1244 mpd ndons KataAnmtiis Entvotac.
On the Holy Spirit.
design, they must tell us the wherefore of this hindrance. Was it owing to his being grudged a share in the glory of those operations, and in order to secure that the admiration at their success should not extend to a third person as its object; or to a distrust of His help, as if His co-operation would result in present mischief? These clever men most certainly furnish the grounds for our holding one of these two hypotheses; or else, if a grudging spirit has no connection with the Deity, any more than a failure can be conceived of in any relation to an Infallible Being, what meaning of any kind is there in these narrow views of theirs, which isolate the Spirit’s power from all world-building efficiency? Their duty rather was to expel their low human way of thinking, by means of loftier ideas, and to make a calculation more worthy of the sublimity of the objects in question. For neither did the Universal God make the universe “through the Son,” as needing any help, nor does the Only-begotten God work all things “by the Holy Spirit,” as having a power that comes short of His design; but the fountain of power is the Father, and the power of the Father is the Son, and the spirit of that power is the Holy Spirit; and Creation entirely, in all its visible and spiritual extent, is the finished work of that Divine power. And seeing that no toil can be thought of in the composition of anything connected with the Divine Being (for performance being bound to the moment of willing, the Plan at once becomes a Reality), we should be justified in calling all that Nature which came into existence by creation a movement of Will, an impulse of Design, a transmission of Power, beginning from the Father, advancing through the Son, and completed in the Holy Spirit.
This is the view we take, after the unprofessional way usual with us; and we reject all these elaborate sophistries of our adversaries, believing and confessing as we do, that in every deed and thought, whether in this world, or beyond this world, whether in time or in eternity, the Holy Spirit is to be apprehended as joined to the Father and Son, and is wanting in no wish or energy, or anything else that is implied in a devout conception of Supreme 1246, and, therefore, that, except for the distinction of order and Person, no variation Goodness in any point is to be apprehended; but we assert that while His place is counted third in mere sequence after the Father and Son, third in the order of the transmission, in all other respects we acknowledge His inseparable union with them; both in nature, in honour, in godhead, and glory, and majesty, and almighty power, and in all devout belief.
But with regard to service and worship, and the other things which they so nicely calculate about, and bring into prominence, we say this; that the Holy Spirit is exalted above all that we can do for Him with our merely human purpose; our worship is far beneath the honour due; and anything else that in human customs is held as honourable is somewhere below the dignity of the Spirit; for that which in its essence is measureless surpasses those who offer their all with so slight and circumscribed and paltry a power of giving. This, then, 1246 Kata to dya86v; probably here in its Platonic, rather than its ordinary sense.
On the Holy Spirit.
we say to those of them who subscribe to the reverential conception of the Holy Spirit that He is Divine, and of the Divine nature. But if there is any of them who rejects this statement, and this idea involved in the very name of Divinity, and says that which, to the destruction of the Spirit’s greatness, is in circulation amongst the many, namely, that He belongs, not to making, but to made, beings, that it is right to regard Him not as of a Divine, but as of a created nature, we answer to a proposition such as this, that we do not understand how we can count those who make it amongst the number of Christians at all. For just as it would not be possible to style the unformed embryo a human being, but only a potential one, assuming that it is completed so as to come forth to human birth, while as long as it is in this unformed state, it is something other than a human being; so our reason cannot recognize as a Christian one who has failed to receive, with regard to the entire mystery, the genuine form of our religion!74”, We can hear Jews believing in God, and our God too: even our Lord reminds!*8 them in the Gospel that they recognize no other God than the Father of the Only-begotten, “of Whom ye say that he is your God.” Are we, then, to call the Jews Christians because they too agree to worship the God Whom we adore? I am aware, too, that the Manichees go about vaunting the name of Christ. Because they hold revered the Name to which we bow the knee, shall we therefore number them amongst Christians? So, too, he who both believes in the Father and receives the Son, but sets aside the Majesty of the Spirit, has “denied the faith, and is worse than an infidel,” and belies the name of Christ which he bears. The Apostle bids the man of God to be “perfect!”4.” Now, to take only the general man, perfection must consist in completeness in every aspect of human nature, in having reason, capability of thought and knowledge, a share of animal life, an upright bearing, risibility, broadness of nail; and if any one were to term some individual a man, and yet were unable to produce evidence in his case of the foregoing signs of human nature, his terming him so would be a valueless honour. Thus, too, the Christian is marked by his Belief in Father, Son, and Holy Ghost; in this consists the form of him who is fashioned!?°° in accordance with the mystery of the truth. But if his form is arranged otherwise, I will not recognize the existence of anything whence the form is absent; there is a blurring out of the mark, and a loss of the essential form, and an alteration of the characteristic signs of our complete humanity, when the Holy Spirit is not included in the Belief. For indeed the word of Ecclesiastes says true; your heretic is no living man, but “bones,” he says!*°!, “in the 1247 = thv GANOH HdPQwo Tis EvoEBEtAG 1248 vt tOeta: ovvtiBeta1, “concedes to,” would perhaps be better.
1249 2 Cor. xiii. 11. Cf. 1 Cor. xiv. 20.
1250 Cf. 2 Tim. i. 13 (WnotUmWotv); Rom. ii. 20 (udép@worv); vi. 17 (tUTMOVv), all referring to truth as contained in a formula. Cf. also Gal. iv. 19.
1251 Reading xaOwe Exeivos pnoiv.
On the Holy Spirit.
womb of her that is with chil; for how can one who does not think of the unction along with the Anointed be said to believe in the Anointed? “Him,” says (Peter), “did God anoint with the Holy Spirit!?°>.”
These destroyers of the Spirit’s glory, who relegate Him to a subject world, must tell us of what thing that unction is the symbol. It not a symbol of the Kingship? And what? Do they not believe in the Only-begotten as in His very nature a King? Men who have not once for all enveloped their hearts with the Jewish “vail!°” will not gainsay that He is this. If, then, the Son is in His very nature a king, and the unction is the symbol of His kingship, what, in the way of a consequence, does your reason demonstrate? Why, that the Unction is not a thing alien to that Kingship, and so that the Spirit is not to be ranked in the Trinity as anything strange and foreign either. For the Son is King, and His living, realized, and personified Kingship is found in the Holy Spirit, Who anoints the Only-begotten, and so makes Him the Anointed, and the King of all things that exist. If, then, the Father is King, and the Only-begotten is King, and the Holy Ghost is the Kingship, one and the same definition of Kingship must prevail throughout this Trinity, and the thought of “unction” conveys the hidden meaning that there is no interval of separation between the Son and the Holy Spirit. For as between the body’s surface and the liquid of the oil nothing intervening can be detected, either in reason or in perception, so inseparable is the union of the Spirit with the Son; and the result is that whosoever is to touch the Son by faith must needs first encounter the oil in the very act of touching; there is not a part of Him devoid of the Holy Spirit. Therefore belief in the Lordship of the Son arises in those who entertain it, by means of the Holy Ghost; on all sides the Holy Ghost is met by those who by faith approach the Son. If, then, the Son is essentially a King, and the Holy Spirit is that dignity of Kingship which anoints the Son, what deprivation of this Kingship, in its essence and comparing it with itself, can be imagined?
Again, let us look at it in this way. Kingship is most assuredly shown in the rule over subjects. Now what is “subject” to this Kingly Being? The Word includes the ages certainly, and all that is in them; “Thy Kingdom,” it says, “is a Kingdom of ages,” and, by ages, it means ae whether visible or invisible; for in every substance in them created in infinite space them all things were created by the Maker of those ages. If, then, the Kingship must always be thought of along with the King, and the world of subjects is acknowledged to be something other than the world of rulers, what absurdity it is for these men to contradict themselves 1252 Eccles. xi. 5 (LXX.). o0k Zot1 ylvwoKwyv Tis 1 080g Tod MvEvpATOS, Ws dot Ev yAOTPL KVOPOPOVONG 1255 &k tod mepiéxovtos. This expression of Anaxagoras is repeated more than once in the Treatise “On the Soul.”
On the Holy Spirit.
thus, attributing as they do the unction as an expression for the worth of Him Whose very nature it is to be a King, yet degrading that unction Itself to the rank of a subject, as if wanting in such worth! IfIt is a subject by virtue of its nature, then why is It made the unction of Kingship, and so associated with the Kingly dignity of the Only-begotten? If, on the other hand, the capacity to rule is shown by Its being included in the majesty of Kingship, where 1256 and servile lower conis the necessity of having everything dragged down to a plebeian dition, and numbered with the subject creation? When we affirm of the Spirit the two conditions, we cannot be in both cases speaking the truth: i.e. that He is ruling, and that He is subject. If He rules, He is not under any lord, but if He is subject, then He cannot be comprehended with the Being who is a King. Men are recognized as amongst men, angels amongst angels, everything amongst its kind; and so the Holy Spirit must needs be believed to belong to one only of two worlds; to the ruling, or to the inferior world; for between these two our reason can recognize nothing; no new invention of any natural attribute on the borderland of the Created and the Uncreated can be thought of, such as would participate in both, yet be neither entirely; we cannot imagine such an amalgamation and welding together of opposites by anything being blended of the Created and the Uncreated, and two opposites thus coalescing into one person, in which case the result of that strange mixture would not only be a composite thing, but composed of elements that were unlike, and disagreeing as to time; for that which receives its personality from a creation is assuredly posterior to that which subsists without a creation.
If, then, they declare the Holy Ghost to be blended of both, they must consequently view that blending as of a prior with a posterior thing; and, according to them, He will be prior to Himself; and reversely, posterior to Himself; from the Uncreated He will get the seniority, and from the Created the juniority. But, in the nature of things, this cannot be; and so it must most certainly be true to affirm of the Holy Spirit one only of these alternatives, and that is, the attribute of being Uncreated; for notice the amount of absurdity involved in the other alternative; all things that we can think of in the actual creation have, by virtue of all having received their existence by an act of creation, a rank and value perfectly equal in all cases, and so what reason can there be for separating the Holy Spirit from the rest of the creation, and ranking Him with the Father and the Son? Logic, then, will discover this about Him; That which is contemplated as part of the Uncreated, does not exist by creation; or, if It does, then It has no more power than its kindred creation, It cannot associate itself with that Transcendent Nature; if, on the other hand, they declare that He is a created being, and at the same time has a power which is above the creation, then the creation will be found at variance with itself, divided into ruler and ruled, so that part of it is the benefactor, part 1256 = iStwttKrv. On 1 Cor. xiv. 16, ‘O dvanAnpd@v tov tonov tob idiwtov, Theodoret says, “idwwtnyv KoAEi TOV Ev TH AaiK® th&yyati tetaypévov.” Theophylact also renders the word by the same equivalent.
On the Holy Spirit.
the benefited, part the sanctifier, part the sanctified; and all that fund of blessings which we believe to be provided for the creation by the Holy Spirit are present in Him, welling up abundantly, and pouring forth upon others, while the creation remains in need of the thenceissuing help and grace, and receives, as a mere dole, those blessings which can be passed to it from a fellow-creature! That would be like favouritism and respecting of persons; when we know that there is no such partiality in the nature of things, as that those existences which differ in no way from each other on the score of substance should not have equal power; and I think that no one who reflects will admit such views. Either He imparts nothing to others, if He possesses nothing essentially; or, if we do believe that He does give, His possession beforehand of that gift must be granted; this capacity of giving blessings, whilst needing oneself no such extraneous help, is the peculiar and exquisite privilege of Deity, and of no other.
Then let us look to this too. In Holy Baptism, what is it that we secure thereby? Is it not a participation in a life no longer subject to death? I think that no one who can in any way be reckoned amongst Christians will deny that statement. What then? Is that life-giving power in the water itself which is employed to convey the grace of Baptism? Or is it not rather clear to every one that this element is only employed as a means in the external ministry, and of itself contributes nothing towards the sanctification, unless it be first transformed itself by the sanctification; and that what gives life to the baptized is the Spirit; as our Lord Himself says in respect to Him with His own lips, “It is the Spirit that giveth life;” but for the completion of this grace He alone, received by faith, does not give life, but belief in our Lord must precede, in order that the lively gift may come upon the believer, as our Lord has spoken, “He giveth life to whom He willeth.” But further still, seeing that this grace administered through the Son is dependent on the Ungenerate Source of all, Scripture accordingly teaches us that belief in the Father Who engendereth all things is to come first; so that this life-giving grace should be completed, for those fit to receive it, after starting from that Source as from a spring pouring life abundantly, through the Only-begotten Who is the True life, by the operation of the Holy Spirit. If, then, life comes in baptism, and baptism receives its completion in the name of Father, Son, and Spirit, what do these men mean who count this Minister of life as nothing? If the gift is a slight one, they must tell us the thing that is more precious than this life. But if everything whatever that is precious is second to this life, 1 mean that higher and precious life in which the brute creation has no part, how can they dare to depreciate so great a favour, or rather the actual Being who grants the favour, and to degrade Him in their conceptions of Him to a subject world by disjoining Him from On the Holy Spirit.
the higher world of deity'”°”. Finally, if they will have it that this bestowal of life is a small thing, and that it means nothing great and awful in the nature of the Bestower, how is it they do not draw the conclusion which this very view makes inevitable, namely, that we must suppose, even with regard to the Only-begotten and the Father Himself, nothing great in Their life, the same as that which we have through the Holy Spirit, supplied as it is from the Father through the Son?
So that if these despisers and impugners of their very own life conceive of the gift as a little one, and decree accordingly to slight the Being who imparts the gift, let them be made aware that they cannot limit to one Person only their ingratitude, but must extend its profanity beyond the Holy Spirit to the Holy Trinity Itself. For like as the grace flows down in an unbroken stream from the Father, through the Son and the Spirit, upon the persons worthy of it, so does this profanity return backward, and is transmitted from the Son to the God of all the world, passing from one to the other. If, when a man is slighted, He Who sent him is slighted (yet what a distance there was between the man and the Sender!), what criminality! 8 is thereby implied in those who thus defy the Holy Spirit! Perhaps this is the blasphemy against our Law-giver!?°? for which the judgment without remission has been decreed; since in Him the!?® entire Being, Blessed and Divine, is insulted also. As the devout worshipper of the Spirit sees in Him the glory of the Only-begotten, and in that sight beholds the image of the Infinite God, and by means of that image makes an outline, upon his own a 1262 (of the Spirit), whenever he advances any of his bold statements against the glory of the Spirit, extend, by cognition “°’, of the Original, so most plainly does this contemner virtue of the same reasoning, his profanity to the Son, and beyond Him to the Father. Therefore, those who reflect must have fear lest they perpetrate an audacity the result of which will be the complete blotting out of the perpetrator of it; and while they exalt the Spirit in the naming, they will even before the naming exalt Him in their thought, it being impossible that words can mount along with thought; still when one shall have reached the 1257 “Whether or not the Macedonians explicitly denied the Divinity of the Holy Ghost is uncertain; but they viewed Him as essentially separate from, and external to, the One Indivisible Godhead. The ‘Nicene’ Creed declares that He is the Lord, or Sovereign Spirit because the heretics considered Him to be a minister of God; and the Supreme Giver of Life, because they considered Him a mere instrument by which we receive the gift.”—Newman’s Arians, note p. 420.
1258 Kat&Kplowv 1258 Kat&Kplowv 1259 Katd tod vopobEtov is Mai’s reading. But kata tov vopobEétny, i.e. according to S. Mark iii. 29, S. Luke xii. 10, would be preferable. Migne reads mapa in this sense.
1260 to has probably dropped out.
1261 TH yvwoel Eaxvtod.
1262 Something has dropped out here.
On the Holy Spirit.
highest limit of human faculties, the utmost height and magnificence of idea to which the mind can ever attain, even then one must believe it is far below the glory that belongs to’? Him, according to the words in the Psalms, that “after exalting the Lord our God, even then ye scarcely worship the footstool beneath His feet”: and the cause of this dignity being so incomprehensible is nothing else than that He is holy.
If, then, every height of man’s ability falls below the grandeur of the Spirit (for that is what the Word means in the metaphor of “footstool”), what vanity is theirs who think that there is within themselves a power so great that it rests with them to define the amount of value to be attributed to a being who is invaluable! And so they pronounce the Holy Spirit unworthy of some things which are associated with the idea of value, as if their own abilities could do far more than the Spirit, as estimated by them, is capable of. What pitiable, what wretched madness! They understand not what they are themselves when they talk like this, and what the Holy Spirit against Whom they insolently range themselves. Who will tell these people that men are “a spirit that goeth forth and returneth not again!*°4» built up in their mother’s womb by means of a soiled conception, and returning all of them to a soiled earth; inheriting a life that is likened unto grass; blooming for a little during life’s illusion!2© , and then withering away, and all the bloom upon them being shed and vanishing; they themselves not knowing with certainty what they were before their birth, nor into what they will be changed, their soul being ignorant of her peculiar destiny as long as she tarries in the flesh? Such is man.
On the contrary the Holy Spirit is, to begin with, because of qualities that are essentially holy, that which the Father, essentially Holy, is; and such as the Only-begotten is, such is the Holy Spirit; then, again, He is so by virtue of life-giving, of imperishability, of unvariableness, of everlastingness, of justice, of wisdom, of rectitude, of sovereignty, of goodness, of power, of capacity to give all good things, and above them all life itself, and by being everywhere, being present in each, filling the earth, residing in the heavens, shed abroad upon supernatural Powers, filling all things according to the deserts of each, Himself remaining full, being with all who are worthy, and yet not parted from the Holy Trinity. He ever “searches the deep things of God,” ever “receives” from the Son, ever is being “sent,” and yet not separated, and being “glorified,” and yet He has always had glory. It is plain, indeed, that one who gives glory to another must be found himselfin the possession of superabundant 1263 émiPadAduone. Cf. Ps. xcix. 5; 2 Chron. xxviii. 2. 1264 Wisdom xvi. 14. 1265 iwtikijs andtns.
On the Holy Spirit.
glory; for how could one devoid of glory glorify another? Unless a thing be itself light, how can it display the gracious gift of light? So the power to glorify could never be displayed by one who was not himself glory'?°°, and honour, and majesty, and greatness. Now the Spirit does glorify the Father and the Son. Neither does He lie Who saith, “Them that glorify Me I glorify” 7°; and “I have glorified Thee!” is said by our Lord to the Father; and again He says, “Glorify Thou Me with the glory which I had with Thee before the world was!7°?.” The Divine Voice answers, “I have both glorified, and will glorify again!?”°.” You see the revolving circle of the glory moving from Like to Like. The Son is glorified by the Spirit; the Father is glorified by the Son; again the Son has His glory from the Father; and the Onlybegotten thus becomes the glory of the Spirit. For with what shall the Father be glorified, but with the true glory of the Son: and with what again shall the Son be glorified, but with the majesty of the Spirit? In like manner, again, Faith completes the circle, and glorifies the Son by means of the Spirit, and the Father by means of the Son.
If such, then, is the greatness of the Spirit, and whatever is morally beautiful, whatever is good, coming from God as it does through the Son, is completed by the instrumentality of the Spirit that “worketh all in all,” why do they set themselves against their own life? Why do they alienate themselves from the hope belonging to “such as are to be saved”? Why do they sever themselves from their cleaving unto God? For how can any man cleave unto the Lord unless the Spirit operates within us that union of ourselves with Him? Why do they haggle with us about the amount of service and of worship? Why do they use that word “worship” in an ironical sense, derogatory to a Divine and entirely Independent Being, supposing that they desire their own salvation? We would say to them, “Your supplication is the advantage of you who ask, and not the honouring of Him Who grants it. Why, then, do you approach your Benefactor as if you had something to give? Or rather, why do you refuse to name as a benefactor at all Him Who gives you your blessings, and slight the Lifegiver while clinging to Life? Why, seeking for His sanctification, do you misconceive of the Dispenser of the Grace of sanctification; and as to the giving of those blessings, why, not denying that He has the power, do you deem Him not worthy to be asked to give, and fail to take this into consideration, viz. how much greater a thing it is to give some blessing than to be asked to give it? The asking does not unmistakably witness to greatness in him who is asked; for it is possible that one who does not have the thing to give might be asked for 1266 It is worth noticing that Gregory maintains (Hom. xv. on Canticles) that Ada in Scripture means the Holy Ghost. 1268 S. John xvii. 4 1269 S. John xvii. 5 1270 S. John xii. 28 On the Holy Spirit.
it, for the asking depends only on the will of the asker. But one who actually bestows some blessing has thereby given undoubted evidence of a power residing in him. Why then, while testifying to the greater thing in Him,—I mean the power to bestow everything that is morally beautiful!?”!
—do you deprive Him of the asking, as of something of importance; although his asking, as we have said, is often performed in the case of those who have nothing in their power, owing to the delusion of their devotees? For instance, the slaves of superstition ask the idols for the objects of their wishes; but the asking does not, in this instance of the idols, confer any glory; only people pay that attention to them owing to the deluded expectation that they will get some one of the things they ask for, and so they do not cease to ask. But you, persuaded as you are of what and how great things the Holy Spirit is the Giver, do you neglect the asking them from Him, taking refuge in the law which bids you ‘worship God and serve Him only!?/22” Well, how will you worship Him only, tell me, when you have severed Him from His intimate union with His own Only-begotten and His own Spirit? This worship is simply Jewish.
But you will say, “When I think of the Father it is the Son (alone) that I have included as well in that term.” But tell me; when you have grasped the notion of the Son have you not admitted therein that of the Holy Spirit too? For how can you confess the Son except by the Holy Spirit? At what moment, then, is the Spirit in a state of separation from the Son, so that when the Father is being worshipped, the worship of the Spirit is not included along with that of the Son? And as regards their worship itself, what in the world do they reckon it to be? They bestow it, as some exquisite piece of honour, upon the God over all, and convey it over, sometimes, so as to reach the Only-begotten also; but the Holy Spirit they regard as unworthy of such a privilege. Now, in the common parlance of mankind, that selfprostration of inferiors upon the ground which they practise when they salute their betters is termed worship. Thus, it was by such a posture that the patriarch Jacob, in his self-humiliation, seems to have wished to show his inferiority when coming to meet his brother and to appease his wrath; for “he bowed himself to the ground,” says the Scripture, “three times”!?’°; and Joseph’s brethren, as long as they knew him not, and he pretended before them that he knew them not, by reason of the exaltation of his rank reverenced his sovereignty £1274» “to the children of Heth,” a stranger amongst the natives of that land, showing, I opine, by that action, how with this worship; and even the great Abraham himself “bowed himsel far more powerful those natives were than sojourners. It is possible to speak of many such actions both in the ancient records, and from examples before our eyes in the world now!2”>, 1271 Kadov.
1273 The LXX. has mpooexbvnoev Eni trv yitv entaic, Gen. xxxiii. 3. 1274 mpooeKivnoe TH AaG tis yii¢, TOIs Viois tod Xet, Gen. xxiii. 7. 1275 tod Piov. This is a late use of Bios.
On the Holy Spirit.
Do they too, then, mean this by their worship? Well, is it anything but absurdity to think that it is wrong to honour the Holy Spirit with that with which the patriarch honoured even Canaanites? Or do they consider their “worship” something different to this, as if one sort were fitting for men, another sort for the Supreme Being? But then, how is it that they omit worship altogether in the instance of the Spirit, not even bestowing upon Him the worship conceded in the case of men? And what kind of worship do they imagine to be reserved especially for the Deity? Is it to be spoken word, or acted gesture? Well, but are not these marks of honour shared by men as well? In their case words are spoken and gestures acted.
Is it not, then, plain to every one who possesses the least amount of reflection, that any gift worthy of the Deity mankind has not got to give; for the Author of all blessings has no need of us. But it is we men who have transferred these indications of respect and admiration, which we adopt towards each other, when we would show by the acknowledgment of a neighbour’s superiority that one of us is ina humbler position than another, to our attendance upon a Higher Power; out of our possessions we make a gift of what is most precious to a priceless Nature. Therefore, since men, approaching emperors and potentates for the objects which they wish in some way to obtain from those rulers, do not bring to them their mere petition only, but employ every possible means to induce them to feel pity and favour towards themselves, adopting a humble voice, and a kneeling position!?”6, clasping their knees, prostrating themselves on the ground, and putting forward to plead for their petition all sorts of pathetic signs, to wake that pity,—so it is that those who recognize the True Potentate, by Whom all things in existence are controlled, when they are supplicating for that which they have at heart, some lowly in spirit because of pitiable conditions in this world, some with their thoughts lifted up because of their eternal mysterious hopes, seeing that they know not how to ask, and that their humanity is not capable of displaying any reverence that can reach to the grandeur of that Glory, carry the ceremonial used in the case of men into the service of the Deity. And this is what “worship” is,—that, I mean, which is offered for objects we have at heart along with supplication and humiliation. Therefore Daniel too bends the knees to the Lord, when asking His love for the captive people; and He Who “bare our sicknesses,” and intercedes for us, is recorded in the Gospel to have fallen on His face, because of the man that He had taken upon Him, at the hour of prayer, and in this posture