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I cannot pray -euthor unknown I cannot ~8y, "Oar', if I have no room in my lif~ for others and their needs. I cannot say c. Fa/hltf', if I do not demonstrate this t{l.l etionship in my daily living, , I cannot sag, " Who apt in hj2:lJVlZn",if all my intlZP!Zst and put'i'~h:1ere in IZ8rthlg things. I cannot say, "tietkswed be thy neme" if I em not striving for God's htdp to bIZ holy. ' J cannot say, "Thg kIngdom come" if 1 am unwilling to accept God's rul\Z in mg lif~. I cannot sag" Thy wll! bIZ done", iJ r am unwilli"llg or Y'\zs\ZDtfttl of having God'&),will in my liflZ. I cennot say" On %8rtb 8$ it j$ in h/?8ven," unl~ss I am truly r{l.ed~l to giV!Zmy£!Zlf to flis s~rvic,!Zh~r~ and now. , I cannot say, "6/vlZ U'JIj lhl$ day oar qajJg 13r%ad," (lnh~s£ I am tnlly nzady 10 givlZ mys{llf in hard Ilffort for it, or if I ignoT'1Z thz n\zllds of

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The Seven Petitions of the Lord's Prayer (See CCC #s 2803-2854.)
The first three petitions are ~ore theological, draw us toward the Father's glory, are for God's sake (thy name, thy kingdom, thy will), and are already answered in Jesus' sacrifice. The last four are ways toward God and commend our poverty to his grace (give us, forgive us, lead us not, deliver us).

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. Forgive us our trespasses, as we forgive those who trespass against us.
6. Lead us not into temptation. 7. Deliver us from evil.
The Final Doxology (See CCC #s 2855-2856.)
The first three petitions of the Lord's Prayer are echoed.

1. The glorification of God's name: the kingdom
. 2. The power of ~od's saving will: the power 3. The coming of God's reign: the glory

".

PRESENTATION OF THE LORD'S PRAYER

The Lord's prayer isfound in the gospels in two slightly different versions. One is Matthew 6:9-13 and the other is Luke 11:2-4. Jesus waspraying, and when he finished his prayer, one of the disciples asked Jesus: "Lord, teach us to pray,just as John the Baptizer taught his disciples." In answer to this request Jesus taught them the Our Father. The last lines: "for the kingdom, the power and the glory are yours, now and forever. Amen" were added and are our words of praise. In this prayer there is adoration, praise, thanksgiving and petition, and it is aformula prayer which is suitable for all occasions. Sponsors and Godparents, please come forward to receive • this prayer and give it to your catechumen/candidate as you promise to pray for each other.

THE LORD'S PRA YER

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The Lord's Prayer (Matthew 6:9-13)
The Church has always considered the Lord's Prayer (Pater Noster) as the Christian prayer par excellence. In the ancient Church in Africa for example, the rudiments of the faith ('quid credendum') were drawn from it; in it the catechum s were immersed in the knowledge of prayer ('quid orandum'), After having followed the explanation of the ~reed ('traditio') they would have had to publicly recite it by memory ('redditio'); the transition between this 'traditio' and 'rcdditio' was the Lord's Prayer. Tertullian was not the only one who considered the Lord's Prayer to be a compendium and synthesis of the Qid and ~ Testaments. 'In only a few words, it summarizes the sayings of the prophets, the gospels, the Apostles; the discourses, the parables, the examples and the precepts of the Lord and, at the same time, so much of our needs become fulfilled, In invoking the Father, we honour God; in the Name is the testimony of faith; in Hi ",illjs the offerinu of obedience; in the Kingdom is the record of hope;.iu_ the read Ijes the • . n about life; in the asking for pardon is the confes ion of sins; in the asking for protection is the fear of temptation. Why awe? Only God could have taught u how He wanted to be prayed to.' (De Oratione 9,1-3) Leaving aside Luke 11,2-4, I will examine only the text of Matthew 6,9-13. It appears to be inserted just after the second of the three good works - almsgiving (6,1-3), prayer (6,4-15) and fasting (6,16-18)-all of which form the greatest works of justice by the Jews, Matthew 6.9-13 is structu red in. three parts, It beginsw ith an ,invocation, followed by three netitioos with re ard to God, and it closes wit three netitions concerning the messianic people. The prnycr has a clear eschatological orientation and it supposes a God-man synergism.

The Opening Invocation 'Our Father who art in heaven'
a} '0111' Falller' In every age, humanity has turned to a divinity whom it calls 'Father'. By that, humanity intends to recognize His authority and to appeal to His love. The Old Testament - It is not surprising that among the inspired books of the Old Testament, twenty-two Hebrew, Aramaic or Creek texts give YHWH the Lord the name 'Father'. God is first of all the father of tile people of Israel, It deals here with a divine paternity which is generally unique in its kind, connected as it is to the historical events involving the people of Israel. ·s the father of Israel because God had created by means of election and covenant, an existence for Israel which thus became the firstborn child of God, God's very own people (Ex 4,2223; Dt 32,6-8). There are~ components in God's paternity: authority and l~ God is the Father of Israel. Thus He deserves the sovereignty, the prestige, the power and rightful command of the father of a family, all which the children depend and to which they are subjected, by showtns respect and obedience (Is 64,4; 1,2; 30,9; Mal 1,6). God is the father of Israel. Tender and affectionate to Ills children, He surrounds them with gratuituouSlove, always merciful and faithful (Is 49,15; 66,15; Ps 131,2; Hos 11,1-4.8). God is also the father of individuals who have a close relationship with Israel. This involves eminent persons such as the king or the Messiah (Ps 89,27; 28am 7,14; Ps 2,7). On the paternity of God for the individual, the authors of the later books of (he Old Testament worked towards a change of perspective, i.e , towards greater universalism. Each human being may become a child of God, indeed it is a reality if he/she is holy and faithful to God (Sir 23,1-4;

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51,10; Wis 2,13.16.18; 5,5; 14,3). However, one recalls the 'solitary' God of Islam (Koran 112,4.171; 5,116~117). The New Testament ~ With Jesus, biblical revelation of the divine paternity enters a new phase. GDd is the farber of Jesus Christ and the father of Christians . .~ It is not rare to find in the Pauline letters the expression 'the father of OUI" Lord Jesus Christ' (Rom 15,6; lCor 1,3; 11,31; Eph 1,13; Coll,3). On the other hand, Jesus never says 'Our Father' but 'My Fatherand your Father' (In 20,17) distinguishing between 'my Father' (Mt 7,21) and 'your Father' (Mt 5,16). The self-consclousness of Jesus' sonship is very clear in the Gospels (Lk 2,49; Mk 13,32). He frequently declared himself to be sent by the Father (In 3,17.34; 5,23.36.37; 6,44.57 etc ...), hence Heb 3,1 calls him 'the apostle', i.e. the' sent one' . Jesus also affirmed his preach ing the words of the Fa ther (J II 3,34;. 12,49~50j 14,10) and fulfilling the work of the Father (Jn 5,19.36j9,4), The gospels contain several prayers of Jesus. But only Mk 15,34 invokes 'God': 'My God, my God, why have you abandoned me'?'. But this en of the Crucified One is 3. citation from Ps 22,2. ~ o.!hg_p1:'~ begin with 'Fath~r'; from the joyous cry (Mt 11,25~26) to the invocation during the agony at Gethsemane (Mt 26,39.42), to the entreaty on the Cross (LI<23,34.36). The second gospel gives us a taste of what Jesus meant when he addressed God with the cxpression.~ba' (Mk 14,16). His an Aramaic word used as a ,form or courtesy towards an elder, and moreover it becameadopted in the Ill!lguage used by children in n farni!y.,.even if they were grown-up, when they addressed the father. By calling God "Abba H, Jesus manifested the unique relationship between himself and God, and at the same time showed the familiarity, the fidelity, the reverence, the availability which he enjoyed. No ..rayerl whethel" ancient Jewiw.,JiturgicllLOJ: PJiv..nte-h.as-CYeJ' y.entured to addl'ess God as "Abba". Besides beln the Fatl1cl.:Jli.:tJ.mDs Christ, God is .1lso Father of Christians in every sense. This is no purely a natural phenomenon - everyone isa child God~, ur iTasan eschatological gift in Christ. It has its origins from God who bas prepared us to conform to the image of His Son so that he may become the firstborn among many brothers and sisters (Rom 8,29), and has given in our hearts the Spirit of His Son which cries out: Abba, Father (Gal 4,6). God has chosen us to be His adopted children through Jesus Christ (Eph 1,6). The Holy Spirit testifies to our spirit that we arc children of God (Rom 8,16) and we who possess the first-fruits ofthe Spirit, groan within ourselves, awaiting the adoption as children to be complete and definitive (Rom 8,23). In the mea.ntime,it is througb faith that we actualize our di\'ine sonsitin "All of you arc children of God through Christ Jesus" (Gal 3,26), Whoever has received the Word, has been given the power to be a child of God, to those who believe in his name" (Jb 1,12). Love (Mt 5,45) and mercy (Lk 6,36), forgiveness (Mt 6,14-15) and peacemaking (Mt 5,9): these are some of the concreremantfesrariens of Christians as children of God. As children of God, Christians become brothers and sister's in Christ, through whom tbey can address God as "our" Father. Jesus, the firstborn among many brothers (Rom 8,29), calls his apostles (Mt 28,10; In 20,17), those who fulfill the will of God (Mk 3,31-35) and the most marginalized (Mt 25.,40.45) as his "brothers". He exhorted to love one's enemies (Mt 5,43~47) thus stretching the meaning or "brothers". He invited to love one's neighbours (Lk 10,29~34) who could be a friend or enemy, the one who helps and who engages us to help. The two Old Testament commandmentsare fused into one (Dt 6,5 and Lev .19,18.;L1( 10,25~28). He finally showed his love for his own like a fount and fo ation of our love fOI' one another (In 15,12-13). b) 'WllOart hi heav. In the Gospels, Jesus speaks repeatedly of" Father ...in heaven" (Mt 5.16.45) and the "heavenly Father" (Mt 5,48). What is "heaven II for Jesus and the writers of the New Testament? It is the throne of God (Mt 5,34) fro~. His Qice is beru::d_(Mk 1,11). Tbe Holy Spirit descends from heaven (Mk 1,10;

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Acts 1,U). Jesus who is from heaven, descends from it (In 6,38), and it is to heaven that he ascends (Acts 1,10-11), and one day he will descend from it again (lThes 4,16). Even the angels come from heaven (Lk 2,13-15). The rewuds of Christians are found in h~n: a homeland (Phil 3,20), a home (2Cor 5,1), blessings (Eph 1,3) and~rds (Mt 5,12), ~ope (Coil,S) and inheritance (J Pet -w.Hcaven is tll(.s fl divine reality - and it oftcns substitutes the name of God (Mt 3,2; 16,1 etc ...). "Our Father who art in heaven" Intimately united to Jesus the only Son, all his disciples constitute a single family of adopted childern of God. They can address God as "Father" of all humanity which He loves, and in His omnipotent love He stoops to grant humanity His transcendance which is humanly impossible to attain.

2. The First Petition: The Sanctification of the Name of God
This opens the series of three petitions with regards to God. The character] tic possessive adjective in the second person singular is used in the petitions: "vou .." name, ~'your" kingdom, ")'.OJl.r.." will. The theological passive in the first and third petitions should be noted: "holy be", "be done", implying "by you". The three petitions could therefore be rendered as "sanctify your name", "come and reign", "fulfill your will", (I) ,[he Name It is the name among the Semites that which constitutes an individual, at least the aspirations which have been imposed upon and define the quality of the individual. But if among humanity there arc many who do no honou r to their names, God realizes in fu II the mCII ning of His Narne. Among the divine names there is also "the Holy One". And God is trulyHoly inasmuch as He transcends earthly realities; He is removed from the ineffectual and evil wodd, for He is absolutely powerful and good. One remembers besides that the Jews speak reverently of the "Name of God" in order to avoid pronouncing explicitly "God" Himself. b) The Sanctification of lite Name According to the Bible the Name of God could and could not be sanctified (i.e. profaned) by man or God. Humanity sanctifies the Name by observing Bis commandments. They profane His Name when tliey transgress it. Lev 1"2,31.32 states "Observe therefore my commandments and put them in practice. I am YHWf!. Do not profane my Holy Name because I am Holy in the midst of the_ cbildren of Israel." Note the two parallel forms: tbe progressive "observe" and "I am Holy"; and the antithetic "observe" and "do not profane". For God, to sanctify (not profane) His Name i manifested by punishing the Israelites guilty of idolatry in Egypt and then liberating them. In this way tbe pagan Egyptian' could not accuse Him of being impotent in helping His persecuted people oppressed by Pharoah (Ex 20, 5-12). God also sanctifies His Name (not profane) by intervening to punish the guilty pagans. In this way the idolaters see His power (Ex 39, 1-7). Finally God will one day sanctify His Name Jn a definite and complete way when He purifies the Israelites of their sins, giving them a new heart and a new spirit, so that they may observe His laws (Ex 36,22-28). Christians know that God bad aIT 'ady- 'nitiated the esehato ienl era. By intervening salvifically, He revea s Himself as Holy (He revealed the oliness of His Name) in the Son, and has given us His Holy Spirit. In adhering to God who has revealed Himself as Holy, and awaiting to see Him in all His glory and power, Christians seek to reveal God as Holy, to sanctify Him by observing His Laws and thus rendering Him glory.

3. Tile Second Petition: The Coming of the Kingdom of God

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a) Tire Kingdom The Kingd.om of God, its establishment as it developes and is fulfllJcd.,constitutes the central teacbing whicb Jesus imparted to the crowds and to his disciples in very clear language or at times under the veil of parables, To indicate the entire epic of salvation, Jesus chose to use this expression 'Kingdom of God' to suggests the authority of God, the te.n:i1u.r: or .. 'ects on which this authority is exercised. This is well noted in the Letter to the Hebrews. It could suggests a dominion, an empire, albeit supernatural. Or it could designate a state of being, such as a community, a present or eschatological reality, an earthly or heavenly reality.

b) The Coming of lite Kingdom
Jesus sometim cs spoke of the Kingdom of God as 'if is near' (Mt 4,17; J 0,7),. at times it has 'arrived among you' (12,28). In Jesus' thinking, t~e Kingdom isbotb future and imminent, present yet m ste..rio.usl;)Lhidden.in his very own person and activity, . In the 'Our Father', the aorist verb 'come' is used. By this christians are not asking for a slow and progressive coming of the Kingdom of God on earth; but a unique and definite irruption at the end of time.when God will come in person to rule, Thisescharological event will coincide witb the glorious coming of Jesus which Christians invoke with the 'Maran ata' (J COl' 16,22), 'Come Lord Jesus' (Rev 22,20), At the end of time,Jesus will vanquish the enemies, including death, thus God alone will be 'an in ail,. all in everything' (lCor 1.5,28),

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4. The Third Petition: The Actualization of the Will a/God
will of God, the' problem' of God in the entire will for salvation,rcvealed and promulgared in its entirety only in the eschatological era inaugurated by Christ. The will of God to save all of humanity is expressed at times under the form of a promise, at other times in a form of a precept, The third l1etition of the 'OUf Father' includes both aspects of the will of God, Christians ask God to fulfill His plan of salvation which will arrive at the end oftime.filey also
('0.,. ,.not ob struet. ".v,itI.~. .. sins th.e fl."fillrneut ,of th.e divine pr~ject of Sf~.... lv'ltion.) positive terms, Christians ash: that humanity co-operare With the will of God by .observing His ethical demands. If it is true, as St. Augustine teaches, that tGod does not want to save you without your coo.pe.ra~io,n>then God fulfills His pla~ ~f salvation !n such a way that humanity, with the help of the Holy Spirit, feels free to follow the dIVIDe precepts. This third petition is not about disheartened and depressive peoples wbo accept passively and with resignation, the will of God. It is instead about individuals who await and hasten (2Pet 3,12) dyuamically the definitive and complete executlen of the divine will It fulfilling its ethical

0) The Will of God Except for Rev 4,11 which speaks of the creative New Testament denotes Hisgf'atuit911s universal

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5. The Fourth Petition: The Bread 0/ Life
It is the first of three requests which concerns the messianic
possessive adjective ~U'Cin the first person 'us', 'our' d.aily bread, 'OUI"' sins. plural: people. The pronoun and the give 'us', forgive 'us', do not lead 'us', sin against

a) The Bread

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A basic food, like oil and wine, in the Mediterranean basin, bread indicates that which serves to sustain tbe body, and according to the interpretation of various Fathers of the Church, the sustenance of the soul. .The Christian begs from God with open hands for food (hut is bread, for the spiritual food of the Word of God and the EUcharist, for eternal salvation. b) Epiousios A term that had become obscure since the time of Origcn ..According to various etymologies, it could indicate the bread 'ortbe day to come'. And which is that day? Today. The Greek expression may have been aop e to avon repeating'scmcron'/'t~day'. Instead of 'give us today the bread of todl1 ',it n ow says' give us today our daH bread'. Christians remember. esus worts .our heavenly Father knows your needs (food and clothing), Seek first the Kingdom of God and its justice, and everything will be given to you' (Mt 6,32~33). Faith in the generosity of the heavenly Father is a necessary condition. He will provide the n ecess ary sustena nee of th e cnti re com m uni ty. 'The day to come' is 'tomorrow', i.e. the eschatology. Jesus had put his disciples on their guard against worrying about nod accumulating goods for' oneself; against being apprehensive over the things of this wodd.'Do not worry about tomorrow, because tomorrow will have Its own problems. Each day has enough troubles of its own' (Mt 6,34). Christians ask for bread of the eschatological 'tomorrow', of the banquet of the Kingdom of heaven (Lk 14,15). They ask for it today because every earthly reality well-lived is the 'already' of the eschatological era that awaits its total fulfillment.
--u ~ •

6. The Fifth Petition: The Remission of Sins

a) The trespasses It docs not mean the debts of gratitude incurred by us in the face of God's paternal generosity when He overwhelms us with His gifts. '.. ebts' according to the Jewish understanding are OUi' sins. They are not considered as perverse actions in themselves but rather in relation to Godw'lose~precepts we have transgressed and to 'whom we have to make adequate reparation. Though we ought til fulfiU this, we neverCllU do so, given the enormity of this debt. We find ourselves in the condition of t re merciless servant whose debt amounted to 10,000 hi lents, and who not being capable of restituting it, was sold away together with his family and his possessions (Mt 18,23-25). The acknowledgement of this impossibili!y . to repay the debt forces us . . r to turn with bumble faith towards.Gud's.merctful love which overlooks all; so that he forgives our sins which we ourselves can never expiate. ~ b) 'As weforgive those ... ' T· gencrnairy LLGQd_, which we a cal, places onl one condition on us in~der to receive to remission: that we forgive those who sin against us, that we pardon those who have wronged us. And we can show mercy oward our brothers and sisters precisely because we can pass on this great treasure of mercy which God had first shown to us. It is clear that the contrary is also true: that our prayer will not be fulfilled if like the merciless servant (Mt 18,23.25; cf6,14-1S) we refuse to pardon our brothers and sisters. The fifth petition, like the sixth, is the result of the fact that sins defer the definitive coming of the glorious Christ and the Kingdom of the Farber, 2Pet 3,9 says that the Lord is not slow to carry out his promises, as some believe; but he is being patient with you all, wanting nobody to be lost find everyone to be brought to change his ways.

7. The Sixth Petition: The Preservation from Temptation and the Liberation from Evil.
oj The Temptation To tempt means to test, to try; hence temptation means test or trial.

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Sometimes it is humanity that tests God, like the Israelites in the desert (Dt 8,2). It means to defy God, refusing to show Him faith and obedience, opposing His plan of salvation. Sometimes it is God who tests humanity, as when He tested Abraham in sacrificing his only son (Gen 22,lt). It means to say that God, wanting to realize His plan for salvation, puts before humanity the decision to believe or not to believe in Him, to obey or disobey Him. Sometimes it is the devil, Satan, who tests humanity by trying to obstruct the divine plan of salvation, seeking to push humanity towards disbelief and disobedience (Mt 4,1-11). Temptation in this sense comes not from God but from the devil. But it is attributed to God in the Semitic sense of the concept, God being the ultimate cause of everything (cf tbe Prologue of Job). I t speaks of the temptations of everyday life, an image and precursor of the tern ptatior:1 of the last days, of'tbe trial which is to come for the whole world'(Rev 3,10). This 'great tribulation' (Mt 24,21) is the final decisive attack which Satan launches against the faithful, attacking with such violence that, as Jesus saystif those days were not shorten, nothing living would be saved, but because of the elect, those days will be shortened' (Mt 22,22) so that there may be faith on earth (cf Lk 18,8). Christians pray to the heavenly Father that He l11.ay preserve them not onlY from temptation but also from...falljnginto tClnpt.'lti.ou .. Agreeing with this thought is the teaching found in lCorl0,I3: 'God is faithful, and He wHI not permit that you be tempted beyond your strength; but with the tcmptation that comes, He wi]] give you a way out and the strength to bear it'. This is valid for the temptations of daily life, but it is valid above aU for the great temptation of the last days .. b) Tile Liberationfrom Evil This second part of the sixth petition repeats more or less what was said in the first part, though in 11 positive manner (unlske the negative first part). Christians beg God to preserve them from evil. Though the personal meaning of 'ponerou' (masculine of' poneros' to indicate Satan) is preferred, it docs not exclude the meaning of 'evil' (neuter).

Seen from the light of the Old Testament and Judaism, the 'Our Father' docs not seem to include filly new ideas, In' Anicia Pro ba Faltonia '(a little after 411 AD), St. Augustine, born of a most noble family which sought refuge from Alaric's Goths, noted the parallels in the Old Testament of each petition of the Lord's Prayer. He concludes 'If all the words of the holy invocations contained in the Scriptures were reviewed, you will find noflJing, it seems to me, that is is not contained or summarized in the 'Our Father' (Epistola 130,12.22~13) .. Here is a synopsis of the parallels cited by St Augustine: Holy be your name - As in their sight you have proved yourself holy before us, so now in our sight prove yourself great before them (Sir 36,3). Your Kingdom come _.Lord our God, bring us back, let your face shine upon us and we shall be safe (ps 80,7). Your will be done on earth as it is in heaven - Direct my steps according to your word, let no evil win power over me (Ps 119,133). Give us today our daily bread ~ Give me neither poverty nor riches, grant me Duly my share of bread to cat (Prov 30,8). Forgive us our traspasses as we forgive those who traspass against us - Yahweh, remember David and all the hardships he suffered (Ps 131,1). Yahweh my God, if] ever soiled my hands with fraud, repaid a friend evil for good ...(ps 7,3-5). Deliver' us from evil- Rescue me from my enemies, 0 God, protect me from those attacking me ... (Ps 58,1).

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The same can be observed in Jewish literature; passages of liturgical prayer and other ancient texts have been seen as parallels to the Lord's Prayer, au example being G.G. Montcfiore's "Rabbinic Literature and Gospel Teaching", London 1930, 125-135. Below is a brief synthesis: Our Father who art in heaven - Our Father ill heaven, you delight in estahllshiug a House of OUI' life and to place Your Presence in its midst in our days ....... (Liturgy for Sabbath Morning according to the Roman usage}. Holy be Your Name - May Your great Name be magnified and sanctified (Qaddish). Your Kingdom come - May Your Kingdom be fulfilled in your life, and in your days and in the life of the whole House ofIsrael soon and in the near future (Qaddish). Give us today our daily bread - Rabbi Eliezer the Great said: whoever has a piece of bread in the basket and says: what will] eat tomorrow? is a person of little faith (B. Soda 48b). 'Forgive us our sins - Forgive us 0 our Father, because we have sinned, Absolve, 0 our King, because we have committed transgressions (Amida), As we forgive those who sin against us - Samuel the Small said: if your enemy falls, do not rejoice, if he trips let not your heart be happy, lest God would see and turn His eyes and remove from him His wrath (Aboth 4,24). Lead us not into temptation but deliver us from evil - Be a shield for 1I ,and remove our enemies, pestilence, the sword, famine, anguish. Remove the Adversary from before us and behind us (prayer of Mar bar Rabna 5th century, in the Evening Liturgy). Notwithstanding this, the Lord's Prayer is still a most original prayer; it is the prayer par excellence. All that it says and contains (and what it doesn't say) are the essentials regarding the relationship between humanity and God. Placed above the contingency of time and space, it has a universal character i11 which humanity finds itself, across every age lind civilisation. Father Marco Adinolfi Italy

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Journe~ ... 2011 - 2012
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Some Greeks Wish to See Jesus

Jesus Speaks about His Death When. does this Gospel reading occur in the life of Jesus?
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March 25, 2012 Fifth Sunday of Lent John 12:20-33
Some Greeks who had come to worship at the Passover Feast came to Philip, who was from Bethsaida in Galilee, and asked him, "Sir, we would like to see Jesus." Philip went and told Andrew; then Andrew and Philip went and told Jesus. Jesus answered them, "The hour has come for the Son of Man to be glorified. Amen, amen, I say to you, unless a grain of wheat falls to the ground and dies, it remains just a grain of wheat; but if it dies, it produces much fruit. Whoever loves his life loses it, and whoever hates his life in this world will preserve it for eternal life. Whoever serves me must follow me, and where I am, there also will my servant be. The Father will honor whoever serves me. "I am troubled now. Yet what should I say? 'Father, save me from this hour?' But it was for this purpose that I came to this hour. Father, glorify your name." Then a voice came from heaven, "I have glorified it and will glorify it again." The crowd there heard it and said it was thunder; but others said, "An angel has spoken to him." Jesus answered and said, "This voice did not come for my sake but for yours. Now is the time of judgment on this world; now the ruler of this world will be driven out. And when I am lifted up from the earth, I will draw everyone to myself." He said this indicating the kind of death he would die.

March 25, 2012 Fifth Sunday of Lent John 12:20-33
• What brings Gentiles to Jerusalem during a time of a Jewish feast? • What was so unique about their request that Phillip would first filter it through Andrew? • Jesus said several times that "his hour had not come". What regarding this request caused him to say that now it has come? • In Jesus' parable who is the grain of wheat? How is this related to the Gentile's request? • Why did the crowd deny the reality of Jesus' future death?
(Source: Catholic Serendipity Bible)

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