How we forgive our debtors. What do the words of the Lord's Prayer mean? Interpretation of the Lord's Prayer in video format

Synodal translation of the prayer

Interpretation of the Lord's Prayer
Complete interpretation of the prayer. Analysis of each phrase

Prayer Our Father in Russian
Modern translation of the 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, the text of the prayer is as follows:

Our Father in heaven! Hallowed be Thy name;
Thy kingdom come; Thy will be done on earth as it is in heaven;
Give us this day our daily bread;
and forgive us our debts, as we forgive our debtors;
And do not lead us into temptation, but deliver us from evil.
For Yours is the kingdom and the power and the glory forever. Amen.

Matthew 6:9-13

Our Father who art in heaven! Hallowed be Thy name;
Thy kingdom come; Thy will be done on earth as it is in heaven;
Give us our daily bread;
and forgive us our sins, for we also forgive every debtor to us;
and lead us not into temptation, but deliver us from evil.

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 Lord’s Prayer here. The walls of the temple are decorated with panels with the text of the Our Father prayer in more than 140 languages, including Ukrainian, Belarusian, Russian and Church Slavonic.

The first basilica was built in the 4th century. Shortly after the conquest of Jerusalem in 1187 by Sultan Saladin, the building was destroyed. In 1342, a fragment of a wall with the engraved prayer “Our Father” was discovered here. In the second half of the 19th century, the architect Andre Leconte built the church, which was transferred to the Catholic female monastic order of the Discalced Carmelites. Since then, the walls of the temple are annually decorated with new panels with the text of the Our Father prayer.

Fragment of the text of the Lord's Prayer Church Slavonic in the temple Pater Noster V Jerusalem.

Our Father is the Lord's prayer. Listen:

Interpretation of the Lord's Prayer

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, just as John taught his disciples” (Luke 11:1). In response to this request, the Lord entrusts His disciples and His Church with basic Christian prayer. Evangelist Luke gives it in the form of a short text (of five petitions)1, and Evangelist Matthew presents a more detailed version (of seven petitions)2. The liturgical tradition of the Church preserves the text of the Evangelist Matthew: (Matthew 6:9-13).

Our Father who art in heaven!
Hallowed be Thy name,
may your kingdom come,
Thy will be done
and on earth as it is in heaven;
Give us this day our daily bread;
and forgive us our debts,
just as we forgive our debtors;
and do not lead us into temptation,
but deliver us from evil.I

Very early on, the liturgical use of the Lord's Prayer was supplemented by a concluding doxology. In the Didache (8, 2): “For to You belongs power and glory forever.” The Apostolic Constitutions (7, 24, 1) add the word “kingdom” at the beginning, and this formula has been preserved to this day in worldwide prayer practice. The Byzantine tradition adds after the word “glory” - “To the Father, and the Son, and the Holy Spirit.” The Roman Missal expands on the last petition3 in the express perspective of “the expectation of the blessed promise” (Titus 2:13) and the coming of our Savior Jesus Christ; this is followed by the proclamation of the assembly, repeating the doxology of the Apostolic Constitutions.

Article one interpretation Our Father prayers (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 Lord’s Prayer, St. Augustine concludes:
Look through all the prayers that are in the Scriptures, and I don’t think you will find anything there that is not included in the Lord’s Prayer6.

All the 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 Lord's Prayer is at the center of this proclamation. 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 we also ask in the order in which it is proper to desire it. Thus, this prayer not only teaches us to ask, but also shapes our entire state of mind9.

The Mount on Mount is a teaching for life, and the Lord's Prayer is a prayer; but in both cases, the Spirit of the Lord gives a new form to our desires - to those internal movements that animate our life. Jesus teaches us this new life through 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 "Lord's Prayer" means that the Lord's Prayer was given to us by the Lord Jesus, who taught it to us. 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 Word incarnate, 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 mechanically11. Here, as in all 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, through whom these words become “spirit and life” in us (John 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 “Searcher of hearts” Father “knows the desires of the Spirit and that His intercession for the saints is in accordance with the will of God” (Rom 8:27). The Lord's Prayer is part of the mystery of the mission of the Son and the Spirit.

III. Prayer of the Church
The indivisible gift of the words of the Lord and the Holy Spirit, which gives life to them in the hearts of believers, was received by the Church and lived in it from its foundation. The first communities prayed the Lord's Prayer "three times a day"12 instead of the "Eighteen Blessings" used in Jewish piety.

According to the Apostolic Tradition, the Lord's Prayer is essentially rooted in liturgical prayer.

The Lord teaches us to pray 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 unanimous for the entire Body of the Church.

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 initiation:

In baptism and confirmation, the transmission (traditio) of the Lord's Prayer marks a new birth into the Divine life. Since Christian prayer is a conversation with God through the word of God Himself, “those who are born again from the living word of God” (1 Peter 1:23) learn to cry to their Father with the only Word to which He always listens. 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 of the “Our Father” are addressed to the catechumens and the newly baptized. When the Church says the Lord’s Prayer, it is the people of the “regenerated” who are praying and receiving God’s mercy14.

In the Eucharistic Liturgy, the Lord's Prayer is the prayer of the entire Church. Here its full meaning and its effectiveness are revealed. Occupying a place between the Anaphora (Eucharistic Prayer) and the Liturgy of Communion, it, on the one hand, reunites in itself all the petitions and intercessions expressed in the epiclesis, and, on the other hand, it knocks on 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 “end times,” the times of salvation that began with the descent of the Holy Spirit and which will end with the return of the Lord. The petitions of the Lord's Prayer, unlike the prayers of the Old Testament, are based on the mystery of salvation, already realized once and for all in Christ, crucified and risen.

This unshakable faith is the source of hope that carries each of the seven petitions of the Lord's Prayer. They express the groan of the present time, a time of patience and waiting, when “it has not yet been revealed to us what we will be” (1 John 3:2)15. The Eucharist and the Lord's Prayer 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 we receive it from the Lord Jesus, the Teacher and Model of our prayer.

The Lord's Prayer is in the full sense the prayer of the Church. It is an integral component of the main moments of worship and the sacraments of introduction to Christianity: baptism, confirmation and the Eucharist. As an integral part of the Eucharist, it expresses the “eschatological” character of the petitions it contains, in anticipation of the Lord “until He comes” (1 Cor 11:26).

Article two Our Father prayer

"Our Father who art in heaven"

I. “We dare to proceed with full confidence”

In the Roman liturgy, the Eucharistic congregation is invited to approach the Lord's Prayer with filial boldness; in Eastern liturgies similar expressions are used and developed: “With boldness without condemnation,” “Vouchsafe us.” Moses, being in front of the Burning Bush, heard these words: “Do not come here; take off your sandals" (Exodus 3:5). This threshold of divine holiness could only be crossed by Jesus, who, “having made atonement for our sins” (Heb. 1:3), introduces us into the presence of the Father: “Here am I and the children whom God has given me” (Heb. 2:13):

The awareness of our slave state would make us fall through the earth, our earthly state would crumble into dust, if the power of our God Himself and the Spirit of His Son did not prompt us to this cry. “God,” says [the Apostle Paul], “has sent the Spirit of His Son into our hearts, crying: ‘Abba, Father!’” (Gal. 4:6). (...) How would mortality dare to call God its Father, unless the soul of man were inspired by a power from above?18

This power of the Holy Spirit, Which leads us into the Lord's Prayer, is expressed in the liturgies of East and West by a beautiful word, typically Christian: ???????? - frank simplicity, filial trust, joyful confidence, humble boldness, confidence that you are loved19.

II. Interpretation of a fragment of the text “Father!” Our Father prayers

Before making this first impulse of the Lord’s Prayer “ours,” it is not superfluous to cleanse our hearts with humility from some 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 him,” that is, “to little children” (Mt 11:25-27). Purification of the heart concerns the father or mother images generated by personal and cultural history that influence our relationship to God. God, our Father, transcends the categories of the created world. To transfer our ideas in this area to Him (or to use them against Him) means to create idols to worship them or to overthrow them. To pray to the Father means to enter into His mystery - who He is and how His Son revealed Him to us:
The expression “God the Father” has never been revealed to anyone. When Moses himself asked God who He was, he heard another name. This name was revealed to us in the Son, for it means a new name: 0father20.

We can call on God as “Father” because He is revealed to us by His Son made man and His Spirit makes us know Him. The Spirit of the Son gives us - those who believe that Jesus is the Christ and that we are born of God21 - to join in what is incomprehensible to man and what is invisible to angels: this is the personal connection of the Son with the Father22.

When we pray to the Father, we are in communion with Him and His Son, Jesus Christ. Then we come to know Him and recognize Him, each time with new admiration. The first word of the Lord's Prayer is a blessing and an expression of worship before the 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 for allowing His presence to dwell in us.

We can worship the Father because He regenerates us into His life by adopting us as children in His only begotten Son: by baptism He makes us members of the Body of His Christ, and by the anointing of His Spirit, which is poured out from the Head upon the members of the Body, He makes us “Christs.” (anointed ones):
Truly, God, who predestinated us as sons, has made us conformed to the glorious Body of Christ. Being partakers of Christ, you are rightfully called “Christs.”24
The new man, regenerated and returned to God by grace, from the very beginning says “Father!” because he has become a son25.

Thus, through the Lord’s Prayer we reveal ourselves to ourselves at the same time as the Father reveals himself to us26:

O man, you did not dare to raise your face to heaven, you lowered your gaze to the ground and suddenly you found the grace of Christ: all your sins were forgiven. From a bad slave you became a good son. (...) So, lift up your eyes to the Father, who redeemed you with His Son, and say: Our Father (...). But do not refer to any of your pre-emptive rights. He is in a special way the Father of Christ alone, while He created us. So, by His mercy, say: Our Father, so that you may deserve to be His son27.

This free gift of adoption requires continuous conversion and new life on our part. The Lord's Prayer should develop in us two main dispositions:
The desire and will to be like Him. We, created in His image, are restored to His likeness by grace, and we must respond to this.

We should remember when we call God “our Father” that we must act as sons of God28.
You cannot call the all-good God your Father if you retain a cruel and inhuman heart; for in this case there no longer remains in you the sign of the goodness of the Heavenly Father.
We must continually contemplate the splendor of the Father and fill our soul with it30.

A humble and trusting heart that allows us to “be converted and become like children” (Mt 18:3); for it is to “babies” that the Father is revealed (Mt 11:25): This is a look at God alone, the great flame of love. The soul in it is melted and immersed in holy love and converses with God as with its own Father, in a very kindred way, with a very special pious tenderness31.
Our Father: this appeal evokes in us at the same time love, commitment in prayer, (...) and also the hope of receiving what we are going to ask (...). Truly, how can He refuse the prayer of His children, when He has already allowed them to be His children in advance?32

III. Interpretation of the fragmentOur Father prayerstext
The address “Our Father” refers to God. On our part, this definition does not mean possession. It expresses a completely new connection with God.

When we say “Our Father,” we first acknowledge that all His promises of love through the prophets have been fulfilled in the new and everlasting covenant of His Christ: we have become “His” People and He is now “our” God. This new relationship is a mutual belonging freely given: with love and fidelity33 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 trust in God’s last promise; in the New Jerusalem He will say: “I will be his God, 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 Divinity, since the Father in Him is the “source and beginning,” but by the fact that the Son was pre-eternally begotten from the Father and that the Holy Spirit proceeds from the Father. We also do not confuse the Divine Persons, since we confess communion with the Father and His Son Jesus Christ in their one Holy Spirit. The 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 Father by those who, by faith in His Only Begotten Son, were reborn from Him by water and the Spirit. The Church is this new communion of God and man: in unity with the Only Begotten Son, who became “the firstborn among many brothers” (Rom 8:29), she is in communion with the one Father Himself in the one Holy Spirit Himself35. Saying “Our Father,” every baptized person prays in this communion: “The multitude of them who believed were of one heart and one soul” (Acts 4:32).

That is why, despite the divisions of Christians, prayer to “Our Father” remains a common property and an urgent call for all the baptized. Being in communion through faith in Christ and baptism, they must become participants in Jesus' prayer for the unity of His disciples36.

Finally, if we truly say the Lord’s Prayer, we abandon our individualism, for the love we accept delivers us from it. The word "our" at the beginning of the Lord's Prayer - like the words "we", "us", "us", "our" in the last four petitions - does not exclude anyone. To pray this prayer in truth,37 we must overcome our divisions and our oppositions.

A baptized person cannot say the prayer “Our Father” without presenting before the Father all for whom He gave His Beloved Son. God's love has no boundaries; Our prayer should be the same. When we say the Lord’s Prayer, it brings us into the dimension of His love revealed to us in Christ: to pray with and for all those people who do not yet know Him, in order to “gather them together” (John 11:52 ). This Divine concern for all people and for all creation has inspired all the great prayer books: it should expand our prayer in love when we dare to say “Our Father.”

IV. Interpretation of a text fragment prayers Our Father "Who art 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 “elsewhere”; He is “beyond all” that we can imagine of His holiness. Precisely because He is the Trisagion, He is entirely close to the 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 want the One to whom he calls to dwell within him39.
“Heaven” can be those that bear the image of the heavenly and in which God dwells and walks40.

The symbol of heaven refers us to the covenant mystery 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 from 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 “descended from heaven” and allows us to rise there again with Him, through His Crucifixion, Resurrection and Ascension44.

When the Church prays the “Our Father who art in heaven,” she confesses that we are the People of God, whom God has already “seated in the heavenly places in Christ Jesus” (Eph 2:6), a people “hidden with Christ in God” (Col. 3:3) and, at the same time, “he who sighs, desiring to be clothed with our heavenly habitation” (2 Cor 5:2)45: Christians are in the flesh, but do not live 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 prays the Lord's Prayer.

We can call on God, addressing Him with the word “Father,” because He was revealed to us by the Son of God made man, into whose Body we became members through baptism and in which we were adopted as sons of God.

The Lord's Prayer brings us into communion with the Father and His Son Jesus Christ. At the same time, it reveals us to ourselves47.

When we say the Lord's Prayer, it should develop in us the desire to be like Him and make our heart humble and trusting.

By saying “our” 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.

“He who is 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 to which we strive and to which we already belong.

Article three interpretation of the Lord's Prayer (text)

Seven Petitions

Having brought us into the presence of God our Father 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, more theological in nature, direct us to the glory of the Father; the other four - as paths to Him - offer our nothingness to His grace. “The deep calls upon the deep” (Ps 43:8).

The first wave carries us to Him, for His sake: Thy name, Thy kingdom, Thy will! The property of love is, first of all, to think about the One we love. In each of these three petitions we do not mention “us” ourselves, but the “fiery desire”, the very “longing” of the Beloved Son for the glory of His Father, embraces us48: “Hallowed be (...), let him come (...), let it be...” - God has already heeded these three prayers in the sacrifice of Christ the Savior, but from now on they are turned in hope to their final fulfillment, until the time when God will be all in all49.

The second wave of petition unfolds in the vein of some Eucharistic epiclesis: it is an offering of our expectations and attracts the gaze of the Father of Mercy. It rises from us and touches us now and in this world: “give to us (...); forgive us (...); do not lead us in (...); deliver us." The fourth and fifth petitions concern our life as such, our daily bread and cure for sin; the last two petitions relate to our battle for the victory of Life, the basic battle of prayer.

With the first three petitions we are confirmed 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 that we offer as an offering to 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 for the whole world.

I. Interpretation of the fragment "Hallowed be thy name" Our Fathertext prayers

The word “sacred” should be understood here primarily not in its causal sense (God alone sanctifies, makes holy), but mainly in an evaluative sense: to recognize as holy, to treat as holy. This is how in worship this address is often understood as praise and thanksgiving50. But this petition is taught to us by Jesus as an expression of desire: it is a request, a desire and an expectation in which both God and man participate. Beginning with the first petition addressed to our Father, we are plunged into the depth of the mystery of His Divinity and the drama of the salvation of our humanity. Asking Him that His name may be hallowed introduces us into “the favor which He has bestowed,” “that we may be holy and blameless before Him in love.”51

At the decisive moments of His economy, God reveals His name; but reveals it by doing His work. And this work is carried out for us and in us only if His name is sanctified by us and in us.

The holiness of God is the inaccessible center of His eternal mystery. That in which it manifests itself in creation and in history, Scripture calls Glory, the radiance of His greatness52. Having created man in His “image and likeness” (Gen. 1:26), God “crowned him with glory” (Ps. 8:6), but by sinning, man “fell short of the glory of God” (Rom. 3:23). Since that time, God has demonstrated 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 with which it is accompanied,53 God Himself accepts the obligation, but does not reveal His name. It is to Moses that He begins to reveal it54 and reveals it before the eyes of all the people when He saves it from the Egyptians: “He is covered with glory” (Exodus 15:1*). Since the establishment of the Sinai covenant, this people are “His” people; he must be a “holy nation” (that is, consecrated - the same word in Hebrew55), ​​because the name of God dwells in him.

Despite the holy Law, which the Holy God gives them again and again,56 and also despite the fact that the Lord “for His name’s sake” shows long-suffering, 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, those who returned from captivity and the prophets burned 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 core of the High Priestly prayer of Christ: “Holy Father, (...) for them I consecrate myself, that they may be sanctified by the truth” (John 17:19). When He reaches His limit, then the Father gives Him a name that is above every name: Jesus is Lord, to the glory of God the Father60.

In the waters of baptism we are “washed, sanctified, justified, in the name of our Lord Jesus Christ and by the Spirit of our God” (1 Cor 6:11). In all our lives, “the Father calls us to sanctification” (1 Thessalonians 4:7), and since “we also come from Him in Christ Jesus, who became sanctification for us” (1 Cor 1:30), then His glory is also ours. life depends on His name being sanctified in us and by us. Such is the urgency of our first petition.

Who can sanctify God, since He Himself sanctifies? But, inspired by these words - “Be holy, for I am holy” (Lev 20:26) - we ask that, sanctified by baptism, we remain steadfast in what we began to be. And this is what we ask all days, for every day we sin and must be cleansed of our sins by continually repeated sanctification (...). So we again resort to prayer that this holiness may dwell within us61.

Whether His Name will be hallowed among the nations depends entirely on our life and our prayer:

We ask God that His Name may be hallowed, for by His holiness He saves and sanctifies all creation (...). We are talking about the Name that gives salvation to a lost world, but we ask that this Name of God be sanctified in us by our lives. 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: “Because of you the name of God is reproached among the Gentiles” (Rom 2:24; Eze 36:20-22). So, we pray that we may be worthy 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 hallowed in us who abide in it, but also in others for whom Divine grace still awaits, 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 hallowed in all people63.

This petition, which contains all petitions, is fulfilled by the prayer of Christ, like the next six petitions. The Lord's Prayer 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 have given Me” (John 17:11).

II. Interpretation of a text fragment Our Father prayers"Thy Kingdom Come"

In the New Testament the word itself???????? can be translated as "royalty" (abstract noun), "kingdom" (concrete noun), and "kingship" (action noun). The Kingdom of God is before us: it has come near in the incarnate Word, it is proclaimed by the whole Gospel, it has come in the death and resurrection of Christ. The Kingdom of God comes 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 Christ personally, whom we daily call upon with all our hearts and whose coming we wish to hasten by our expectation. Just as He is our resurrection - for in Him we are resurrected - 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, hastening to embrace our hopes. The souls of the martyrs under the throne of the altar cry out to the Lord with great cries: “How long, O Lord, will You hesitate to exact a reward for our blood from those living on the earth?” (Rev 6:10*). They must truly find justice at the end of time. Lord, hasten the coming of Your Kingdom!66

The Lord's Prayer speaks mainly about the final advent of the Kingdom of God with the second coming of Christ67. But this desire does not distract the Church from its mission in this world - rather, it obliges it even more to fulfill it. For from the day of Pentecost, the coming of the Kingdom is the work of the Spirit of the Lord, who, “by completing the work of Christ in the world, completes all sanctification.”68

“The kingdom of God is righteousness and peace and joy in the Holy Spirit” (Rom 14:17). The end times in which we live are the times of the outpouring of the Holy Spirit, when there is a decisive battle between the “flesh” and the Spirit69:

Only a pure heart can say with confidence: “Thy kingdom come.” One must go through the school of Paul in order to say: “Let sin therefore not reign in our mortal body” (Rom 6:12). Whoever keeps himself pure in his deeds, his thoughts and his words can say to God: “Thy kingdom come.”70

When reasoning according to the Spirit, Christians must distinguish the growth of the Kingdom of God from the social and cultural progress in which they participate. This difference is not separation.

Man’s calling to eternal life does not negate, but rather strengthens, his duty to use the powers and means received from the Creator to serve justice and peace on earth71.

This request is made and fulfilled in the prayer of Jesus72, present and active in the Eucharist; it bears fruit in a new life according to the Beatitudes73.

III. Interpretation of a text fragment Our Father prayers“Thy will be done on earth as it is in heaven”

Our Father’s will is “that all people should be saved and come to the knowledge of the truth” (1 Tim 2:3-4). He is “longsuffering, not willing that anyone should perish” (2 Peter 3:9)74. His commandment, which includes all other commandments and communicates to us all His will, is that “we love one another, as He loved us” (John 13:34)75.

“Having made known to us the mystery of His will, according to His good pleasure, which He ordained in Him for the fulfillment of the fulness of times, to unite all things in heaven and on earth under the head of Christ in Him, in whom we also were made an inheritance, having been predestined according to the predestination of Him who perfects all things. the decision of His will" (Eph 1:9-11*). We continually ask that this plan of benevolence be fully realized on earth, as it has already been realized in heaven.

In Christ - His Human will - the will of the Father was perfectly done once and for all. Jesus said as He entered the world: “Behold, I come to do Your will, O God” (Heb 10:7; Ps 40:8-9). Only Jesus can say: “I always do what pleases Him” (John 8:29). In prayer during His struggle in Gethsemane, He completely agrees with the will of the Father: “Not My will, but Yours, be done” (Luke 22:42)76. This is why Jesus “gave himself for our sins according to the will of God” (Gal 1:4). “It is by this will that we were sanctified by the offering of the body of Jesus Christ once for all” (Heb. 10:10).

Jesus, “though He was a Son, learned obedience by what He suffered” (Heb 5:8*). How much more should we do this, creatures and sinners who have become sons of sons in Him. 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 unity 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 thereby fulfill His will; thus it will be perfect on earth as it is in heaven78.
See how Jesus Christ teaches us to be humble, letting us see that our virtue depends not only on our effort, but on the grace of God, He commands here every praying faithful to pray everywhere for everyone and for everything, so that this can 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 "in all the earth." So that error would be abolished on earth, truth would reign, vice would be destroyed, virtue would flourish, and earth would no longer differ from heaven79.

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 one enters the Kingdom not by words, but by “doing the will of My Father in heaven” (Mt 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; it is intercessory communication 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 it is in heaven” this way: in the Church, as in our Lord Jesus Christ; in the Bride betrothed to Him, as well as in the Bridegroom, who fulfilled the will of the Father82.

IV. Interpretation of the fragment Our Fatherprayers text “Give us this day our daily bread”

“Give to us”: wonderful is the trust of children who expect everything from the Father. “He makes His sun to rise on the evil and on the good, and sends rain on the just and the unjust” (Matthew 5:45); He gives to all living “their food in due season” (Ps 104:27). Jesus teaches us this petition: it truly glorifies the Father, for we recognize how good He is, beyond all kindness.

“Give to us” is also an expression of union: we belong to Him, and He belongs to us, He is for us. But by saying “us,” we recognize 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 necessary for life, all the “appropriate” benefits, material and spiritual. In the Sermon on the Mount, Jesus insists on this filial trust, which contributes to the Providence of our Father83. He does not in any way call us to passivity,84 but wants to free us from all anxiety and all anxiety. Such is the filial trust of the children of God:

To those who seek the Kingdom of God and His righteousness, God promises to provide everything. In fact, everything belongs to God: he who possesses God lacks nothing if he himself does not distance himself from God85.

But the existence of those who experience hunger due to lack of bread reveals a different depth to this petition. The tragedy of famine on earth calls upon truly praying Christians to effective responsibility towards their brethren, both in their personal conduct and in their solidarity with the whole family of humanity. This request 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 the dough, so the newness of the Kingdom must lift the earth by the Spirit of Christ. This newness must be manifested in the establishment of justice in personal and social, economic and international relations, and we must never forget that there can be no just structures without people who want to be fair.

We are talking about “our” bread, “one” for “many”. The poverty of the Beatitudes is the virtue of sharing: the call to this poverty is a call to transfer material and spiritual goods to others and share them, not under coercion, but out of love, so that the abundance of some helps others in need88.

“Pray and work”89. “Pray as if everything depended on God, and work as if everything depended on you.”90 When we have done our work, food remains a gift from our Father; it is right to ask Him, giving Him thanks. This is the meaning of blessing food in a Christian family.

This request and the responsibility it imposes also apply to another famine from which people suffer: “Man does not live by bread alone, but by everything that comes from the mouth of God” (Deut 8:3; Matt 4:4) - then is His word and His breath. Christians must make every effort to “proclaim the gospel to the poor.” There is a hunger on earth - “not a hunger for bread, nor a thirst for water, but a thirst for hearing the words of the Lord” (Am 8:11). That is why the specifically Christian meaning of this fourth petition refers to the Bread of Life: the word of God, which must be received with faith, and the Body of Christ, received in the Eucharist91.

The words “today” or “to this day” are also expressions of trust. The Lord teaches us this92: we could not have come up with this ourselves. For in its presumption, especially concerning the word of God and the body of His Son, the words "to this day" refer not only to our mortal time: "this day" signifies the present day of God:

If you receive bread every day, every day is today for you. If Christ is in you today, He rises for you all the days. Why is that? “You are My Son; Today I have given birth to You” (Ps 2:7). “Now” means: when Christ is resurrected93.

"Essential." This word - ????????? in Greek - has no other use in the New Testament. In its temporal sense, it represents 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 necessary for life and, more broadly, every good necessary to maintain existence95. In the literal sense (?????????: “essential”, above the essence), it means directly the Bread of Life, the Body of Christ, the “medicine of immortality”96, without which we have no life within ourselves97. Finally, in connection with the meaning of “everyday” bread, bread “for this day” discussed 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 a foretaste of the coming Kingdom. This is why the Eucharistic celebration should be celebrated “every day.”

The Eucharist is our daily bread. The virtue belonging to this divine food is the power of union: 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 hymns 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 Heavenly Bread99. Christ “He Himself is the Bread, Who, sown in the Virgin, sprouted in the flesh, prepared in the passion, baked in the heat of the tomb, placed in the storehouse of the Church, offered on the altars, supplies the faithful with heavenly food every day.”100

V. Interpretation of a text fragment Our Father prayers“Forgive us our debts, as we forgive our debtors.”

This request 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 Christ's sacrifice is "for the remission of sins." But, according to the second part of the sentence, our request will be fulfilled only if we first satisfy this requirement. Our request is addressed to the future, and our answer must precede it. They are united by one word: “how.”

“Forgive us our debts”...

With bold confidence we began to pray: Our Father. By praying to Him that His name may be sanctified, we ask Him to sanctify us more and more. But we, although we have put on baptismal clothes, do not stop sinning and turning away from God. Now, in this new petition, we come to Him again, like the prodigal son101, and admit ourselves to be sinners before Him, like the publican102. Our petition begins with “confession,” when we simultaneously acknowledge our nothingness and His mercy. Our hope is sure, for in His Son “we have redemption, the forgiveness of sins” (Col 1:14; Eph 1:7). We find an effective and undoubted sign of His forgiveness in the sacraments of His Church103.

Meanwhile (and this is scary), the flow of mercy cannot penetrate our hearts until we have forgiven those who have offended 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 our brothers and sisters, our heart becomes closed, hardness makes it impervious to the merciful love of the Father; 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 on it in the Sermon on the Mount105. Man is unable to satisfy this necessary requirement, which belongs to the mystery of the covenant. But “all things are possible with God.”

... “just as we forgive our debtors”

This word “how” is no exception in Jesus’ preaching. “Be perfect, just as your Father in heaven is perfect” (Mt 5:48); “Be merciful, just as your Father is merciful” (Luke 6:36). “A new commandment I give to you: love one another, as I have loved you” (John 13:34). It is impossible to keep the Lord’s commandment if we are talking about external 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 whom “we live” (Gal. 5:25), is able to make the same thoughts “ours” that were in Christ Jesus106. In this way, 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 end107 come to life. The parable of the unmerciful lender, which crowns the Lord’s teaching about the church community,108 ends with the words: “So will My Heavenly Father 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 up and untied. It is not in our power to stop feeling grievances and forgetting them; but a heart that opens itself to the Holy Spirit turns offense into compassion and cleanses the memory, transforming offense into intercessory prayer.

Christian prayer extends to the forgiveness of enemies109. She transforms the student into the image of his Teacher. Forgiveness is the pinnacle of Christian prayer; the gift of prayer can only be accepted by a heart conformed to Divine compassion. Forgiveness also demonstrates that in our world love is stronger than sin. Martyrs past and present bear this witness to Jesus. Forgiveness is the main condition for reconciliation110 of the children of God with their Heavenly Father and people among themselves111.

There is neither limit nor measure to this forgiveness, Divine in its essence112. If we are talking about grievances (about “sins” according to Luke 11:4 or about “debts” according to Matthew 6:12), then in fact we are always debtors: “Do not owe anyone anything except mutual love” (Rom 13, 8). The communion of the Holy Trinity is the source and criterion of the truth of all relationships113. It enters our life in prayer, especially in the Eucharist114:

God does not accept sacrifice from the perpetrators of discord; He removes them from the altar because they have not first reconciled 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 text fragment Our Father prayers"Lead us not 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 it. It is difficult to translate the Greek concept into one word: it means “do not let us enter into”116, “do not allow us to succumb to temptation.” “God is not susceptible to temptation by evil and He Himself does not tempt anyone” (James 1:13*); on the contrary, He wants to deliver us from temptations. We ask Him not to allow us to 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 power.

The Holy Spirit allows us to recognize what is a 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 temptation to which we are exposed and yielding to temptation. Finally, discernment exposes the falsity of temptation: at first glance, the object of temptation is “good, pleasing to the eyes, and desirable” (Gen. 3:6), while in reality its fruit is death.

God does not want virtue to be forced; He wants her to be voluntary (...). There is some benefit to temptation. No one except 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 wretchedness and undertake to give thanks for all the good that temptations have shown us119.

“Do not enter into temptation” presupposes a determination of the heart: “Where your treasure is, there will your heart be also. (...) No one can serve two masters” (Matthew 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. “No temptation has come upon you that exceeded the measure of man. God is faithful; He will not allow you to be tempted beyond your strength. Together with the temptation, He will give you the means to escape from it and the strength to withstand it” (1 Cor 10:13).

Meanwhile, such a battle and such a victory are possible only through prayer. It is through prayer that Jesus defeats the tempter, from the very beginning120 to the last struggle121. In this request to the Father, Christ introduces us to His battle and to His struggle before the Passion. Here the call is persistently heard for vigilance of the heart,122 in unity with the watchfulness of Christ. 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. Watchfulness is “keeping the heart,” and Jesus asks the Father for us: “Keep them in Your name” (John 17:11). The Holy Spirit works continually to awaken in us this vigilance of the heart123. “Behold, I come like a thief; Blessed is he who watches” (Rev 16:15).

VII. Interpretation of a text fragment Our Father prayers"But deliver us from evil"

The last request addressed to our Father is also present in the prayer of Jesus: “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 entire Church and for the deliverance of the entire family of humanity. 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 rebels against God. The “devil,” dia-bolos, 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, the deceiver of 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 born of God does not sin; but he who is born of God keeps himself, and the evil one does not touch him. We know that we are from God and that the whole world is in the power of the evil one” (1 John 5:18-19):

The Lord, who took upon Himself your sin and forgave your sins, is able to protect you and preserve you from the machinations of the devil, who is fighting against you, so that the enemy, accustomed to giving birth to vice, does not overtake you. He who trusts God is not afraid of the demon. “If God is for us, then is he against us?” (Rom 8:31).

Victory over “the prince of this world” (John 14:30) was won once and for all in 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” (John 12:31; Rev 12:11). “He rushes to pursue the Woman”126, but has no 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 Assumption of the Most Holy Theotokos, Ever-Virgin Mary). “So, being angry with the Woman, he goes to fight against the rest of Her children” (Rev 12:17*). That 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 every evil of which he is the initiator or instigator - 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 constantly looking forward to the second coming of Christ. Praying in this way, she, in the humility of faith, anticipates the union of everyone and everything under the head of Christ, who “has the keys of death and hell” (Rev 1:18), “the Lord Almighty, who is and who was and is to come” (Rev 1:8)127 .

Deliver us. Lord, from all evil, graciously 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, awaiting with joyful hope the coming of our Savior Jesus Christ128.

Concluding doxology of the text of the Lord's Prayer

The final doxology - “For Thine is the kingdom, and the power, and the glory forever” - continues, including them, the first three petitions of the 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 here takes the form of worship and thanksgiving, as in the heavenly liturgy129. The prince of this world falsely arrogated to himself these three titles of kingdom, power and glory130; Christ, the Lord, returns them to His Father and our Father until the delivery of the Kingdom to Him, when the mystery of salvation is finally accomplished and God will be all in all131.

“After the prayer is fulfilled, you say “Amen,” imprinting through this “Amen,” which means “So be it,”132 everything that is contained in this prayer given to us by God.”133.

Short

In the Lord's Prayer, 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 present to Him our desires: these petitions relate to our life, sustenance, and preservation from sin; they are connected 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 refers to the second coming of Christ and the final advent of the Kingdom of God. She also prays for the growth of the Kingdom of God in “this day” of our lives.

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 to 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 the necessary, daily food of the Feast of the Kingdom, which is anticipated by the Eucharist.

With the fifth petition we pray for God's mercy for our sins; this mercy can penetrate 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 are asking God not to allow us to take 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, the 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: "So be it."

1 Wed. Luke 11:2-4.
2 Wed. Matthew 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. Matthew 5, 7.
9 STh 2-2, 83, 9.
10 Wed. John 17:7.
11 Wed. Matthew 6, 7; 1 Kings 18, 26-29.
12 Didache 8, 3.
13 St. John Chrysostom, Discourses 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 Chrysologus, Sermons 71.
19 Wed. Eph 3:12; Hebrews 3, 6. 4; 10, 19; 1 John 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 Milan, On the Sacraments 5, 10.
28 St. Cyprian of Carthage, On the Lord's Prayer 11.
29 St. John Chrysostom, Discourse on the words “Strait is the gate” and on the Lord’s Prayer.
30 St. Gregory of Nyssa, Discourses on the Lord's Prayer 2.
31 St. John Cassian, Coll. 9, 18.
32 St. Augustine, On the Sermon on the Mount of the Lord 2, 4, 16.
33 Wed. Os 2, 19-20; 6, 1-6.
34 Wed. 1 John 5:1; John 3:5.
35 Wed. Eph 4:4-6.
36 Wed. UR 8; 22.
37 Wed. Matthew 5, 23-24; 6, 14-16.
38 Wed. NA 5.
39 NA 5.
40 St. Cyril of Jerusalem, Secret Teachings 5, 11.
41 Wed. Genesis 3.
42 Wed. Jer 3, 19-4, 1a; Luke 15, 18. 21.
43 Wed. Isa 45:8; Ps 85:12.
44 Wed. John 12, 32; 14, 2-3; 16, 28; 20, 17; Eph 4, 9-10; Hebrews 1, 3; 2, 13.
45 Wed. F 3, 20; Hebrews 13, 14.
46 Epistle to Diognetus 5, 8-9.
47 Wed. GS 22, §1.
48 Wed. Luke 22:15; 12, 50.
49 Wed. 1 Cor 15:28.
50 Wed. Ps 11:9; Luke 1:49.
51 Wed. Eph 1:9.4.
52 See Ps 8; Isa 6:3.
53 See Hebrews 6:13.
54 See Exodus 3:14.
55 See Exodus 19:5-6.
56 Wed. Lev 19:2: “Be holy, for I the Lord your God am holy.”
57 Wed. Ezekiel 20:36.
58 Wed. Matthew 1:21; Luke 1:31.
59 Wed. John 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 Wed. John 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 Wed. GS 22; 32; 39; 45; EN 31.
72 Wed. John 17, 17-20.
73 Wed. Matthew 5, 13-16; 6, 24; 7, 12-13.
74 Wed. Matthew 18:14.
75 Wed. 1 John 3, 4; Luke 10:25-37
76 Wed. John 4:34; 5, 30; 6, 38.
77 Wed. John 8:29.
78 Origen, On Prayer 26.
79 St. John Chrysostom, Discourses on the Gospel of Matthew 19, 5.
80 Wed. 1 John 5:14.
81 Wed. Luke 1:38.49.
82 St. Augustine, On the Sermon on the Mount of the Lord 2, 6, 24.
83 Wed. Matthew 5:25-34.
84 Wed. 2 Thessalonians 3:6-13.
85 St. Cyprian of Carthage, On the Lord's Prayer 21.
86 Wed. Matthew 25, 31-46.
87 Wed. AA 5.
88 Wed. 2 Cor 8:1-15.
89 Saying attributed to St. Ignatius of 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 Wed. John 6, 26-58.
92 Wed. Matthew 6:34; Exodus 16, 19.
93 St. Ambrose of Milan, On the Sacraments 5, 26.
94 Wed. Exodus 16, 19-21.
95 Wed. 1 Tim 6:8.
96 St. Ignatius of Antioch, Epistle to the Ephesians 20, 2.
97 Wed. John 6, 53-56.
98 St. Augustine, Sermons 57, 7, 7.
99 Wed. John 6:51.
100 St. Peter Chrysologus, Sermons 71.
101 See Luke 15:11-32.
102 See Lk 18:13.
103 Wed. Matthew 26, 28; John 20, 13.
104 Wed. 1 John 4:20.
105 Wed. Matthew 6, 14-15; 5, 23-24; Mark 11, 25.
106 Wed. Phil 2, 1. 5.
107 Wed. John 13, 1.
108 Wed. Matthew 18:23-35.
109 Wed. Matthew 5:43-44.
110 Wed. 2 Cor 5:18-21.
111 Wed. John Paul II, Encyclical “Dives in misericordia” 14.
112 Wed. Matthew 18, 21-22; Luke 17, 1-3.
113 Wed. 1 John 3, 19-24.
114 Wed. Matthew 5:23-24.
115 Wed. St. Cyprian of Carthage, On the Lord's Prayer 23.
116 Wed. Matthew 26:41.
117 Wed. Luke 8, 13-15; Acts 14, 22; 2 Tim 3:12.
118 Wed. James 1, 14-15.
119 Origen, On Prayer 29.
120 Wed. Matthew 4:1-11.
121 Wed. Matthew 26:36-44.
122 Wed. Mark 13, 9. 23; 33-37; 14, 38; Luke 12:35-40.
123 RP 16.
124 MR, IV Eucharistic Prayer.
125 St. Ambrose of Milan, On the Sacraments 5, 30.
126 Wed. Rev. 12, 13-16.
127 Wed. 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 Wed. Luke 1:38.
133 St. Cyril of Jerusalem, Secret Teachings 5, 18.

The text of the Lord's Prayer should be known and read by every Orthodox believer. According to the Gospel, the Lord Jesus Christ gave it to his disciples in response to a request to teach them prayer.

Prayer Our Father

Our Father, who art in Heaven! Hallowed be Thy name, Thy kingdom come, Thy will be done, as it is in Heaven and on earth. Give us this day our daily bread; 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 Yours 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 on earth as it is in heaven; Give us this day our daily bread; And forgive us our debts, as we forgive our debtors; And do not lead us into temptation, but deliver us from evil. For Yours is the kingdom and the power and the glory forever. Amen. (Matt., )

After reading the prayer, it should be completed with the sign of the cross and a bow. Our Father is said by believers, for example, at home in front of an icon, or in a church during a service.

Interpretation of the Lord's Prayer by St. John Chrysostom

Our Father, Who art in Heaven! Look how He immediately encouraged the listener and at the very beginning remembered all the good deeds of God! In fact, the one who calls God Father, by this one name already confesses forgiveness of sins, and liberation from punishment, and justification, and sanctification, and redemption, and sonship, and inheritance, and brotherhood with the Only Begotten, and the gift of the spirit, so just as someone who has not received all these benefits cannot call God Father. So, Christ inspires His listeners in two ways: both by the dignity of what is called, and by the greatness of the benefits that they received.

When does he speak in Heaven, then with this word he does not imprison God in heaven, but distracts the one praying from the earth and places him in the highest countries and in the mountain 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 thereby commands us to offer prayers for the entire human race and never have in mind our own benefits, but always try for the benefits of our neighbor. And in this way he destroys enmity, and overthrows pride, and destroys envy, and introduces love - the mother of all good things; destroys the inequality of human affairs and shows complete equality between the king and the poor, since we all have equal participation in the highest and most necessary matters.

Of course, calling God Father contains a sufficient teaching about every virtue: whoever calls God Father, and the common Father, must necessarily live in such a way as not to prove unworthy of this nobility and show zeal equal to a gift. However, the Savior was not satisfied with this name, but added other sayings.

Hallowed be Thy name, He says. Let him be holy means let him be glorified. God has his own glory, full of all majesty and never changing. But the Savior commands the one who prays to ask that God may be glorified by our life. He said about this before: Let your light shine before people, so that they may see your good deeds and glorify your Father in heaven (Matthew 5:16). Grant us, as the Savior teaches us to pray, to live so purely that through us everyone will glorify You. To display a blameless life before everyone, so that each of those who see it exalts praise to the Lord - this is a sign of perfect wisdom.

Thy kingdom come. And these words are appropriate for a good son, who is not attached to what is visible and does not consider present blessings to be something great, but strives for the Father and desires future blessings. Such prayer comes from a good conscience and a soul free from everything earthly.

Thy will be done as it is in heaven and on earth. Do you see the beautiful connection? He first commanded to desire the future and strive for one’s fatherland, but until this happens, those living here should try to lead the kind of life that is characteristic of the inhabitants of heaven.

So, the meaning of the Savior’s words is this: just as in heaven everything happens without hindrance and it does not happen that the Angels obey in one thing and disobey in another, but in everything they obey and submit - so do you grant us, people, not half-heartedly to do Your will , but do everything as You please.

Give us this day our daily bread. What is daily bread? Everyday. Since Christ said: Thy will be done as it is in heaven and on earth, and He spoke with people clothed in flesh, who are subject to the necessary laws of nature and cannot have angelic dispassion, although He commands us to fulfill the commandments in the same way as the Angels fulfill them, but condescends to the weakness of nature and seems to say: “I demand from you the equal angelic severity of life, however, not demanding dispassion, since your nature, which has a necessary need for food, does not allow it.”

Look, however, how there is a lot of spirituality in the physical! The Savior commanded us to pray not for wealth, not for pleasures, not for valuable clothes, not for anything else like that - but only for bread, and, moreover, for everyday bread, so that we would not worry about tomorrow, which is why he added: daily bread, that is, everyday. He was not even satisfied with this word, but then added another: give it to us today so that we do not overwhelm ourselves with worry about the coming day. In fact, if you don’t know whether you will see tomorrow, then why bother yourself with worrying about it?

Further, since it happens to sin even after the font of rebirth (that is, the Sacrament of Baptism. - Comp.), the Savior, wanting in this case to show His great love for mankind, commands us to approach the man-loving God with a prayer for the forgiveness of our sins and say so: And forgive us our debts, as we forgive our debtors.

Do you see the abyss of God's mercy? After taking away so many evils and after the indescribably great gift of justification, He again deigns to forgive those who sin.

By reminding us of sins, He inspires us with humility; by commanding to let others go, he destroys rancor in us, and by promising us forgiveness for this, he affirms good hopes in us and teaches us to reflect on the ineffable love of God for mankind.

And do not lead us into temptation, but deliver us from the evil one. Here the Savior clearly shows our insignificance and overthrows pride, teaching us not to abandon exploits and not to arbitrarily rush towards them; in this way, for us, victory will be more brilliant, and for the devil, defeat will be more painful. As soon as we are involved in a struggle, we must stand courageously; and if there is no call to it, then we must calmly wait for the time of exploits in order to show ourselves both unconceited and courageous. Here Christ calls the devil evil, commanding us to wage irreconcilable warfare against him and showing that he is not like that by nature. Evil does not depend on nature, but on freedom. And the fact that the devil is primarily called the evil one is due to the extraordinary amount of evil that is found in him, and because he, without being offended by anything from us, wages an irreconcilable battle against us. Therefore, the Savior did not say: “Deliver us from the evil ones,” but from the evil one, and thereby teaches us never to be angry with our neighbors for the insults that we sometimes suffer 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 cautious and stopping all our carelessness, He further inspires us, introducing us to the King under whose authority we fight, and showing that He is more powerful than all: For Yours is the kingdom, and the power, and the glory forever. Amen,- says the Savior. So, if His is the Kingdom, then one should not be afraid of anyone, since no one resists Him and no one shares power with Him.

The interpretation of the Lord's Prayer is given in abbreviations. “Interpretation of St. Matthew the Evangelist of Creation” Vol. 7. Book. 1. SP6., 1901. Reprint: M., 1993. P. 221-226

A literal translation of the Lord's Prayer from Aramaic

Literal translation of the Lord's Prayer from Aramaic, read and feel the difference: