[7.] Then beginning the prayer, he saith, "That the all-pitying and merciful God would listen to their prayers." For that thou mayest not say, What shall we pray? they are aliens, not yet united [to the body]. Whereby can I constrain [431] the regard of God? Whence can I prevail with Him to impart unto them mercy and forgiveness? That thou mayest not be perplexed with such questions as these, see how he disentangleth thy perplexity, saying, "that the all-pitying and merciful God." Heardest thou? "All-pitying God." Be perplexed no more. For the All-pitying pitieth all, both sinners and friends. Say not then, "How shall I approach Him for them?" Himself will listen to their prayers. And the Catechumens' prayer, what can it be but that they may not remain Catechumens? Next, he suggesteth also the manner of the prayer. And what is this? "That He would open the ears of their hearts;" for they are as yet shut and stopped up. "Ears," he saith, not these which be outward, but those of the understanding, "so as to hear the things which eye hath not seen, nor ear heard, neither have entered [432] into the heart of man.'" (1 Cor. ii. 9; Is. liv. 4.) For they have not heard the untold mysteries; but they stand somewhere at a distance and far off from them; and even if they should hear, they know not what is said; for those [mysteries] need much understanding, not hearing only: and the inward ears as yet they have not: wherefore also he next invoketh for them a Prophet's gift, for the Prophet spoke on this wise; "God giveth me the tongue of instruction, that I should know how to speak a word in season; for He opened my mouth; He gave to me betimes in the morning; He granted me a hearing ear." (Is. i. 4. Sept.) For as the Prophets heard otherwise than the many, so also do the faithful than the Catechumens. Hereby the Catechumen also is taught not to learn to hear these things of men, (for He saith, "Call no man master upon the earth [433] , but from above, from heaven, "For they shall be all taught of God." (Is. liv. 13.)
Wherefore he says, "And instil [434] into them the word of truth," so that it may be inwardly learned [435] ; for as yet they know not the word of truth as they ought to know. "That He would sow His fear in them." But this is not enough; for "some fell by the wayside, and some upon the rock." But we ask not thus; but as on rich soil the plough openeth the furrows, so we pray it may be here also, that having the fallow ground of their minds [436] tilled deep, they may receive what is dropped upon them and accurately retain everything they have heard. Whence also he adds, "And confirm His faith in their minds;" that is, that it may not lie on the surface, but strike its root deep downwards. "That He would unveil to them the Gospel of Righteousness." He showeth that the veil is two-fold, partly that the eyes of their understanding were shut, partly that the Gospel was hidden from them. Whence he said a little above, "that He would open the ears of their hearts," and here, "that he would unveil unto them the Gospel of Righteousness;" that is, both that He would render them wise and apt for receiving [437] seed, and that He would teach them and drop the seed into them; for though they should be apt, yet if God reveal not, this profiteth nothing; and if God should unveil but they receive not, there resulteth like unprofitableness. Therefore we ask for both: that He would both open their hearts and unveil the Gospel. For neither if kingly ornaments lie underneath a veil, will it profit at all that the eyes be looking; nor yet that they be laid bare, if the eyes be not waking [438] . But both will be granted, if first they [439] themselves desire it. But what then is "the Gospel of Righteousness?" That which maketh righteous. By these words he leadeth them to the desire of Baptism, showing that the Gospel is for the working [440] not only of the remission of sins, but also of righteousness.
[8.] "That He would grant to them a godly mind, sound judgment, and virtuous manner of life [441] ." Let such of the faithful attend as are rivetted [442] to the things of [this] life. For if we are bidden to ask these things for the uninitiated: think in what things we ought to be occupied who ask these things for others. For the manner of life ought to keep pace with [443] the Gospel. Whence surely also the order of the prayer [444] shifts from the doctrines [of the Gospel] to the deportment: for to the words, "that He would unveil to them the Gospel of Righteousness;" it hath added, "that He would give unto them a Godly mind." And what is this "Godly?" That God may dwell in it. For He saith, "I will dwell in them, and walk in them;" (Lev. xxvi. 12.) for when the mind is become righteous, when it hath put off its sins, it becometh God's dwelling. (Rom. vi. 16.) But when God indwelleth, nothing of man will be left. And thus doth the mind become Godly, speaking every word from Him, even as in truth an house of God dwelling in it. Surely then the filthy in speech hath not a Godly mind, nor he who delighteth in jesting and laughter.
"Sound judgment." And what can it be to have "a sound judgment?" To enjoy the health that pertaineth to the soul: for he that is held down by wicked lusts and dazzled [445] with present things, never can be sound, that is, healthy. But as one who is diseased lusteth even after things which are unfit for him, so also doth he. "And a virtuous mode of life," for the doctrines need a mode of life [answerable]. Attend to this, ye who come to baptism at the close of life, for we indeed pray that after baptism ye may have also this deportment, but thou art seeking and doing thy utmost to depart without it. For, what though thou be justified [446] : yet is it of faith only. But we pray that thou shouldest have as well the confidence that cometh of good works.
"Continually to think those things which be His, to mind those things which be His, to practise [447] those things which be His:" for we ask not to have sound judgment and virtuous deportment for one day only, or for two or three, but through the whole tenor and period [448] of our life; and as the foundation of all good things, "to mind those things which be His." For the many "seek their own, not the things which are Jesus Christ's." (Philip. ii. 21.) How then might this be? (For besides prayer, need is that we contribute also our own endeavors.) If we be [449] occupied in His law day and night. Whence he goeth on to ask this also, "to be occupied in His law;" and as he said above, "continually," so here "day and night." Wherefore I even blush for these who scarce once in the year are seen in church. For what excuse can they have who are bidden not simply "day and night" to commune with the law but "to be occupied in," that is, to be for ever holding converse with it [450] , and yet scarce do so for the smallest fraction of their life?
"To remember His commandments, to keep His judgments." Seest thou what an excellent chain is here? and how each link hangs by the next compacted with more strength and beauty than any chain of gold? For having asked for a Godly mind, he telleth whereby this may be produced. Whereby? By continually practising [451] it. And how might this be brought about? By constantly giving heed to the Law. And how might men be persuaded to this? If they should keep His Commandments: yea rather, from giving heed to the law cometh also the keeping His Commandments; as likewise from minding the things which be His and from having a Godly mind, cometh the practising the things which be His. For each of the things mentioned jointly [452] procureth and is procured by the next, both linking it and being linked by it.
[9.] "Let us beseech for them yet more earnestly." For since by length of speaking the soul useth to grow drowsy, he again arouseth it up, for he purposeth to ask again certain great and lofty things. Wherefore he saith, "Let us beseech for them yet more earnestly." And what is this? "That He would deliver them from every evil and inordinate [453] thing." Here we ask for them that they may not enter into temptation, but be delivered from every snare, a deliverance as well bodily as spiritual [454] . Wherefore also he goeth on to say, "from every devilish sin and from every [455] besetment of the adversary," meaning, temptations and sins. For sin doth easily beset, taking its stand on every side, before, behind, and so casting down. For, after telling us what ought to be done by us, namely, to be occupied in His law, to remember His Commandments, to keep His judgments, he assures us next that not even is this enough, except Himself stand by and succor. For, "Except the Lord build the house, they labor in vain that build it;" (Ps. cxxvii. 1.) and especially in the case of those who are yet exposed to the devil and are under his dominion. And ye that are initiated know this well. For call to mind, for instance, those words wherein ye renounced [456] his usurped [457] rule, and bent the knee and deserted to The King, and uttered those awful [458] words whereby we are taught in nothing whatever to obey him. But he calleth him adversary and accuser, because he both accuseth God to man and us to God, and us again one to another. For at one time he accused Job to God, saying, "Doth Job serve the Lord for nought?" (Job i. 9. LXX. ver. 16.) at another time God to Job, "Fire came down from heaven." And again, God to Adam, (Gen. iii. 5.) when He said their eyes would be opened. And to many men at this day, saying, that God taketh no care for the visible order of things, but hath delegated your affairs to demons [459] . And to many of the Jews he accused Christ, calling Him a deceiver and a sorcerer. But perchance some one wisheth to hear in what manner he worketh. When he findeth not a godly mind, findeth not a sound understanding, then, as into a soul left empty, he leads his revel thither [460] ; when one remembereth not the commandments of God nor keepeth His judgments, then he taketh him captive and departeth. Had Adam, for instance, remembered the commandment which said, "Of every tree thou mayest eat:" (Gen. ii. 16.) had he kept the judgment which said, "In the day in which ye eat thereof, then [461] shall ye surely die;" it had not fared with him as it did.
"That He would count them worthy in due season of the regeneration of the laver, of the remission of sins." For we ask some things to come now, some to come hereafter; and we expound the doctrine [462] of the laver, and in asking instruct them to know its power. For what is said thenceforth familiarizes them to know already that what is there done is a regeneration, and that we are born again of the waters, just as of the womb; that they say not after Nicodemus, "How [463] can one be born when he is old! Can he enter into his mother's womb, and be born again?" Then, because he had spoken of "remission of sins," he confirmeth this by the words next following, "of the clothing of incorruption;" for he that putteth on sonship plainly becometh incorruptible. But what is that "in due season?" When any is well disposed, when any cometh thereunto with earnestness and faith; for this is the "due season" of the believer.
[10.] "That He would bless their coming in and their going out, the whole course of their life." Here they are directed to ask even for some bodily good, as being yet somewhat weak. "Their houses and their households," that is, if they have servants or kinsfolk or any others belonging to them. For these were the rewards of the old Covenant; and nothing then was feared so much as widowhood, childlessness, untimely mournings, to be visited with famine, to have their affairs go on unprosperously. And hence it is, that he alloweth these also fondly [464] to linger over petitions rather material [465] , making them mount by little and little to higher things. For so too doth Christ; so too doth Paul, making mention of the ancient blessings: Christ, when He saith, "Blessed are the meek, for they shall inherit the earth;" Paul, when he saith, "Honor thy father and thy mother....and thou shalt live long on the earth." "That He would increase their children and bless them, and bring them to full age, and teach [466] them wisdom." Here again is both a bodily and spiritual thing, as for persons yet but too much babes in disposition. Then what follows is altogether spiritual, "that He would direct all that is before them [467] unto good;" for he saith not simply, "all that is before them," but, "all that is before them unto good." For often a journey is before a man, but it is not good; or some other such thing, which is not profitable. Hereby they are taught in every thing to give thanks to God, as happening for good. After all this, he bids them stand up during what follows. For having before cast them to the ground, when they have asked what they have asked and have been filled with confidence, now the word [468] given raiseth them up, and biddeth them during what follows engage for themselves also in supplication to God. For part we say ourselves, and part we permit them to say, now opening unto them the door of prayer, (exactly as we first teach children [what to say], and then bid them say it of themselves,) saying, "Pray ye, Catechumens, for the angel of peace;" for there is an angel that punisheth, as when He saith, "A band of evil angels," (Ps. lxxviii. 49.) there is that destroyeth. Wherefore we bid them ask for the angel of peace, teaching them to seek that which is the bond of all good things, peace; so that they may be delivered from all fightings, all wars, all seditions. "That all that is before you may be peaceful;" for even if a thing be burdensome, if a man have peace, it is light. Wherefore Christ also said, "My peace I give unto you" (John xiv. 27.) for the devil hath no weapon so strong as fighting, and enmity, and war. "Pray that this day and all the days of your life be full [469] of peace." Seest thou how he again insisteth that the whole life be passed in virtue? "That your ends be Christian;" your highest good, the honorable and the expedient [470] ; for what is not honorable is not expedient either. For our idea of the nature of expediency is different from that of the many. "Commend yourselves to the living God and to His Christ;" for as yet we trust them not to pray for others, but it is sufficient [471] to be able to pray for themselves.