The Lord's Prayer of the Charlotte Church 2008/01/09 10:

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Andy Sukho Mun blog.chosun.com/andychun

바로가기 -------- 내블로그 가기 산과 바다에 우리가 살고... 칸토르-이상화 사랑의 빛 서신동 누구라도 그러하듯이 살아가는 이야기 어디서 왔다가 어디로 가는가 喜希 아델라. 울고싶을때 우는남자 함 혜 숙 바람처럼.. 촛불 우물안 개구리 Hi_story 선 브론즈 꼬맹이의사 패리스의 시사 앤 뷰 Andante, Andante 우린친구 아리랑 이 따뜻한 슬픔의 시간에,,, 한 ‧ 묶음 미리내 관악산 중앙SNP funny 사랑의 여신 ★강남베드로병원의 건강이야기 바람처럼 구름처럼 shinga67 람단 品安 (江湖煙波) 숨겨둔 이야기 smile queen 그 곳에 가고싶다 joy 살아가는동안 가로등 조선닷컴의 당찬 PB 꿈길 밖에 길이 없어 살만한 세상을 만들며 경희궁 건강 100세를 향해 浪 漫 貴 族(낭만귀족) 늘보 定處 없는 旅程 누리누빔 보고듣고 배우고 Engineer가 바라보는 세상이야기 삼시세끼의 밥에담긴 깨달음~ 흔적2 행복의 문 choi 반야월半夜月 유산요 장백산은 백두산 길바닥에 돌부리 하나 ponte 광야 *** 美花 야호야 들국화 이다 세상속으로 빈센트 오크통건강연구소 해피투게더 Freedom is not free. 편안한 오후 아름다운 미래 메타세쿼이어의 속삭임 특별한 시사회로의 초대 choijinsang 경옥이 흔적 따낀미얀마 늘~사랑 육공사 SunnySideUp 홍콩초신자 shinsuner 구지미 스테파노 자유공간 말라브리고 포인트 기쁨 행복한 한나 북치고 장구치고 入 古 出 新 북극성(北極星) 무명무상 마음이 머무는곳 흐르는 강물처럼 오가네 임사깟 사랑방 고국을 그리며....... 감동과 사랑이 있는... 미술품투자카페 람세스 캔버스 누가 이룩해 놓은 나라인가? 솔바람 柱聯찾아 천리길 나그네김 오두의 꿈꾸는 풍경 우표 골드 문 고향의 봄 제이주의 음악감상실 화라지를 아시나요/ 침묵 전원(田園)통신 입양부모의 마음 지게꾼 연미산 수색 그 물빛 무늬 '광야'에서 '하나님'만 바라보다 설악 청봉 찰리의 중국이야기 밝고 둥근달(moon) 앵두나무 newwindow 고방 톰서영과 로르 빛과 같이 지나는 시간들 slapshot 감사하며 살기 사슴의 집 green roof 想 開 靑松의 문학향기 신화의 거울 성경과 이스라엘, 한국과 세계 나나리카페 김홍주 만년설 seven N a half mindfulness 산다화 핀 섬 동산위의 소나무 자작나무숲에서 기대와 설레임 무심의 작은 둥지 오병규 세아이 여행 diver zinggumdari 오悉V의 블로그 일월-인권 프라자 그날이 오면,,,, 아름다운 세상 낙엽 지는 가을날 수봉 무용과 오페라 말레이코리아 passion for life 옥 색 천 목 BlueSky 존재의 신비 본드걸 꿈이있는자 봄내소리 '진리가 너희를 자유케 하리라' 검은눈동자 아낌없이 주는 나무 늘푸른 나무의 도토리 하루하루를 금모래의 '강변에 살자' 아바단 주향아로마 francisco 나도 한마디 안나의 삶 kims 풍기순흥 살며 사랑하며 조약돌 天地人 산속에 숨은달 음악과추억 물따라 바람따라 소박한 꿈 사람@함께 하는 세상 산과들 은혜위에 은혜러라 사계절 흐르는 강물처럼 월보 삼마 cognoscere 有緣千里來相會 청라원 일기 flyfish ○ Classicidea Minuette*♬ ○ 아카시아 향기나는 시루떡 루르드의 베르나데트 備忘錄 인연 신세계 마미앙의 산책 조금 느리게 노매드의 여정 가야만 해 불가지지대 소시민 事事佛供 處處佛像 최상철 우연 - ^.^ 雨淵 삶 고구려의 혼 프로사진실전훈련원 銀河天使의 나라 세상이야기 靑睦閒筆 오두막 웃는 돌 빈계절 오면 다시채울수있을까. 까치밥을 생각하는 마음 유 천 꿈꾸는 섬 si*jo문어발 반란을 꿈꾸는 여자 simbidium 가자~~~~~ 귀성전쟁 없애기 aunai 마음을 여는 감로수 아침이슬 가야산 먼 곳 안에서 바깥보기 사랑 조선닷컴 通達人클럽 골프通지기 울타리에 앉은 새 숲이 되고 싶은 나무 미래지향 천하부부의 여행 그리고 삶 cafe summer moon lead6012 본대로 느끼는대로 미도요 田元 具誠會 더불어사는 세상 Georgia on my mind 봄날처럼~~~ 술래 대한민국 愚農 亭 hanulove 초원의 집 기호의 섬 Law & Order travelessay 채움과 비움 우리나라 삼국지 보물 없는 보물섬 행복속에 머물고 싶어라 무화(無火) 백선균입니다 The Secret Garden 씨밀레 4evergreen solafide..나눔의 삶을 준비하며 따뜻한 비즈니스 화분 캄파눌라 주인공 나날이 좋은날 되소서 푸른잎사귀 세실 蒼村 함지박 크리스박 Alice in wonderland sohn430323 노오란 향기 Jeannie's Diary 꿈나무 minwhee rainbow 추풍 만리경 해변의 길손 주님의 품안 Seriyoon™ 오~☆천사 선희! 갈무리 밤골 물의나라 culture 오리&또또 달빛 흐르는 샘 부자되시고 싶은 분 오세요 조선닷컴 한 촌사람... 하이레티쿠스 무영탑 산사람들 봄여울 새로운 삶 멋진 이웃 마음 동양의학 쉽게이해하기 The Waste Land 영화, 축구, 그리고 음악 도란도란 사랑방 세사레 뜨거운 햇살.여기는 텍사스 시나위 기다림의 그늘아래서 때때로 바람부는 날이면 니구로 길 위에서 길을 잃다 좌충우돌 흐르는 강물처럼 ^_^..New Palladini 영화처럼 행복하게 살아가기 ^^ ... Endorphin Virus intermezzo Just-do-it mooyong66. 아름다운 이야기 두강산책 Robin Times 초록정원 아이..귀찮아.. 神話에 묘사된 기술자의 심리-上 Takeyosi Evergreen 오또산1 Mansio de Litteratura 우리 다시 만날 때까지 김홍석입니다 고운사람들 바람재 아이사랑 종달새 수레바퀴 사랑의 고을 해산 아름다운 오늘을 만드는 사람들 21C뉴스(www.21cnews.com) BOBOS 조민사사 경대승 munam (최승달) Flag 블랙리스트 관악산방 ccsslim(昌) wnduddlqslek 도On도 思索의 공간 흐르는강물처럼 불 괴 심 승환이가 신광철의 지구여행열차 창가에 가는세월 elitei 21세기 지전의 보이는대로 들리는대로 미르 來者勿拒 去者勿追 그린필 ☆ 시와 신앙 Poem & Faith ☆ 감사하는 나날 훼드라의 세상만사 백인대장의 '쑥덕공론' 건전한 보수 loveness Sous Le Ciel Gris Manon 흐르는데로... 동백 한숲아산 들빛마을 친환경 전문 에스엔비 Natural 전태수팔각정= 040810～ 아다다 psb0549 똑똑바보 먼 과거와 깊은 미래로 오가는길 쉼터.. always 행복 통! 통! 통하는[정수천]부천사랑 김완곤 a line's drive 타이거블로그 서투른 木工 바람소리... 이름없는 풀뿌리 천연염색 꽃물 풀물 이야기 어울림 바람 소리 세월 소리 젬워드(gemWord) 1월 눈 솔방울 아저씨 싱그런 풀냄새 물같이, 바람같이 김한수 vs 김한수 수레바퀴 저 산길 끝에는 옛님의 숨결... 아내(남편)가 아픈 사람들 김창호와 함께 하는 운하가 희망 鳳 頭 亭 (봉두정) 한 번뿐이므로 소중한... 고목나무에 꽃피우기 mountainpark 東夷敎會 한마음 운동 류한_말그림 La Chambre d'Echos 내 안에, 뜰 달리는 큰법당 UFO! 미지의 세계를 동경하며... 난... 행복해야 돼!!! 아름다운 세계 먼 산 kimyt 野生花 피는 들녘. 화양동계곡신토불이 시인 김인숙의 숭어리 숲 새슬 스트라이크테러 꿈꾸는 샹송인형 끌리는 것에 빠져보는 거야 ebony 팜 향로봉 산머리곡산 CEO와 영이 김동주원장의 여행이야기 온새미... 굳바이 마이 블로그 비엔나 당랑거철(螳螂拒轍) Welcome To My World .. 공간과 시간 보나 Universal Peace Fedevation Sunflower 조선미꽃방 www.00.ne.kr 청포도의 꿈 나무친구들 그대 이름은 모란 아름다운 세상 만들기 해외트레킹&스노우보딩 자키홍의 턴테이블 도인으로서의 시작 옛날에 금잔디 못다판 꽃한송이 함박골신사 다니엘의 기도하는 손 석양(夕陽) jch2319 노들나루 차나한잔 그리움이 바람되어 ★사람에게선 좋은 냄새가 난다★ 학문의 즐거움 상림남강 그리움! 아름다운 우리 ... ♥ 산새들꽃 바다야 쉬어가기 오드리의 방 초심초월初心超越 James' Leadership Note 피레네숲과 그리고 지중해변 한국인 유엔 사무총장 0212 Listen to my heart 파란하늘 밝고 따뜻한 세상을 위하여 秋山 생각하는 휴게실 아라리 한마음 남한강의 장 이어도 얼음꽃 작은눈 세상보기! 월송정 달빛 나의 정원 일기 상림사운정 Suitcase of memories 소석정(素石亭) 트리티_Doctorkimh 한국의 美 松林房 초암의 쉼터 靑山文學日記 雪中梅花 아름다운 迎瑞堂 믿거나 말거나~ 조화유 블로그 김종선의 캐나다 이야기 박원의 제비꽃 이야기 인간과 우주 그리고 공유 영화를 좋아하는 사람 DOLCE 살아 있으매.. 삶과 문학 ldg 동해 핑크로즈 취미로 그리는 캐리커처 하늘바라기 바람처럼... 겨울 그리고 야생마 바람 KPK악극단 스페셜리스트 충격예언 세상에 이런일이 나만의 세상...^^ shworld 마악산 하나님의 갈망 맛과 색깔 있는 영/어/세/상/ 칼럼니스트 columnist 이강석 등대지기 버팔로 능금꽃 향기로운 고향 정치에 대하여... 밀금 miracle 동서남북의 에너지 아름다운세상 mdyooao101 cool Chamber of mine 여란 망울이 고요한 호숫가 그대 그리고 나 혼자서 간다 premolar 그늘님의쉼터 노을빛처럼 편안한집 세상만사 두남 溫哥華-北山居師 방효문 이상철 ahnno 곰 좋은세월 설매화 박대통령 임기 끝까지 비공개 명경지수 베 잠뱅이 행복 바이러스 不法音源 청산 내인생의향기 Worm King 은은한 蘭香이 흐르는곳 사진 이야기 문학과 여행 주인으로 살기 머슴으로 살기 북경반점 청풍명월 八月花 디딤은 어디로 멋썸의 잡기장 常懷 디카로 부르는 노래(아마사진) 소로우의 월든 맘소리 소낙비 작별 노을 누운 산자락 그대에게 던지는 사랑의 그물 픽션 난픽션 김태공 마을 지 맘대로 씨부리는 헛소리 엄마냄새 삶의 한 가운데에서 해피 루루 코코의 집 홍익인간 미국 유학정보 잃어버린 시간을 찾아 맨발 Living Beautiful 솔이 댕기네 집 수선화 지저스가든 JESU'S GARDEN 아홉개의 필연과 우연.. 제스나의 뜰 Sanctification 샘물한모금의행복 먼산바라기 내 마음의 풍경소리 시골 살면서 토민 그대 있음에 산책로 강가의 아침 언젠가는 랑~새 둥지 moon뭉치 빈처 내 마음에 집 시온성 기억속으로~ 이미희 이용남의 세계여행 갈대 고원에 핀 사랑 작은바다 나비건달 가라스 필휴먼(Philhuman) 헤드헌터, 사람을 만나다. 道可道 非常道 수색, 그 물빛 무늬 2 이런 저런 고도를 기다리며 ♡ ½ dorade 칸타빌레 hyuckc 다 이루리... 참나로가는길 하늘만큼 땅만큼 타는 불 수양 히라공주 아름다운 풍경 지난 시간을 괴어놓은 노을 심슨-free hsh0402 인디언 보호구역 Dr. Suh's Library 실루엣 세런딥 대청화곡(대정수포럼 상임대표) 翠軒 맑은 아침 ~바람처럼~ 詩도 아닌, 散文도 아닌 것이 玉蘭齋 소라의 꿈 작은 곰 자리 北 極 星 다 돌아볼때까지 休 yeshua 찬양 늑대굴 내가 사는 삶 피그말리온 China Inside 선물 (The Present) 은빛하늘 마셀의 노랑잠수함 아름다운세상 즐거운인생 다시, 나에게 소리네 까르페 디엠! 아까시꽃의 살아가는 이야기 행복을 찾어서 설원 鹿 野 苑 (DEERFIELD)

	Kepa(Sukho Mun) (andychun)   2008년 사순시기를 보내면서 베드로 사제(Kepa, Peter)를 본받는 삶을 살고 싶어 블로그명을 Kepa로 바꾸었습니다. 블로그 벗님들의 많은 기도를 부탁드립니다. 내 마음에 드는 사람들에 대한 사랑 때문에 마음에 들지 않는 사람들에 대한 사랑이 줄어들지 않기를 기도드립니다. 하느님께 감사드리는 삶입니다. 이곳 우리집 가까이에 있는 Saint Cecilia 성당에 다니고 있습니다. 매일 새벽미사 봉헌에 참례할 때가 하루 중에 가장 행복한 순간입니다. 위젯설정 통계 컨텐츠설정

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The Lord's Prayer of the Charlotte Church    2008/01/09 10:13

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http://blog.chosun.com/andychun/2709700

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The prayer have often been used for a quick comparison of languages,

primarily because most earlier philologists were Christians, and

very often priests. Due to missionary activity, one of the first

texts to be translated between many languages has historically

been the Bible, and so to early scholars the most readily available

text in any particular language would most likely be a partial or

total translation of the Bible. For example, the only extant text

in Gothic, a language crucial in the history of Indo-European

languages, is Codex Argenteus, the incomplete Bible translated by

Wulfila. This tradition has been opposed recently from both the

angle of religious neutrality and of practicality: the forms used

in the Lord's Prayer (many commands) are not very representative

of common discourse. Philologists and language enthusiasts have

proposed other texts such as the Babel text (also part of the

Bible) or the story of the North Wind and the Sun. In Soviet

language sciences the complete works of Lenin were often used for

comparison, as they were translated to most languages in the

20th century.

Our Father, which art in Heaven"

Together, the first two words — Our Father — are a title used

elsewhere in the New Testament, as well as in Jewish literature,

to refer to God.The opening pronoun of Matthew's version of the

prayer — our — is plural, which would be a strong indication that

the prayer was intended for communal, rather than private, worship.

"Hallowed be thy Name"

Having opened, the prayer begins in the same manner as the Kaddish, hallowing

the name of God, and then going on to express hope that God's will and kingdom

will happen. In Judaism the name of God is of extreme importance, and

honouring the name central to piety. Names were seen not simply as labels,

but as true reflections of the nature and identity of what they referred to.

So, the prayer that God's name be hallowed was seen as equivalent to hallowing

God himself. "Hallowed be" is in the passive voice and so does not indicate

who is to do the hallowing. One interpretation is that it is a call for all

believers to honour God's name. Those who see the prayer as primarily

eschatological understand the prayer to be an expression‎ of desire for the

end times, when God's name, in the view of those saying the prayer, will be

universally honoured.

"Thy kingdom come"

The request for God's kingdom to come is usually interpreted as a reference to the belief, common at the time, that a Messiah figure would bring about a Kingdom of God. Some scholars have argued that this prayer is pre-Christian and was not designed for specifically Christian interpretation. Many evangelicals see it as quite the opposite — a command to spread Christianity.

"Thy will be done, in earth as it is in heaven"

The prayer follows with an expression‎ of hope for God's will to be done. Some see the expression‎ of hope as an addendum to assert a request for earth to be under direct and manifest divine command. Others see it as a call on people to submit to God and his teachings. In the Gospels, these requests have the added clarification in earth, as it is in heaven, an ambiguous phrase in Greek which can either be a simile (i.e., make earth like heaven), or a couple (i.e., both in heaven and earth), though simile is the most significant common interpretation.

"Give us this day our daily bread"

The more personal requests break from the similarity to the Kaddish. The first concerns daily bread. The meaning of this is slightly obscure, the word that is normally translated as daily — ἐπιούσιος epiousios — is almost a hapax legomenon, occurring only in Luke and Matthew's versions of the Lord's Prayer, and once thought to be in an Egyptian accounting book, with no other surviving written citations. Daily bread appears to be a reference to the way God provided manna to the Israelites each day while they were in the wilderness, as in Exodus 16:15–21. Since they could not keep any manna overnight, they had to depend on God to provide anew each morning. Etymologically epiousios seems to be related to the Greek word ousia, meaning substance. Early writers connected this to Eucharistic transubstantiation. Some modern Protestant scholars tend to reject this connection on the presumption that Eucharistic practise and the doctrine of transubstantiation both developed later than Matthew was written. Epiousios can also be understood as existence, i.e., bread that was fundamental to survival. In the era, bread was the most important food for survival. However, scholars of linguistics consider this rendering unlikely since it would violate standard rules of word formation. Koine Greek had several far more common terms for the same idea. The usage of epiousios in the Egyptian papyrus is in the sense of for tomorrow. That is more clearly stated in the wording used by the Gospel of the Nazoraeans for the prayer. Therefore, the common translation is daily, a translation conveniently close in meaning to the other two possibilities as well. Those Christians who read the Lord's Prayer as eschatological view epiousios as referring to the second coming — reading for tomorrow (and bread) in a metaphorical sense. Most scholars disagree, particularly since Jesus is portrayed throughout Luke and Matthew as caring for everyday needs for his followers, particularly in the bread-related miracles that are recounted.

"And forgive us our trespasses, as we forgive them that trespass against us"

After the request for bread, Matthew and Luke diverge slightly. Matthew continues with a request for debts to be forgiven in the same manner as people forgive those who have debts against them. Luke, on the other hand, makes a similar request about sins being forgiven in the manner of debts being forgiven between people. The word "debts" (ὀφειλήματα) does not necessarily mean financial obligations as shown by the use of the verbal form of the same word (ὀφείλετε) in passages such as Romans 13:8. In Aramaic the word for debt is also used to mean sin. This difference between Luke's and Matthew's wording could be explained by the original form of the prayer having been in Aramaic. The generally accepted interpretation is thus that the request is for forgiveness of sin, not of supposed loans granted by God. But some groups read it as a condemnation of all forms of lending. Asking for forgiveness from God was a staple of Jewish prayers. It was also considered proper for individuals to be forgiving of others, so the sentiment expressed in the prayer would have been a common one of the time.

"And lead us not into temptation"

Interpretations of the penultimate petition of the prayer — not to be led by God into peirasmos — vary considerably. Peirasmos can mean temptation, or just test of character. Traditionally it has been translated temptation. Since this would seem to imply that God leads people to sin, individuals uncomfortable with that implication read it as test of character. There are generally two arguments for this reading. First, it may be an eschatological appeal against unfavourable Last Judgment, though nowhere in literature of the time, not even in the New Testament, is the term peirasmos connected to such an event. The other argument is that it acts as a plea against hard tests described elsewhere in scripture, such as those of Job. Yet, this would depart heavily from Jewish practice of the time when pleas were typically made, during prayer, to be put through such tests. It can also be read as: "LORD, do not let us be led (by ourselves, by others, by Satan) into temptations". Since it follows shortly after a plea for daily bread (i.e. material sustenance), it can be seen as referring to not being caught up in the material pleasures given.

"But deliver us from evil"

Translations and scholars are divided over whether the evil mentioned in the final petition refers to evil in general or the devil in particular. The original Greek, as well as the Latin version, could be either of neuter (evil in general) or masculine (the evil one) gender. In earlier parts of the Sermon on the Mount, in which Matthew's version of the prayer appears, the term is used to refer to general evil. Later parts of Matthew refer to the devil when discussing similar issues. However, the devil is never referred to as the evil one in any Aramaic sources. While John Calvin accepted the vagueness of the term's meaning, he considered that there is little real difference between the two interpretations, and that therefore the question is of no real consequence.

"For thine is the kingdom, and the power, and the glory, for ever and ever. Amen "

The doxology of the prayer is not contained in Luke's version, nor is it present in the earliest manuscripts of Matthew. The first known use of the doxology, in a less lengthy form ("for yours is the power and the glory forever"), as a conclusion for the Lord's Prayer (in a version slightly different from that of Matthew) is in the Didache, 8:2. There are at least ten different versions of the doxology in early manuscripts of Matthew before it seems to have standardised. Jewish prayers at the time had doxological endings. The doxology may have been originally appended to the Lord's Prayer for use during congregational worship. If so, it could be based on 1 Chronicles 29:11. Most scholars do not consider it part of the original text of Matthew, and modern translations do not include it, mentioning it only in footnotes. Latin Rite Roman Catholics do not use it when reciting the Lord's Prayer, but it has been included as an independent item, not as part of the Lord's Prayer, in the 1970 revision of the Mass. It is attached to the Lord's Prayer in Eastern Christianity (including Byzantine Rite Eastern Catholic Churches) and Protestantism. A minority, generally fundamentalists, posit that the doxology was so important that early manuscripts of Matthew neglected it due to its obviousness, though several other quite obvious things are mentioned in the Gospels. 

Matthew 6:9–13 (KJV) After this manner therefore pray ye: Our Father which art in Heaven, Hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in Heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the  power and the glory, for ever. Amen.

Luke 11:2–4 (KJV) And he said unto them, When ye pray, say, Our Father which art in Heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in Heaven, so in earth. Give us day by day our daily bread. And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil.

Other English translations are also used. The Eastern Orthodox Churches use a modified version in their English services. Some non-Christian groups, such as religious science, sometimes use the prayer also, often with modified wording, such as replacing the word "evil" with "error". Though Matthew 6:12 uses the term debts, the older English versions of the Lord's Prayer uses the term trespasses, while ecumenical versions often use the term sins. The latter choice may be due to Luke 11:4, which uses the word sins, while the former may be due to Matthew 6:12 (immediately after the text of the prayer), where Jesus speaks of trespasses. As early as the third century, Origen used the word trespasses (παραπτώματα) in the prayer. Though the Latin form that was traditionally used in Western Europe has debita (debts), most English-speaking Christians (except Presbyterians and others of the Reformed tradition), use trespasses. The Established Presbyterian Church of Scotland follows the version found in Matthew 6 in the Authorized Version (known also as the King James Version), which in the prayer uses the words "debts" and "debtors". Roman Catholics usually do not add the doxology, "For Thine is the kingdom, power, and glory, forever and ever." However, this doxology, in the form "For the kingdom, the power, and the glory are yours, now and for ever", is used in the Catholic Mass, separated from the Lord's Prayer by a prayer, spoken or sung by the priest, that elaborates on the final petition, "Deliver us from evil." In the 1975 ICEL translation, this prayer reads: "Deliver us, Lord, from every evil, and grant us peace in our day. In your mercy keep us free from sin and protect us from all anxiety as we wait in joyful hope for the coming of our Savior, Jesus Christ."All these versions are based on the text in Matthew, rather than Luke, of the prayer given by Jesus:There are several different translations of the Lord's Prayer. One of the first texts in English is the Northumbrian translation from around 650. The three best-known in English are

• The translation in the 1662 Anglican Book of Common Prayer (BCP)
• The translation in the 1928 version of the Prayer Book
• The translation of the ecumenical English Language Liturgical Consultation (ELLC),

These are given here along with the Greek text of Matthew 6:9-13 and the Latin version used in the Roman Catholic Church In four of the texts given below, the square brackets indicate the doxology with which the prayer is often concluded. This is not included in critical editions of the New Testament, such as that of the United Bible Societies, as not belonging to the original text of Matthew 6:9–13, nor is it always part of the Book of Common Prayer text. The Roman Catholic form of the Lord's Prayer never ends with it

ELLC (1988)

Our Father in heaven,

hallowed be your name,

your kingdom come,

your will be done,

on earth as in heaven.

Give us today our daily bread.

Forgive us our sins

as we forgive those who sin against us.

Save us from the time of trial

and deliver us from evil.

[For the kingdom, the power, and the glory are yours

now

1928 BCP

Our Father, who art in heaven,

Hallowed be thy Name.

Thy kingdom come.

Thy will be done,

on earth as it is in heaven.

Give us this day our daily bread.

And forgive us our trespasses,

As we forgive those who trespass against us.

And lead us not into temptation,

But deliver us from evil.

[For thine is the kingdom,

and the power, and the glory,

for ever and ever.

Amen.]

1662 BCP

Our Father, which art in heaven,

hallowed be thy name;

thy kingdom come;

thy will be done,

in earth as it is in heaven.

Give us this day our daily bread.

And forgive us our trespasses,

as we forgive them that trespass against us.

And lead us not into temptation;

but deliver us from evil.

[For thine is the kingdom,

the power, and the glory,

For ever and ever.

Amen.]

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 11:2-4, given by Christ in answer to the request of His disciples, differs in some minor details from the form which St. Matthew (6:9-15) 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", 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 probably 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.

ELLC (1988)

 

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