affect and in effect, [0839D] but in respect they are not directed to one. How are these two one in God in affect? Because in him neither is the will without power, nor is power [0840A] without will. Power would be without will if it ever had a power which it would not will to have. Again, will would be without power if it ever willed something not from strength but from weakness. Since therefore in him power is always voluntary, and the will is powerful (because whatever he can do, all his ability he wills; and whatever he wills, he wills entirely from power), therefore in him neither is power without will, nor is will without power. Likewise, in effect, neither can the will be separated in any way from power, nor power from will. For whatever God does by will, he does also by power; and again, whatever he does by power, he does also by will. Because all things that he does, he does both by will and by power. Therefore in every work of his God exercises both will and power; nor do [0840B] they divide themselves in the work, which cannot be divided in the worker. Thus therefore the power and will of God remain undivided both in affect within him and in effect through him, but in respect outside him they show themselves differently. For because God is truly said not to will everything that he can do — since he can do many things which he does not will to do, but wills to do nothing which he cannot do — therefore his power has regard to certain things to which his will does not have regard. But to all things to which his will has regard, his power has regard. Thus therefore the divine power, in respect, is sometimes disposed toward other things than the will is, but in itself it has nothing other than the will, because it has nothing against the will.

[0840C]But they say: If God can do something that he does not will, he can do something against his own will. But if he can do something against his own will, he is not omnipotent — he who can be compelled and led to that which he does not will. But see how what they say holds together: that if God can do something which he does not will to do, then he can do something against his own will. For he would act against his own will if he did what he would not will to do. But it is not the case that, because he can do something which he does not will to do, he can therefore act against his own will; for if he did that which he can do but does not will, he would then already will to do that which he did — just as now, because he does not will to do it, he does not do what nevertheless he could do, if he willed. So foreknowledge and predestination in [0840D] God, if they are considered according to respect, are disposed differently, although in God they are one. For foreknowledge is disposed toward both evils and goods. Predestination [0841A] toward goods only. For he foreknew all future things, but predestined only the elect. Likewise predestination too, when it is taken for disposition, yet cannot be made equal in respect to foreknowledge, because God's foreknowledge pertains both to those things which he is going to do and to those which he is going to permit. But predestination [0842A] only to those things which he is going to do. For Ambrose says: « God predestined the hell of the impious, but did not predestine the guilt of the impious. » For what he was going to do, he predestined; but what he was not going to do, but to permit, he did not predestine, but foreknew.

license_source: Public Domain Mark 1.0

license_translation: CC BY-NC 4.0

license_apparatus: CC BY-NC 4.0