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| When and how the Lord's Prayer is read. Lord's Prayer. Our Father |
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Synodal translation of the prayer Interpretation of the Lord's Prayer
Prayer Our Father in Russian
Pater Noster Church
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; Matthew 6:9-13 Our Father who art in heaven! Hallowed be Thy name; Luke 11:2-4 Fragment 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 PrayerLord'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 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: (Matthew 6:9-13). Our Father who art in heaven! 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 is 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 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 Sermon on the Mount 8. 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 Mount on Mount is a teaching for life, and the Lord's Prayer is a prayer; but in both the Spirit of the Lord gives new uniform our desires - those internal movements that animate our lives. 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" 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 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 nature 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 "The Lord's Prayer is truly summary the whole 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 images of father or mother generated by personal and cultural history and influencing our attitude towards 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: 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 within 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): 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. You have become a bad slave 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: We should remember when we call God “our Father” that we must act as sons of God28. 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. III. Interpretation of the fragmentOur Father prayerstext
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 very fact that from the Father eternally Son born and that from the Father proceeds the Holy Spirit. 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. 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 call 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 42:8). 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 through 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 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). Last 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. 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 Holy Mother God81 and all the saints who “pleased” the Lord in that they did not seek 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 novelty must be manifested in the establishment of justice in personal and social, economic and international relations, and we must never forget that there cannot be fair 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. 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 PrayerThe 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. Complete collection and description: Our Father who art in heaven is a prayer for the spiritual life of a believer. 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. “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 this day; and forgive us our debts, as we forgive our debtors ours; and lead us not into temptation, but deliver us from evil. For Thine is the kingdom and the power and the glory forever. Amen" (Matthew 6:9-13). In Greek:In Latin:Pater noster, qui es in caelis, sanctificetur nomen tuum. Adveniat regnum tuum. Fiat voluntas tua, sicut in caelo et in terra. Panem nostrum quotidianum da nobis hodie. Et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Et ne nos inducas in tentationem, sed libera nos a malo. In English (Catholic liturgical version)Our Father who art in heaven, hallowed to be your name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread, and forgive us our trespasses, as we forgive those who trespass against us, and lead us not into temptation, but deliver us from evil. Why did God Himself give a special prayer?“Only God Himself can allow people to call God Father. He granted this right to people, making them sons of God. And despite the fact that they withdrew from Him and were in extreme anger against Him, He granted oblivion of insults and the sacrament of grace” ( St. Cyril of Jerusalem). How Christ taught the apostles to prayThe Lord's Prayer is given in the Gospels in two versions, more extensive in the Gospel of Matthew and brief in the Gospel of Luke. The circumstances under which Christ pronounces the text of the prayer are also different. In the Gospel of Matthew, the Lord's Prayer is part of the Sermon on the Mount. Evangelist Luke writes that the apostles turned to the Savior: “Lord! Teach us to pray, as John taught his disciples” (Luke 11:1). "Our Father" in the home prayer ruleThe Lord's Prayer is part of the daily prayer rule and is read both during Morning Prayers and Bedtime Prayers. Full text prayers are given in Prayer Books, Canons and other collections of prayers. For those who are especially busy and cannot devote much time to prayer, Rev. Seraphim of Sarov gave a special rule. "Our Father" is also included in it. In the morning, afternoon and evening you need to read “Our Father” three times, “Virgin Mother of God” three times and “I Believe” once. For those who, due to various circumstances, cannot follow this small rule, Rev. Seraphim advised reading it in any position: during classes, while walking, and even in bed, presenting the basis for this as the words of Scripture: “whoever calls on the name of the Lord will be saved.” There is a custom to read “Our Father” before meals along with other prayers (for example, “The eyes of all trust in You, O Lord, and You give them food in due season, You open Your generous hand and fulfill every animal’s good will”).
Read other prayers in the "Orthodox Prayer Book" sectionRead also:© Missionary and apologetic project “Towards Truth”, 2004 – 2017 When using our original materials, please provide the link: Our Father, who art in heaven! 1. Hallowed be thy name. 2. Thy kingdom come. 3. Thy will be done as it is in heaven and on earth. 4. Give us this day our daily bread. 5. And forgive us our debts, just as we forgive our debtors. 6. And do not lead us into temptation. 7. But deliver us from evil. For Yours is the kingdom, and the power, and the glory of the Father and the Son and the Holy Spirit, now and ever and unto ages of ages. Amen. Our heavenly Father! 1. Hallowed be thy name. 2. Thy kingdom come. 3. Thy will be done on earth as it is in heaven. 4. Give us this day our daily bread. 5. And forgive us our sins, as we forgive those who sin against us. 6. And do not allow us to be tempted. 7. But deliver us from evil. Because to You belongs the kingdom, the power and the glory to the Father and the Son and the Holy Spirit forever and ever. Amen. Father - Father; Izhe- Which; Who art thou in heaven– Which is in heaven, or heavenly; Yes- let be; hallowed- glorified: like- How; in heaven- in the sky; urgent– necessary for existence; give me a shout- give; today- today, for the present day; leave it- sorry; debts– sins; our debtor– to those people who have sinned against us; temptation– temptation, danger of falling into sin; sly- everything cunning and evil, that is, the devil. An evil spirit is called the devil. This prayer is called the Lord's, because the Lord Jesus Christ Himself gave it to His disciples when they asked Him to teach them how to pray. Therefore this prayer is the most main prayer of all. In this prayer we turn to God the Father, the first Person of the Holy Trinity. It is divided into: invocation, seven petitions, or 7 requests, and doxology. Summoning: Our Father, who art in heaven! With these words we turn to God and, calling Him Heavenly Father, we call upon Him to listen to our requests or petitions. When we say that He is in heaven, we must mean spiritual, invisible sky, and not that visible blue vault that is spread above us, and which we call “sky”. Request 1: Hallowed be your name, that is, help us to live righteously, holyly and glorify Your name with our holy deeds. 2nd: Thy Kingdom come, that is, honor us here on earth with Your heavenly kingdom, which is truth, love and peace; reign in us and rule us. 3rd: Thy will be done as it is in heaven and on earth, that is, let everything not be as we want, but as You please, and help us to obey this Your will and fulfill it on earth as unquestioningly, without grumbling, as it is fulfilled, with love and joy, by the holy angels in heaven . Because only You know what is useful and necessary for us, and You wish us good more than we ourselves. 4th: Give us our daily bread today, that is, give us for this day, for today, our daily bread. By bread here we mean everything necessary for our life on earth: food, clothing, housing, but most importantly, the most pure Body and honest Blood in the sacrament of holy communion, without which there is no salvation, no eternal life. The Lord commanded us to ask for ourselves not wealth, not luxury, but only the most necessary things, and to rely on God in everything, remembering that He, as a Father, always cares and takes care of us. 5th: And forgive us our debts, just as we forgive our debtors., that is, forgive us our sins just as we ourselves forgive those who have offended or offended us. In this petition, our sins are called “our debts,” because the Lord gave us strength, abilities and everything else in order to do good deeds, but we often turn all this into sin and evil and become “debtors” before God. And so, if we ourselves do not sincerely forgive our “debtors,” that is, people who have sins against us, then God will not forgive us. Our Lord Jesus Christ Himself told us about this. 6th: And do not lead us into temptation. Temptation is a state when something or someone draws us to sin, tempts us to do something lawless and bad. So, we ask - do not allow us to fall into temptation, which we do not know how to endure; help us overcome temptations when they happen. 7th: But deliver us from evil, that is, deliver us from all evil in this world and from the culprit (chief) of evil - from the devil (evil spirit), who is always ready to destroy us. Deliver us from this cunning, crafty power and its deceptions, which is nothing before You. Doxology: For Yours is the kingdom, and the power, and the glory of the Father, and the Son, and the Holy Spirit, now and ever and unto ages of ages. Amen. Since to You, our God, the Father and the Son and the Holy Spirit, belongs the kingdom, and the power, and eternal glory. All this is true, truly so. QUESTIONS: Why is this prayer called the Lord's Prayer? Who are we addressing in this prayer? How does she share? How to translate in Russian: Who art thou in heaven? How to convey in your own words the 1st petition: Hallowed be Thy Name? 2nd: Thy kingdom come? 3rd: Thy will be done as it is in heaven and on earth? 4th: Give us our daily bread this day? 5th: And forgive us our debts, just as we also forgive our debtors? 6th: And lead us not into temptation? 7th: But deliver us from evil? What does the word: amen mean? Lord's Prayer. Our FatherOur 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. 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. Our Father in heaven prayerOur 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 lead us not into temptation, but deliver us from evil. Father - Father (appeal is a form of the vocative case). Who art in heaven - existing (living) in Heaven, that is, Heavenly ( others like it- which). Yesi– form of the verb being in the 2nd person singular. Present tense numbers: on modern language We are speaking you are, and in Church Slavonic - you are. Literal translation of the beginning of the prayer: O our Father, He who is in Heaven! Any literal translation is not entirely accurate; words: Father Dry in Heaven, Heavenly Father - more closely convey the meaning of the first words of the Lord's Prayer. Let him be holy - may it be holy and glorified. Like in heaven and on earth - both in heaven and on earth (like - How). Urgent- necessary for existence, for life. Give it - give. Today- Today. Like- How. From the evil one- from evil (words crafty, wickedness– derivatives from the words “bow”: something indirect, curved, crooked, like a bow. There is also a Russian word “krivda”). This prayer is called the Lord’s Prayer because our Lord Jesus Christ Himself gave it to His disciples and all people: It happened that when He was praying in one place and stopped, one of His disciples said to Him: Lord! Teach us to pray! – When you pray, say: 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 11:1-4). Our Father who art in heaven! Hallowed be Thy name; Thy kingdom come; Thy will be done both on earth and in heaven; Give us this day our daily bread; and forgive us our debts, as we forgive our debtors; and lead us not into temptation, but deliver us from evil. For Yours is the kingdom and the power and the glory forever. Amen (Matt. 6:9-13). By reading the Lord's Prayer daily, let us learn what the Lord requires of us: it indicates both our needs and our main responsibilities. Our Father… In these words we still do not ask for anything, we only cry out, turn to God and call him father. “Saying this, we confess God, the Ruler of the universe, as our Father - and thereby we also confess that we have been removed from the state of slavery and appropriated to God as His adopted children.” (Philokalia, vol. 2) ...Who art thou in Heaven... With these words, we express our readiness to turn away in every possible way from attachment to earthly life as wandering and separating us far from our Father and, on the contrary, to strive with the greatest desire for the region in which our Father dwells... “Having reached such a high degree of sons of God, we must burn with such filial love for God that we no longer seek our own benefits, but with all desire desire the glory of Him, our Father, saying to Him: Hallowed be thy name,- by which we testify that all our desire and all our joy is the glory of our Father - may the glorious name of our Father be glorified, reverently honored and worshiped.” Venerable John Cassian the Roman Thy Kingdom come- that Kingdom “by which Christ reigns in the saints, when, after taking away power over us from the Devil and expelling passions from our hearts, God begins to reign in us through the fragrance of virtues - or that which at a predetermined time is promised to all the perfect, to all children God, when Christ says to them: Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world (Matt. 25, 34).” Venerable John Cassian the Roman Words "Thy will be done" turn us to the Lord's prayer in the Garden of Gethsemane: Father! Oh, that You would deign to carry this cup past Me! however, not my will, but yours be done (Luke 22:42). Give us this day our daily bread. We ask for the granting of bread necessary for our subsistence, and not only large quantities, but only for this day... So, let’s learn to ask for the most necessary things for our life, but we won’t ask for everything leading to abundance and luxury, because we don’t know whether it’s enough for us. Let us learn to ask for bread and everything necessary only for this day, so as not to become lazy in prayer and obedience to God. If we are alive the next day, we will ask for the same thing again, and so on all the days of our earthly life. However, we must not forget the words of Christ that Man shall not live by bread alone, but by every word that proceeds from the mouth of God (Matt. 4:4). It is even more important to remember other words of the Savior : I am the living bread that came down from heaven; whoever eats this bread will live forever; and the bread that I will give is My flesh, which I will give for the life of the world (John 6:51). Thus, Christ means not only something material, necessary for a person for earthly life, but also eternal, necessary for life in the Kingdom of God: Himself, offered in Communion. Some holy fathers interpreted the Greek expression as “supra-essential bread” and attributed it only (or primarily) to the spiritual side of life; however, the Lord's Prayer embraces both earthly and heavenly meanings. And forgive us our debts, just as we forgive our debtors. The Lord Himself concluded this prayer with an explanation: For if you forgive people their sins, then your Heavenly Father will also forgive you, but if you do not forgive people their sins, then your Father will not forgive you your sins. (MF. 6, 14-15). “The merciful Lord promises us forgiveness of our sins if we ourselves set an example of forgiveness to our brothers: leave it to us, just as we leave it. It is obvious that in this prayer only those who have forgiven their debtors can boldly ask for forgiveness. Whoever with all his heart does not let go of his brother who sins against him, with this prayer he will ask for himself not mercy, but condemnation: for if this prayer of his is heard, then in accordance with his example, what else should follow, if not inexorable wrath and indispensable punishment ? Judgment without mercy for those who show no mercy (James 2:13).” Venerable John Cassian the Roman Here sins are called debts, because by faith and obedience to God we must fulfill His commandments, do good, and shun evil; is that what we do? By not doing the good we should do, we become debtors to God. This expression of the Lord’s Prayer is best explained by Christ’s parable about the man who owed the king ten thousand talents (Matthew 18:23-35). And do not lead us into temptation. Bringing to mind the words of the apostle: Blessed is the man who endures temptation, because, having been tried, he will receive the crown of life, which the Lord has promised to those who love Him. (James 1:12), we should understand these words of prayer not like this: “do not let us ever be tempted,” but like this: “do not let us be overcome by temptation.” When tempted, no one should say: God is tempting me; because God is not tempted by evil and does not tempt anyone Himself, but everyone is tempted by being carried away and deceived by his own lust; lust, having conceived, gives birth to sin, and sin that is committed gives birth to death (James 1:13-15). But deliver us from evil - that is, do not allow yourself to be tempted by the devil beyond our strength, but with give relief to temptation, so that we can endure (1 Cor. 10:13). Venerable John Cassian the Roman The Greek text of the prayer, like Church Slavonic and Russian, allows us to understand the expression from the evil one and personally ( sly– the father of lies – the devil), and impersonally ( crafty- everything unrighteous, evil; evil). Patristic interpretations offer both understandings. Since evil comes from the devil, then, of course, the petition for deliverance from evil also contains a petition for deliverance from its culprit. Prayer “Our Father, Who art in heaven”: text in RussianThere is no person who has not heard or does not know about the existence of the prayer “Our Father who art in heaven!” This is the most important prayer to which Christian believers around the world turn. The Lord's Prayer, as it is commonly called “Our Father,” is considered the key property of Christianity, the oldest prayer. It is given in two Gospels: from Matthew - in chapter six, from Luke - in chapter eleven. The version given by Matthew has gained great popularity. In Russian, the text of the prayer “Our Father” exists in two versions - in modern Russian and in Church Slavonic. Because of this, many people mistakenly believe that in Russian there are 2 different prayers The Lord's. In fact, this opinion is fundamentally incorrect - both options are equivalent, and such a discrepancy occurred due to the fact that during the translation of ancient letters, “Our Father” was translated from two sources (the above-mentioned Gospels) differently. From the story “Our Father, Who art in heaven!”Biblical tradition says that the prayer “Our Father who art in heaven!” The apostles were taught by Jesus Christ himself, the Son of God. This event took place in Jerusalem, on the Mount of Olives, on the territory of the Pater Noster temple. The text of the Lord's Prayer was imprinted on the walls of this of this temple in more than 140 languages of the world. However, the fate of the Pater Noster temple was tragic. In 1187, after the capture of Jerusalem by the troops of Sultan Saladin, the temple was completely destroyed. Already in the 14th century, in 1342, a piece of a wall with an engraving of the prayer “Our Father” was found. Later, in the 19th century, in the second half, thanks to the architect Andre Leconte, a church appeared on the site of the former Pater Noster, which subsequently passed into the hands of the Catholic women's monastic order barefoot Carmelites. Since then, the walls of this church have been decorated every year with a new panel with the text of the main Christian heritage. When and how is the Lord's Prayer said?“Our Father” serves as an obligatory part of the daily prayer rule. Traditionally, it is customary to read it 3 times a day - in the morning, in the afternoon, in the evening. Each time the prayer is said three times. After it, “To the Virgin Mary” (3 times) and “I Believe” (1 time) are read. As Luke reports in his Gospel, Jesus Christ, before giving the Lord’s Prayer to the believers, said: “Ask, and it will be given to you.” This means that “Our Father” must be read before any prayer, and after that you can pray in your own words. When Jesus bequeathed it, he gave permission to call the Lord father, therefore, addressing the Almighty with the words “Our Father” (“Our Father”) is the complete right of all those who pray. The Lord's Prayer, being the strongest and most important, unites believers, so it can be read not only within the walls of a religious institution, but also outside it. For those who, due to their busyness, are not able to devote due time to the pronunciation of “Our Father”, Venerable Seraphim Sarovsky recommended reading it in every position and at every opportunity: before eating, in bed, while working or studying, while walking, and so on. In support of his point of view, Seraphim cited words from Scripture: “whoever calls on the name of the Lord will be saved.” When turning to the Lord with the help of “Our Father,” believers should ask for all people, and not just for themselves. The more often a person prays, the closer he becomes to the Creator. “Our Father” is a prayer that contains a direct appeal to the Almighty. This is a prayer in which one can trace a departure from the vanity of the world, penetration into the very depths of the soul, detachment from a sinful earthly life. An indispensable condition when saying the Lord’s Prayer is aspiration to God with thoughts and heart. Structure and Russian text of the prayer “Our Father”“Our Father” has its own characteristic structure: at its very beginning there is an appeal to God, an invocation to him, then seven petitions are voiced, which are closely intertwined with each other, and it all ends with a doxology. The text of the prayer “Our Father” in Russian is used, as indicated above, in two equivalent versions - Church Slavonic and modern Russian. Church Slavonic versionWith the Old Church Slavonic version of the sound of “Our Father” as follows: Modern Russian versionIn modern Russian, the “Our Father” is available in two versions - in the presentation of Matthew and in the presentation of Luke. The text from Matthew is the most popular. It sounds like this: Luke's version of the Lord's Prayer is more abbreviated, does not contain doxology, and reads as follows: A praying person can choose any of the available options for himself. Each of the texts of “Our Father” is a kind of personal conversation between the person praying and the Lord God. The Lord's Prayer is so strong, sublime and pure that after saying it, every person feels relief and peace. The only prayer that I know by heart and read in any difficult situation in life. After it it really becomes easier, I become calm and feel a surge of strength, I find a solution to the problem faster. This is the most powerful and main prayer that every person must know! My grandmother taught it to me as a child, and now I teach it to my children myself. If a person knows “Our Father,” the Lord will always be with him and will never leave him! © 2017. All rights reserved The unknown world of magic and esotericism By using this site, you agree to the use of cookies in accordance with this cookie type notice. If you do not agree to our use of this type of file, you should set your browser settings accordingly or not use the site. For a person of the Orthodox faith, the prayer “Our Father” is one of the most important. It is easy to find in all canon books and prayer books. By saying this prayer, the believer directly turns to God without the participation of heavenly angels and saints. It was as if God told him how to talk to him. The full text in Russian looks like this:
The text is unique because it combines repentance, petition, thanksgiving to God and intercession before the Almighty. Important RulesIn order to correctly ask or thank the Father for something, you must adhere to several rules for reading the prayer:
Prayer Our Father with accents
What do the words of the Lord's Prayer mean?
Jesus Christ gave a direct prayer-address to the Almighty to his disciples when they began to ask him to teach him how to pray correctly and be heard. Then the Savior gave us the opportunity to speak with God, to repent of our sins, to ask for protection from everything, for bread, and, moreover, to have the opportunity to praise the Creator. If you parse the words and translate them into the Russian language that is familiar to everyone, then everything will look like this:
Saying: “Hallowed be Thy name, Thy kingdom come,” we ask for strength and wisdom to live correctly.
Glorify the name of the Almighty with your deeds: “Glory forever.” We urge you to honor the earthly kingdom here on earth and thereby feel the grace heavenly kingdom, where there is the kingdom and power and glory of the Lord himself. “Hallowed be Thy name, Thy kingdom come.” We ask “Thy will be done on earth as it is in heaven, give us our daily bread for this day,” meaning everything that a person needs for life, however, first of all, we ask for the Honest Blood and the Most Pure Body in the sacrament of Holy Communion , without which it is impossible to receive forgiveness in eternal life. There is also a request for forgiveness of debts (sins), just as each of the believers forgives those who have sinned against them, offended or insulted them. A request to be taken away from any temptations and influence of evil forces. This last petition still includes protection from all the evil that can await a person not only on the path to eternal life, but also from what is in real world and meets every day. “And lead us not into temptation, but deliver us from evil.”
The Lord's Prayer in the Memoirs of the ProphetsThe Apostle Paul writes: “Pray without ceasing. Be constant in prayer, watching and giving thanks. Pray at all times in the spirit.” This emphasizes the importance of the Lord’s Prayer for every person. All followers of the Lord Jesus Christ talk about it in their books. The Lord's Prayer from Matthew:
Luke's Lord's Prayer
Following the instructions of John the Theologian, a person must constantly be in dialogue with God and perceive the world and living beings living in it also through it. This behavior is the life of the immortal soul and the knowledge of this nobility every moment. In this way, the Father’s great love for mankind is glorified now and always. He speaks more than once about the grace-filled power that the petition of the Lord’s Prayer gives: “Pray to God when you feel inclined to pray; pray when you are not in the mood for prayer; pray to God until you feel inclined to pray.” Like John, so Christ himself called upon believers to “Obey all,” meaning God. Only he knows what will be right for everyone living on Earth. The Word of God contains everything to make a person happy and lead him to eternal life, because Heavenly Father loves all people and longs to hear their prayers. We pray every day
You should not think that this is the only way to pray. This idea is not entirely correct. Followers of Christ called people to “walk in God.” Christ said that a person’s conversion must be sincere and pure, then the Father will hear everything. Our hearts speak of both great and small needs, however, “it will be easier for a good son who is not attached to earthly things to find spiritual things.” It is not so important whether a person turns to the Father in the temple or in his home. The important thing is that the human soul is immortal and it glorifies the Father and the Son. Daily communication with God will not be complete without words to His Son: “Lord Jesus Christ, Son of God, have mercy on me, a sinner,” because every good thing is available through the sacrifice of Jesus. This could be an example of the Lord's Prayer short version. Even just listening to the Lord's Prayer on Russian will do for the benefit of the believer. It makes no difference whether the text of the prayer is in Russian or Church Slavonic. The main thing is that a person never forgets the Lord’s Prayer “Our Father,” because neither before nor later will there be greater glory than the Almighty has.
Lord's Prayer But you, when you pray, go into your room and, having shut your door, pray to your Father who is in secret; and your Father, who sees in secret, will reward you openly. 7 And when you pray, do not say too much, like the pagans, for they think that in their many words they will be heard; 8 Do not be like them, for your Father knows what you need before you ask Him. 9 Pray like this: (Matthew 6:6-9) Our Father, who art in heaven! Hallowed be Thy name, May your 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, as we also 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!" (Matthew 6:9) To the speaker Father what kind of soul is needed? How much boldness does it take? What kind of conscience do you need to have, so that after knowing God and understanding that the nature of God is goodness, holiness, joy, power, glory, purity... then you dare to pronounce this word and call such a Being your Father? It is obvious that if someone has any intelligence, then, not seeing in himself the same as in God, he will not dare to utter these words to him and say:Father! For it is unnatural for someone who is good in essence to become the father of someone who is evil in deeds, for a saint to become the father of someone defiled in life, for the Father of life to become the father of someone killed by sin... Therefore, when the Lord teaches us in prayer to call God Father, he does nothing more than legitimize an exalted way of life. When the Lord teaches us to call Himself Father, it seems to me that He legitimizes an exalted and lofty way of life, because the Truth teaches us not to lie, not to say about ourselves what is not in us, not to call ourselves what we were not. But, calling the Imperishable, the Righteous and the Good as your Father, you must justify this relationship with life. Therefore, you see, how much preparation we need, what kind of life we need, how much and what thoroughness is needed in order to, with the elevation of our conscience, achieve such a measure of boldness and dare to say to God: “Father”... When we approach God, let us first pay attention on our life: do we have anything in ourselves worthy of Divine kinship, and then we dare to say the word “Father”.St. Gregory of Nyssa When the Lord says in prayer:who is 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 mountain dwellings.St. John Chrysostom "Hallowed be thy name" (Matthew 6:9) Yes hallowed that means let him be glorified. That is, vouchsafe us 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 will offer praise to the Lord.St. John Chrysostom We are speaking Hallowed be thy name not in the sense that we wish God that He may be sanctified by our prayers; but we ask Him that His name may be sanctified in us. For from whom will God, who Himself sanctifies everyone, be sanctified?Sschmch. Cyprian of Carthage We sanctify the name of the Heavenly Father by grace when we mortify all lust... and cleanse ourselves from corrupting passions, for holiness is the complete stillness and deadness of lust in the heart.St. Maxim the Confessor "Thy kingdom come" (Matthew 6:10) The Kingdom that we ask from the Heavenly Father is the future Kingdom after the end of the world. We pray to Him for the speedy coming of this Kingdom, so that we can quickly enter into it... This is the desire of Christians, the confusion of the pagans, the triumph of Angels; For the sake of the Kingdom we suffer and desire it uncontrollably.Tertullian What a wondrous sequence in the Lord’s Prayer!.. After asking for the gift of perfect knowledge of God, the Lord teaches a person adopted by God to ask for the Kingdom of God to descend into his soul. This Kingdom He commands to ask for the humble, but strong prayer faith... He who has felt the Kingdom of God within himself becomes alien to a world hostile to God... He can infallibly desire that the visible Kingdom of God should come on earth, destroy sin from the face of the earth, and establish the rule of Truth on it.St. Ignatiy Brianchaninov "Thy will be done as it is in heaven and on earth." (Matthew 6:10) Speaking: Thy will be done , we do not pray that God will do what he wants, but that we can do what God wants. For who can stop God from doing what he wants? But since the devil prevents us from following God in everything in our spirit and in our deeds, we ask and pray: may God’s will be done in us.Sschmch. Cyprian of Carthage God 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 celestials. For one must desire, He says, Heaven and the Celestial. But before reaching Heaven, we must make the earth Heaven, so that while living on it, we can act and speak as if we were in Heaven, and pray to the Lord for this.St. John Chrysostom “In one place,” said the elder, “they prayed for rain, and in another - so that it would not rain. It turned out that God wanted it.” Go where they lead you, see what they show you, and keep saying: “Thy will be done.”St. Ambrose Optinsky "Give us this day our daily bread" (Matt. 6:11) The bread of God is the one that comes down from heaven and gives life to the world. In. 6, 33 I am the seven bread of life. In. 6, 47 What a wonderful order Divine wisdom has given to prayer requests. When after the heavenly, i.e. the name of God, the Kingdom of God, the will of God gave place to petition for earthly needs... However, the wordsgive us this day our daily bread we will understand more in spiritual sense. For Christ is our bread: He is our life and the bread of life, as He himself says:I am the bread of life... Asking for our daily bread, we pray for unceasing abiding in Christ through the communion of His Body.Tertullian In the Discourse on the Mount, the Lord says that bread can have three meanings: it can mean material bread, and the sacrament of the Body of Christ... and spiritual food. Of these three meanings, He sometimes talks primarily about one, sometimes about the other, but always has all three in mind.Blzh. Augustine “And forgive us our debts, as we also forgive our debtors.” (Matthew 6:12) Debts here mean sins - words, deeds and thoughts that are contrary to the law of God... Sins are called debts because, just as in citizenship it happens that debts oblige the debtor to repay the lender... so sins oblige us to satisfy the righteousness of God, and when we have no means to pay, they imprison us in eternal prison. We cannot pay these debts through ourselves, and for this we resort to the merits of Christ and the mercy of God... When we ask,forgive us our debts , then through this it is clear that we pray not only for ourselves, but also for each other... It says: as we also leave our debtor . With this word we learn so that we ourselves can forgive the sins of our neighbors... God forgives us our sins out of mercy; and we, imitating Him, out of mercy must forgive the sins of our brethren.St. Tikhon Zadonsky "And do not lead us into temptation" (Matthew 6:13) Temptations, according to Scripture, are of two kinds: some come through what is pleasant, and others through what is sorrowful and painful; some are voluntary and others are involuntary. From them sin is born, and we are commanded to pray not to enter into them, according to the commandment of the Lord, who taught us to say in prayer:and do not lead us into temptation... And others are the executioners of sin, punishing a sin-loving disposition by inflicting involuntary grave sorrows, which if anyone endures... will find the words of the great Jacob applicable to himself:Count it all joy, my brothers, when you fall into various temptations, knowing that the testing of your faith produces endurance (James 1:2-3) . The evil one maliciously spies on both such temptations, and during the first he manages, through allure and excitement of carnal pleasures, to tempt the soul to lag behind the God-loving mood, and during the second he attempts to deceive the soul, suppressed by the weight of sorrows and troubles, to accept thoughts of murmuring and bringing injustice against the Creator.St. Maxim the Confessor This raises an important question! If we pray so as not to be tempted, how can we prove the virtue of our firmness, which is required by Holy Scripture?..Blessed is the man who endures temptation (James 1:12) . So, the words of the prayer - do not lead us into temptation - do not mean that do not allow us to ever be tempted, but do not allow us to be defeated in temptation. Job was tempted, but was not led into temptation, for he did not say anything unreasonable about God (Job 1:22) and did not defile his lips with blasphemy, to which the tempter wanted to lead him. Abraham was tempted, Joseph was tempted, but neither one nor the other of them was led into temptation, for neither fulfilled the will of the tempter.St. John Cassian the Roman It is not God Himself who leads into temptation, but He allows to be led into it by the one whom He deprives of His help according to His deepest intentions, because he deserves it.Blzh. Augustine "But deliver us from evil" (Matthew 6:13) After all, at the end of the prayer there is a conclusion that briefly expresses all our prayers and petitions. At the end we say:but deliver us from evil , meaning by this all sorts of troubles that the enemy is plotting against us in this world and against which we will have faithful and strong defense if we have God as a deliverer from them, if, at our request and prayer, He gives us His help. Then, after the words - deliver us from the evil one - we ask for the complete protection of God against the evil one, and having received such protection, we are already safe and protected from all the snares of the devil and the world. Indeed, why should one who has God as a Protector in this world be afraid of the world?Sschmch. Cyprian of Carthage With this we pray to the Heavenly Father to protect us from it, from which we ourselves (on our own) cannot protect ourselves... With this word our Savior stirs us up to prayer and through prayer teaches us to get rid of it.St. Tikhon Zadonsky "For Thine is the kingdom and the power and the glory forever." (Matthew 6:13) A reminder of the enemy in wordsdeliver us from evil Having made us cautious and stopped all our carelessness, He further inspires us, presenting to us the King under whose authority we fight, and showing that He is more powerful than all.As Yours is , says the Savior,Kingdom and power and glory . So, if His is the Kingdom, then we should not be afraid, since no one resists Him and no one shares power with Him. For when the Savior said:Yours is the Kingdom , then shows that this enemy of ours is subordinate to God, although he still resists by God’s permission... In a word:and glory it is shown that this King not only frees you from the evils that threaten you, but can also make you glorious... for just as His power is great, so His glory is inexpressible, and all this is boundless and infinite.St. John Chrysostom Brief prayer rule Venerable Seraphim of Sarov The Monk Seraphim of Sarov taught everyone the following prayer rule: “Having risen from sleep, every Christian, standing before the holy icons, let him read the Lord’s PrayerOur Father three times*, in honor of the Holy Trinity, thenhymn to the Mother of God : Virgin Mary, Rejoice, O Blessed Mary, the Lord is with You; Blessed are You among women, and Blessed is the fruit of Your womb, for You have given birth to the Savior of our souls.(three times) Symbol of faith: I believe in one God the Father, Almighty, Creator of heaven and earth, visible to all and invisible. And in one Lord Jesus Christ, the Only Begotten Son of God, who was born of the Father before all ages; Light from Light, true God from true God, born, uncreated, consubstantial with the Father, to Whom all things were. For our sake, man and our salvation came down from heaven and became incarnate from the Holy Spirit and the Virgin Mary, and became human. She was crucified for us under Pontius Pilate, and suffered and was buried. And he rose again on the third day according to the Scriptures. And ascended into heaven, and sits at the right hand of the Father. And again the coming one will be judged with glory by the living and the dead, His Kingdom will have no end. And in the Holy Spirit, the Lord, the life-giving, who proceeds from the Father, who is with the Father and the Son, worshiped and glorified, who spoke the prophets. Into one Holy, Catholic and Apostolic Church. I confess one baptism for the remission of sins. I drink the resurrection of the dead, and the life of the next century. Amen. (one time) - Having completed this rule, let him go about his business to which he has been assigned or called. While working at home or on the road somewhere, let him read quietly: Lord Jesus Christ, Son of God, have mercy on me, a sinner (or sinner) , and if others surround him, then, while doing business, let him speak only with his mind Lord have mercy and continues until lunch. - Just before lunch, let him do the above morning rule. After lunch, while doing his job, he reads quietly: Most Holy Theotokos, save me, a sinner (or a sinner), or Lord Jesus Christ, through the Mother of God, have mercy on me, a sinner (or sinner) , and let this continue until sleep. When going to bed, let every Christian read the above morning rule again; after that, let him fall asleep, protecting himself with the sign of the cross.” “By adhering to this rule,” says Father Seraphim, “one can achieve a measure of Christian perfection, for the above three prayers are the foundation of Christianity: the first, as a prayer given by the Lord Himself, is a model of all prayers; the second was brought from heaven by the Archangel in greeting to the Virgin Mary, Mother of the Lord; The symbol briefly contains saving dogmas Christian faith" For those who, for various reasons, cannot follow this small rule, St. Seraphim advised reading it in every position: during classes, while walking, and even in bed, presenting the basis for this as the words of Holy Scripture: Everyone who calls on the name of the Lord , will be saved. IN Orthodox culture There are many different canons and customs, which for many unbaptized people may seem very unusual. However, the prayer “Our Father” is that same religious address, the words of which are familiar to everyone firsthand. “Our Father” in Church Slavonic with accents
The Lord's Prayer in Russian in full
Interpretation of the Lord's PrayerThe origin of “Who art in heaven” has a long, centuries-old history. The Bible mentions that the author of the Lord's Prayer is Jesus Christ himself. It was given to them while he was still alive. During the existence of the Lord's Prayer, many clergy have expressed and continue to express their opinions about the main meaning that is set out in this prayer. Their interpretations are comparatively different from each other. And first of all, this is due to the fact that the content of this sacred and thoughtful text contains a very subtle, but at the same time important philosophical message, which can be perceived by each person in completely different ways. Moreover, the prayer itself is quite short compared to others. Therefore, anyone can learn it! The Lord's Prayer is composed in such a way that its entire text has a special structure in which sentences are divided into several semantic parts.
Having analyzed the entire text of the prayer, interesting feature It turns out that during the utterance of all its parts, people will have to turn with their requests and wishes to God seven times. And in order for God to hear requests for help and be able to help, it would do well for each person to study detailed information with a detailed analysis of all three parts of the prayer.
"Our Father"This phrase makes it clear to the Orthodox that God is the main ruler of the Kingdom of Heaven, to whom the soul must be treated in the same way as one’s own father. That is, with all the warmth and love. Jesus Christ, when he taught his disciples to pray correctly, spoke about the need to love the Father God. "Who is in heaven"In the interpretation of many clergy, the phrase “He who is in heaven” is understood in a figurative sense. So, for example, in his reflections John Chrysostom presented it as a comparative phrase. Other interpretations say that “He who is in heaven” has a figurative expression, where heaven is the personification of any human soul. In other words, God's power is present in everyone who sincerely believes in it. And since the soul is usually called human consciousness, which does not have a material form, but at the same time it (consciousness) exists, then, accordingly, the entire inner world of the believer in this interpretation appears as a heavenly form, where God’s grace also exists. "Hallowed be thy name"It means that people should glorify the name of the Lord God by doing good and noble deeds, without violating all the commandments of the Old Testament. The phrase "Hallowed be your name" is original and was not replaced when translating the prayer. "Thy kingdom come"Biblical legends say that during the life of Jesus Christ, the kingdom of God helped people overcome suffering, cast out evil spirits, including the power of demons, heal the sick body from all kinds of diseases, creating conditions for beautiful and happy life on the ground. But over time, a huge number of people still turned out to be unable to protect themselves from dirty temptations, discrediting and denigrating their weak-willed souls with artificial temptations. Ultimately, the lack of humility and flawless adherence to one's own natural instinct turned most of society into wild animals. It must be said that these words have not lost their originality to this day. "Thy will be done"The point is that there is no need to be afraid of the power of God, since he knows better how the fate of each person should turn out: through work or pain, joy or sadness. No matter how unpleasant our path is filled with circumstances, it is important that with God’s help it always makes sense. These are perhaps the most powerful words. "Our Bread"These words are full of mystery and complexity. The opinions of many clergy agreed that the meaning of this phrase is due to the constancy of God. That is, he must protect people not only during the most difficult moments, but also in other cases, always staying with them. It is very important to learn these words by heart. "And leave us our debts"You need to learn to forgive the sins of loved ones and strangers. Because only then will all your own vices be forgiven. "And do not lead us into temptation"This means that people ask God to create on the path of life those difficulties and obstacles that we are able to overcome. For everything beyond one's control can break human soul and lose his faith, subjecting every person to temptation. "But deliver us from evil"Everything is clear here. We ask God for help in the fight against evil. You can print out the Lord's Prayer on paper before going to church.
At home, the Lord's Prayer is read in the morning and at night before going to bed. And in the temple you can turn to God at any time.
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