Chapter 17
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had offered my prayer and had seated myself on the bed,' was set down simply and solely in the course of the narrative, not as a point of discipline. (3) Otherwise, we would not be obliged to offer prayers anywhere except where there was a bed! (4) On the other hand, it would be violating his directions to sit upon a chair or bench! (5) Furthermore, since this is what the pagans do—sit down before the images of the gods which they adore—it is on this score that what is done before idols deserves to be reproved in us. (6) For this reason it is set down as a charge of irreverence, and would be so understood, even by those pagans, if they had any under standing. For, if it is disrespectful to sit down in the presence and sight of one whom you hold in very high esteem and honor, how much more is it the height of disrespect to do so in the presence of the living God with the angel of prayer standing beside Him? Unless we are offering a reproach to God because our prayer has wearied us!
Chapter 17 (1) On the other hand, when we offer our prayer with modesty and humility, we commend our petitions to God all the more, even though our hands have not been raised very high in the air, but only slightly and to a proper position, and even though our gaze has not been lifted up in presumption.
(2) For, even the publican who, not only in his words but in his countenance as well, was humble and prayed with downcast eyes went away justified rather than the haughty
Pharisee.1 (3) The tone of voice, too, should be lowered; otherwise, what lungs we will need, if being heard depends
1 Luke 18.10-14.
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upon the noise wc make! But God is not one who heeds the voice; rather, it is the heart which He hears and beholds.2
(4) 'Even the speechless I hear, and the silent petition I answer.' So runs an oracle of the Pythian demon.2 Do the ears of God await a sound? If they did, how could Jonas' prayer from the depths of the whale's belly have made its way to heaven, up through the organs of such a great beast from the very bottom of the sea, up through such a vast amount of water? (5) As for those who pray in such a loud voice, what else will they attain but the annoyance of their neighbors? Let us say, rather, when they thus publicize their petitions, what else are they doing but praying in public?
Chapter IS (1) There is another custom which has now become established: when those who are fasting have finished their prayer with their brethren, they withhold the kiss of peace; yet this is the seal of prayer.1 (2) But, when is the kiss of peace to be given to our brethren if not when our prayer ascends to heaven, made more worthy of praise because of our charity? So that they themselves may share in our charity, who have contributed to it by passing on their peace to their
2 Cf. Cyprian, De oratione dorninica 4.
3 Herodotus 1.47.
1 In the early African liturgy, the kiss of peace, termed the signaculum orationis, was associated with the Paler Noster. Some suggested that the kiss he omitted on fast days, hut Tertullian strenuously objected to this practice. The kiss of peace was not associated exclusively with the Mass. This is an important point to note, for it seems that generally there has been attached to this ceremony too great an importance as characteristic of the Mass. In reality, Tertullian tells us, no prayer, no service is complete without the 'peace.'
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brother. (3) What prayer is complete without the bond of a holy kiss? (4) With whom does the kiss of peace interfere in his service of the Lord? (5) What kind of sacrifice is it from which one departs without giving the kiss of peace? (6)
Whatever the reason may be, it will not outweigh the obser vance of the precept whereby we are bidden to conceal our fasting. For, when we refrain from the kiss, it is recognized that we are fasting. But, even if there is some reason for it, still, that you may not be guilty of transgressing this precept, you may, if you wish, dispense with the kiss of peace at home, since there you are among those from whom it is not entirely possible to conceal your fasting. But, wherever else you can conceal your acts of mortification, you ought to remember this precept; in this way you will satisfactorily comply with religious discipline in public, and with ordinary usage at home. (7) Thus, too, on Good Friday, when the fasting is a general and, as it were, a public religious obligation, we rightly omit the kiss of peace, having no anxiety about con cealing that which we are doing along with everyone else.
Chapter 19 (1) Similarly, with regard to the station days, many do not think that there should be any attendance at the prayers of sacrifice, because the station should be ended when the Lord's
Body is received. (2) Has the Eucharist, then, dispensed with a duty vowed to God, or does it place upon us a greater obligation to God? (3) Will not your station be more solemn if you stand at the altar of God? (4) When the Body of our
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Lord is received and reserved, both are preserved: the par ticipation in the sacrifice and the fufillment of a duty.1 (5)
Since 'station' has taken its name from military procedure (for we are God's militia), certainly no joy nor sadness which befalls the camp releases the soldiers on guard duty. For, in joy one will perform his duty more readily, and, in sadness, more conscientiously.
Chapter 20 (1) As regards dress—I refer only to that of women—the difference of custom since the time of the holy Apostle1 has caused me, though a man of no rank [in the Church],2 to deal with this matter, which is a daring thing to do; except that it is not so daring if we deal with it as did the Apostle.
(2) As for the modesty of their attire and adornment, the admonition of Peter, too, is clearly expressed.3 Using the same
1 The Christian week was consecrated by two days of fast and penance over and above Sunday, namely, Wednesday and Friday. These were days of special prayer called 'station days.' Some rigorists mistakenly believed that the faithful should refrain from receiving Holy
Communion on these days. Tertullian was righteously indignant at such an idea. He pointed out that one who feared that the communion would break the fast could reserve the Eucharist until the hour when the station was ended.
1 Cf. the recommendations of Paul, 1 Tim. 2.9; 1 Cor. ll.Sff.
2 This phrase suggests that Tertullian was not a priest when he wrote Prayer. With the use of the modest term of reference to himself
(nullius loci homines) cf. his use of postremissimus, in De cultu feminarum 2.1.1.
3 1 Peter 3.3.
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words as Paul, because inspired by the same Spirit, he imposes restraint regarding ostentation in their dress, the proud dis play of gold, and the overcareful, meretricious arrangement of their hair.4
Chapter 21 (1) A point which must be treated, since in general, throughout the Church, it is regarded as a matter of dispute, is the question of whether or not virgins should be veiled.1
(2) Those who grant to virgins the right of having their heads uncovered seem to support their position by the fact that the Apostle designated specifically, not that virgins, but that women, are to be veiled;2 that is, he referred not to the sex, using the generic term 'females,' but to one group within the sex, saying 'women.'3 (3) For, if he had specified the [entire] sex by the term 'females' he would have laid down an absolute law relating to every woman; but since he desig nates one group within the sex, he sets it apart by his silence regarding another group. (4) For, they say, he could have included them in the general term 'females.'
4 Cf. 1 Tim. 2.9. Tertullian makes no mention of his De cultu feminarum, an indication that his two books on The Apparel of Women originated after Prayer.
1 Upon this question Tertullian later composed the violent polemic De virginibus velandis.
2 1 Cor. 11.5.
3 Cf. De virginibus velandis 3.5.