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Ethical
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[8755] In prayer: comp. de Orat. c. xiv.
[8756] i.e. the Church: comp. de Orat. c. 2.
[8758] Matt. vii. 7; Luke xi. 9; αἰτεῖτε, καὶ δοθήσεται, ὑμῖν in both places.
[8759] [The translator, though so learned and helpful, too often encumbers the text with superfluous interpolations. As many of these, while making the reading difficult, add nothing to the sense yet destroy the terse, crabbed force of the original, I have occasionally restored the spirit of a sentence, by removing them.]
Chapter I.—General Introduction.
[8760] [After the discipline of Repentance and of Baptism the Laws of Christian Living come into view. Hence this is the logical place for this treatise. See the Prolegomena of Muratori and learned annotations, in Routh, Opuscula I. p. 173, et sqq. We may date it circa a.d. 192. For much of the Primitive Discipline, concerning Prayer, see Bunsen, Hippol. III. pp. 88–91, etc.]
[8761] Oehler’s punctuation is followed here. The sentence is difficult, and has perplexed editors and commentators considerably.
[8762] Matt. ix. 16-17; Mark ii. 21-22; Luke v. 36-37.
[8763] Routh suggests, “fortase quâ sensit,” referring to the Adv. Praxeam, c. 5.
[8764] Sermone.
[8765] This is Oehler’s punctuation. The edition of Pamelius reads: “So the prayer composed by Christ was composed of three parts: of the speech, by which it is enunciated; of the spirit, by which alone it prevails; of the reason, by which it is taught.” Rigaltius and subsequent editors read, “of the reason, by which it is conceived;” but this last clause is lacking in the mss., and Oehler’s reading appears, as he says, to “have healed the words.” [Oehler’s punctuation must stand; but, the preceding sentence justifies the interpolation of Rigaltius and heals more effectually.]
[8772] “i.e., together with the Son and the Holy Spirit” (Oehler); “His Son and His church” (Dodgson).
Chapter III.—The Second Clause.
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