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General Information
The Lord's Prayer, or Our Father, is the only formula of Prayer attributed to Jesus Christ. It appears twice in the New Testament: in Matt. 6:9 - 13 and in a shorter version in Luke 11:2 - 4. In Matthew the prayer is composed of an invocation and seven petitions, the first three asking for God's glorification, the last four requesting divine help and guidance. A final doxology, "For thine is the kingdom. . .," is found in some ancient manuscripts. Protestants customarily include the doxology in their recitation of the prayer; Roman Catholics do not, although it is added in the new order of Mass. The prayer, known in Latin as the Pater Noster, is the principal prayer and a unifying bond of Christians.
L L Mitchell
Bibliography
L Boff, The Lord's Prayer (1983).
The name given to the only form of prayer Christ taught his disciples (Matt. 6:9-13). The closing doxology of the prayer is omitted by Luke (11: 2-4), also in the R.V. of Matt. 6:13. This prayer contains no allusion to the atonement of Christ, nor to the offices of the Holy Spirit. "All Christian prayer is based on the Lord's Prayer, but its spirit is also guided by that of His prayer in Gethsemane and of the prayer recorded John 17. The Lord's Prayer is the comprehensive type of the simplest and most universal prayer."
The meaning of Jesus' pattern for prayer in Matt. 6:9-13 needs to be sought in the wider context of the units 6:5-13 and 6:1-18. The larger units indicate that Jesus is contrasting surface language with depth language in worship of God. The prayer is not a set form that he himself prayed or asked his disciples to pray, but illustrates the type of prayer appropriate to the person who worships deeply without hypocrisy. The entire Sermon on the Mount (Matt. 5-7) takes its cue from Jesus' declaration in 5:20: "For I tell you, unless your righteousness exceeds that of the Scribes and Pharisees, you will never enter the kingdom of heaven." Three expressions of genuine worship are given in germinal form in 6:1-18: (1) almsgiving (2-4); (2) prayer (5-6, with 7-15 as pattern); and (3) fasting (16-18). The theme of 5:20 is applied to these three areas and is articulated in the warning, "Beware of practicing your piety before men in order to be seen by them; for then you will have no reward from your Father who is in heaven" (6:1). The warning is against play acting before a human audience; those who give, pray, or fast superficially will have their reward (refrain a, repeated in 6:2, 5, 16). Those who pray genuinely will receive their reward from God who sees en to krypto, "in secret" (refrain b, repeated in 6:3-4, 6, 17-18). The sentence and paragraph flow of 6:1-18 (with 6:19-21 as summary) brings out the antithetic contrasts of surface/depth motifs and illustrates the dominical pattern of Jesus' teaching that is picked up by Paul in his contrasts of living kata sarka, "according to the flesh," and kata pneuma, "according to the Spirit" (e.g., Gal. 5:16-24).
The eschatological age has broken in with the coming of Jesus, and now the law is no longer inscribed in stone but in the heart (Jer. 31:33). True prayer is to be a deep and spontaneous response to God, not a superficial game played out in public simply to curry favor with the world. The flow of thought in the larger unit of 6:1-18, with the summary of 6:19-21, makes clear the serious contrast of opposites in which the Lord's Prayer is to be understood.
Luke's location of the corresponding prayer (Luke 11:1-4) in the immediate context of Mary and Martha ("Martha, Martha, you are anxious and troubled about many things;...Mary has chosen the good portion, which shall not be taken away from her," 10:41-42) and the importuned friend and related sayings ("Ask, and it will be given you," 11:9; "how much more will the heavenly Father give the Holy Spirit to those who ask him," 11:13) indicates his similar understanding of the underlying meaning of Jesus' ordering of values in the new age.
Viewed in context of Jesus' eschatological contrasts, the Lord's Prayer provides a summary model for properly ordering the priorities of the kingdom. Both Matt. 6:9-13 and Luke 11:2-4 preserve Jesus' order: first God, then human needs. While Jesus makes use of Jewish sources in forming the prayer, he does not design it to be used as a set liturgical piece but as a model for the responsive heart in view of the demands of the new age. The prayer follows a common outline in both Matthew and Luke:
The doxology commonly used to conclude the prayer is not well attested in the manuscript traditions, though it is consonant with the original theme.
R G Gruenler
Bibliography
J. Calvin, Institutes 3.20.34ff.; F. Chase, The Lord's
Prayer in the Early Church; R. Guelich, The Sermon on the Mount; J.
Jeremias, The Lord's Prayer; E. Lohmeyer, The Lord's Prayer; W. Luthi,
The Lord's Prayer, an Exposition.
Although the Latin term oratio dominica is of early date, the phrase "Lord's Prayer" does not seem to have been generally familiar in England before the Reformation. During the Middle Ages the "Our Father" was always said in Latin, even by the uneducated. Hence it was then most commonly known as the Pater noster. The name "Lord's prayer" attaches to it not because Jesus Christ used the prayer Himself (for to ask forgiveness of sin would have implied the acknowledgment of guilt) but because He taught it to His disciples. Many points of interest are suggested by the history and employment of the Our Father. With regard to the English text now in use among Catholics, we may note that this is derived not from the Rheims Testament but from a version imposed upon England in the reign of Henry VIII, and employed in the 1549 and 1552 editions of the "Book of Common Prayer". From this our present Catholic text differs only in two very slight particulars: "Which art" has been modernized into "who art", and "in earth" into "on earth". The version itself, which accords pretty closely with the translation in Tyndale's New Testament, no doubt owed its general acceptance to an ordinance of 1541 according to which "his Grace perceiving now the great diversity of the translations (of the Pater noster etc.) hath willed them all to be taken up, and instead of them hath caused an uniform translation of the said Pater noster, Ave, Creed, etc. to be set forth, willing all his loving subjects to learn and use the same and straitly commanding all parsons, vicars and curates to read and teach the same to their parishioners". As a result the version in question became universally familiar to the nation, and though the Rheims Testament, in 1581, and King James's translators, in 1611, provided somewhat different renderings of Matthew 6:9-13, the older form was retained for their prayers both by Protestants and Catholics alike.
As for the prayer itself the version in St. Luke, xi, 2-4, given by Christ in answer to the request of His disciples, differs in some minor details from the form which St. Matthew (vi, 9-15) introduces in the middle of the Sermon on the Mount, but there is clearly no reason why these two occasions should be regarded as identical. It would be almost inevitable that if Christ had taught this prayer to His disciples He should have repeated it more than once. It seems probable, from the form in which the Our Father appears in the "Didache" (q.v.), that the version in St. Matthew was that which the Church adopted from the beginning for liturgical purposes. Again, no great importance can be attached to the resemblances which have been traced between the petitions of the Lord's prayer and those found in prayers of Jewish origin which were current about the time of Christ. There is certainly no reason for treating the Christian formula as a plagiarism, for in the first place the resemblances are but partial and, secondly we have no satisfactory evidence that the Jewish prayers were really anterior in date.
Upon the interpretation of the Lord's Prayer, much has been written, despite the fact that it is so plainly simple, natural, and spontaneous, and as such preeminently adapted for popular use. In the quasi-official "Catechismus ad parochos", drawn up in 1564 in accordance with the decrees of the Council of Trent, an elaborate commentary upon the Lord's Prayer is provided which forms the basis of the analysis of the Our Father found in all Catholic catechisms. Many points worthy of notice are there emphasized, as, for example, the fact that the words "On earth as it is in Heaven" should be understood to qualify not only the petition "Thy will be done", but also the two preceding, "hallowed be Thy name" and "Thy Kingdom come".
The meaning of this last petition is also very fully dealt with. The most conspicuous difficulty in the original text of the Our Father concerns the interpretation of the words artos epiousios which in accordance with the Vulgate in St. Luke we translate "our daily bread", St. Jerome, by a strange inconsistency, changed the pre-existing word quotidianum into supersubstantialem in St. Matthew but left quotidianum in St. Luke. The opinion of modern scholars upon the point is sufficiently indicated by the fact that the Revised Version still prints "daily" in the text, but suggests in the margin "our bread for the coming day", while the American Committee wished to add "our needful bread". Lastly may be noted the generally received opinion that the rendering of the last clause should be "deliver us from the evil one", a change which justifies the use of "but" in stead of "and" and practically converts the two last clauses into one and the same petition. The doxology "for Thine is the Kingdom", etc., which appears in the Greek textus receptus and has been adopted in the later editions of the "Book of Common Prayer", is undoubtedly an interpolation.
In the liturgy of the Church the Our Father holds a very conspicuous place. Some commentators have erroneously supposed, from a passage in the writings of St. Gregory the Great (Ep., ix, 12), that he believed that the bread and wine of the Eucharist were consecrated in Apostolic times by the recitation of the Our Father alone. But while this is probable not the true meaning of the passage, St. Jerome asserted (Adv. Pelag., iii, 15) that "our Lord Himself taught His disciples that daily in the Sacrifice of His Body they should make bold to say 'Our Father' etc." St. Gregory gave the Pater its present place in the Roman Mass immediately after the Canon and before the fraction, and it was of old the custom that all the congregation should make answer in the words "Sed libera nos a malo". In the Greek liturgies a reader recites the Our Father aloud while the priest and the people repeat it silently. Again in the ritual of baptism the recitation of the Our Father has from the earliest times been a conspicuous feature, and in the Divine Office it recurs repeatedly besides being recited both at the beginning and the end.
In many monastic rules, it was enjoined that the lay brothers, who knew no Latin, instead of the Divine office should say the Lord's Prayer a certain number of times (often amounting to more than a hundred) per diem. To count these repetitions they made use of pebbles or beads strung upon a cord, and this apparatus was commonly known as a "pater-noster", a name which it retained even when such a string of beads was used to count, not Our Fathers, but Hail Marys in reciting Our Lady's Psalter, or in other words in saying the rosary.
Herbert Thurston
The Catholic Encyclopedia, Volume IX
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