Thine is the Kingdom, and the Power, and the Glory, Forever

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The Church of the West long ago concluded that the doxology is not part of the Our Father prayer and has resisted making it such. It is, however, currently included as words of praise following and separate from the Our Father during the Communion rite of the Mass. Emmons writes from Pennsylvania. Confessions of a Catholic Dad Editor's Notebook.

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History There is historical precedence for including such a beautiful doxology in the Mass. But these prayers are now proclaimed as adoration and thanksgiving, as in the liturgy of heaven. The ruler of this world has mendaciously attributed to himself the three titles of kingship, power and glory. Subscribe now in print or digital. What Is Father Wearing? From Ashes to Ashes. Planning and understanding the Catholic funeral 7 ways to say 'thanks' to God Young people are leaving the faith.

Douay-Rheims Bible And lead us not into temptation. But deliver us from evil. Darby Bible Translation and lead us not into temptation, but save us from evil. English Revised Version And bring us not into temptation, but deliver us from the evil one. Webster's Bible Translation And lead us not into temptation, but deliver us from evil. Weymouth New Testament and bring us not into temptation, but rescue us from the Evil one. For yours is the Kingdom, the power, and the glory forever. And God is faithful; He will not let you be tempted beyond what you can bear. But when you are tempted, He will also provide an escape, so that you can stand up under it.

To Him be the glory forever and ever. Two versions of this prayer are recorded in the gospels: The first three of the seven petitions in Matthew address God; the other four are related to human needs and concerns.

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

The Matthew account alone includes the "Your will be done" and the "Rescue us from the evil one" or "Deliver us from evil" petitions. Both original Greek texts contain the adjective epiousios , which does not appear in any other classical or Koine Greek literature; while controversial, " daily " has been the most common English-language translation of this word.

Some Christians, particularly Protestants , conclude the prayer with a doxology , a later addendum appearing in some manuscripts of Matthew. Initial words on the topic from the Catechism of the Catholic Church teach that it "is truly the summary of the whole gospel". Although theological differences and various modes of worship divide Christians, according to Fuller Seminary professor Clayton Schmit, "there is a sense of solidarity in knowing that Christians around the globe are praying together In biblical criticism , the prayer's absence in the Gospel of Mark together with its occurrence in Matthew and Luke has caused scholars who accept the two-source hypothesis against other document hypotheses to conclude that it is probably a logion original to Q.

Standard edition of Greek text [6]. Patriarchal Edition [10].

“For Thine is the Kingdom, and the Power, and the Glory forever. Amen.”

Roman Missal [11] [12]. Of those in current liturgical use, the three best-known are:. The square brackets in three of the texts below indicate the doxology often added at the end of the prayer by Protestants and, in a slightly different form, by the Byzantine Rite "For thine is the kingdom and the power and the glory: The Anglican Book of Common Prayer adds it in some services but not in all. Older English translations of the Bible, based on late Byzantine Greek manuscripts, included it, but it is excluded in critical editions of the New Testament, such as that of the United Bible Societies.

It is absent in the oldest manuscripts and is not considered to be part of the original text of Matthew 6: The Catholic Church has never attached it to the Lord's Prayer, but has included it in the Roman Rite Mass as revised in , not as part of the Our Father but separated from it by a prayer called the embolism spoken or sung by the priest in the official ICEL English translation: Later scholarship demonstrated that the manuscript was actually a late addition based on Eastern liturgical tradition. The latter choice may be due to Luke Although the Latin form that was traditionally used in Western Europe has debita debts , most English-speaking Christians except Scottish Presbyterians and some others of the Reformed tradition use trespasses.

The Presbyterian Church U. All these versions are based on the text in Matthew, rather than Luke, of the prayer given by Jesus:. Augustine interpreted "heaven" coelum , sky in this context as meaning "in the hearts of the righteous, as it were in His holy temple".

The Lord Prayer song - Crystal Cathedral choir

Former Archbishop of Canterbury Rowan Williams explains this phrase as a petition that people may look upon God's name as holy, as something that inspires awe and reverence, and that they may not trivialize it by making God a tool for their purposes, to "put other people down, or as a sort of magic to make themselves feel safe". He sums up the meaning of the phrase by saying: Ladd turns to the concept's Hebrew Biblical background: The request for God's kingdom to come is commonly interpreted at the most literal level: These believe that Jesus' commands to feed the hungry and clothe the needy are the kingdom to which he was referring.

Graef notes that the operative Greek word, basileia, means both kingdom and kingship i. John Ortberg interprets this phrase as follows: But Jesus never told anybody—neither his disciples nor us—to pray, 'Get me out of here so I can go up there. The word is almost a hapax legomenon , occurring only in Luke and Matthew's versions of the Lord's Prayer, and nowhere else in any other extant Greek texts. This wide-ranging difference with respect to meaning of epiousios is discussed in detail in the current Catechism of the Catholic Church by way of an inclusive approach toward tradition as well as a literal one for meaning: Epiousios is translated as supersubstantialem in the Vulgate Matthew 6: The Presbyterian and other Reformed churches tend to use the rendering "forgive us our debts, as we forgive our debtors".

Roman Catholics, Anglicans and Methodists are more likely to say "trespasses The "trespasses" version appears in the translation by William Tyndale Tyndale spelling "treaspases". In the first Book of Common Prayer in English used a version of the prayer with "trespasses". This became the "official" version used in Anglican congregations.

On the other hand, the King James Version , the version specifically authorized for the Church of England , has "forgive us our debts, as we forgive our debtors".

After the request for bread, Matthew and Luke diverge slightly. Matthew continues with a request for debts to be forgiven in the same manner as people have forgiven those who have debts against them. Luke, on the other hand, makes a similar request about sins being forgiven in the manner of debts being forgiven between people. The generally accepted interpretation is thus that the request is for forgiveness of sin, not of supposed loans granted by God.

He linked this with the parable of the sheep and the goats also in Matthew's Gospel , in which the grounds for condemnation are not wrongdoing in the ordinary sense, but failure to do right, missing opportunities for showing love to others. Divergence between Matthew's "debts" and Luke's "sins" is relatively trivial compared to the impact of the second half of this statement.

The verses immediately following the Lord's Prayer, [Matt. Interpretations of the penultimate petition of the prayer—not to be led by God into peirasmos —vary considerably. Although the traditional English translation uses the word " temptation " and Carl Jung saw God as actually leading people astray, [48] Christians generally interpret the petition as not contradicting James 1: But each person is tempted when he is lured and enticed by his own desire.

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Others see it as a plea against hard tests described elsewhere in scripture, such as those of Job. Since it follows shortly after a plea for daily bread i. A similar phrase appears in Matthew Joseph Smith , the founder of the Church of Jesus Christ of Latter-day Saints , in a translation of the Holy Bible which was not completed before his death, used this wording: In , Pope Francis , speaking on the Italian TV channel TV , proposed that the wording be changed to "do not let us fall into temptation", explaining that "I am the one who falls; it's not him [ie God] pushing me into temptation to then see how I have fallen".

The Anglican theologian Ian Paul has highlighted how such a proposal is "stepping into a theological debate about the nature of evil".

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