I Timothy 2 · The Lantern

First of all, then, I ask that petitions, prayers, intercessions, and thanksgivings should be offered for everyone,

On the other hand, for our own petition, when we say, "Hallowed be Thy name," we pray this; that it may be hallowed in us who are in Him, as well in all others for whom the grace of God is still waiting; that we may obey this precept, too, in "praying for all," even for our personal enemies.

I prefer to understand by these words what the entire, or almost the entire, church observes: that we take as supplications those prayers which are said in celebrating the mysteries, before we begin to consecrate what lies on the table of the Lord.

Above, he taught Timothy how to form his people in the true faith; here he deals with matters pertaining to the faith's worship, namely, prayers and ceremonies: first, he presents the general doctrine on prayer; second, he applies it to the specific states of men, at I will, therefore.

especially for kings and all who are in high positions, in order that we may lead a quiet and peaceful life in a deeply religious and reverent spirit.

For I trust that ye are well versed in the Sacred Scriptures, and that nothing is hid from you; but to me this privilege is not yet granted. It is declared then in these Scriptures, "Be ye angry, and sin not," and, "Let not the sun go down upon your wrath." Happy is he who remembers this, which I believe to be the case with you.

We further pray to Thee for me, who am nothing, who offer to Thee, for the whole presbytery, for the deacons and all the clergy, that Thou wilt make them wise, and replenish them with the Holy Spirit.

In regard to the first, therefore, he says that we should pray for all men; the reason being that prayer is the spokesman of our desires; for by praying we give voice to our desires. But charity requires that we desire good for all to whom our charity extends: pray for one another that you may be saved (Jas 5:16). But for whom in particular?

This will be good and acceptable in the eyes of God, our Savior,

whose will is that everyone should be saved, and attain to a full knowledge of the truth.

You ought therefore to "hate those that hate God, and to waste away [with grief] on account of His enemies." I do not mean that you should beat them or persecute them, as do the Gentiles "that know not the Lord and God; " but that you should regard them as your enemies, and separate yourselves from them, while yet you admonish them, and exhort them to repentance, if it may be t…

Is God not good to everyone then? Indeed, He is good to everyone, because He is the Savior of all, especially the faithful; and for this reason the Lord Jesus came, to save what was lost: He came to take away the sin of the world, to heal our wounds.

And he proves that it is acceptable, when he says, who wills that all men be saved: not willing that anyone should perish (2 Pet 3:9). But something contrary to this is found in the Psalms: he has done all things whatsoever he would (Ps 113:11). Therefore, he saves everyone.

There is but one God, and one mediator between God and men — the man, Christ Jesus,

Now this being is the Creator (Demiurgus), who is, in respect of His love, the Father; but in respect of His power, He is Lord; and in respect of His wisdom, our Maker and Fashioner; by transgressing whose commandment we became His enemies.

This refers to the perfect humanity by which salvation is wrought. The fact that Jesus shares a common humanity with us is the whole key to salvation.

Then when he says, for there is one God, he proves what he had said with reasons. And he gives three proofs: one is on the side of God; another on the side of Christ as man; the third on the side of Christ's witnesses. He says, therefore: it is obvious that God wills all men to be saved, because for all men there is one God who saves: is he the God of the Jews only?

who gave himself as a ransom on behalf of all men. This must be our testimony, as opportunities present themselves;

Now I write these things unto you, not that I know there are any such persons among you; nay, indeed I hope that God will never permit any such report to reach my ears, He "who spared not His Son for the sake of His holy Church." But foreseeing the snares of the wicked one, I arm you beforehand by my admonitions, as my beloved and faithful children in Christ, furnishing you wit…

who gave himself as a ransom for all, the testimony given at the proper time. who gave himself as a ransom for all, and of the Greeks. Therefore, he died for all, but you do not endure to pray? Note then the phrase, "who gave himself." For this is against the Arians, who say that he was delivered up unwillingly. But what is the price of redemption?

Above, he said that God wills that all men be saved, and he proved this on the side of God, who is one for all men; and on the part of Christ, who is the one mediator. Now he proves it from testimony: first, of other witnesses; second, of himself, at to which I am appointed. He says, therefore: who gave himself a redemption for all.

and it was for this that I was myself appointed a herald and an apostle (I am telling the simple truth and no lie) — a teacher of the Gentiles in the faith and truth.

Come, now, if he had not "wholly saddened" so many persons in the first Epistle; if he had "rebuked" none, had "terrified" none; if he had "smitten" the incestuous man alone; if, for his cause, he had sent none into panic, had struck (no) "inflated" one with consternation,-would it not be better for you to suspect, and more believing for you to argue, that rather some one far d…

Consequently, to announce to Catholic Christians a doctrine other than that which they have received was never permitted, is nowhere permitted and never will be permitted. It was ever necessary, is everywhere necessary and ever will be necessary that those who announce a doctrine other than that which was received once and for all be anathema.

Then when he says, to which I am appointed, he gives his own testimony: first, he shows what his office is; second, how he uses it, at I say the truth. He says, therefore: to which, i.e., unto the office of testifying, I am appointed, namely, by God: I have appointed you that you should go and bring forth fruit; and your fruit should remain (John 15:16).

My desire, then, is that it should be the custom everywhere for the men to lead the prayers, with hands reverently uplifted, avoiding heated controversy.

Touching times of prayer nothing at all has been prescribed, except clearly "to pray at every time and every place."

He must be quite cognizant, certain and confident of his own innocence who stretches out and extends his hands to God. Hence the apostle says, "I wish then that men pray everywhere, lifting up pure hands." He rightly lifts his hands to God, he pours forth prayers with a good conscience, who can say, "You know, O Lord, how holy, how innocent, how pure from every fraud, injury an…

Then when he says, I will, therefore, he comes down to the specific types of men. In regard to this he does two things: first, he instructs the men about prayer; second, the women, at in like manner, women also. He says, I will, therefore, that men pray. And he requires three things of men in prayer: that it be assiduous, pure and quiet.

I also desire that women should adorn themselves with appropriate dress, worn quietly and modestly, and not with wreaths or gold ornaments for the hair, or pearls, or costly clothing,

Nor are the women to smear their faces with the ensnaring devices of wily cunning. But let us show to them the decoration of sobriety. For, in the first place, the best beauty is that which is spiritual, as we have often pointed out.

What? Dost thou approach God to pray, with broidered hair and ornaments of gold? Art thou come to a dance? to a marriage? to a gay procession? There such a broidery, such costly garments, had been seasonable, here not one of them is wanted.

Then when he says, in like manner, women also, he instructs the women: first, in regard to prayer; second, as to doctrine, at let the women learn in silence. In regard to the first he does two things: first, he shows what is required of a woman praying; second, he explains what he had said, at not with plaited hair.

but — as is proper for women who profess to be religious — with good actions.

Gems and gold and costly garments and lavish, embroidered flowers of various colors and anything else perishable in nature in no way adorn souls. But the following do: fasts, holy vigils, gentleness, reasonableness, poverty, courage, humility, patience—in a word, disdain for everything passing in this life.

For you are going to pray, not to dance. Why then do you contrive braiding of the hair on your head, curling locks, hanging precious stones here, surrounding yourself with them on all sides there, and attaching still others to your shoes — what is this if not the utmost disgrace? And is not this through the tears of the poor, of widows and orphans?

But is this a sin? The answer, according to Augustine, is that two things must be considered in regard to woman's adornment, namely, simple adornment and paint. She is adorned simply by her attire, and gold, and such of the kind.

They must learn, listening quietly to their teachers and showing them all deference.

I do not consent to them becoming teachers, or exercising authority over men; they ought to not make a fuss.

For with us indeed the woman is reasonably subjected to the man: since equality of honor causeth contention. And not for this cause only, but by reason also of the deceit which happened in the beginning.

The Apostle takes away from woman every occasion for speaking in church. For after he commanded them to be silent, so that they would not speak under the plausible pretext of teaching, he said: let them not teach; because this would give them authority and preeminence over the husband. Meanwhile, the wife is commanded to be in submission.

Likewise, he states what things are not permitted to women, saying nor to use authority over the man: but to be in silence. Consequently, he forbids them to teach. Against this, the vision wherewith his mother instructed him (Prov 31:1).

Adam was formed first, not Eve.

And it was not Adam who was deceived; it was the woman who was entirely deceived and fell into sin.

And the fact too that this grace was revealed by means of a woman, itself agrees with the interpretation which we have given.

Why does the apostle say that Adam was not deceived? Because Scripture does not say this either; on the contrary, the woman said, "the serpent beguiled me" (Gen. 3:13), but Adam does not say, "the woman deceived me," but rather, "she gave to me" (Gen. 3:12). It is not the same thing to be beguiled by a beast—a servant and subordinate.

Second, from the order of sinning. For the orders of coming to be and of ceasing to be are contrary, because that which is first in coming to be is last in ceasing to be. But sin is the ceasing to be of a nature. Therefore, coming to be first begins from Adam, and ceasing to be from the woman.

But she will be saved by the birth of a child, if they never abandon faith, love, or holiness, and behave with modesty.

This love, therefore, the present Scripture speaks of, by which the blessed soul makes use of and is inflamed toward the Word of God; and it sings this wedding song through the spirit, by which the Church is joined and united to her heavenly bridegroom Christ, desiring to be mingled with him through the Word, that she may conceive from him, and may be able to be saved through t…

The claim that she will be saved by childbearing is said of all women, not just of Eve.

Then when he says, yet she shall be saved, he answers a tacit question, because someone might say that if the woman is not for the man, and sin stems from her, she is harmful to men. But if something is not for someone, but is harmful to him, it should be destroyed. Therefore, the woman should not be saved.

I Timothy2