Everything about religion and faith - "Our Father's Prayer Speaks" with detailed descriptions and photographs.
Our Father, Who art in heaven!Hallowed be thy name,
Thy kingdom come,
Thy will be done,
like in heaven and on earth.
Give us this day our daily bread;
and forgive us our debts, as we also leave our debtors;
and lead us not into temptation, but deliver us from the evil one.
The text of the prayer "Our Father" in Russian
Our Father who art in heaven!
hallowed be thy name;
Thy kingdom come;
for yours is the kingdom and the power and the glory forever.
Bible (Matthew 6: 9-13)
The text of the prayer "Our Father" in Church Slavonic
Our father is like that in heaven,
let your name shine,
let thy kingdom come:
Thy will be done, as in heaven and on earth,
give us our daily bread this day,
and leave us our debt,
skin and we put our debts,
and do not lead us into temptation,
but save us from the evil one.
[as Thine is the kingdom and power and glory of the Father and the Son and the Holy Spirit, now and forever and forever and ever]
Church Slavonic text of a prayer according to the Ostrog Bible in 1581
Ѿche ours like you are on n [e] b [e] se [xb],
yes with [vѧ] títsѧ iḿ yours, yes with [bѧ] your rstvie,
Thy will be [th], but on [e] b [e] si and on the earth.
Khlѣb our daily and even us day
and leave us dol [b] gee our,
ko and we will leave the dale [ъ] zhnikom our [mъ]
and do not lead us to misfortune
but save me on [s] ѿ of the evil one.
Tags: Our Father, Our Father Prayer, Prayer Our Father
The Lord's Prayer. Our Father
Our Father, Who art in heaven!
Hallowed be thy name, may thy kingdom come,
Thy will be done, as in heaven and on earth.
Give us our daily bread;
and leave us our debts, as we also leave our debtors;
and lead us not into temptation, but deliver us from the evil one.
Our Father who art in heaven!
Hallowed be thy name;
Thy kingdom come;
Thy will be done, as in heaven, on earth;
Give us our daily bread this day;
And forgive us our debts, just as we forgive our debtors;
And do not lead us into temptation, but deliver us from the evil one.
For thine is the kingdom and the power and the glory forever. Amen.
Prayer "Our Father": full text in Russian with commentaries
“But when you pray, go into your room and, having closed your door,
pray to your Father, who in secret ... ”(Matthew 6: 6).
Prayer has always been the sacrament of turning to God. Prayer "Our Father": in Russian, completely - a conversation that every person has with the Lord. But few people know that prayer, as well as any real business, requires a good mental attitude.
How to tune in to prayer?
- Start praying with a light heart, which means forgive everyone for the insults you have been inflicted on you. Then your requests will be heard by the Lord.
- Before reading the prayer, say to yourself: I am a sinner!
- Begin your conversation with the Lord humbly, deliberately, and with concrete intent.
- Remember that everything in this world is one God.
- Ask permission from the person you are turning to in prayer, so that you can bring him praise or sincere thanksgiving.
- Prayer requests will be satisfied if you can get rid of resentment, hostility, hatred for the world and sincerely feel the blessings of the Kingdom of Heaven.
- During prayer or service, do not stand absent-minded and dreamy.
- Prayer with a satiated womb and spirit will not bring what you want, be light.
- Tune in in advance: any prayer is not a request, but a glorification of the Lord. Tune in to repentance in conversation with the Almighty.
Always good, there is mental prayer. This is when you can say it out loud, without looking for the right words, hesitating and thinking. You need to pray in such a way that the necessary words “pour out” from the soul.
Often, this is not so easy to do. After all, first for this it is necessary to live it in your soul and heart, only then to express it in words. When this is difficult, then you can turn to God mentally. In different circumstances, a person is free to act as he sees fit.
The text of the prayer of the lord
Below you will find a modern reading of the Lord's Prayer in several versions. Someone chooses Old Church Slavonic, others modern Russian. This is truly everyone's right. The main thing is that words with sincerity, addressed to God, will always find a response and soothe the body and soul of a baby who shyly speaks words, a young man or a mature husband.
Church Slavonic
Thy will be done
Bread is our nasú give us this day;
Our Father who art in heaven!
Hallowed be thy name;
Thy kingdom come;
Give us our daily bread this day;
And forgive us our debts, just as we forgive our debtors;
And do not lead us into temptation, but deliver us from the evil one.
For thine is the kingdom and the power and the glory forever. Amen.
Our Father who art in heaven!
Hallowed be thy name;
Thy kingdom come;
Thy will be done, as in heaven, on earth;
Give us our daily bread for every day;
And forgive us our sins, for we also forgive every debtor of ours;
Don't lead us into temptation
But deliver us from the evil one.
Interpretation of the Prayer "Our Father"
Everyone heard the text of the prayer and many know it from early childhood. There is no family in Russia where a grandmother or a grandfather, or maybe the parents themselves, did not whisper words addressed to God before bedtime, at the baby's bed, or did not lecture when it was necessary to say it. Growing up, we did not forget it, but for some reason we pronounce it aloud less and less often. And, probably, in vain! "Our Father" is a kind of standard and model of true spiritual order and one of the most important prayers of the Church, which is called the Lord's.
Few people know that a small text contains the grandiose meaning of life priorities and all the rules of prayer.
Three parts of prayer
This unique text has three semantic parts: Invocation, Petition, Slavoslavia. Let's try to figure it out in more detail together.
1st Invocation
Do you remember how the father was called in Russia? Father! And this means that when uttering this word, we completely trust our father's will, believe in justice, and accept whatever he considers necessary. We have no shadow of doubt or persistence. We show that we are ready to be his children both on earth and in heaven. Thus, moving away from worldly everyday worries to heaven, where we see His presence.
1st Petition
No one teaches that one should glorify the Lord with words. His name is sacred as it is. But true believers need to spread His glory before other people, by their deeds, thoughts, deeds.
2nd Petition
It is, in fact, a continuation of the first. But we add a request for the coming of the Kingdom of God, which delivers a person from sin, temptations, death.
3rd Petition
"Thy will be done, as in heaven and on earth"
We know that on the way to the Kingdom of God many temptations await us. So we ask the Lord to strengthen our strength in faith, in submission to His will.
The praise of God's Name actually ends with three petitions.
What are the texts of the prayers of the Lord in Russian
4th Petition
This and the next three parts will contain prayers. Everything is here: about the soul, spirit and bodily we ask and speak without hesitation. We dream for every day of life, ordinary, like most. Requests for food, shelter, clothing ... However, these requests should not occupy the main place in a conversation with God. Restricting in the simple and carnal, it is better to erect addresses about spiritual bread.
5th Petition
The allegory of this petition is simple: we ask for our own mercy, because we have already forgiven others by entering into prayer. It is better not to conceal anger at others first, and then ask the Lord for forgiveness for yourself.
6th Petition
Sin accompanies us all our lives. Someone learns to put a barrier on their way. Someone does not always succeed. So we ask the Lord for strength not to commit them, and only then we pray for the forgiveness of those who are perfect. And if the main culprit of all temptations is the devil, we ask you to relieve him of him.
7th Petition
“But deliver us from the evil one” A weak person and without the help of the Lord it is difficult to emerge victorious from the battle with the evil one. This is where Christ gives us instruction.
Doxology
Amen always means firm confidence that what you ask will come true without a doubt. And the triumph of the power of the Lord will again be shown to the world.
A short prayer, a few sentences! But look at what a deep message and meaning: not blurred, not superfluous, not chatty ... Only the most valuable and important thing.
Peter and Fevronia
If you have any questions or need help in your current life situation, you can consult with our experts.
During the reading of Our Father, great calmness and grace always descend upon me. I read daily in the morning and at night. If all of a sudden it is impossible to pray, all day everything is pouring out of my hands, everything is not going well. Either I react harshly at such moments, but I go straight nervous. And as soon as you read the prayer, the day is going well, everything is like clockwork. And this is not one-time, it happens all the time
The Prayer Our Father is the most important of those available, it is in it that we turn to God, tell him our thoughts and feelings. During prayer, I always think about purity, faith. In general, it is precisely to believe that is necessary for the full understanding of prayer. Many do not understand the very meaning of prayer due to lack of faith.
Nice and helpful article! It's nice to read that something normal is being broadcast somewhere. Our Father's prayer is the foundation of the foundations, all the others are built on it, and until you realize it, you shouldn't even think of any help from the saints. And only after faith settles in your soul, and you accept with all your soul the words of the prayer, you can hope that you will be heard.
As a child, my grandmother taught me this prayer, and as indicated above in the commentary, this prayer is indeed the basis of the foundations of all our Orthodox faith! I am very grateful to my grandma for instilling in me a love of reading and faith. Thanks to her, I have known this prayer by heart since I was six, and I always turn to it. Although now my grandmother is gone, the memory of her is always light and warm in my heart!
My heart just rejoices when I leaf through your site. My grandson helped me find prayers and of course our Father is what I start the day with and how I end the day. And peace immediately comes to the soul. Thank you for your bright and useful work!
Thank you for the detailed and easy-to-understand analysis. I did not know that literally every line of this prayer contains such a deep meaning. Thanks to!
Our Father is probably the most beloved and main prayer of every Orthodox Christian. I remember how I learned it with my older sister as a child, I was probably about six then. It was in the village, a terrible thunderstorm began, and grandmother told us to read Our Father. Since I did not know a single prayer yet, my sister taught me. Since then I have always read it, no matter what happens. Helps to calm down and put thoughts in order, and find peace of mind.
Thank you very much! Very useful and useful article with professional explanations.
in our time of troubles it is hard on the soul ... and Faith and Prayers help a lot ... rulers change ... and GOD always helps us sinners ..
May my Lord forgive me for my thoughts, for in him alone I trust and believe. Explain to me how the Father can allow temptation, while prayer contains both a “but” particle and a mention of the evil one. In my reading, I pronounce this phrase differently: “... Deliver me from temptations and put me on the path of truth. For yours is the Kingdom, power and will for all ages. Amen!
"... And lead us not into temptation, but deliver us from the evil one" ...
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Our Father, Who art in heaven!
Hallowed be thy name,
Thy kingdom come,
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11 comments
Thank you and sahrani. Amen
help and save the Lord.
help and save Lord
God save, and sahrani
Our Father! Yours is the Kingdom and power and glory. Amen!
Thank God, save and save
Thank God, save and save, God save us, deep bow to you
May God keep us all. Amen.
I am very bad today. There is sin and will remain with me. I understand everything, but I don’t know what to do with this sin. I don’t know how to help myself either.
home Prayers Jesusova prayer- how to pray correctly, text in Russian. . Father our (prayer) - read here.
Cope with fear will help prayer... Only this should not be a one-time event - we spoke once and felt better . Father our, Thou art in heaven!
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Orthodox prayer our father
Our Father prayer text in Russian
“Our Father who art in heaven!
Hallowed be thy name;
Thy kingdom come;
Thy will be done, as in heaven, on earth;
Give us our daily bread this day;
And forgive us our debts, just as we forgive our debtors;
And do not lead us into temptation, but deliver us from the evil one.
For thine is the kingdom and the power and the glory forever. Amen. (Matt. 6: 9-13) "
“Our Father who art in heaven!
Hallowed be thy name;
Thy kingdom come;
Thy will be done, as in heaven, on earth;
Give us our daily bread for every day;
and forgive us our sins, for we also forgive every debtor of ours;
and do not lead us into temptation,
but deliver us from the evil one.
Icon "Our Father" 1813
Our Father's prayer text with accents
Our Father, who art in heaven! Thy name be holy, Thy kingdom come, Thy will be, as in heaven and on earth. Give us this day our daily bread; and leave us our debts, as we also leave our debtors; and do not lead us into temptation, but deliver us from the evil one.
Our Father text of the prayer in Church Slavonic
Our Father, Who art in heaven!
Hallowed thy name,
Thy kingdom come,
Thy will be done,
as in heaven and on earth.
Give us this day our daily bread;
and leave us our debt,
as we also leave our debtor;
and do not lead us into temptation,
but save us from the evil one
Icon "Our Father" from the Church of St. Gregory of Neocaesarea, 17th century.
Our Father's Prayer Text in Greek
Page of the Sinai Codex of the Bible IV century, with the text of the prayer "Our Father".
Interpretation of the prayer "Our Father" of St. Cyril of Jerusalem
Our Father, Who art in heaven
(Matt. 6, 9). O great love of God! To those who departed from Him and were in extreme anger against Him, he gave such forgetfulness of insults and the communion of grace that they also call Him His Father: Our Father, Who art in heaven. Heavens can be those that bear the image of the heavenly (1 Cor. 15:49), and in which God has dwelt and walks (2 Cor. 6, 16).
Holy by nature is the name of God, whether we say that or not. But since it is sometimes defiled in sinners, according to this: you always blaspheme My name in the town (Isaiah 52, 5; Rom. 2:24). For this we pray that the name of God will be sanctified in us: not because, if not being holy, it will begin to be holy, but because in us it becomes holy, when we ourselves are sanctified and do what is worthy of holiness.
A pure soul can say with boldness: Thy kingdom come. For whoever has heard Paul say: let not sin reign in your mortal body (Romans 6, 12), and whoever cleanses himself by deed and thought and word; he can say to God: Thy kingdom come.
Divine and blessed Angels of God do the will of God, as David, singing, said: bless the Lord, all His angels, with mighty strength, working His word (Psalm 102, 20). Therefore, when you pray, you say this in the following sense: as your will is in the Angels, so it will be in me on earth, Master!
Our common bread is not essential. But this Holy Bread is daily: instead of saying - it is built on the essence of the soul. This bread does not enter into the belly, but as an aphedronom (Matt. 15:17): but it is divided into all your composition, for the benefit of body and soul. And the word today is spoken instead of for every day, just as Paul said: until this day it is denounced (Heb. 3:13).
And leave us our debts, as we also leave our debtors.
For we have many transgressions. Because we sin in word and thought, and we do a great deal worthy of condemnation. And if we speak, as if the imams were not sin, we lie (1 John 1, 8), as John says. So, God and I set a condition, praying to forgive our sins, just as we owe our neighbors. So, thinking what instead of what we receive, let us not delay and let us not delay to forgive each other. The insults that happen to us are small in essence, easy and convenient: but those that happen to God are great in essence, and only demand His love for mankind. So, be careful that for small and light sins against you, you do not shut yourself up from God for the forgiveness of your grave sins.
And do not lead us into temptation (Lord)!
Does the Lord teach us to pray so that we may not be tempted at all? And how is it said in one place: the husband is not tempted, is not skillful to eat (Sirach. 34, 10; Rom. 1, 28)? and in another: have all joy, my brethren, when you fall into different temptations (James 1, 2)? But to enter into temptation does not mean to be swallowed up by temptation? Because the temptation is like a kind of stream, difficult to cross. Consequently, those who, being in temptations, do not submerge in them, they pass like the most skillful swimmers, without being sunk by them: and those who are not such, those who entered, submerge, as, for example, Judas, having entered the temptation of love of money, did not swim across, but, having plunged, he drowned physically and spiritually. Peter entered the temptation of rejection: but when he entered, he did not get bogged down, but swam courageously, he was freed from the temptation. Hear also in another place how the full face of the Saints thanks for deliverance from temptation: you tempted, God, you kindled us, as if money would be siphoned off. Thou hast brought us into the net: Thou hast put afflictions on our spine. Thou hast raised men to our heads: through fire and water, and brought us to rest (Psalm 65, 10, 11, 12). Do you see them, boldly rejoicing that they have passed and are not bogged down? And he brought us away, saying, into rest (ibid., V. 12). To enter them into rest means to be free from temptation.
If this: did not lead us into temptation, the same meant that not to be tempted at all, then he would not, but deliver us from the evil one. The evil one is a resisting demon, from which we pray to get rid of. After the prayer is fulfilled, you say Amen. Seizing through amen what it means may there be everything that is contained in this God-given prayer.
The text is given according to the edition: Creations of our holy father Cyril, Archbishop of Jerusalem. Publication of the Australian-New Zealand Diocese of the Russian Orthodox Church Outside of Russia, 1991. (Reprint from the edition: Moscow, Synodal Printing House, 1900.) pp. 336-339.
Interpretation of the prayer of the Lord of St. John Chrysostom
Our Father, Who art in Heaven!
See how He immediately encouraged the listener and at the very beginning remembered all the blessings of God! Indeed, the one who calls God Father, by this name alone, already confesses the forgiveness of sins, and deliverance from punishment, and justification, and sanctification, and redemption, and sonhood, and inheritance, and brotherhood with the Only Begotten, and the gift of the spirit, so just as one who has not received all these blessings cannot call God Father. So, Christ inspires His hearers in two ways: with the dignity of what is called, and the greatness of the blessings that they received.
When he speaks in Heaven, this word does not enclose God in heaven, but distracts the one who is praying from the earth and supplies him in the higher countries and in the high dwellings.
Further, with these words He teaches us to pray for all the brothers. He does not say: "My Father, Who art in Heaven," but - Our Father, and thus commands to offer prayers for the whole human race and never have in mind your own benefits, but always try for the benefits of your neighbor. And thus it destroys enmity, and pride casts down, and envy destroys, and introduces love - the mother of all that is good; destroys the inequality of human affairs and shows complete equality between the king and the poor, since in the affairs of the highest and most necessary we all have an equal share. Indeed, what harm is there from a low kinship, when by heavenly kinship we are all united and no one has anything more than another: neither a rich man who is a poorer, nor a master more than a slave, not a boss more subordinate, not a king more than a warrior, not a philosopher more barbarian, nor a wise more ignorant? God, who deigned to all equally call Himself Father, through this bestowed one nobility on all.
So, having mentioned this nobility, the supreme gift, the unity of honor and love between the brethren, distracting the listeners from the earth and placing them in heaven - let's see what, finally, Jesus commands to pray. Of course, the name of God as Father contains in itself a sufficient teaching about all virtue: whoever calls God Father and common Father must live in such a way that he does not turn out to be unworthy of this nobility and shows zeal equal to the gift. However, the Savior was not satisfied with this name, but added other sayings.
He says. To ask for nothing before the glory of the Heavenly Father, but to honor everything below His praise, this is a prayer worthy of the one who calls God Father! Let it be holy means let it be glorified. God has his own glory, full of all greatness and never change. But the Savior commands the one who is praying to ask that God be glorified with our life. He said about this before: Let your light shine before people, so that they may see your good deeds and glorify your Heavenly Father (Matthew 5:16). And the Seraphim, glorify God, so cry out: Holy, Holy, Holy! (Is. 66, 10). So, let it be holy means let it be glorified. Grant us, - as the Savior teaches us to pray in this way, - to live so purely that through us all will glorify You. To show a life that is not ashamed before everyone, so that everyone who sees it praises the Master - this is a sign of perfect wisdom.
And these words are fitting for a good son, who does not get attached to what is visible and does not consider real blessings to be anything great, but strives for the Father and desires future blessings. Such prayer comes from a good conscience and a soul free from everything earthly.
This is what the Apostle Paul wanted every day, which is why he said: we ourselves, having the first fruits of the Spirit, and we groan in ourselves, waiting for the adoption of the redemption of our body (Rom. 8:23). He who has such love can neither become proud among the blessings of this life, nor despair amid sorrows, but, as one who lives in heaven, he is free from both extremes.
Thy will be done, as in heaven and on earth.
Do you see a wonderful connection? He first commanded to wish for the future and strive for their own country, but until that happens, those who live here should try to lead such a life as is characteristic of celestials. One must desire, He says, for heaven and heaven. However, even before reaching heaven, He commanded us to make the earth heaven and, living on it, behave in everything as if we were in heaven, and pray to the Lord about this. Indeed, the fact that we live on earth does not hinder us in the least from reaching the perfection of the higher Forces. But you can, and living here, do everything as if we lived in heaven.
So, the meaning of the words of the Savior is as follows: as in heaven everything is done without hindrance and it does not happen that the angels obey in one thing and disobey in the other, but obey and obey in everything (because it is said: with strength in strength, doing His word - Ps. 102, 20) - so also us, people, do not half do your will, but do everything as you please.
You see? - Christ taught us to humble ourselves when he showed that virtue depends not only on our zeal, but also on heavenly grace, and at the same time commanded each of us to take care of the universe during prayer. He did not say: "Thy will be done in me" or "in us," but throughout the whole earth - that is, so that all delusion should be destroyed and the truth planted, so that all malice may be driven out and virtue returned, and that, thus, nothing did not distinguish between heaven and earth. If this be so, He says, then they will not differ in any way from the things above, although in their properties they are different; then the earth will show us other angels.
Give us this day our daily bread.
What is daily bread? Everyday. Since Christ said: Thy will be done, as in heaven and on earth, and He talked with people clothed with flesh, who are subject to the necessary laws of nature and cannot have angelic dispassion, even though He commands us to fulfill the commandments like the Angels fulfill them, but condescends to the weakness of nature and, as it were, says: "I demand from you an equal-angular severity of life, however, I do not demand dispassion, because your nature does not allow it, which has the necessary need for food."
See, however, how there is much spiritual in the bodily! The Savior commanded to pray not for wealth, not for pleasures, not for valuable clothes, not for anything else of the kind - but only for bread, and, moreover, for everyday bread, so that we do not care about tomorrow, which is why he added: daily bread, that is, everyday. Even with this word I was not satisfied, but added something else afterwards: give us this day, so that we do not overwhelm ourselves with concern for the coming day. Indeed, if you do not know whether you will see tomorrow, then why do you bother yourself with caring for it? The Savior commanded this and then later in his sermon: Do not worry, - he says, - about tomorrow (Matthew 6, 34). He wants us to be always girded and inspired by faith and no more yielding to nature than the necessary need requires of us.
Further, since it happens to sin even after the font of rebirth (that is, the Sacraments of Baptism. - Comp.), The Savior, wanting in this case to show His great philanthropy, commands us to approach the man-loving God with a prayer for the forgiveness of our sins and say so: And leave us our debts, as we leave our debtors.
Do you see the abyss of God's mercy? After the removal of so many evils and after the ineffable great gift of justification, He again deserves forgiveness those who sin.
By reminding us of our sins, He inspires us with humility; by commanding to let others go, it destroys rancor in us, and by promising forgiveness to us too, it affirms good hopes in us and teaches us to reflect on the ineffable love of God.
It is especially noteworthy that in each of the above petitions He mentioned all the virtues, and with this last petition he also embraces rancor. And the fact that the name of God is sanctified through us is an unmistakable proof of a perfect life; and that His will is done, shows the same; and that we call God the Father is a sign of a blameless life. In all this already lies what should leave anger on those who offend us; However, the Savior was not satisfied with this, but wanting to show what kind of concern He has for eradicating rancor between us, he speaks especially about this and after prayer recalls not some other commandment, but the commandment of forgiveness, saying: For if you will forgive people their sins, then your Father in heaven will forgive you (Matthew 6: 14).
Thus, this absolution initially depends on us, and in our power is the judgment pronounced about us. So that no one of the unreasonable, being condemned for a great or small crime, has the right to complain about the judgment, the Savior makes you, the most guilty, a judge over Himself and, as it were, says: what judgment you yourself will pronounce about yourself, the same judgment and I I will speak about you; if you forgive your brother, then you will receive the same benefit from me - although this latter is actually much more important than the first. You forgive another because you yourself need forgiveness, but God forgives, having no need for anything; you forgive the fellow-servant, and God - the slave; you are guilty of countless sins and God is sinless
On the other hand, the Lord shows His love for mankind by the fact that even without your deed He could forgive You all Sins, but He wants to do you good in this too, in everything to give you occasions and incentives for meekness and philanthropy - he drives out atrocities from you, extinguishes anger in you and in every possible way wants to unite you with your members. What will you say about that? Is it that you have unjustly suffered some kind of evil from your neighbor? If so, then, of course, your neighbor has sinned against you; but if you endured justly, that does not amount to sin in him. But you also approach God with the intention of receiving forgiveness for similar and even much greater sins. Moreover, even before forgiveness, how little did you receive, when you were already taught to keep the human soul in yourself and instructed in meekness? Moreover, you will have a great reward in the age to come, because then you will not be required to account for any of your sins. So, what punishment will we deserve if, even after receiving such rights, we ignore our salvation? Will the Lord heed our petitions when we ourselves do not spare ourselves where everything is in our power?
And do not lead us into temptation, but deliver us from the evil one. Here the Savior clearly reveals our insignificance and casts down our pride, teaching us not to give up exploits and arbitrarily not to rush to them; thus, victory will be more brilliant for us, and defeat will be more sensitive for the devil. As soon as we are involved in the struggle, we must stand courageously; and if there is no challenge to her, then they should calmly wait for the time of exploits, in order to show themselves not conceited and courageous. Here Christ calls the devil evil, commanding us to wage irreconcilable warfare against him and showing that he is not by nature. Evil does not depend on nature, but on freedom. And what is predominantly called the devil wicked is because of the extraordinary multitude of evil that is in him, and because he, not being offended by anything from us, wages an irreconcilable war against us. Therefore, the Savior did not say: “Deliver us from the wicked,” but from the evil one, and thus teaches us not to be angry with our neighbors for the insults that we sometimes endure from them, but to turn all our enmity against the devil as the culprit of all angry. By reminding us of the enemy, making us more careful and cutting off all our carelessness, He encourages us further, introducing us that King under whose authority we are fighting, and showing that He is most powerful of all: As yours is the kingdom, and the power, and the glory forever. Amen- says the Savior. So, if His Kingdom, then there should not be any fear of anyone, since no one resists Him and no one shares power with Him.
When the Savior says: Yours is the Kingdom, then it shows that that enemy of ours is subordinate to God, although, apparently, he also resists by the permission of God. And he is one of the slaves, although condemned and rejected, and therefore does not dare to attack any of the slaves, without first receiving power from above. And what am I saying: not one of the slaves? He did not even dare to attack the pigs until the Savior himself commanded; nor for the flocks of sheep and oxen, until he received authority from above.
And power, says Christ. So, even if you were very weak, yet you must be bold, having such a King who can easily do all glorious deeds through you, And glory forever, Amen,
(Interpretation of St. Matthew the Evangelist
Creations T. 7. Book. 1.SP6., 1901. Reprint: M., 1993. S. 221-226)
synodal translation of prayer
Interpretation of the prayer Our Father
Complete interpretation of the prayer. Parsing each phrase
Prayer Our Father in Russian
Modern translation of prayer into Russian
Pater Noster Church
This church contains prayers in all languages of the world.
In the synodal translation of the Bible, Our Father's text of the prayer is as follows:
Our Father who art in heaven! hallowed be thy name;
Thy kingdom come; Thy will be done, as in heaven, on earth;
Give us our daily bread this day;
and forgive us our debts, just as we forgive our debtors;
And do not lead us into temptation, but deliver us from the evil one.
For thine is the kingdom and the power and the glory forever. Amen.
Matt 6: 9-13
Our Father who art in heaven! hallowed be thy name;
Thy kingdom come; Thy will be done, as in heaven, on earth;
Give us our daily bread for every day;
and forgive us our sins, for we also forgive every debtor of ours;
and lead us not into temptation, but deliver us from the evil one.
Luke 11: 2-4
Fragment of the Catholic Church Pater Noster (Our Father) in Jerusalem. The temple stands on the Mount of Olives, according to legend, Jesus taught the apostles the prayer "Our Father" right here. The walls of the temple are decorated with panels with the text of the prayer "Our Father" in more than 140 languages of the world, including Ukrainian, Belarusian, Russian and Church Slavonic.
The first basilica was built in the 4th century. Soon after the conquest of Jerusalem in 1187 by Sultan Saladin, the building was destroyed. In 1342, a fragment of a wall with an engraved prayer "Our Father" was found here. In the second half of the 19th century, the architect André Lecomte built a church, which was transferred to the Catholic female monastic order of the Barefoot Carmelites. Since then, the walls of the temple have been annually decorated with new panels with the text and prayer of Our Father.
Fragment of the text of the prayer Our Father on Church Slavonic in the temple Pater noster v Jerusalem.
Our Father is the prayer of the Lord. Listen to:
Interpretation of our Prayer
The Lord's Prayer:
“It happened that when Jesus was praying in one place and stopped, one of His disciples said to Him: Lord! teach us to pray, as John taught his disciples ”(Luke 11: 1). In response to this request, the Lord trusts His disciples and His Church in the basic Christian prayer. The Evangelist Luke gives it in the form of a short text (of five petitions) 1, and the Evangelist Matthew presents a more detailed version (of seven petitions) 2. The liturgical tradition of the Church preserves the text of the Evangelist Matthew: (Mt 6: 9-13).
Our Father who art in heaven!
Hallowed be thy name,
your kingdom come,
thy will be done
and on earth as in heaven;
Give us our daily bread for this day;
and forgive us our debts,
as we also forgive our debtors;
and do not lead us into temptation,
but deliver us from the evil one.
Very early on, the liturgical use of the Lord's Prayer was supplemented by a concluding doxology. In the Didache (8, 2): "For thee are power and glory forever." Apostolic decrees (7, 24, 1) add the word “kingdom” at the beginning, and this formula is preserved to this day in the world prayer practice. The Byzantine tradition adds after the word "glory" - "to the Father, and to the Son, and to the Holy Spirit." The Roman Missal expands on the last petition3 in the clearly expressed perspective of “the expectation of the blessed promise” (Titus 2:13) and the coming of our Savior Jesus Christ; this is followed by a proclamation from the congregation, repeating the doxology of the Apostolic decrees.
Article one interpretation prayers our father (text)
I. At the center of the Scriptures
Having shown that the Psalms constitute the main food of Christian prayer and merge in the petitions of the prayer "Our Father", St. Augustine concludes:
Look through all the prayers in the Scriptures, and I don't think you will find anything there that is not part of the Lord's Prayer.
All Scriptures (Law, Prophets and Psalms) were fulfilled in Christ7. The Gospel is this “Good News”. Its first proclamation was set forth by the holy Evangelist Matthew in the Sermon on the Mount8. And the prayer "Our Father" is at the center of this announcement. It is in this context that each request of the prayer bequeathed by the Lord is clarified:
The Lord's Prayer is the most perfect of prayers (...). In it, we not only ask for everything that we can rightly desire, but also ask in the order in which it is appropriate to desire it. Thus, this prayer not only teaches us to ask, but also shapes our entire state of mind9.
The Sermon on the Mount is a teaching for life, and Our Father is a prayer; but in both, the Spirit of the Lord gives a new form to our desires - those inner movements that animate our life. Jesus teaches us this new life in His words, and He teaches us to ask for it in prayer. The authenticity of our life in Him will depend on the authenticity of our prayer.
II. "The Lord's Prayer"
The traditional name "Prayer of the Lord" means that the prayer "Our Father" was given to us by the Lord Jesus, who taught us about it. This prayer we received from Jesus is truly unique: it is "the Lord's". Indeed, on the one hand, with the words of this prayer, the Only Begotten Son gives us the words given to Him by the Father10: He is the Teacher of our prayer. On the other hand, as the incarnate Word, He knows in His human heart the needs of His brothers and sisters in humanity and reveals them to us: He is the Model of our prayer.
But Jesus does not leave us a formula that we must repeat mechanically.11 Here, as in any oral prayer, by the word of God, the Holy Spirit teaches the children of God to pray to their Father. Jesus gives us not only the words of our filial prayer; at the same time He gives us the Spirit, thanks to which these words become in us “spirit and life” (Jn 6, 63). Moreover, the proof and possibility of our filial prayer is that the Father "sent into our hearts the Spirit of His Son, crying:" Abba, Father! " (Gal 4: 6). Because our prayer interprets our desires before God, again, the “Testing hearts” Father “knows the desires of the Spirit and that His intercession for the saints corresponds to the will of God” (Rom 8:27). Prayer "Our Father" is included in the mystery of the mission of the Son and Spirit.
III. Prayer of the Church
The indivisible gift of the words of the Lord and the Holy Spirit, giving them life in the hearts of believers, was received by the Church and lived in it from its foundation. The first congregations pray the Lord's Prayer “three times a day” 12 instead of the “Eighteen Blessings” used in Jewish piety.
According to Apostolic Tradition, the Lord's Prayer is essentially rooted in liturgical prayer.
The Lord teaches us to do prayer together for all our brothers. For He does not say, "My Father who art in heaven," but "Our Father," so that our prayer may be one-hearted about the whole Body of the Church13.
In all liturgical traditions, the Lord's Prayer is an integral part of the main moments of worship. But its ecclesiastical character is especially clearly manifested in the three sacraments of Christian consecration:
In baptism and chrismation, the transmission (traditio) of the Lord's Prayer marks the new birth to the divine life. Since Christian prayer is a conversation with God through the word of God Himself, “those who have been reborn from the living word of God” (1 Peter 1:23) learn to call upon their Father with the only Word that He always hears. And from now on they are able to do this, for the seal of the anointing of the Holy Spirit is indelibly placed on their hearts, on their ears, on their lips, on their entire filial being. That is why most of the patristic interpretations in Our Father are addressed to the catechumens and newly baptized. When the Church utters the Lord's Prayer, it is the people of the “regenerated” who are praying, gaining the mercy of God14.
In the Eucharistic Liturgy, the Lord's Prayer is the prayer of the entire Church. This is where its full meaning and efficacy are manifested. Taking the place between the Anaphora (Eucharistic Prayer) and the Liturgy of Communion, on the one hand, she reunites in herself all the petitions and intercessions expressed in the epiclesis, and, on the other hand, she knocks at the door of the Feast of the Kingdom, which is anticipated by the communion of the Holy Mysteries.
In the Eucharist, the Lord's Prayer also expresses the eschatological character of the petitions it contains. It is a prayer belonging to the "last times", the times of salvation, which began with the descent of the Holy Spirit, which will end with the return of the Lord. The petitions of the Lord's Prayer, in contrast to the prayers of the Old Testament, are based on the mystery of salvation, which has already been realized once and for all in Christ, crucified and risen.
This unshakable faith is the source of hope that lifts up each of the seven petitions of the Lord's Prayer. They express the groan of the present time, the time of patience and expectation, when “it has not yet been revealed to us what we will be” (1 John 3, 2) 15. The Eucharist and Our Father are directed towards the coming of the Lord, “until He comes” (1 Cor 11:26).
Short
In response to the request of His disciples ("Lord, teach us to pray": Luke 11: 1) Jesus entrusts them with the basic Christian prayer "Our Father".
"The Lord's Prayer is truly a summary of the entire Gospel" 16, "the most perfect of prayers" 17. It is at the center of the Scriptures.
It is called the "Lord's Prayer" because it is received by us from the Lord Jesus, the Teacher and the Model of our prayer.
The Lord's Prayer is in the full sense the prayer of the Church. It is an integral part of the main moments of worship and the sacraments of the introduction to Christianity: baptism, chrismation and the Eucharist. As an integral part of the Eucharist, it expresses the “eschatological” nature of the petitions it contains, in anticipation of the Lord “until He comes” (1 Cor 11:26).
Article Two Our Father's Prayer
"Our Father who art in Heaven"
I. "We dare to proceed with complete confidence"
In the Roman liturgy, the Eucharistic assembly is invited to begin the prayer "Our Father" with filial boldness; in the Eastern liturgies, similar expressions are used and developed: "With boldness without condemnation," "Grant us." Moses, being in front of the Burning Bush, heard the following words: “Do not come near here; take off your shoes ”(Ex 3: 5). This threshold of divine holiness could only be crossed by Jesus, Who, “having accomplished the cleansing of our sins” (Heb. 1: 3), introduces us before the Face of the Father: “Behold, I and the children whom God gave Me” (Heb. 2:13):
Awareness of our slavery state would make us sink into the ground, our earthly state would crumble to dust, if the power of our own God and the Spirit of His Son did not prompt us to this cry. “God,” says [the apostle Paul], “has sent His Son into our hearts, crying out, 'Abba, Father!'” (Gal. 4: 6). (...) How would mortality dare to call God its Father, if only the soul of man had not been inspired by power from above?
This power of the Holy Spirit, which leads us into the Lord's Prayer, is expressed in the liturgies of the East and West with a beautiful, typically Christian word: ???????? - frank simplicity, filial trust, joyful confidence, humble boldness, confidence that you are loved19.
II. Interpretation of a fragment of the text "Father!" prayers our Father
Before making this first impulse of the Lord's Prayer “yours”, it is not superfluous to cleanse our hearts with humility from some of the false images of “this world”. Humility helps us to recognize that “no one knows the Father except the Son, and to whom the Son wants to reveal,” that is, “to babies” (Matt 11: 25-27). Cleansing of the heart concerns the images of a father or mother, generated by personal and cultural history and influencing our relationship with God. God our Father transcends the categories of the created world. To transfer to Him (or to apply against Him) our ideas in this area is to create idols in order to worship them or subdue them. To pray to the Father means to enter into His mystery - what He is and how His Son revealed to us:
The expression "God the Father" has never been revealed to anyone. When Moses himself asked God Who He was, he heard a different name. This name was revealed to us in the Son, for it signifies a new name: Father20.
We can call on God as "Father" because He is revealed to us by His incarnate Son and His Spirit enables us to know Him. The Spirit of the Son gives us - believers that Jesus is the Christ and that we are born of God21 - to partake of what is incomprehensible to man and what is not visible to angels: this is the personal connection of the Son with the Father22.
When we pray to the Father, we are in fellowship with Him and His Son, Jesus Christ. Then we will know Him and will know Him, each time with a new admiration. The first word of the Lord's Prayer is a blessing and expression of worship before petitions begin. For it is the glory of God that we recognize in Him the "Father", the true God. We thank Him for revealing His name to us, for giving us faith in Him and that His presence has entered into us.
We can worship the Father because He regenerates us into His life, adopting us as children in His Only Begotten Son: by baptism He makes us members of His Body of Christ and the anointing of His Spirit, which is poured out from the Head on the members of the Body, He makes us "Christs" (anointed ones):
Indeed, God, who predestinated us as adoption, made us conformable to the glorious Body of Christ. But as partakers of Christ, you are rightfully called “Christians” 24.
The new man, revived and returned to God by grace, says “Father!” From the very beginning, because he became a son25.
Thus, by the Lord's Prayer, we are revealed to ourselves at the same time as the Father is revealed to us26:
O man, you did not dare to raise your face to heaven, you looked down at the earth and suddenly you found the grace of Christ: all your sins are forgiven you. From a bad slave you have become a good son. (...) So, lift up your eyes to the Father, who redeemed you with His Son, and say: Our Father (...). But do not rely on any of your pre-emptive rights. He is in a special way the Father of Christ alone, while He created us. So, say also you by His mercy: Our Father - in order to deserve to be His son27.
This gratuitous gift of adoption requires continuous conversion and new life on our part. The prayer "Our Father" should develop in us two main attitudes:
Desire and will to be like Him. We, made in His image, His likeness is returned by grace, and we must respond to this.
We must remember when we call God “our Father” that we must act like the sons of God.
You cannot call the all-good God your Father if you keep a cruel and inhuman heart; for in such a case the mark of the goodness of the Heavenly Father no longer remains in you.
We must constantly contemplate the splendor of the Father and fill our souls with it30.
A humble and trusting heart that allows us to “be converted and be like children” (Matthew 18: 3); for it is to “babies” that the Father is revealed (Mt 11:25): It is a look at God alone, a great flame of love. The soul in him is melted and immersed in holy love and converses with God as with his own Father, in a very relative way, with a very special pious tenderness31.
Our Father: this conversion evokes in us both love, commitment in prayer, (...) and also the hope of receiving what we are about to ask for (...). Truly, in what way can He refuse the prayer of His children, when He has already permitted them to be His children in advance?
III. The interpretation of the fragmentOur Father prayerstext
The address “Our Father” refers to God. From our side, this definition does not mean possession. It expresses a completely new connection with God.
When we say “Our Father”, we first of all acknowledge that all His promises of love announced through the prophets were fulfilled in the new and eternal covenant of His Christ: we became “His” People and from now on He is “our” God. This new relationship is a mutual belonging, given free of charge: with love and faithfulness33 we must respond to the "grace and truth" given to us in Jesus Christ (John 1:17).
Because the Lord's Prayer is the prayer of the People of God in “the last times,” the word “our” also expresses the confidence of our hope in the last promise of God; in New Jerusalem He will say: “I will be God to him, and he will be my son” (Rev 21: 7).
When we say “Our Father”, we are addressing personally the Father of our Lord Jesus Christ. We do not separate the Divine, since the Father in Him is “the source and the beginning,” but by the same token that the Son is eternally born of the Father and that the Holy Spirit proceeds from the Father. We also do not confuse Divine Persons, since we confess communion with the Father and His Son Jesus Christ in their one Holy Spirit. The Most Holy Trinity is consubstantial and indivisible. When we pray to the Father, we worship Him and glorify Him with the Son and the Holy Spirit.
Grammatically, the word "our" defines a reality common to many. There is one God, and He is recognized as the Father by those who, by faith in His Only Begotten Son, were reborn from Him by water and the Spirit34. The Church is this new communion between God and man: in unity with the Only Begotten Son, who became “the firstborn among many brothers” (Rom. 8:29), she abides in communion with the One Father Himself in the One Holy Spirit Himself35. Saying our Father, each baptized person prays in this communion: “The multitude of those who believed had one heart and one soul” (Acts 4:32).
That is why, despite the divisions of Christians, prayer to “our Father” remains a common heritage and an insistent call for all baptized people. Consisting in fellowship through faith in Christ and baptism, they must become partakers of Jesus' prayer for the unity of His disciples.
Finally, if we truly say the Lord's Prayer, we give up our individualism, for the love we receive relieves us of it. The word "our" at the beginning of the Lord's Prayer - like the words "we," "us," "us," "our" in the last four petitions - do not exclude anyone. To practice this prayer in truth, 37 we must overcome our divisions and our oppositions.
A baptized person cannot perform the prayer “Our Father” without representing before the Father all for whom He gave His Beloved Son. The love of God has no boundaries; our prayer should be the same38. When we pray our Father, this brings us into the dimension of His love revealed to us in Christ: to pray with all those people and for all those people who do not yet know Him, in order to “gather them together” (Jn 11:52 ). This Divine concern for all people and for all creation has inspired all great prayer-books: it should expand our prayer in love when we dare to say "Our Father."
IV. Interpretation of a fragment of text prayers Our Father "who is in heaven"
This biblical expression does not mean a place ("space"), but a way of being; not the remoteness of God, but His greatness. Our Father is not somewhere “elsewhere”; He is “beyond all” that we can imagine about His holiness. Precisely because He is the Trisagion, He is completely close to a humble and contrite heart:
It is true that the words “Our Father who art in heaven” come from the hearts of the righteous, where God dwells, as in His temple. That is why the one who prays will desire that the One to whom he calls out to dwell in him39.
“Heavens” can be those that bear the image of the heavenly and in which God has dwelt and walks40.
The symbol of heaven refers us to the mystery of the covenant in which we live when we pray to our Father. The Father is in heaven, this is His abode; the Father's house is thus also our "fatherland." Sin has driven us out of the land of the covenant41 and the conversion of the heart will again lead us to the Father and to heaven42. And heaven and earth are reunited in Christ43, for the Son alone “came down from heaven” and allows us to ascend there again with Him, through His Crucifixion, Resurrection and Ascension44.
When the Church prays “Our Father who art in heaven,” she confesses that we are the People of God, which God has already “planted in heaven in Christ Jesus” (Eph 2: 6), a people “hidden with Christ in God” (Col. 3, 3) and, at the same time, "sighing, desiring to put on our heavenly dwelling place" (2 Cor. 5, 2) 45: Christians are in the flesh, but they are not living according to the flesh. They live on earth, but they are citizens of heaven46.
Short
Trust in simplicity and devotion, humble and joyful confidence - these are the appropriate states of the soul of the one who says the prayer "Our Father".
We can call on God, referring to Him with the word “Father”, because He was revealed to us by the incarnate Son of God, whose body we became members through baptism and in whom we are adopted by God.
The Lord's Prayer brings us into fellowship with the Father and His Son Jesus Christ. She, at the same time, reveals us to ourselves47.
When we say the prayer "Our Father", this should develop in us the desire to be like Him and make our heart humble and trusting.
Saying “ours” to the Father, we invoke the New Testament in Jesus Christ, communion with the Holy Trinity and Divine love, which through the Church acquires a universal dimension.
“I am in heaven” does not mean a given place, but the greatness of God and His presence in the hearts of the righteous. Heaven, the House of God, represents the true fatherland, where we aspire and to which we already belong.
Article three interpretation of the prayer Our Father (text)
Seven petitions
By leading us into the presence of our Father God, so that we worship Him, love Him and bless Him, the Spirit of adoption raises from our hearts seven petitions, seven blessings. The first three, of a more theological character, propel us towards the glory of the Father; the other four - as paths to Him - offer our insignificance of His grace. “The abyss calls upon the abyss” (Ps 42: 8).
The first wave carries us to Him, for His sake: Your name, Your Kingdom, Your will! The property of love is, first of all, to think about the One Whom we love. In each of these three petitions, we do not mention “us” ourselves, but “ardent desire”, the very “yearning” of the Beloved Son for the glory of His Father, engulfs us48: “Hallowed (...), may it come (...), let it be ... ”- God has already heeded these three prayers in the sacrifice of Christ the Savior, but from now on they hopefully are turned to their final fulfillment, until the time when God will be all in all49.
The second wave of petition unfolds in line with some of the Eucharistic epiclesises: it is the offering of our expectations and attracts the gaze of the Father of Mercy. It ascends from us and touches us now and in this world: “give us (...); forgive us (...); don't bring us in (...); deliver us. " The fourth and fifth petitions concern our life as such, our daily bread and healing from sin; the last two petitions refer to our battle for the victory of Life, the main battle of prayer.
With the first three petitions, we are established in faith, filled with hope and inflamed with love. Creatures of God and still sinners, we must ask for ourselves - for "us", and this "we" carries the dimension of the world and history, which we betray as an offering of the immeasurable love of our God. For in the name of His Christ and the Kingdom of His Holy Spirit, our Father fulfills His plan of salvation, for our sake and the whole world.
I. The interpretation of the fragment "Hallowed be thy name"
Our Fathertext prayers
The word "sanctified" should be understood here first of all not in its causal sense (God alone sanctifies, makes saint), but mainly in the evaluative sense: to recognize as saint, to treat as a saint. This is how worship is often understood to mean praise and thanksgiving. But this petition is taught to us by Jesus as an expression of desire: it is a petition, a desire, and an expectation in which both God and man participate. Starting with the first petition addressed to our Father, we plunge into the depths of the mystery of His Divinity and the drama of the salvation of our humanity. Asking Him that His name should be sanctified brings us into “the favor that He has laid down”, “that we may be holy and blameless before Him in love” 51.
At decisive moments in His economy, God reveals His name; but opens it up, doing His work. And this work is accomplished for us and in us only if His name is sanctified by us and in us.
The holiness of God is an inaccessible seat of His eternal mystery. That in which it manifests itself in creation and in history, Scripture calls Glory, the radiance of His majesty. Having created man in His “image and likeness” (Genesis 1:26), God “crowned him with glory” (Ps 8: 6), but, having sinned, man “was deprived of the glory of God” (Rom 3:23). Since that time, God has been manifesting His holiness by revealing and bestowing His name in order to restore man “in the image of Him who created him” (Col 3:10).
In the promise made to Abraham and in the oath that accompanies it, 53 God Himself makes the commitment, but does not reveal His name. It is to Moses that He begins to reveal it54 and reveals it in the eyes of all the people when He saves from the Egyptians: “He is covered with glory” (Ex 15: 1 *). Since the establishment of the Sinai Covenant, this people has been “His” people; it must be a “holy nation” (ie, an consecrated - in Hebrew this is the same word55), because the name of God dwells in it.
Despite the holy Law, which is given to him by Holy God again and again, 56 and also that the Lord “for the sake of His name” manifests forbearance, this people turns away from the Holy One of Israel and acts in such a way that His name is “blasphemed before the nations” 57. That is why the righteous of the Old Testament, the poor who returned from captivity and the prophets were aflame with passionate love for the Name.
Finally, it is in Jesus that the name of the Holy God is revealed and given to us in the flesh as Savior58: it is revealed by His being, His word and His sacrifice59. This is the heart of Christ's High Priestly Prayer: "Holy Father, (...) for them I consecrate Myself, so that they may be sanctified by the truth" (Jn 17:19). When He reaches His limit, then the Father gives Him a name that is higher than any name: Jesus - Lord to the glory of God the Father60.
In the waters of baptism we were “washed, sanctified, justified in the name of our Lord Jesus Christ and in the Spirit of our God” (1 Cor 6: 11). Throughout our lives, "the Father calls us to sanctification" (1 Thess 4: 7), and since "of Him we also are in Christ Jesus, who became sanctification for us" (1 Cor 1:30), then His glory and ours life depends on His name being sanctified in us and by us. This is the urgency of our first petition.
Who can sanctify God if He Himself sanctifies? But inspired by these words - “Be holy, for I am holy” (Lev 20:26) - we ask that, having been sanctified by baptism, we remain firm in what we began to be. And we ask about this all the days, for every day we sin and must be cleansed from our sins by continually repeating sanctification (...). So, we again resort to prayer for this holiness to dwell in us61.
Whether His Name will be holy among the nations depends entirely on our life and our prayer:
We ask God to sanctify His Name, for by holiness He saves and sanctifies all creation (...). We are talking about the Name that bestows salvation on the lost world, but we ask that this Name of God be sanctified in us by our life. For if we live righteously, the Divine Name is blessed; but if we live badly, it is blasphemed, according to the word of the apostle: "The name of God, because of you, is a reproach among the Gentiles" (Rom. 2:24; Ez. 36: 20-22). So, we pray to merit to have in our souls as much holiness as the Name of our God is holy ”62.
When we say: "Hallowed be Thy Name," we ask that it be sanctified in us who abide in it, but also in others who still await Divine grace, so that we conform to the injunction obliging us to pray for everyone, even about our enemies. That is why we do not say definitely: Hallowed be Thy Name “in us,” for we ask that it be sanctified in all people63.
This petition, which contains all petitions, is fulfilled by the prayer of Christ, like the next six petitions. Prayer "Our Father" is our prayer if it is done "in the name" of Jesus64. Jesus asks in His High Priestly Prayer: “Holy Father! keep them in your name, those whom you gave me ”(Jn 17:11).
II. Interpretation of a fragment of text prayers Our Father"Thy Kingdom Come"
In the New Testament, the very word ???????? can be translated as “kingship” (abstract noun), “kingdom” (concrete noun) and “reign” (action noun). The Kingdom of God is before us: it has approached in the incarnate Word, it is proclaimed by the entire Gospel, it came in the death and resurrection of Christ. The Kingdom of God begins with the Last Supper and in the Eucharist, it is among us. The kingdom will come in glory when Christ hands it over to His Father:
It is even possible that the Kingdom of God means personally Christ, whom we call daily with all our hearts and whose coming we want to hasten with our expectation. As He is our resurrection - for in Him we are raised - so He can also be the Kingdom of God, for in Him we will reign65.
These are petitions - "Marana fa", the cry of the Spirit and the Bride: "Come, Lord Jesus":
Even if this prayer did not oblige us to ask for the coming of the Kingdom, we ourselves would emit this cry, hurrying to embrace our hopes. The souls of the martyrs under the altar throne cry out to the Lord with great cries: "How long, Vladyka, will you hesitate to exact a bribe for our blood from those living on earth?" (Rev 6, 10 *). They must truly find justice at the end times. Lord, hasten the coming of Your Kingdom! 66
The Lord's Prayer speaks mainly of the final coming of the Kingdom of God with the second coming of Christ. But this desire does not distract the Church from her mission in this world - rather, it even more obliges her to fulfill it. For since the day of Pentecost, the coming of the Kingdom has been the work of the Spirit of the Lord, who, "doing the work of Christ in the world, completes all sanctification."
“The kingdom of God is righteousness and peace and joy in the Holy Spirit” (Rom 14:17). The last times in which we live are the times of the outpouring of the Holy Spirit, when there is a decisive battle between “flesh” and Spirit69:
Only a pure heart can say with confidence: "Thy kingdom come." You need to go through the school of Paul to say: “So, let not sin reign in our mortal body” (Rom 6: 12). He who keeps himself pure in his deeds, his thoughts and his words, can say to God: “Thy kingdom come” 70.
By reasoning in the Spirit, Christians must distinguish the growth of the kingdom of God from the social and cultural progress in which they participate. This distinction is not a division.
The call of man to eternal life does not reject, but strengthens his duty to use the forces and means received from the Creator in order to serve justice and peace on earth.
This petition is raised and fulfilled in the prayer of Jesus, 72 which is present and effective in the Eucharist; it bears fruit in a new life according to the Beatitudes73.
III. Interpretation of a fragment of text prayers Our Father"Thy will be done, as in heaven on earth"
It is the will of our Father that “all people should be saved and attain the knowledge of the truth” (1 Tim 2: 3-4). He is “longsuffering, not wanting anyone to perish” (2 Peter 3: 9) 74. His commandment, which includes all the other commandments and tells us all of His will - that "we love one another as He loved us" (Jn 13:34) 75.
“Having told us the secret of His will, according to His grace, which He ordained in Him for the fulfillment of the fullness of time, in order to unite everything heavenly and earthly under the head of Christ, in Him, in Whom we were also taken as an inheritance, being predestinated by the ordinance of the One who does everything according the decision of His will ”(Eph 1: 9-11 *). We constantly ask that this plan of benevolence be fully realized on earth, as it has already been in heaven.
In Christ - by His Human will - the will of the Father was completely fulfilled once and for all. Jesus said, entering the world: “Behold, I go to do Thy will, O God” (Heb.10: 7; Ps 40: 8-9). Jesus alone can say, “I always do what pleases Him” (Jn 8:29). In prayer during His Gethsemane struggle, He fully agrees with the will of the Father: “Not my will, but yours be done” (Luke 22:42) 76. That is why Jesus “gave Himself for our sins according to the will of God” (Gal 1: 4). “It is by this will that we are sanctified by the one-time offering of the Body of Jesus Christ” (Heb. 10, 10).
Jesus, "although he is the Son, learned obedience through suffering" (Heb. 5: 8 *). How much more should we, creatures and sinners, who have become sons of adoption in Him, should do this. We ask our Father that our will unite with the will of the Son, for the sake of fulfilling the will of the Father, His plan of salvation for the life of the world. We are completely powerless in this, but in union with Jesus and the power of His Holy Spirit, we can surrender our will to the Father and decide to choose what His Son has always chosen - to do what is pleasing to the Father77:
By joining Christ, we can become one spirit with Him and thus fulfill His will; thus, it will be perfect on earth as it is in heaven.
See how Jesus Christ teaches us to be humble, letting us see that our virtue depends not only on our efforts, but on the grace of God, He tells every faithful praying here to pray everywhere for everyone and for everything, so that this be done everywhere for the sake of the whole earth ... For He does not say, "Thy will be done" in Me or in you; but "all over the earth." To abolish error on earth, truth reign, vice be destroyed, virtue flourishes, and earth no longer differs from heaven.
Through prayer we can “know what the will of God is” (Rom 12: 2; Eph 5:17) and gain “patience to do it” (Heb 10:36). Jesus teaches us that people enter the Kingdom not because of words, but "doing the will of My Father in Heaven" (Matt 7:27).
“Whoever does the will of God, God listens to him” (John 9:31 *) 80. Such is the power of the Church's prayer in the name of her Lord, especially in the Eucharist; she is intercessory communion with the Most Holy Mother of God81 and all the saints who "pleased" the Lord by not seeking their own will, but only His will:
We can also, without prejudice, interpret the words "Thy will be done on earth as in heaven" as follows: in the Church, as in our Lord Jesus Christ; in the Bride betrothed to Him, as in the Bridegroom, who did the Father's will.
IV. The interpretation of the fragment Our Fatherprayers text "Give us our daily bread this day"
“Give us”: the trust of children who expect everything from the Father is wonderful. “He commands His sun to rise over the wicked and the good, and sends rain on the just and unrighteous” (Matthew 5:45); He gives all living "their food in due season" (Psalm 104, 27). Jesus teaches us this petition: it truly glorifies the Father, for we acknowledge how good He is, beyond all kindness.
“Give to us” is also an expression of union: we belong to Him, He belongs to us, He is for us. But by saying “us,” we acknowledge Him as the Father of all people and pray to Him for all people, participating in their needs and sufferings.
"Our bread". The Father, who gives life, cannot but give us the food we need for life, all the "proper" goods, material and spiritual. In the Sermon on the Mount, Jesus insists on this filial trust, which is conducive to our Father's providence. He does not in any way call us to passivity, 84 but wants to relieve us of all anxiety and all anxiety. This is the filial trust of the children of God:
For those who seek the Kingdom of God and His righteousness, God promises to apply everything. In fact, everything belongs to God: the one who possesses God does not lack in anything, if he himself does not detach himself from God85.
But the existence of those who are hungry for lack of bread reveals a different depth to this petition. The tragedy of hunger on earth calls true praying Christians to take effective responsibility towards their brothers, both in their personal behavior and in their solidarity with the entire family of mankind. This petition of the Lord's Prayer is inseparable from the parable of the beggar Lazarus and from what the Lord says about the Last Judgment86.
As leaven raises dough, the newness of the Kingdom must lift the earth by the Spirit of Christ. This novelty should be manifested in the establishment of justice in personal and social, economic and international relations, and it should never be forgotten that there can be no just structures without people who want to be just.
It is about “our” bread, “one” for “many”. The poverty of the Beatitudes is the virtue of sharing: the call to this poverty is the call to transfer material and spiritual benefits to others and share them, not out of compulsion, but out of love, so that the abundance of some would help others in need.
"Pray and Work" 89. “Pray as if everything depended on God, and work as if everything depended on you” 90. When we have completed our work, food remains the gift of our Father; it is right to ask Him, giving Him thanks. This is the meaning of the blessing of food in the Christian family.
This petition and the responsibility it imposes also applies to another hunger from which people suffer: "Man does not live by bread alone, but by everything that proceeds from the mouth of God" (Deut 8: 3; Mt 4: 4) - then is His word and His breath. Christians should mobilize all their efforts to "proclaim the gospel to the poor." There is a hunger on earth - “not a hunger for bread, not a thirst for water, but a thirst to hear the words of the Lord” (Amos 8:11). That is why the specifically Christian meaning of this fourth petition refers to the Bread of Life: to the word of God to be received in faith and to the Body of Christ as received in the Eucharist.
The words “today” or “today” are also expressions of trust. The Lord teaches us this92: we ourselves could not have invented it. Because in its arrogance, especially about the word of God and about the Body of His Son, the words “for this day” refer not only to our mortal time: “this day” means the present day of God:
If you receive bread every day, every day is for you today. If Christ is in you today, He is resurrected for you all the days. Why is that? “You are my Son; This day I have begotten You ”(Ps 2: 7). "Now" means: when Christ is resurrected93.
"Daily". This word - ????????? in Greek, it has no other use in the New Testament. In its temporal sense, it is a pedagogical repetition of the words "for this day" 94 in order to "unconditionally" confirm us in our trust. But in its qualitative sense, it means everything that is necessary for life and, more broadly, every good that is necessary in order to maintain existence95. In the literal sense (?????????: "daily", over the essence), it means directly the Bread of life, the Body of Christ, "the medicine of immortality" 96, without which we have no life in ourselves97. Finally, in connection with the meaning of “everyday” bread, bread “for this day” considered above, the heavenly meaning is also obvious: “this day” is the Day of the Lord, the Day of the Feast of the Kingdom, anticipated in the Eucharist, which is already the anticipation of the coming Kingdom. This is why the Eucharistic service is appropriate to be celebrated "every day."
The Eucharist is our daily bread. The dignity that belongs to this divine food is in the power of unity: it unites us with the Body of the Savior and makes us His members, so that we become what we have received (...). This daily bread is also in the readings that you hear every day in church, in the chants that are sung and that you sing. All this is necessary in our pilgrimage98.
The Heavenly Father exhorts us as children of Heaven to ask for the Bread of Heaven99. Christ "Himself is the Bread, which, sown in the Virgin, ascended in the flesh, prepared in the passions, baked in the heat of the grave, laid in the storehouse of the Church, brought on the altars, provides the faithful with heavenly food every day."
V. Interpretation of a fragment of text prayers Our Father"Forgive us our debts, just as we forgive our debtors"
This petition is amazing. If it contained only the first part of the phrase - "forgive us our debts" - it could be silently included in the three previous petitions of the Lord's Prayer, since the sacrifice of Christ is "for the remission of sins." But, according to the second term of the proposal, our request will be fulfilled only if we first satisfy this requirement. Our request is directed to the future, and our response must precede it. They are united by one word: "how".
"Forgive us our debts" ...
With bold confidence, we began to pray: Our Father. Praying to Him that His name might be sanctified, we ask Him that we be sanctified more and more. But although we have put on baptismal clothes, we do not cease to sin, to turn away from God. Now, in this new petition, we again come to Him as the prodigal son101, and acknowledge ourselves as sinners before Him, as a tax collector102. Our petition begins with a “confession,” when we simultaneously acknowledge our insignificance and His mercy. Our hope is solid, for in His Son "we have redemption, the forgiveness of sins" (Col 1:14; Eph 1: 7). We find an effective and unmistakable sign of His forgiveness in the sacraments of His Church103.
Meanwhile (and this is scary), the stream of mercy cannot penetrate into our hearts until we have forgiven those who hurt us. Love, like the Body of Christ, is indivisible: we cannot love God, whom we do not see, if we do not love the brother or sister whom we see104. When we refuse to forgive brothers and sisters, our hearts become closed, callousness makes it impenetrable for the Father's merciful love; when we repent of our sins, our heart is open to His grace.
This petition is so important that it is the only one to which the Lord returns and expands it in the Sermon on the Mount105. Man is unable to satisfy this necessary requirement, which belongs to the secret of the covenant. But "everything is possible with God."
... "just as we forgive our debtors"
This word "how" is no exception in Jesus' sermon. “Be perfect, as your Heavenly Father is perfect” (Matthew 5:48); "Be merciful, as your Father is merciful" (Luke 6:36). “I give you a new commandment: love one another as I have loved you” (John 13:34). It is impossible to keep the Lord's commandment when it comes to outward imitation of the Divine model. We are talking about our vital and coming "from the depths of the heart" participation in the holiness, mercy and love of our God. Only the Spirit, by which “we live” (Gal 5:25), is able to make “ours” the same thoughts as in Christ Jesus106. Thus, unity of forgiveness becomes possible when “we forgive one another, just as God in Christ forgave us” (Eph 4:32).
This is how the Lord's words about forgiveness, about that love that loves to the end, come to life107. The parable of the unmerciful lender, which crowns the Lord's teaching about the church community108, ends with the words: "So my Heavenly Father will do to you, if each of you does not forgive his brother from his heart." Indeed, it is there, “in the depths of the heart,” that everything is tied and untied. It is not in our power to stop feeling hurt and forget them; but a heart that opens itself to the Holy Spirit turns offense into compassion and purifies memory, transforming offense into intercessory prayer.
Christian prayer extends to the forgiveness of enemies 109. She transforms the student in the image of his Teacher. Forgiveness is the pinnacle of Christian prayer; the gift of prayer can only be received with a heart that is in harmony with Divine compassion. Forgiveness also shows that love is stronger than sin in our world. Martyrs of the past and present bear this testimony of Jesus. Forgiveness is the main condition for the reconciliation110 of God's children with their Heavenly Father and people among themselves111.
There is no limit or measure to this forgiveness, which is divine in its essence112. If we are talking about offenses (about "sins" according to Luke 11, 4 or about "debts" according to Matthew 6, 12), then in fact we are always debtors: "Do not remain indebted to anyone except mutual love" (Rom 13, eight). The communion of the Holy Trinity is the source and criterion of the truth of all relationships113. It enters into our lives in prayer, especially in the Eucharist114:
God does not accept the sacrifice of the perpetrators of discord, He removes them from the altar, because they were not reconciled at first with their brothers: God wants to be reassured by peaceful prayers. Our best commitment to God is our peace, our harmony, unity in the Father, Son and Holy Spirit of all believing people115.
Vi. Interpretation of a fragment of text prayers Our Father"Do not lead us into temptation"
This petition touches the root of the previous one, for our sins are the fruits of yielding to temptation. We ask our Father not to "lead" us into him. It is difficult to translate the Greek concept in one word: it means “do not allow us to enter” 116, “do not allow us to succumb to temptation”. “God is not accessible to temptation by evil and He Himself does not tempt anyone” (James 1:13 *); on the contrary, He wants to rescue us from temptation. We ask Him not to let us choose the path that leads to sin. We are engaged in a battle "between the flesh and the Spirit." With this petition, we pray for the Spirit of understanding and strength.
The Holy Spirit enables us to recognize what is the test necessary for a person's spiritual growth117, his “experience” (Rom 5: 3-5), and what is a temptation leading to sin and death118. We must also distinguish between the temptation to which we are subjected and the concession to the temptation. Finally, discernment exposes the falsity of temptation: at first glance, the subject of temptation is “good, pleasing to the eye, and desired” (Genesis 3: 6), while in reality its fruit is death.
God does not want compulsion to virtue; He wants her to be voluntary (...). There is some benefit to temptation. No one but God knows what our soul has received from God - not even ourselves. But temptations show us this, so that we learn to know ourselves and thereby discover our own squalor and undertake to thank for all the good that the temptations have shown us119.
“Not to enter into temptation” presupposes the determination of the heart: “Where your treasure is, there your heart will also be. (...) No one can serve two masters ”(Mt 6, 21. 24). “If we live by the Spirit, we must also walk by the Spirit” (Gal 5:25). In this agreement with the Holy Spirit, the Father gives us strength. “You have not experienced any temptation that surpasses human measure. God is faithful; He will not allow you to be tempted beyond your powers. Together with temptation, He will give you the means to get out of it and the strength to endure it ”(1 Cor. 10:13).
Meanwhile, such a battle and such a victory are possible only in prayer. It is through prayer that Jesus overcomes the tempter, from the very beginning120 to the last struggle121. In this request to the Father, Christ joins us to His battle and to His struggle before the Passion. Here the call to the vigilance of the heart122, in union with the vigilance of Christ, is heard insistently. The whole dramatic meaning of this petition becomes clear in connection with the ultimate temptation of our battle on earth; it is a petition for ultimate endurance. Vigilance is “keeping the heart,” and Jesus asks the Father for us: “Keep them in your name” (John 17:11). The Holy Spirit works incessantly to awaken this vigilance of the heart in us. “Behold, I'm going like a thief; blessed is he who is awake ”(Rev. 16:15).
Vii. Interpretation of a fragment of text prayers Our Father"But deliver us from the evil one"
The last petition addressed to our Father is also present in Jesus' prayer: “I do not pray that you take them out of the world, but that you keep them from the evil one” (John 17:15 *). This petition applies personally to each of us, but it is always “we” who pray in communion with the whole Church and for the deliverance of the entire family of mankind. The Lord's Prayer continually brings us to the dimension of the economy of salvation. Our interdependence in the drama of sin and death becomes solidarity in the Body of Christ, in the “communion of saints” 124.
In this petition, the evil one - evil - is not an abstraction, but means a person - Satan, an angel who rebelles against God. The "devil", diabolos, is the one who "goes against" God's plan and His "work of salvation" accomplished in Christ.
“A murderer” from the beginning, a liar and the father of lies ”(Jn 8:44),“ Satan, deceiving the whole universe ”(Rev 12, 9): it was through him that sin and death entered the world and through his final defeat all creation will be“ freed from the corruption of sin and from death ”125. “We know that everyone who is born of God does not sin; but he who is born of God keeps himself, and the wicked one does not touch him. We know that we are from God and that the whole world lies in the power of the evil one ”(1 John 5: 18-19):
The Lord, who took your sin upon Himself and forgave your sins, is able to protect you and save you from the wiles of the devil fighting against you so that the enemy, accustomed to creating vice, does not overtake you. He who trusts God does not fear the devil. "If God is for us," is it against us? " (Rom 8:31).
The victory over "the prince of this world" (Jn 14:30) was won once and for all at the hour when Jesus voluntarily gave Himself up to death in order to give us His life. This is the judgment of this world, and the prince of this world is "cast out" (Jn 12:31; Rev 12: 11). “He rushes to pursue the Wife” 126, but does not have power over Her: the new Eve, “filled with the grace” of the Holy Spirit, is free from sin and from the corruption of death (Immaculate Conception and Taking into Heaven of the Most Holy Theotokos, Ever-Virgin Mary). “So, furious with the Woman, he goes to fight against the rest of Her children” (Rev 12, 17 *). This is why the Spirit and the Church pray: "Come, Lord Jesus!" (Rev 22, 17. 20) - after all, His coming will deliver us from the evil one.
When we ask for deliverance from the evil one, we equally pray for deliverance from us from all evil, the initiator or instigator of which he is - the evil of the present, past and future. In this last petition, the Church presents to the Father all the suffering of the world. Along with deliverance from the troubles that oppress humanity, she asks for the precious gift of peace and the grace of the constant expectation of the second coming of Christ. Praying in this way, in the humility of faith, she anticipates the union of all and everything under the head of Christ, who “has the keys of death and hell” (Rev 1:18), “by the Almighty Lord, who is and was and is coming” (Rev 1: 8) 127 ...
Deliver us. Lord, from all evil, mercifully grant peace in our days, so that by the power of Your mercy we may always be delivered from sin and protected from all confusion, with joyful hope awaiting the coming of our Savior Jesus Christ.
Final doxology of the text of the prayer Our Father
The final doxology - "For Thine is the Kingdom, and power, and glory forever" - continues, including them in itself, the first three petitions of prayer to the Father: this is a prayer for the glorification of His Name, for the coming of His Kingdom and for the power of His saving Will. But this continuation of prayer is here in the form of worship and thanksgiving, as in the heavenly liturgy129. The prince of this world falsely appropriated to himself these three titles of kingdom, power and glory130; Christ, the Lord, returns them to His Father and our Father until the surrender of the Kingdom to Him, when the mystery of salvation is finally completed and God will be all in all.
“After completing the prayer, you say“ Amen ”, capturing through this“ Amen ”, which means“ Let it be so ”132, everything that is contained in this prayer given to us by God” 133.
Short
In the prayer "Our Father", the subject of the first three petitions is the glory of the Father: the sanctification of the name, the coming of the Kingdom and the fulfillment of the Divine will. The other four petitions represent our desires to Him: these petitions relate to our life, sustenance, and keeping from sin; they are associated with our battle for the victory of Good over evil.
When we ask, "Hallowed be Thy name," we enter into God's plan for the sanctification of His name, revealed to Moses, and then in Jesus, by us and in us, as well as in every nation and in every person.
In the second petition, the Church mainly has in mind the second coming of Christ and the final coming of the Kingdom of God. She also prays for the growth of the Kingdom of God in "this day" of our life.
In the third petition, we pray to our Father to unite our will with the will of His Son in order to fulfill His plan of salvation in the life of the world.
In the fourth petition, saying “give us”, we - in communion with our brothers - express our filial trust in our Heavenly Father, “Our bread” means earthly food necessary for existence, as well as the Bread of Life - the Word of God and the Body of Christ. We receive it in the "present day" of God as a necessary, vital food for the Feast of the Kingdom, which anticipates the Eucharist.
With the fifth petition, we pray for God's mercy for our sins; this mercy can penetrate into our hearts only if we have been able to forgive our enemies, following the example of Christ and with His help.
When we say, “Lead us not into temptation,” we ask God not to allow us to enter the path that leads to sin. With this petition we pray for the Spirit of understanding and strength; we ask for the grace of vigilance and constancy to the end.
With the last petition - "But deliver us from the evil one" - the Christian, together with the Church, prays to God to reveal the victory already won by Christ over "the prince of this world" - over Satan, an angel who personally opposes God and His plan of salvation.
With the final word "Amen" we proclaim our "Let it be" ("Fiat") of all seven petitions: "Let it be so."
1 Wed Luke 11: 2-4.
2 Wed Mt 6: 9-13.
3 Wed Embolism.
4 Tertullian, On Prayer 1.
5 Tertullian, On Prayer 10.
6 St. Augustine, Epistles 130, 12, 22.
7 Wed Luke 24:44.
8 Wed Mt 5: 7.
9 STh 2-2, 83, 9.
10 Wed Jn 17: 7.
11 Wed Mt 6: 7 1 Kings 18: 26-29.
12 Didache 8, 3.
13 St. John Chrysostom, Conversations on the Gospel of Matthew 19, 4.
14 Wed 1 Peter 2, 1-10.
15 Wed Col 3, 4.
16 Tertullian, On Prayer 1.
17 STh 2-2, 83, 9.
18 St. Peter the Chrysologus, Sermons 71.
19 Wed Ephesians 3:12 Heb 3, 6.4; 10, 19; 1 Jn 2:28 3, 21; 5, 17.
20 Tertullian, On Prayer 3.
21 Wed 1 John 5, 1.
22 Wed John 1.1.
23 Wed 1 John 1, 3.
24 St. Cyril of Jerusalem, Secret Teachings 3, 1.
25 St. Cyprian of Carthage, On the Lord's Prayer 9.
26 GS 22, § 1.
27 St. Ambrose of Mediolan, On the Sacraments 5, 10.
28 St. Cyprian of Carthage, On the Lord's Prayer 11.
29 St. John Chrysostom, Conversation on the words "Close gates" and on the Lord's Prayer.
30 St. Gregory of Nyssa, Conversations to the Lord's Prayer 2.
31 St. John Cassian, Collation 9, 18.
32 St. Augustine, On the Lord's Sermon on the Mount 2, 4, 16.
33 Wed Os 2, 19-20; 6, 1-6.
34 Wed 1 Jn 5: 1; Jn 3, 5.
35 Wed Eph 4: 4-6.
36 Wed UR 8; 22.
37 Wed Mt 5: 23-24 6, 14-16.
38 Wed NA 5.
39 NA 5.
40 St. Cyril of Jerusalem, Secret teachings 5, 11.
41 Cf. Gen 3.
42 Wed Jer 3: 19-4, 1a; Luke 15:18. 21.
43 Wed Is 45, 8; Psalm 85, 12.
44 Wed Jn 12:32; 14, 2-3; 16, 28; 20, 17; Ephesians 4: 9-10; Heb 1, 3; 2, 13.
45 Wed F 3, 20; Heb 13-14.
46 Epistle to Diognetus 5, 8-9.
47 cf. GS 22, §1.
48 Wed Luke 22:15 12, 50.
49 Wed 1 Cor 15:28.
50 Wed Psalm 11: 9; Luke 1:49.
51 cf. Eph 1: 9.4.
52 See Ps 8; Is 6, 3.
53 See Hebrews 6:13.
54 See Ex 3, 14.
55 See Ex. 19, 5-6.
56 Wed Lev 19: 2: "Be holy, for holy I am the Lord your God."
57 Wed Eze 20, 36.
58 Wed Mt 1:21 Luke 1:31.
59 Wed Jn 8:28; 17, 8; 17, 17-19.
60 Wed Phil 2, 9-11.
61 St. Cyprian of Carthage, On the Lord's Prayer 12.
62 St. Peter Chrysologus, Sermons 71.
63 Tertullian, On Prayer 3.
64 cf. Jn 14:13; 15, 16; 16, 23-24, 26.
65 St. Cyprian of Carthage, On the Lord's Prayer 13.
66 Tertullian, On Prayer 5.
67 Wed Titus 2, 13.
68 MR, IV Eucharistic Prayer.
69 Wed Gal 5, 16-25.
70 St. Cyril of Jerusalem, Secret Teachings 5, 13.
71 cf. GS 22; 32; 39; 45; EN 31.
72 Wed Jn 17, 17-20.
73 Wed Mt 5: 13-16 6, 24; 7, 12-13.
74 Wed Mt 18:14.
75 Wed 1 Jn 3, 4; Luke 10.25-37
76 Wed Jn 4:34; 5, 30; 6, 38.
77 cf. Jn 8:29.
78 Origen, On Prayer 26.
79 St. John Chrysostom, Conversations on the Gospel of Matthew 19, 5.
80 Wed 1 John 5:14.
81 Cf. Luke 1:38.49.
82 St. Augustine, On the Lord's Sermon on the Mount 2, 6, 24.
83 cf. Mt 5: 25-34.
84 Wed 2 Thess 3, 6-13.
85 St. Cyprian of Carthage, On the Lord's Prayer 21.
86 Cf. Mt 25: 31-46.
87 Wed AA 5.
88 Wed 2 Cor 8, 1-15.
89 A saying attributed to St. Ignatius Loyola; Wed J. de Guibert, S.J., La spiritualite de la Compagnie de Jesus. Esquisse historique, Rome 1953, p. 137.
90 Wed St. Benedict, Rules 20, 48.
91 Cf. Jn 6: 26-58.
92 Cf. Mt 6:34 Ex 16, 19.
93 St. Ambrose of Mediolan, On the Sacraments 5, 26.
94 Cf. Ex 16: 19-21.
95 Wed 1 Tim 6, 8.
96 St. Ignatius of Antioch, Epistle to Ephesians 20, 2.
97 Wed Jn 6: 53-56.
98 St. Augustine, Sermons 57, 7, 7.
99 Wed Jn 6: 51.
100 St. Peter Chrysologus, Sermons 71.
101 See Luke 15: 11-32.
102 See Luke 18:13.
103 Cf. Mt 26:28 Jn 20, 13.
104 Cf. 1 John 4:20.
105 cf. Mt 6: 14-15 5, 23-24; Mk 11, 25.
106 Cf. Php 2, 1.5.
107 cf. Jn 13, 1.
108 Wed Mt 18: 23-35.
109 cf. Mt 5: 43-44.
110 Wed 2 Cor 5: 18-21.
111 Cf. John Paul II, Encyclical "Dives in misericordia" 14.
112 Wed Mt 18: 21-22 Luke 17 1-3.
113 Cf. 1 John 3: 19-24.
114 cf. Mt 5: 23-24.
115 Wed St. Cyprian of Carthage, On the Lord's Prayer 23.
116 Cf. Mt 26:41.
117 Cf. Luke 8, 13-15; Acts 14:22 2 Tim 3, 12.
118 Cf. James 1, 14-15.
119 Origen, On Prayer 29.
120 Wed Mt 4: 1-11.
121 cf. Mt 26: 36-44.
122 Cf. Mk 13, 9.23; 33-37; 14, 38; Luke 12: 35-40.
123 RP 16.
124 MR, IV Eucharistic Prayer.
125 St. Ambrose of Mediolan, On the Sacraments 5, 30.
126 Wed Rev 12, 13-16.
127 cf. Rev 1, 4.
128 MR, Embolism.
129 Wed Rev 1, 6; 4, 11; 5, 13.
130 Wed Luke 4: 5-6.
131 1 Cor 15: 24-28.
132 Cf. Luke 1:38.
133 St. Cyril of Jerusalem, Secret Teachings 5, 18.
The Our Father prayer is the main one for all Orthodox Christians and at the same time the simplest and most necessary one. She alone replaces all others.
Prayer text in Church Slavonic in modern spelling
Our Father, who art in heaven!
Hallowed thy name,
Thy kingdom come,
Thy will be done,
as in heaven and on earth.
Give us this day our daily bread;
and leave us our debt,
as we also leave our debtor;
and do not lead us into temptation,
but save us from the evil one.
The most famous prayer and its history
The prayer "Our Father" is mentioned in the Bible twice - in the Gospels of Matthew and Luke. It is believed that the Lord Himself gave it to people when they asked to give them words to pray. This episode is described by the evangelists. This means that even during Jesus' earthly life, those who believed in Him could know the words of the Lord's prayer.
The Son of God, having chosen the words, suggested to all believers how to start prayer so that it could be heard, how to lead a righteous life in order to be worthy of God's mercy.
They entrust themselves to the will of the Lord, because only He alone knows what a person really needs. By "daily bread" is meant not just food, but everything that is needed for life.
Likewise, "debtors" mean ordinary sinful people. Sin itself is a debt to God that should be atoned for by repentance and good works. People trust in God, ask to forgive their sins, and they themselves promise to forgive their neighbors. For this, with the help of the Lord, one must avoid temptations, that is, temptations with which the devil himself “confuses” in order to destroy humanity.
But prayer is not so much in requests. It also contains gratitude as a symbol of reverence for the Lord.
How to read the prayer Our Father correctly
This prayer is read upon awakening from sleep and into the future sleep, since it is mandatory in the morning and evening rule - a set of prayers for daily reading.
The "Our Father" is certainly heard during the Divine Liturgy. Usually, believers in temples sing it in chorus along with the priest and singers.
This solemn singing is followed by the presentation of the Holy Gifts - the body and Blood of Christ for the celebration of the sacrament of the sacrament. At the same time, the parishioners kneel before the shrine.
It is also customary to read it before each meal. But modern man has no time all the time. However, Christians should not neglect their prayer duties. Therefore, it is allowed to read a prayer at any convenient moment, and while walking, and even lying in bed, as long as nothing distracts from the prayer mood.
The main thing is to do it with an awareness of the meaning, sincerely, and not just articulate it mechanically. From the very first words addressed to God, believers feel protected, humble and have peace of mind. This state continues after reading the last prayer words.
Many famous theologians interpreted "Our Father", such as John Chrysostom, Ignatius Brianchaninov. An extensive, detailed description is given in their writings. Those who are interested in matters of faith should definitely familiarize themselves with them.
Many who recently crossed the threshold of the church and literally take their first steps up the steps of the staircase of Orthodoxy complain about the lack of understanding of prayers in the Old Church Slavonic language.
For such cases, there is a translation into modern Russian. This option will be clear to everyone. But as practice shows, over time, incomprehensible words will become clearer, and worship will be perceived as a special art with its own style, language and traditions.
In the short text of the Lord's Prayer, all Divine wisdom fits into a few lines. A great meaning is hidden in her, and everyone finds in her words something very personal: consolation in sorrows, help in undertakings, joy and grace.
Prayer text in Russian
Synodal translation of the prayer into modern Russian:
Our Father who art in heaven!
Hallowed be Thy name;
Thy kingdom come;
Thy will be done, as in heaven, on earth;
Give us our daily bread this day;
and forgive us our debts, just as we forgive our debtors;
and lead us not into temptation, but deliver us from the evil one.
Russian Bible Society translation from 2001:
Our Father is in Heaven,
May Your name be glorified
May your kingdom come
let Thy will be fulfilled on Earth, as in Heaven.
Give us our daily bread today.
And forgive us our debts, just as we forgive those who owe us.
Don't put us to the test
but protect us from the Villain.
One of the main prayers of an Orthodox person is the Lord's Prayer. It is contained in all prayer books and canons. Its text is unique: it contains thanksgiving to Christ, intercession before Him, petition and repentance.
Icon of Jesus Christ
It is with this prayer, filled with deep meaning, that we turn to the Almighty directly without the participation of saints and heavenly angels.
Reading rules
- The Lord's Prayer is included in the number of obligatory prayers of the morning and evening rules, and it is also recommended to read it before eating, before starting any business.
- It protects from demonic attacks, strengthens the spirit, delivers from sinful thoughts.
- If during the prayer there was a reservation, you need to impose the Sign of the Cross on yourself, say "Lord, have mercy" and start reading again.
- You should not treat the reading of a prayer as a routine work, say it mechanically. The request and praise of the Creator must be expressed sincerely.
About Orthodox prayer:
Important! The text in Russian is in no way inferior to the Church Slavonic version of the prayer. The Lord appreciates the spiritual impulse and attitude of the prayer book.Orthodox prayer "Our Father"
Our Father who art in heaven! Hallowed be thy name; Thy kingdom come; Thy will be done, as in heaven, on earth; Give us our daily bread this day; And forgive us our debts, just as we forgive our debtors; And do not lead us into temptation, but deliver us from the evil one. For thine is the kingdom and the power and the glory forever. Amen.
The main idea of the Lord's Prayer - from Metropolitan Benjamin (Fedchenkov)
The Lord's Prayer Our Father is an integral prayer and unity, because life in the Church requires from a person the complete concentration of his thoughts and feelings, and spiritual aspiration. God is Freedom, Simplicity and Unity.
God is everything for a person and he absolutely must give everything to Him. Rejection from the Creator is detrimental to faith. Christ could not teach people to pray in another way. God is the only good, he is "who exists", everything is to Him and from Him.
God is the One Giver: Thy Kingdom, Thy Will, leave, give, deliver ... Everything here distracts a person from earthly life, from attachment to earthly things, from worries and attracts to the One from Whom everything is. And petitions indicate only the statement that little space is given to the earthly. And this is correct, because the renunciation of the worldly is a measure of love for God, the reverse side of Orthodox Christianity. God Himself came down from heaven to call us from earth to heaven.
What else do you need to know about Orthodoxy.
Complete collection and description: when and how the prayer of our Father is read for the spiritual life of a believer.
Hallowed be thy name,
Thy kingdom come,
Thy will be done,
like in heaven and on earth.
and leave us our debts,
as we also leave to our debtors;
and do not lead us into temptation,
but deliver us from the evil one.
For yours is the kingdom and power and glory forever.
Prayer "Our Father" is the main prayer of all believers, all religions and all confessions. This prayer is the main asset of Christianity. It is also the oldest prayer. You can find this prayer in the Gospel of Matthew (chapter 6), it is also cited in the Gospel of Luke (chapter 11). The most widespread prayer was given in the 6th chapter of the Gospel of Matthew. The fact that some sources quote the Lord's Prayer in Church Slavonic, while in others it is quoted in modern Russian, sometimes gives rise to misinterpretations. Because of this, some people believe that there are different versions of the Lord's Prayer. But this is not the case. The only difference is that this prayer, when translating ancient writings, was translated from the two Gospels (from Luke and from Matthew) in different ways. From this difference in translations, misinterpretations arise among believers. But, the Lord's prayer is the same in the Gospel of Matthew and in the Gospel of Luke. According to legend, Jesus Christ taught the apostles in Jerusalem on the Mount of Olives in the Pater Noster temple. On the walls of this temple, the prayer was written in more than 140 languages of the world. In 1187, after the conquest of Jerusalem by Sultan Saladin, the temple was destroyed. In 1342, a fragment of the temple was discovered, on which the prayer "Our Father" was engraved. Subsequently, a church was built on the site of the temple, which was handed over to the female Catholic monastic order of the barefoot Carmelites.
Christians traditionally read the Lord's Prayer 3 times a day: morning, afternoon and evening. Moreover, each time the prayer is read three times. Following the Lord's prayer, the prayer "Virgin Mary" is usually read, then the prayer "I believe."
The Lord's Prayer, home bound.
The Lord Jesus Christ, as described in the Gospel of Luke in chapter 11, said “ask, and it will be given to you” and gave us the prayer “Our Father”. Since then, before any prayer, you first need to read the prayer "Our Father", then you can pray in your own words, but always first you need to read "Our Father", because this prayer bequeathed to us by the Lord Jesus Christ and is the most powerful prayer. By bequeathing this prayer to us, the Lord allowed us to call him father. Therefore, we have the right to call the Lord Father.
The Lord's Prayer contains first an appeal to the Lord, then seven petitions and praise. All seven petitions are closely intertwined. This prayer is the main prayer of all believers, therefore people are believers, they pray not only in the Church, at home. As the Monk Seraphim taught us, this prayer can be read in any position: before meals, while lying in bed, while walking, at work. When we appeal to God, we must ask not only for ourselves, but also for all those who are suffering and burdened.
Comments (1)
Victor 2 years ago
Hello! ANSWER THE QUESTION: WHY DO THE Prayer OF OUR FATHER AS PRESENTED ON YOUR SITE EVERYWHERE IN THE SERVICES IN THE RUSSIAN FEDERATION, OMITTING THE LAST SENTENCE. IS THE BAN OF SOVIET AUTHORITIES STILL OPERATING? OR THE PROHIBITION OF THE MODERN ORTHODOX CHURCH TO READ THE WORDS: For Thine is the kingdom and power and glory forever. Amen.
When and how the prayer of our father is read
When is the prayer Our Father read?
The phenomenon of prayer today is increasingly regarded not as a religious and mystical attribute. Various systems of auto-training, meditation, psycho-hygienic exercises have come into vogue. But for centuries on our land the functions of regulation and self-regulation of the psyche were performed by church rituals and prayers.
And when we destroyed the ancient systems of psychohygiene during the years of the total “offensive against the religious intoxication”, moral degradation began, the fruits of which we are reaping today.
We are justly carried away by the phenomena that the yogis of India or the monks of Tibetan monasteries demonstrate to us, we are amazed at the mysterious abilities of the priests of Ancient Egypt and Mesopotamia. And at the same time we don’t think that our ancestors could do no less. The difference is that some peoples managed to preserve these values, while we destroyed ours. Therefore, we need to turn to ourselves, our history, carefully study everything that previous generations left us as a legacy. Believe me, they were no less knowledgeable than us, and certainly.
Our Father, Who art in heaven!
Hallowed be thy name,
Thy kingdom come,
Thy will be done,
like in heaven and on earth.
Give us this day our daily bread;
and leave us our debts,
as we also leave our debtor;
and do not lead us into temptation,
but deliver us from the evil one.
For yours is the kingdom and power and glory forever.
Explanation of the Lord's Prayer, Metropolitan Benjamin (Fedchenkov)
Foreword
The reason for the bold attempt to write the interpretation of the Lord's Prayer was an accidental circumstance. One person, even of a non-Orthodox confession (but deeply sympathizing with Holy Orthodoxy), observing the modern "Christian" society of different confessions, came to the sad and horrifying fact: people hardly ever pray! The whole world is entangled in insoluble issues of various kinds. Everyone is in anxiety and anticipation of even worse disasters. Everyone is looking for permission.
Prayer Our Father
synodal translation of prayer
Interpretation of the prayer Our Father
Complete interpretation of the prayer. Parsing each phrase
Prayer Our Father in Russian
Modern translation of prayer into Russian
Pater Noster Church
This church contains prayers in all languages of the world.
In the synodal translation of the Bible, Our Father's text of the prayer is as follows:
Thy kingdom come; Thy will be done, as in heaven, on earth;
Give us our daily bread this day;
and forgive us our debts, just as we forgive our debtors;
And do not lead us into temptation, but deliver us from the evil one.
For thine is the kingdom and the power and the glory forever. Amen.
Our Father who art in heaven! hallowed be thy name;
Thy kingdom come; Thy will be done, as in heaven, on earth;
Give us our daily bread for every day;
and forgive us our sins, for we also.
For me, as for any Orthodox Christian, the main prayer is our Father, which everyone should know by heart. The foundation of any prayer is humility and acceptance. This is communication with God, this is our constant spiritual connection, children with the Heavenly Father. For a believer, prayer is for life on earth both food and air, in joy and sorrow.
Christian prayer teaches compassion, love for one's neighbor, forgiveness. The Orthodox prayer "Our Father" is read before starting any business, before treatment, before worship, before going to bed and during the day. Thousands of people turn to the Savior. Because "Our Father" is a prayer that the Lord Jesus Christ himself gave us and therefore it has great power.
How to read the Orthodox prayer Our Father
The text of the Orthodox prayer begins with an appeal to God the Father: "Our Father." Any person can communicate directly with the Creator, because everyone is equal before him. And everyone can call him his Heavenly Father. "Father.
Our Father, Who art in heaven!
Hallowed be thy name;
Thy kingdom come;
Thy will be done, as in heaven and on earth;
give us this day our daily bread;
and leave us our debts as we do, and we leave our debtors;
and lead us not into temptation, but deliver us from the evil one;
as yours is the kingdom and power and glory forever. Amen.
So, whoever says to God in prayer: let your kingdom come, but does not know how this kingdom comes, not knowing, does not prepare to receive it and does nothing that is required of him to receive it, is it possible that it will come to him this kingdom? What is the use, therefore, that he says in prayer: Thy kingdom come? Lord.
What is the Lord's Prayer? What is its essence and interpretation? It is on this topical topic that I would like to talk to you, dear reader.
Millions of Christians throughout the world practice this prayer every day. Unfortunately, for many, these are just memorized phrases, a stamp, a kind of form. The deep meaning of the prayer "Our Father" for many remains outside the sphere of their consciousness. And this is a big minus, because a prayer conscious in the heart could bring much more wonderful things in their everyday life. Yes, of course, this prayer helps, saves in extreme situations, but, meaningful to the end, creates a strong rope connecting a person with his Creator.
God himself repeatedly pulled me out of various critical situations thanks to this prayer, when I was still in search of Him. You can read about this in the articles “The Power of Prayer“ Our Father ”,“ Guardian Angel ”under the heading“ Miracles of God's Protection ”on my blog.
Let's try to interpret the prayer “Our Father” in the light of the Holy.
Our Father, Who art in heaven!
Hallowed be thy name,
Thy kingdom come,
Thy will be done, as in heaven and on earth.
Give us this day our daily bread;
And leave us our debts, as we also leave our debtors;
And do not lead us into temptation, but deliver us from the evil one.
Thine is the kingdom and power and glory forever. Amen. (Matthew 6: 9-13)
Church Slavonic text adopted in the modern Church
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Prayer Our Father: text in Russian (Orthodox)
Prayer Father Our text in Russian Orthodox helps people in many situations. I will teach you how to pray correctly and what words should be pronounced. Remember that the words of prayer always come from a pure heart.
When does the prayer “Our Father” help?
This prayer is considered the most powerful of all. She can help absolutely in any adversity and sorrow.
Who Can't Prayer Help?
Know that the Lord will not hear you and will not help you if you:
- Envious of others.
- If you judge someone.
- Proud too much and consider yourself better than others.
- If the resentment in your soul against someone is lurking, and you are not going to forgive the enemy.
How to read Our Father correctly and in front of which icon?
It is better to pray in the mornings and evenings all alone. Only by being left alone with his thoughts and with the Lord God, a person realizes the whole essence of prayer... You cannot rush while reading it. It is better to memorize the text of the prayer in Russian with accents, because it is short and simple.
And you can pronounce sacred words in front of any icon, be it the Most Holy Theotokos, Jesus Christ or Nicholas the Wonderworker.
The words of the prayer in Russian and in Old Church Slavonic with accents are below.
What is the history of the prayer Our Father?
- History claims that the prayer of Our Father is the very first and most important prayer in Christianity. As Saint Luke asserted, the prayer of Our Father was uttered by Jesus Christ himself in response to the request of his disciples to teach them how to pray.
- It was pronounced, of course, not in the language in which we pronounce it now, but in the Galilean dialect of the Aramaic language. It has not survived in the original in this language. Currently, this prayer can be found in manuscripts in the ancient Greek dialect Koine.
The miraculous properties of this prayer
- There are many unusual cases associated with the power of the prayer of Our Father. For example, in 1984, in one of the cities of Russia, during a terrible car accident, into which a bus filled with people fell, a woman lost sight of her child and thought that he was no longer alive.
- But then, in the hope of saving her child, she began to read the prayer of Our Father and believe that her baby is still alive. And a few minutes later, she heard her baby crying. Everything worked out, and serious harm to health the kid was not caused.
- Very few people survived in that accident. Most of them died, and the story with this baby and the prayer that the mother said is truly amazing.
- And one more case was told to us by one reader. And it happened to her in those happy years when she was still studying at the university. She always believed in God and the prayer of Our Father knew, as they say, “by the teeth”.
- During the next session, for one of the exams, she simply did not have time to prepare. Before entering the classroom, the girl recited the Our Father prayer to herself several times and asked the Lord for help in passing the exam.
- When she entered the auditorium and took the ticket, it turned out to be very simple. The girl sat down at her desk, gathered her thoughts and began to prepare for an answer. At the same time, she once again silently recited the Our Father prayer.
- As a result, the student managed to pass this exam with excellent marks. This is provided that the teacher was very strict.
- It is obvious that the power of this prayer is very great and helps people in the most difficult situations. Of course, a negligent student should not count on the Lord's help in such a situation. God helps only those who piously believe in him and try to live according to his commandments, and he bypasses slobs and scoundrels.
How to make a talisman with a prayer Our Father?
- If you want prayer to run around you from any troubles and evil people, then we suggest you make an amulet for good luck on your own.
To make it, you will need this:
- white paper:
- red pen or pencil;
- Holy water;
- your own cross.
A small piece of paper is needed. We will write on it the text of the prayer itself.
- So take holy water and sprinkle it on a piece of paper.
- Then wrap your cross in this paper, squeeze it in your hands, and read Our Father three times.
- Then write the text of the prayer Our Father on that sheet of paper with a red pen or pencil.
- Fold the piece of paper several times and always carry it with you, so that this prayer drives away all misfortunes from you.
Now you know how strong the prayer of the Father Ours is in Russian Orthodox, and you can test its effect on yourself.
How to read the prayer "Our Father"
Many Christians think that they are of great benefit to the soul when they read the psalms of David with the troparions and perform other prescribed prayers, thereby reading them ... God understands only those prayers that, when the prayer says, understands what he says and feels ...
So who says to God in prayer: your kingdom come, but does not know how this kingdom comes, not knowing, does not prepare to receive it and does nothing that is required on his part to receive it, is it possible that this kingdom would come to him? What is the use, therefore, that he says in prayer: your kingdom come? The Lord says in the Holy Gospel: repent, draw near the kingdom of God... So, do you want this kingdom to come to you? Repent. If you don’t repent, no matter how much you say: your kingdom come, it will not come to you.
The Kingdom of God is in us when God is with us in unity, by the grace of the Holy Spirit.
Why do we say: Our Father, Who art in heaven(Matthew 6: 9)? Then, after the fall of the forefathers, the Lord, so to speak, withdrew from earth to heaven, because the temple and dwelling place of God on earth is a human heart, a pure heart, and it did not become after the fall: the earth was filled with atrocities(Genesis 6:11). The Lord from heaven looks upon the sons of man, you see, if you understand, or seek God. All evade ... obscene ... until the same(Compare: Ps. 13, 2-3).
Then we say: hallowed be thy name- so that it is sanctified, and not dishonored by people, their lies, iniquities; your kingdom come- so that the Kingdom of God, which has retired from the earth for the sake of human unrighteousness, may come again; Thy will be done, like in heaven and on earth(Matthew 6:10) - so that the Kingdom of God may be opened on earth by fulfillment on earth good will of God(Compare: Rom. 12, 2).
Hallowed be your name, may your kingdom come, may your will be done, as in heaven and on earth(Matthew 6: 9-10). Do you, sinner, sincerely desire holiness? Are you jealous, possessed by the enemy, the destroyer-devil, the peaceful Kingdom of God, first, in yourself, and then in all people; do you want to sincerely do God's righteous, all-good will, and do you desire and pray to God that all people know and do the will of our Father in Heaven? Every day we say these words of the Lord's Prayer without a deep understanding of their meaning and throw them as if to the wind, and therefore there is no good change in us ...
If you truly call God your Father, then hope in Him as the One Father, all-good, all-powerful, all-wise, unchanging in His love and in all perfections.
Read Our Father, but do not lie: Leave us our debts, as we leave….
... But this should be prayed for:
First, with pure intent - thy will be done, for I, sincerely wanting to follow it unselfishly, not for the sake of a reward or the acquisition of anything, and not because You, Lord, have enriched me with Your bounties and protected me from my opponents, as Satan reproached the righteous Job before God (Job 1: 9-10), and not out of fear of the eternal torment of Gehenna, but in simplicity of heart I follow Thy will, I want what You want, because only because You want it, that is Your will, my God!
Second, you must pray with love: thy will be done! - I am looking for one here and I think only, so that Your will be done in everything, O Lord! May the majesty of Thy name, my God, be expanded and glorified through me of Thy obscene servant. I consider this alone to be the greatest honor and reward, so that I deserve to please You, my Creator, Who gave me reason and free will as a guarantee of the closest communion with You, my Creator and Savior.
Saint John, Metropolitan of Tobolsk (+ 1715).
First part, foreword: Our Father, Who art in heaven! teaches the next.
1) The one who prays must come to God not only as His creation, but also as His son by grace.
2) He must be a son of the Orthodox Church.
3) Should not hesitate to receive what is requested from the Most Merciful Father.
4) Since God is the Father of all, we must also live like brothers.
5) The word "in heaven" instructs us to lift our mind from the earthly to heaven. In addition, it must be said that although God is present everywhere, His grace especially shines in heaven, which saturates the righteous, and the wealth of His wondrous works.
The second part is petitions, of which there are seven:
1. Hallowed be thy name.
In this petition, we implore, first, for the granting of a pious and virtuous life to us, so that everyone, looking at it, glorifies the name of God; secondly, that the ignorant should turn to the Orthodox faith and glorify the Heavenly Father with us; and, thirdly, that those who bear the name of a Christian, but convey life in evil and abominations, should lag behind their vices, by which our faith and our God are slandered.
2. Thy kingdom come.
By this we ask that not sin, but God Himself reign in all of us with His grace, righteousness and benevolence. In addition, the petition contains the idea that a person, being under the grace of God and feeling heavenly joy, despises the world and wants to receive God's kingdom. Finally, here we also pray that His Second Coming will be accelerated.
3. Thy will be done, as in heaven and on earth.
We implore here that God would not allow us to transmit our life according to our will, but that he would govern it as He pleases, and that we would not have opposition to His will, but that we obey Him in everything. In addition, here we have in mind the thought that without the permission of the will of God, nothing can come to us, from anyone and never, if only we lived according to His will.
4. Give us this day our daily bread. We ask here, firstly, that God does not deprive us of the preaching and knowledge of His holy word, for the word of God is the spiritual bread, without which a person perishes; secondly, that He would make us worthy of the communion of the Body and Blood of Christ; and, thirdly, to give us everything we need for life and to keep all this in this world in abundance, but without excess. The word "today" means the time of our present life, for in the next century we will enjoy the sight of God.
5. And leave us our debts, as we also leave our debtors.
Here we ask God to grant us the forgiveness of sins, for debt here means sins. This petition teaches us that we ourselves should forgive debts to our debtors, that is, that those who angered and embittered us, we forgive all their crimes. He who does not forgive his neighbor in vain does this prayer, for then his sins are not forgiven him even by God, and even his prayer itself is a sin.
6. And don't lead us into temptation.
By this we ask, first, that we be free from temptations that come from the world, the flesh and the devil and move us to sin, and from heretics who persecute the Church and seduce our souls with false teachings and in other ways; and, secondly, that in the case of suffering for Christ, God strengthens us with His grace to endure torment even to the end, so that we may accept the end of torment and so that we do not allow suffering beyond our strength.
7. But deliver us from the evil one.
Here we implore, first, that God would keep us from all sin and from the devil, which incites us to sin; secondly, that He would deliver us in this life from all calamities; thirdly, that at the time of death He drove away from us the enemy who wants to devour our souls, and send us an Angel to keep us.
The third part, or conclusion: Thine is the kingdom and power and glory forever. Amen.
This conclusion is in accordance with the preface, for as the preface teaches that we will receive what we ask from the Most Merciful Father, so this conclusion shows that we will receive what is required from Him. After all, His is the whole world, His is the power and His is the glory, for which we must ask. The word Amen means: "So be it", or "She, her." This conclusion can be said by a commoner alone, without a priest.
When we pray, let the Father know the words of His Son. He who dwells within us, in the heart, may it be in speech. Since He is an intercessor with the Father for our sins, then, when we pray for our sins, we sinners will also use the words of our Intercessor. He says that whatever we ask the Father in His name, He will give us (John 16:23); therefore, is it not the more surely we will receive what we ask for in the name of Christ, if we ask for the prayer of Christ?
The Teacher of Peace and the Mentor of Unity, first of all, did not want the prayer to be performed separately and in private, so that the praying person would pray only for himself. Indeed, we do not say: My Father ...
A new man, regenerated and restored by his God, according to His grace, first of all says: Father, because he has already become His son ... Call God the Father of God, and call yourself the sons of God in the same way as Christ is the Son of God! None of us would have dared to use this name in prayer, if He Himself did not allow us to pray so. Calling God Father, we must remember and know, most beloved brothers, that we must and act like the sons of God, so that just as we ourselves rejoice in God the Father, so He rejoices over us ...
… After this we say: Hallowed be Thy name, - not in the sense that we wish God, may He be sanctified by our prayers; but we ask Him to make His name holy in us ... Then in prayer it follows: Thy kingdom come. We ask for the Kingdom of God to come to us in the same sense as we pray to God that His name may be sanctified in us ...
Further, we add the following words: Thy will be done, as in heaven, and on earth - not so that God, as a result of our prayer, does what he wants, but so that we can do what is pleasing to Him ... Having a body from the earth, and a spirit from heaven being the earth and the sky ourselves, we pray that it be in both, that is, in the body and in the spirit, the will of God ...
Continuing the prayer, we say the following petition: give us this day our daily bread. This can be understood both in a spiritual and in a simple sense, because both, by divine gift, are equally conducive to salvation. Christ is the bread of life, and this bread is not for everyone, but only for ours ...
It can also be understood this way: having renounced this world and by faith of spiritual grace, renouncing its riches and honors, remembering the instruction of the Lord, Who says: whoever does not renounce all his possessions, My disciple cannot be (Luke 14:33), we we ask only one food and sustenance. Whoever has become a disciple of Christ, he, according to the word of the Teacher, refusing everything, and must ask only for daily food and in prayer do not extend further his desires, meaning the commandment of the Lord, who said: do not chill in the morning, matings are worried about himself: the day is overwhelming. his care (Matthew 6:34) ...
After this we also pray for our sins, saying: forgive us our debts, as we also leave as our debtors. When food is requested, forgiveness of sins is requested, so that a person fed by God would live in God and take care not only of temporary, but also of eternal life, which can be achieved if sins, which the Lord in His Gospel calls debts, are forgiven ... To this the Lord clearly added and added a law restricting us with a certain condition and a vow, according to which we must ask that we be left with debts just as we leave our debtors, knowing that we cannot receive remission of sins if we do not let us do the same with regard to our debtors ...
Further, the Lord gives us, as a necessary instruction, to say in prayer: and do not lead us into temptation. This shows that the enemy has no power over us, if there is no preliminary permission from God. That is why all our fear, all reverence and attention should be turned to God, since the evil one cannot tempt us unless he is given authority from above ...
At the end we say: but deliver us from the evil one, meaning by that all the troubles that the enemy is plotting against us in this world and against which we will have a faithful and strong defense if God delivers us from them ... Having received such protection, we are already safe and protected from all the wiles of the devil and the world. Indeed, why should he be afraid from the side of the world to whom in this world God is the protector?
Hallowed be thy name... For this we pray that the name of God will be sanctified in us: not because, if not being holy, it begins to be holy, but because in us it becomes holy, when we ourselves are sanctified and do what is worthy of sanctity.
Thy kingdom come... He who purifies himself by deed and thought and word can say to God: Thy kingdom come.
Thy will be done, like in heaven and on earth... Divine and blessed Angels of God do the will of God, as David, singing, said: bless the Lord, all His angels, mighty in might, who do His word(Psalm 102: 20). Therefore, when you pray, you say this in the following sense: as your will is in the Angels, so it will be in me on earth, Master!
Give us this day our daily bread... Our common bread is not essential. But this Holy Bread is our daily bread: instead of saying: it is built on the essence of the soul. This bread is not in the womb enters, a aferon comes(Matt. 15:17), but your whole composition is divided, for the benefit of body and soul ...
And leave us our debts, as we also leave our debts... For we have many transgressions ...
And don't lead us into temptation(God)! Does the Lord teach us to pray so that we may not be tempted at all? And how is it said in one place: husband is not experienced, not skilled at eating(Sire. 34-10; Rom. 1:28)? And in another: Have all joy, my brethren, whenever you fall into different temptations(James 1: 2)? But to enter into temptation does not mean to be swallowed up by temptation.
But deliver us from the evil one... If this: don't lead us into temptation, the same meant that he would not be tempted at all, then he would not give: but deliver us from the evil one... The evil one is a resisting demon, from which we pray to get rid of. After completing the prayer, you say: "Amen." Sealing through the "Amen", which means "let everything be," which is contained in this God-given prayer.
Saint Cyril, Archbishop of Jerusalem (+ 386).
To tell: Our Father- have the right only those who, by a miraculous birth in Divine Baptism, by a new and extraordinary law of belly-bearing, show in themselves that they are true sons. And say: hallowed be thy name, - those who do nothing worthy of condemnation. And this: your kingdom come- those who avoid everything that pleases the tormentor. And this: thy will be done, - those who show it by their actions. And this: give us our daily bread this day, - those who refuse luxury and extravagance. And this: leave us our debts - those that forgive those who have sinned before them. And this: don't lead us into temptation