Texts in Conversation
The Christian theologian Cyprian quotes Tobit as authoritative scripture when discussing prayer, fasting, and charity, showing how early Christian tradition used Jewish texts like Tobit as authoritative sources of theology and practice.
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2500 BCE
1000+ CE
Tobit 12:8
Deuterocanon
6 Then he called them both privately, and said to them, Bless God, and give him thanks in the sight of all that live, for the good things which he has done to you, to bless and praise his name. The words of God show forth to all men with honour and do not be slack to give him thanks. 7 It is good to keep close the secret of a king, but to confess and reveal the works of God. And confess them with honour. Do the good, and evil shall not find you. 8 Better is prayer with truth, and alms with righteousness than riches with unrighteousness; it is better to give alms than to lay up gold: 9 almsgiving does deliver from death, and it purges away all sin. They that do alms shall be fed with life; 10 they that commit sin and unrighteousness are enemies to their own life.
Date: 225–175 BCE (based on scholarly estimates)
Cyprian, Treatises 4:32
Early Christian
32 Moreover, those who pray should not come to God with fruitless or naked prayers. Petition is ineffectual when it is a barren entreaty that beseeches God. For as every tree that brings not forth fruit is cut down and cast into the fire; assuredly also, words that do not bear fruit cannot deserve anything of God, because they are fruitful in no result. And thus Holy Scripture instructs us, saying, Prayer is good with fasting and almsgiving. For He who will give us in the day of judgment a reward for our labours and alms, is even in this life a merciful hearer of one who comes to Him in prayer associated with good works. Thus, for instance, Cornelius the centurion, when he prayed, had a claim to be heard. For he was in the habit of doing many almsdeeds towards the people, and of ever praying to God. To this man, when he prayed about the ninth hour, appeared an angel bearing testimony to his labours, and saying, Cornelius, your prayers and your alms are gone up in remembrance before God.
Date: 245–260 CE (based on scholarly estimates)
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Notes and References
"... Cyprian frames both the problem and solution in apocalyptic dualism. As the sign of true repentance, the (wealthy) lapsed should apply themselves to “good deeds [iustis operibus] which can wash away [their] sins, be constant and generous in giving alms, whereby souls are freed from death”. In his On Works and Alms, which was written during a deadly and devastating plague after the persecution (252–254 CE), Cyprian capitalized on the appeal of heavenly reward and the contrast between earthly and heavenly riches to entreat the rich members of his church. Quoting Tobit 12:8–9, Cyprian stresses salvific efficacy of almsgiving and connects it to the day of the judgment (5, 9). In proportion as Christians grow rich in this world, they become poor to God. The rich members should “make Christ a partner with [them] in [their] earthly possessions, that He also may make [them] a fellow-heir with Him in His heavenly kingdom” ..."
Helen Rhee, “Wealth, Poverty, and Eschatology: Pre-Constantine Christian Social Thought and the Hope for the World to Come,” in Reading Patristic Texts on Social Ethics: Issues and Challenges for Twenty-First-Century Christian Social Thought, ed. Johan Leemans, Brian J. Matz, and Johan Verstraeten, CUA Studies in Early Christianity (Washington, DC: Catholic University of America, 2011), 64–84.
* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.
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