On the Lord's Prayer 20

Summary: Riches are dangerous, like the rich fool's; the perfect give to the poor and store up treasure in heaven.

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Latin text · CSEL 3.1:282

Docet non tantum contemnendas sed et periculosas esse diuitias, illic esse radicem malorum blandientium, caecitatem mentis humanae occulta deceptione fallentium. unde et diuitem stultum saeculares copias cogitantem et se exuberantium fructuum largitate iactantem redarguit Deus dicens: stulte, hac nocte expostulatur anima tua. quae ergo parasti cuius erunt? laetabatur stultus in fructibus nocte moriturus et cui uita iam deerat uictus abundantiam cogitabat. contra autem Dominus perfectum et consummatum docet fieri qui omnibus suis uenditis adque in usum pauperum distributis thesaurum sibi condat in caelo. eum dicit posse se sequi et gloriam dominicae passionis imitari qui expeditus et succinctus nullis laqueis rei familiaris inuoluitur, sed solutus ac liber facultates suas ad Dominum ante praemissas ipse quoque comitatur. ad quod ut possit unusquisque nostrum parare se, sic discit orare et de orationis lege qualis esse debeat noscere.

English · Claude translation

He teaches that riches are not only to be despised but also dangerous; that in them is the root of alluring evils, deceiving the blindness of the human mind with hidden deception. Hence God rebukes the foolish rich man who thought of his worldly wealth and boasted of the abundance of his overflowing crops, saying: "Fool, this night your soul is required of you. Whose, then, will be the things you have prepared?" The fool rejoiced in his crops when he was to die that night, and he whose life was already failing was thinking of abundance of food. On the other hand, the Lord teaches that he becomes perfect and complete who, having sold all his goods and distributed them for the use of the poor, lays up treasure for himself in heaven. He says that that man can follow him and imitate the glory of the Lord's passion who, unencumbered and girded up, is entangled in no snares of household property, but, loosed and free, himself also accompanies his possessions, which he has sent ahead to the Lord. That each of us may be able to prepare himself for this, he thus learns to pray and to know from the law of prayer what he ought to be.

About this passage

Source
CSEL 3.1:282 · Wilhelm von Hartel, ed., S. Thasci Caecili Cypriani Opera omnia, Pars 1, CSEL 3.1 (Vienna: Gerold, 1868), 265–294 · Latin text: W. von Hartel (CSEL 3.1, 1868), digitized by Open Greek and Latin, University of Leipzig (csel-dev), CC BY-SA 4.0
Text
As printed in CSEL 3.1. Manuscript variants and the editor's apparatus are not reproduced; no textual problem is noted in this passage.
Translation
Claude translation (claude-opus-5-5), 2026-09-27 · Translated by Claude from the Latin text of CSEL 3.1; made independently of existing English translations.
Compare
Ante-Nicene Fathers, vol. 5 (1886) (an older public-domain English translation, whole volume at CCEL; checked against ours only after ours was made)
Scripture
Topics
Prayer, Ethics

Notes

Translation notes

  • The quotation is Luke 12:20; the teaching on perfection is Matt 19:21.

Cite this passage

Cyprian, Dom. or. 20 (trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyprian-dominica-oratione/20/).

Plain text
Cyprian, Dom. or. 20 (trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyprian-dominica-oratione/20/).

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