-
Introduction
- The Catholic University of America Press
- Chapter
- Additional Information
INTRODUCTION ilITH NO DIMINUTION of zeal but with considerably less intensity and aggressiveness than appear in most of his writings, Tertullian sets forth to the catechumens, presumably in his native city of Carthage, his instructions on Prayer. No traces of unorthodoxy are present to detract from these inspiring exhortations. Consequently, it may be concluded that the composition of this work falls within the early years of Tertullian's conversion (about 198-200). In many of his writings, Tertullian's violent character and impassioned delivery have interfered with a well-ordered presentation of his material. Such is not the case with Prayer, which, after a brief introduction, presents a commentary, phrase by phrase, on the Lord's Prayer (Ch. 2-9). There follow (Ch. 10-28) the most varied admonitions regarding prayer: the attitude of heart and mind required; the modest and humble demeanor required of the one who prays; the kiss of peace; station days; the dress of women and the question of whether virgins should have their heads veiled; the time and place for prayer. The treatise ends in an enthusiastic exposition of the power and efficacy of prayer (Ch. 29). 153 154 TERTULLIAN Not only for the inspiring exhortations which it contains but also for its stylistic qualities the treatise merits special attention. From the opening sentence, with its striking rhetorical figures/ to the final chapter with its eulogy of prayer so reminiscent of Cicero's famous passage in the Pro Archia, the exceptional literary genius of the author is in evidence. There is an inescapable feeling that the work was a sermon: 2 the sentences are composed and arranged in oratorical style; balance, assonance, rhetorical questions, touches of ironical humor,3 and, in general, a certain directness of manner strengthen this impression. As in his other ascetical and moral works, quotations from both Old and New Testament abound. Of classical writers only Herodotus-an author whom Tertullian often cites-is quoted once. It is particularly interesting to note the prominence of terminology culled from the world of business (Ch. 7), military life (Ch. 19), and the courts. The catechumens who received the exhortations in Prayer formed a crosssection of the metropolis and would find their teacher using an idiom familiar to them in their various pursuits. Even the neophyte, long accustomed to the pagan ritualistic ceremonies, would discover that the material victim of pagan sacrifice was supplanted in Christian worship by the spiritual offering Translation fails to reproduce the impact and effectiveness of the anaphora, chiasmus, and polyptoton of this sentence: Dei spiritus et dei sermo et dei ratio, sermo rationis et ratio sermonis et spiritus utriusque, lesus Christus, dominus noster, novis discipulis novi testamenti novam orationis formam determinavit. 2 Cf. Ch. 22.10 ... constanter super meum modulum pronuntiare contestarique possum velandas ... : '1 can declare and avow this with more than my usual firmness: their heads should be covered .. ' Both verbs are most commonly used of spoken expression. 3 E.g., the reference to Paul's cloak (Ch. 15.2) and the ridiculum ad absurdum arguments of Ch. 16.1-4. [54.221.159.188] Project MUSE (2024-03-19 08:29 GMT) PRAYER 155 which manifested, on a supernatural plane, all the qualities specified by Roman law (Ch. 28.4). Foremost among the significant features of this work is the contribution which it makes to the history of the development of the liturgy. There is an allusion (Ch. 3) to the beginning of the Preface and Sanctus of the Mass: 'Certainly it is right that God should be blessed in all places and at all times because it is every man's duty to be ever mindful of His benefits . . . To Him the hosts of angels cease not to say: "Holy, holy, holy!" Therefore, we, too-the future comrades of the angels, if we earn this reward-become familiar here on earth with that heavenly cry of praise to God and the duty of our future glory.' There is reference (Ch. 3-4) to the use of the Lord's Prayer at Mass, and Tertullian's statement that we prepare for this prayer cum memoria praeceptorum (Ch. 10) suggests the liturgical introduction of this prayer in the Mass. Elsewhere (Ch. 14) there is a reference to the Mass as the Sacrifice which repeats the Passion of Christ. From Chapter 18 it is learned that there was a kiss of peace after prayer with the brethren. This was usual in all public prayers. Some people wanted to...