To Reportatio Leodegarii Bissuntini
6— 2
Mt 6:5-8
5. And when ye pray, you shall not be as the hypocrites, that love to stand and pray in the synagogues and corners of the streets, that they may be seen by men: Amen I say to you, they have received their reward. 6. But thou when thou shalt pray, enter into thy chamber, and having shut the door, pray to thy Father in secret, and thy father who seeth in secret will repay thee. 7. And when you are praying, speak not much, as the heathens. For they think that in their much speaking they may be heard. 8. Be not you therefore like to them for your Father knoweth what is needful for you, before you ask him.
(5) And when ye pray . Above, the Lord showed regarding the work of almsgiving that it should not be done for human glory; here he shows the same regarding prayer, and concerning this he does two things. First, he teaches the manner of praying; secondly, he teaches what should be sought in prayer, at the words Thus therefore shall you pray .
Regarding the first, he does two things: first, he teaches us to avoid in prayer the vanities of the hypocrites; secondly, the vanity of the gentiles, at the words And when you are praying . Regarding the first, he does two things: first, he excludes the unfitting manner of praying; secondly, he sets forth the fitting manner, at the words But thou . He excludes the manner of praying by the example of the hypocrites. Hence, first, he excludes this example; secondly, he explains it; thirdly, he assigns the reason. The second at the words that love ; the third: Amen I say to you .
It is quite fitting that after almsgiving he treats of prayer here, because as Sirach (18:23) says, "Before prayer, prepare your soul." For through good works, among which almsgiving is the first, the soul is prepared for prayer: "Let us lift up our hearts" (Lam 3:41), which happens when good works are in harmony.
And it should be noted that the Lord does not urge us to pray but teaches the manner of praying, and this is when ye pray, you shall not be as the hypocrites, that love to stand and pray in the synagogues and corners of the streets . By "hypocrites" are understood pretenders who do everything for the sake of human praise; and although this vice is to be avoided in every work, yet especially in prayer, according to Chrysostom, because prayer is a kind of sacrifice that we offer to God from the innermost depths of the heart: "Let my prayer be directed" (Ps 141:2). A sacrifice may not be offered except to God; but it is offered to men if it is done for human glory. Hence such persons are idolaters. The hypocrite is described as to his desire for place throughout the whole passage. As to the first, he says that love . For it sometimes happens that holy men experience some stirring of vainglory, but they are not for this reason in the number of hypocrites unless they do this deliberately: "In the desire of her soul" (Jer 2:24).
And note two kinds of hypocrites who openly seek human glory, namely, those who pray in public places. Hence he says in the synagogues , where there was a gathering of the people. Some pray in private places and from the very avoidance of glory seek glory. For they want to appear to seek what is hidden while they really love what is public, and this is in the synagogues and corners of the streets . For if they truly sought what was hidden, they would not seek the corner of the streets but the privacy of a room. Or we can say that they seek what is openly public. But there are two kinds of public places: one designated for prayer, namely, the "synagogue"; another not designated for prayer, namely, the "corner." And properly a corner is where two lines intersect. Hence "the corners of the streets" are where two streets cross each other so that a crossroads is formed there; and this is very public and not designated for prayer: "The stones of the sanctuary are scattered" (Lam 4:1).
It should also be noted that one of the things that contributes to prayer is humility: "Of the humble and the meek" (Jdt 9:16); "You have regarded my humility" (Ps 31:7); but these stand as though proud. But it seems that it is not forbidden to pray in any place: "I desire that all men pray" (1 Tim 2:8); "In the churches bless the Lord" (Ps 68:26). But it must be said that it is not a sin unless under this intention, that they may be seen by men . And as Chrysostom says, although wishing to be seen by men is harmful in other works, yet it is especially so in prayer, because it harms both as to the end and as to the substance; for even if it is done with good intention, a man can scarcely keep his mind from wandering to various things, and much more so when it is done for the glory of men; and this is that they may be seen . Should one therefore not pray in a public place?
It should be known that God intends to prohibit that manner of praying by which vainglory is fostered, which is never sought except regarding something singular; for when there are many who observe the same practice, glory is not sought from another. Hence the Lord removes the singular manner of praying, namely, that no one should pray in a place not designated for prayer, unless someone is of such authority that he might also lead others to pray. Hence, according to Chrysostom, what he says about the corners should be referred to everything by which you would appear distinct from others with whom you associate.
Amen I say to you . Here he assigns the reason and says two things: reward and their . Each person's reward is that by which he is sustained from his work. Hence, when we do something for the glory of men, the glory of men is our reward, whereas we ought to await the true glory of God; and this is they have received their reward , because they have usurped it: "Whatever a man sows" (Gal 6:7).
(6) But thou when thou shalt pray . Here he sets forth the due manner, and first he presents it; secondly, he assigns the reason: And thy Father . He says, therefore: But thou, when thou shalt pray , i.e., when you dispose yourself to pray. Enter into thy chamber . This is expounded in three ways. It is understood first literally of the secret of a private room. But do those who go to church do the contrary? It must be said that he speaks of private prayer, which should not be done except in a private place, and this for three reasons: first, because it accords with faith, for then you confess that God is present everywhere: "Lord, before you is all my desire" (Ps 38:9); "Heaven and earth" (Jer 23:24). Secondly, because although prayer is impeded when among many, it is quiet in secret: "I will lead her into the wilderness" (Hos 2:14). Thirdly, because vainglory is avoided.
Yet it must be said that he should pray before the Lord, alone; that is, having shut the door , literally, so as even to exclude the possibility of being approached. Secondly, by the chamber can be understood the interior secret of the heart: "What you say in your hearts" (Ps 4:4). Having shut the door : "Make doors for your mouth" (Sir 28:25), as if to say: Pray silently. And this for three reasons: first, because it attests to faith, for then you confess that God knows the thoughts of hearts: "Man sees what appears" (1 Sam 16:7). Secondly, because others should not know your petitions: "My secret is my own" (Is 24:16). Thirdly, because if you were to speak aloud you would impede others: "Neither hammer nor axe was heard" (1 Kgs 6:7).
But what shall we say about public prayer? It must be said that the Lord speaks of private prayer, in which the benefit of one person is sought. But in public prayer, the benefit of the multitude is also sought; and because through such vocal prayers some are stirred to devotion, therefore chants were instituted. Hence Augustine says in his book of Confessions that blessed Athanasius, lest he take too much delight in the chanting, wanted everything to be read in a subdued voice. But because blessed Augustine, before he was converted, was greatly helped by such chanting, he did not dare to contradict it but approved.
But the question arises whether someone praying in a private place ought to say words or not. A distinction must be made here, because sometimes words proceed from intention, and sometimes from the impulse of the heart, because as Job says: "A word conceived" (cf. Job 4:2). Hence from the very impulse of the spirit some persons are driven to say certain words, and this proceeds entirely from feeling.
But words can be considered in two ways: either as due, and then they must be rendered — such are the Hours: "With my voice I cry to the Lord" (Ps 142:1); or as useful for praying, and then a distinction must be made between the beginning and the end, because the end of prayer is better. For if at the beginning of prayer the affections are stirred by words to pray devoutly, then it is useful to utter words; but when the affections are not stirred, then words should not be uttered and the affections should be tended to, because just as what is hot is diminished by evaporation, so affection is emptied out by words, as is also evident from grief expressed to others: "My heart grew hot within me" (Ps 39:3); "I said, I will not speak in the name of the Lord, and there became a fire" (Jer 20:9). Augustine expounds having shut the door in a third way: by "chamber" is understood the heart, by "door" the exterior senses and also the imagination; as though such a person should enter his heart and shut out the senses and imagination so that nothing enters within except what pertains to prayer. And Cyprian assigns two reasons. First, because it is blameworthy that you do not attend to what you say when you speak with some king. Secondly, because how does God understand you if you do not understand yourself? This is the door of which Revelation (3:20) says: "Behold, I stand at the door and knock."
And thy Father who seeth in secret will repay thee . Here he assigns the reason. For no one prays except to him whom he sees. But God: "All things are naked and open" (Heb 4:13). In secret , whether of the heart or of the place, will repay thee .
(7) And when you are praying, speak not much . Here he teaches us to avoid the second vice, namely, the wordiness of the gentiles, and regarding this he does three things. First, he teaches us to avoid the example of the gentiles; secondly, he sets forth their intention; thirdly, he assigns the reason. The second at the words For they think ; the third at the words Be not you therefore . He says, therefore, when you are praying . And note that he does not say "do not pray much," because that would be against Romans (12:12): "Be constant in prayer," and Luke (22:44): "Being in agony," and (Lk 6:12): He prayed, "spending the night in prayer." But he says speak not much . Augustine in his book On Prayer : "Let there not be much speaking, but let there be much prayer, if fervent intention does not fail." But "much" and "little," "great" and "small" are relative terms; for "much" can be said in two ways: in comparison to prayer, which is "the raising of the mind to God"; or they speak much when words exceed the prayer. And this can be in two ways: if the words are about unlawful things, and these are harmful; and when devotion is not present, then a man is rendered more weary and prayer becomes odious. And therefore Augustine says that the monks in Egypt had frequent prayers but brief ones. For they saw that devotion was necessary for the one praying, and it was emptied out by a multitude of words. And therefore it was established in the Church that different things be said at different hours: "Be not rash with your mouth" (Eccl 5:2). Augustine: "This business of prayer consists more in groans than in words."
As the heathens . The gentiles worshipped demons for gods: "All the gods of the gentiles are demons" (Ps 96:5). In demons, this should be considered: that they do not know future things or the hidden things of hearts except insofar as these are revealed to them. Hence it was necessary for the gentiles that everything be said through words: "Cry aloud" (1 Kgs 18:27).
Likewise, demons have a changeable disposition. Hence they can be moved by words. Hence Augustine says that Plato said they were moved by words. But God both knows all things and is not swayed by words: "I am God and I change not" (Mal 3:6); "God is not as man" (Num 23:19); "He will not spare him," with mighty words and words composed for entreaty (Job 41:3).
(8) For they think , etc. Be not you therefore like to them , etc., and why: for your Father knoweth , etc.: "Lord, before you is all my desire" (Ps 38:9). Therefore, if he knows, we should not multiply words. But it will be said: God knows what things are necessary for us. Why then do we pray? And Jerome answers that we do not ask with words in order to signify, but in order to petition. And again it could be asked: Why do we utter words? Augustine answers that it is different in the prayer we make to a man and to God; for in man, words avail greatly to move him; in God, to raise our heart to him. And therefore Augustine says that although we should always have our affections directed to God, yet it is necessary sometimes to pray with words lest they fail. And as Chrysostom says, from frequent prayer it comes about that a man is made familiar with God and God with him: "Moses spoke" (Ex 33:11).
Likewise, from this comes humility, because the height of God and one's own weakness are considered: "I will speak to my Lord" (Gen 18:27).
Likewise, from this a man is directed in his actions and seeks help from God: "I lifted up my eyes to the mountains" (Ps 121:1); "Whatever you do" (Col 3:17).
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