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Office Of Readings | Week 11, Monday, Ordinary Time | A Reading From The Treatise Of Saint Cyprian On The Lord’s Prayer | Our Prayer Is Public And For All
‘Our prayer is public and communal.’
In this portion of his treatise, Saint Cyprian of Carthage underscores the profoundly communal nature of Christian prayer, especially as it is expressed in the Our Father. Writing in the mid-third century amidst persecution and internal divisions, Cyprian offers not only theological reflection but also pastoral guidance on the meaning and practice of unity in prayer.
The Communal ‘Our’ Of Christian Prayer
At the heart of Cyprian’s teaching is the reminder that the prayer Christ taught us begins not with ‘My Father’, but ‘Our Father’. This small word bears enormous theological weight. It reminds the believer that prayer is never a solitary act. Even when one prays alone, one prays as a member of Christ’s Body, the Church.
Cyprian’s words resonate with the Pauline understanding of the Church as one body with many members (1 Corinthians 12:12–27). For him, the unity expressed in shared prayer is not mere courtesy or formality; it is an expression of the unity brought about by baptism and maintained by charity. In praying, ‘Give us this day our daily bread,’ we acknowledge the shared needs of all God’s children, not only our own.
The Peaceful Prayer Of The Whole People Of God
Cyprian anchors his teaching in biblical examples, particularly the prayer of the three young men in the furnace (Daniel 3). Though they lived before Christ, their prayer was ‘as with one mouth’. This unity of spirit in the midst of trial prefigures the unity Christ would explicitly establish in the Church.
Similarly, the early Church is depicted in Acts as praying ‘with one accord’ after the Ascension. Cyprian sees this unanimity not as incidental but essential: it is a prerequisite for being received into the eternal dwelling of God. His pastoral message is urgent—unity in prayer must be more than outward form; it must reflect true interior communion.
The Lord’s Prayer As A Summary Of The Christian Life
Cyprian describes the Our Father as a ‘compendium of heavenly doctrine’. It is striking that such a concise prayer is said to contain ‘nothing at all that is not to be found’ in our prayers and petitions. For Cyprian, this is not rhetorical flourish—it is a statement of theological depth. The Lord’s Prayer offers praise (Our Father, hallowed be Thy name), hope (Thy Kingdom come), dependence (Give us today our daily bread), mercy (Forgive us our trespasses), and protection (Deliver us from evil).
He links this prayer not merely with routine devotion but with the identity of the Christian: only the one reborn in Christ can truly say ‘Father’. Here Cyprian echoes the Johannine teaching: ‘To those who believed in his name, he gave power to become children of God.’ (John 1:12) This is not a title of sentiment, but a recognition of our adopted sonship through grace.
A Reading From The Treatise Of Saint Cyprian On The Lord’s Prayer | Our Prayer Is Public And For All
Above all, the Teacher of peace and Master of unity did not want prayer to be made singly and privately, so that whoever prayed would pray for himself alone. We do not say My Father, who art in heaven or Give me this day my daily bread; nor does each one ask that only his own debt should be forgiven him; nor does he request for himself alone that he may not be led into temptation but delivered from evil. Our prayer is public and common, and when we pray, we pray not for one person but for the whole people, since we, the whole people, are one.
The God of peace and the Master of concord, who taught unity, willed that one should pray for all, just as he himself, being one, carried us all. The three children observed this law when they were shut into the fiery furnace, praying with one voice and with one heart: thus our faith in divine Scripture teaches us, and, as it teaches us how such people prayed, gives us an example that we should follow in our own prayers, so that we may become like them: Then these three sang a hymn as if with one mouth, and blessed the Lord. They spoke as if with one mouth, even though Christ had not yet taught them how to pray.
And therefore, as they prayed, their prayers were heard and were fruitful, because a peaceful, sincere, and spiritual prayer deserved well from the Lord. Thus, too, we find the Apostles and the disciples praying after the ascension of the Lord: They all continued with one accord in prayer, with the women and with Mary who was the mother of Jesus, and his brothers. They continued with one accord in prayer, showing, by the urgency and the unanimity of their praying, that God, who makes the inhabitants of a house to be of one mind, only admits to his divine and eternal home those among whom prayer is unanimous.
But, dear brethren – what deep blessings are contained in the Lord’s prayer! How many they are, and how great, collected in so few words but so rich in spiritual power! There is nothing at all that is not to be found in these our prayers and petitions, as it were a compendium of heavenly doctrine. Thus, he said, you must pray: Our Father, who art in heaven.
The new man, re-born and brought back to God by his grace, says Father at the very beginning, for he has just begun to be God’s son. He came to his own, and his own did not accept him. But to those who did accept him he gave power to become children of God, to those who believe in his name. Whoever believes in God’s name and has become his son, should start here so that he can give thanks and profess himself to be God’s son, by calling God his Father in heaven.
Prayer With Jesus
Heavenly Father,
who through your Son taught us to pray not for ourselves alone but for all your people,
grant that our hearts may be united with the Body of Christ,
that our prayers may rise as one voice, pleasing to you.
Teach us to seek not our own will but yours,
to forgive as we have been forgiven,
and to live in harmony with one another,
that we may be counted among your children in your heavenly household.
Through Christ our Lord. Amen.
Glossary Of Christian Terms
- Communal Prayer: Prayer offered not just as an individual but as part of the whole Church, reflecting our shared identity in Christ.
- Our Father: The Lord’s Prayer, taught by Christ to his disciples as the model of all prayer (Matthew 6:9–13).
- Cyprian of Carthage: Third-century bishop and martyr known for his teachings on Church unity, sacraments, and prayer.
- Catechumen: A person receiving instruction in the Christian faith in preparation for baptism.
- Unanimity in Prayer: The spiritual and ecclesial unity expressed when the faithful pray in one spirit and intention.
- Three Young Men in the Furnace: Biblical figures (from Daniel 3) who prayed in unity amidst persecution, prefiguring Christian communion.
- Adoption in Christ: The theological doctrine that believers become sons and daughters of God through faith and baptism.
- Acts 1:14: A scriptural reference to the Apostles praying in unity after Christ’s Ascension, foundational to Cyprian’s argument.
YouTube: Ash Wednesday | T.S. Eliot | Audio Christian Poetry | Word Aloud Ash Wednesday, one of T.S. Eliot’s most profound and enigmatic poems, marks a significant transition in his life and work. Written in 1930, it is the first long poem Eliot composed after his conversion to Anglicanism in 1927. The poem, often considered one of Eliot’s masterpieces, delves into themes of faith, redemption, and spiritual struggle. It reflects the poet’s personal journey towards spiritual enlightenment and serves as a testament to his newfound religious beliefs. A reading of Ash Wednesday is an exploration of the poem’s religious, literary, and personal contexts, as of the poem’s complex structure and themes. Religious Context And Symbolism Ash Wednesday is deeply embedded in Christian symbolism and tradition. The title refers to the first day of Lent in the Christian liturgical calendar, a day marked by penance, fasting, and prayer. Ash Wednesday is a time for reflection on mortality and repentance, themes that are intricately woven throughout the poem. Eliot’s conversion to Anglicanism profoundly influenced his writing; ‘Ash Wednesday’ is an expression of spiritual awakening and quest for redemption. The poem is replete with religious imagery and references, drawing on Christian doctrine and scripture. The use of liturgical language, biblical allusions, and references to saints and spiritual figures creates a tapestry of faith that invites readers to contemplate deep spiritual truths with which Eliot is grappling. The repetitive and prayer-like quality of the verses echoes meditative practices of the faithful, in part enabling the contemplative nature of the poem. Literary Influences And Techniques T.S. Eliot was a master of literary allusion and technique, and Ash Wednesday expresses Eliot’s ability to blend various influences into a cohesive whole. The poem reflects the influence of Dante, particularly The Divine Comedy, which Eliot admired for its exploration of spiritual ascent and redemption. Dante’s journey through Hell, Purgatory and Heaven parallels Eliot’s own spiritual journey, and the structure of Ash Wednesday can be seen as a reflection of this pilgrimage. Eliot’s use of fragmented narrative, a hallmark of his earlier work such as The Waste Land, is also present in Ash Wednesday. However, in this poem, the fragmentation serves a different purpose. Instead of depicting the disintegration of modern society, it mirrors the fragmented and often painful process of spiritual rebirth. The disjointed structure reflects the internal struggle of the speaker, who is torn between the pull of worldly desires and the aspiration for divine grace. The poem’s language is rich and varied, combining the lyrical and the obscure, the personal and the universal. Eliot employs a range of poetic forms and devices, including free verse, rhyme and meter, to convey the tumultuous journey of faith. The shifting tone and style reflect the complexities and contradictions inherent in the spiritual quest, capturing moments of doubt, despair, hope, and transcendence. Personal Significance Ash Wednesday is a deeply personal work. Eliot’s conversion to Anglicanism marked a profound shift in his life, providing a sense of purpose and direction that had been missing. The poem can be read as a reflection of Eliot’s own struggles with faith and his efforts to reconcile his intellectual skepticism with his desire for spiritual certainty. Eliot’s personal experiences, including his troubled marriage and professional pressures, also inform the poem. Themes of renunciation and acceptance, sin and redemption, are not merely abstract concepts but lived realities for the poet. This personal dimension adds a layer of intimacy and urgency to the poem, which thereby resonates with readers who have faced their own spiritual crises. Thematic Exploration At its core, Ash Wednesday is a meditation on the possibility of spiritual renewal in a world that often seems devoid of meaning. The poem grapples with the tension between faith and doubt, reflecting the existential struggles of modernity. The poem acknowledges the difficulties of maintaining belief in an age of skepticism but ultimately affirms the possibility of redemption and grace. The central theme of renunciation is explored through imagery of ascension and purification. The speaker’s journey is marked by a series of renunciations, symbolizing the shedding of earthly attachments in pursuit of spiritual truth. This process is neither straightforward nor easy; it involves moments of intense struggle and introspection. Yet, through this arduous journey, the speaker moves closer to a state of spiritual clarity and acceptance. Ash Wednesday | T. S. Eliot Because I do not hope to turn again Because I do not hope Because I do not hope to turn Desiring this man’s gift and that man’s scope I no longer strive to strive towards such things (Why should the agèd eagle stretch its wings?) Why should I mourn The vanished power of the usual reign? Because I do not hope to know The infirm glory of the positive hour Because I do not think Because I know I shall not know The one veritable transitory power Because I cannot drink There, where trees flower, and springs flow, for there is nothing again Because I know that time is always time And place is always and only place And what is actual is actual only for one time And only for one place I rejoice that things are as they are and I renounce the blessèd face And renounce the voice Because I cannot hope to turn again Consequently I rejoice, having to construct something Upon which to rejoice And pray to God to have mercy upon us And pray that I may forget These matters that with myself I too much discuss Too much explain Because I do not hope to turn again Let these words answer For what is done, not to be done again May the judgement not be too heavy upon us Because these wings are no longer wings to fly But merely vans to beat the air The air which is now thoroughly small and dry Smaller and dryer than the will Teach us to care and not to care Teach us to sit still. Pray for us sinners now […]
It is as if to say: nothing that we hold in our heart of hearts is secret; nothing that we think is invisible; all that we are exists and is active in our relationships with others. Just as God sees through to the core of our being, so we inevitably share all we are with all other people in our lives, influencing their lives because they are in communion with us [ … ]
The reading for the Fourth Sunday of Lent (Laetare Sunday) reflects key themes from Saint Augustine’s theology, especially his understanding of Christ as the ‘way, the truth, and the life’ (John 14:6). Saint Augustine frequently emphasized the journey of the soul toward God, a journey that requires divine grace to overcome sin and spiritual blindness. His doctrine of illumination—whereby human understanding is enlightened by God—resonates in this reading, as he speaks of Christ as the light that heals spiritual blindness and leads believers to truth [ … ]
