ACC ~ Luke 11 v1 - 4
JESUS’ DISCIPLE WANTS TO KNOW HOW JESUS PETITIONS THE FATHER
ORIGEN: I think that one of Jesus’ disciples was conscious in himself of human weakness, which falls short of knowing how we ought to pray. … Are we then to conclude that a man who was brought up in the instruction of the law, who heard the words of the prophets and did not fail to attend the synagogue, did not know how to pray until he saw the Lord praying “in a certain place”? It would certainly be foolish to say this. The disciple prayed according to the customs of the Jews, but he saw that he needed better knowledge about the subject of prayer. ON PRAYER 2.4. [1]
[1] OSW 85*.
THE PRIVILEGE AND RESPONSIBILITY OF CALLING GOD FATHER
CYRIL OF ALEXANDRIA: For the Savior said, “When you pray, say, ‘Our Father.’” And another of the holy Evangelists adds, “who art in heaven.” [1] …
He gives his own glory to us. He raises slaves to the dignity of freedom. He crowns the human condition with such honor as surpasses the power of nature. He brings to pass what was spoken of old by the voice of the psalmist: “I said, you are gods, and all of you children of the Most High.” [2] He rescues us from the measure of slavery, giving us by his grace what we did not possess by nature, and permits us to call God “Father,” as being admitted to the rank of sons. We received this, together with all our other privileges, from him. One of these privileges is the dignity of freedom, a gift peculiarly befitting those who have been called to be sons.
He commands us, therefore, to take boldness and say in our prayers, “Our Father.” We, who are children of earth and slaves and subject by the law of nature to him who created us, call him who is in heaven “Father.” Most fittingly, he enables those who pray to understand this also. Since we call God “Father” and have been counted worthy of such a distinguished honor, we must lead holy and thoroughly blameless lives. We must behave as is pleasing to our Father and not think or say anything unworthy or unfit for the freedom that has been bestowed on us. …
The Savior of all very wisely grants us to call God “Father,” that we, knowing well that we are sons of God, may behave in a manner worthy of him who has honored us. He will then receive the supplications that we offer in Christ. COMMENTARY ON LUKE, HOMILY 71. [3]
[1] Mt 6:9.
[2] Ps 82:6 (81:6 LXX).
[3] CGSL 300-302**.
PRAYERS TO THE FATHER ARE ALWAYS THROUGH THE SON
ORIGEN: Perhaps we should … pray … only to the God and Father of all, to whom even our Savior himself prayed, as we have explained, and to whom he taught us to pray. When he heard “teach us to pray,” he did not teach us to pray to himself but to the Father by saying “Our Father in heaven and so forth.” …
When the saints give thanks to God in their prayers, they acknowledge through Christ Jesus the favors he has done. If it is true that one who is scrupulous about prayer should not pray to someone else who prays but rather to the Father whom our Lord Jesus taught us to address in prayers, it is especially true that no prayer should be addressed to the Father without him. ON PRAYER 15.1-2. [1]
[1] OSW 112-13*.
WE PRAY THAT GOD’S NAME MAY BE HALLOWED AMONG US
CYRIL OF ALEXANDRIA: What, therefore, is the meaning of “hallowed be your name”? …
When it is our settled conviction and belief that he who by nature is God over all is Holy of the Holies, we confess his glory and supreme majesty. We then receive his fear into our mind and lead upright and blameless lives. By this we become holy ourselves, and we may be able to be near unto the holy God. … The prayer is, therefore, “May your name be kept holy in us, in our minds and wills.” This is the significance of the word hallowed. If a person says, “Our Father, hallowed be your name,” he is not requesting any addition to be made to God’s holiness. He rather asks that he may possess such a mind and faith to feel that his name is honorable and holy. The act is the source of life and the cause of every blessing. How must being this influenced by God be worthy of the highest estimation and useful for the salvation of the soul? COMMENTARY ON LUKE, HOMILY 72. [1]
[1] CGSL 303-4**.
ONLY THE SAINTS MAY PRAY “YOUR KINGDOM COME
” CYRIL OF ALEXANDRIA: God is our King before the worlds. [1] Since God always reigns and is omnipotent, with what view do those who call God “Father” offer up to him their requests and say, “Your kingdom come”?
They seem to desire to behold Christ the Savior of all rising again upon the world. He will come. He will come and descend as judge, no longer in a lowly condition like us or in the humility of human nature. He will come in glory such as becomes God, as he dwells in the unapproachable light, [2] and with the angels as his guards. He somewhere said, “The Son of man shall come in the glory of his Father, with his holy angels.” [3] …
That judgment seat is terrifying. The Judge is unbiased. It is a time of pleading, or rather of trial and of retribution. The fire, enduring punishment and eternal torments are prepared for the wicked. How can men pray to behold that time? … The wicked and impure lead low and lewd lives and are guilty of every vice. In no way is it fitting for them in their prayers to say, “your kingdom come.” …
The saints ask that the time of the Savior’s perfect reign may come, because they have labored dutifully, have a pure conscience and look for the reward of what they have already done. Just as those who, expecting a festival and merriment about ready to come and shortly to appear, thirst for its arrival, so also do they. They trust that they will stand glorious in the presence of the Judge and hear him say, “Come, you blessed of my Father, inherit the kingdom prepared for you from the foundations of the world.” [4] … They fully believed what he said about the consummation of the world.
When he will appear to them again from heaven, they will shine like the sun in the kingdom of their Father. [5] They correctly say in their prayers, “your kingdom come.” For they feel confident that they will receive a reward for their bravery and attain to the consummation of the hope set before them. COMMENTARY ON LUKE, HOMILY 73. [6]
[1] Ps 73:12 LXX.
[2] 1 Tim 6:16.
[3] Mt 16:27.
[4] Mt 25:34.
[5] Mt 13:43.
[6] CGSL 306-8**.
TO DO THE WILL OF GOD
CYRIL OF ALEXANDRIA: Why then did he command the saints to say to God the Father in heaven, “Your will be done; as in heaven, so on earth?” … This petition is worthy of the saints and full of all praise. …
We request that power may be given to those on earth to do the will of God and imitate the conduct practiced above in heaven by the holy angels. …
The saints request that both Israel as well as the Gentiles may be counted worthy of peace from on high and be comforted since they were in misery and caught in the net of sin without possibility of escape. Having received the righteousness that is in Christ by faith, they may become pure and skillful in every good work. They pray, “Your will be done, as in heaven, so on earth for this reason.” As I said, the will of God over all is that those on earth should live in holiness, piously, without blame, being washed from all impurity, and diligent in imitating the spiritual beauty of the spirits above in heaven. The church on earth, since it was the visible likeness and image of the church of the firstborn [1] that is above, may please Christ. COMMENTARY ON LUKE, HOMILY 74. [2]
[1] Heb 12:23.
[2] CGSL 309-11**.
TO PRAY FOR THE KINGDOM
AUGUSTINE: “Your kingdom come.” To whom do we address this petition? Will the kingdom of God not come unless we ask for it? That kingdom will exist after the end of the world. God has a kingdom forever. He is never without a kingdom, for all creation is subject to him. Then for what kingdom do we wish? It is written in the Gospel, “Father, take possession of the kingdom prepared for you from the foundation of the world.” See, that is the kingdom of which we speak when we say, “Thy kingdom come.” May that kingdom come within us and may we be found within that kingdom. That is our petition. Of course it will come. How will that benefit you if it finds you at the left hand? In this petition, you also wish a blessing on yourself. It is on your own behalf that you pray. In this petition, this is what you desire and long for, namely, that you may so live as to have a share in the kingdom that will be given to all the saints. When you say, “Thy kingdom come,” you pray for yourself, because you pray that you may lead a good life. May we partake of your kingdom. May the kingdom that is to come to your saints and your righteous ones also come to us. SERMON 56.6. [1]
[1] FC 11:243-44*.
THE BREAD OF THE DAY IS THE BREAD OF NECESSITY
EPHREM THE SYRIAN: “Give us our constant bread of the day.” Look, he has said, “Seek the kingdom of God, and these things over and above will be given to you as well.” [1] He said “of the day” to teach us poverty in relation to the things of the world. It is sufficient for only our need, or else when we are anxious for a time, we might withdraw from intimacy with God. This bread of the day indicates necessity. He does not just give us only bread but also clothing and other things, as he said, “Your Father knows what your needs are before you ask him.” [2] COMMENTARY ON TATIAN’S DIATESSARON 6.16A. [3]
[1] Mt 6:33.
[2] Mt 6:8, 33.
[3] ECTD 118*.
DAILY BREAD IS SPIRITUAL AND PHYSICAL
JOHN CASSIAN: “Give us this day our supersubstantial bread.” [1] Another Evangelist uses the term daily.
The first expression indicates that this bread has a noble and substantial character by which its exalted splendor and holiness surpass all substances and all creatures.
With “daily” the Evangelist shows that without this bread we cannot live a spiritual life for even a day. When he says “this day,” he shows that the bread must be eaten each day. It will not be enough to have eaten yesterday unless we eat similarly today. May our daily poverty encourage us to pour out this prayer at all times, for there is no day on which it is unnecessary for us to eat this bread to strengthen the heart of the person within us.
“Daily” can also be understood as referring to our present life. That is, “give us this bread while we linger in this present world.” We know that in the time to come you will give it to whoever deserves it, but we ask that you give it to us today. He who has not received it in this life will not be able to partake of it in that next life. CONFERENCE 9.21. [2]
[1] Mt 6:11.
[2] JCC 114*.
CHRIST IS OUR BREAD
TERTULLIAN: Divine Wisdom arranged the order of this prayer with exquisite choice. After the matters that pertain to heaven—that is, after the name of God, the will of God and the kingdom of God—it should make a place for a petition for our earthly needs too! Our Lord taught us, “Seek first the kingdom, and then these things shall be given you besides.” [1] We should rather understand “give us this day our daily bread” in a spiritual sense. For Christ is “our bread,” because Christ is life, and the life is bread. “I am,” he said, “the bread of life.” [2] Shortly before this he said, “The bread is the word of the living God who has come down from heaven.” [3] Then, because his body is considered to be in the bread, he said, “This is my body.” [4] When we ask for our daily bread, we are asking to live forever in Christ and to be inseparably united with his body. ON PRAYER 6. [5]
[1] Lk 12:31.
[2] Jn 6:35.
[3] Jn 6:33.
[4] Mt 26:26; Mk 14:22; Lk 22:19.
[5] FC 40:164-65*.
TO FORGIVE SINS IS TO IMITATE GOD
CYRIL OF ALEXANDRIA: He requires his disciples to be gentle and slow to anger, so that they may be able to say blamelessly in their prayers, “Forgive us our sins, for we also forgive every one that is indebted unto us.” … He first commands them to ask forgiveness of the sins they commit and then to confess that they entirely forgive others. If I may say so, they ask God to imitate the patience that they practice. The same gentleness that they show to their fellow servants, they pray that they may receive in equal measure from God, who gives justly, and knows how to show mercy to everyone. …
The Savior of all and Lord with good reason did not conclude this clause of the prayer at this point but commanded us to add, “For we also ourselves have forgiven every one who is indebted to us.” This is fitting to say only for those who have chosen a virtuous life and are practicing without carelessness “the will of God” that, as Scripture says, “is good and acceptable and perfect.” [1] …
We must ask God for the forgiveness of the sins that we have committed. First, we must have forgiven whoever has offended us in anything. This is if their sin is against us and not against the glory of the supreme God. We are not masters over such actions but only over those that have been committed against ourselves. By forgiving the brothers what they do to us, we will then certainly find Christ, the Savior of all, gentle and ready to show us mercy. COMMENTARY ON LUKE, HOMILY 76. [2]
[1] Rom 12:2.
[2] CGSL 315-17**.
TO FORGIVE SINS IS TO SERVE GOD
ORIGEN: Luke says, “Forgive us our sins,” since sins are associated with our debts if we have not paid them. He says the same thing as Matthew but does not seem to leave room for the person who wishes to forgive debtors only if they repent. He says that our Savior has given the law that we should add to our prayer, “For we ourselves forgive every one who is indebted to us.” Surely we all have authority to forgive sins against ourselves. This is clear from “as we forgive our debtors” [1] and from “for we ourselves forgive every one who is indebted to us.” The person inspired by Jesus and known by his fruits, [2] as the apostles were, has received the Holy Spirit. He has become spiritual by being led by the Spirit to do everything by reason as a child of God. [3] This person forgives whatever God forgives and retains sins that cannot be healed, serving God as the prophets by not speaking his own words but those of the divine will. [4] He also serves God who alone has authority to forgive. ON PRAYER 28.7-8. [5]
[1] Mt 6:12.
[2] Mt 7:16, 20; Lk 6:44.
[3] Rom 8:14.
[4] Jn 20:23.
[5] OSW 150*.
THE DEVIL IS THE TEMPTER
TERTULLIAN: To complete the prayer which was so well arranged, Christ added that we should pray not only that our sins be forgiven but also that we should completely shun them. “Lead us not into temptation,” that is, do not allow us to be led by the tempter. God forbid that our Lord should seem to be the tempter, as if he were not aware of one’s faith or were eager to upset it! That weakness and spitefulness belongs to the devil. Even in the case of Abraham, God ordered the sacrifice of his son not to tempt his faith but to prove it. He did this to set an example for his commandment that he was later to teach that no one should hold his loved ones dearer than God. [1] Christ himself was tempted by the devil and pointed out the subtle director of the temptation. He confirms this passage by his words to his apostles later when he says, “Pray that you may not enter into temptation.” [2] They were tempted to desert their Lord because they had indulged in sleep instead of prayer. The phrase that balances and interprets “lead us not into temptation” is “but deliver us from evil.” ON PRAYER 8. [3]
[1] Lk 14:26.
[2] Lk 22:46.
[3] FC 40:166-67*.
BEING DELIVERED FROM EVIL
CYRIL OF ALEXANDRIA: When we are intent in prayer, he commands us to say, “Lead us not into temptation.” Luke concludes the prayer with these words, but Matthew adds, “but deliver us from the evil one.” [1] There is a certain close connection in the clauses, because when people are not being led into temptation, they are also delivered from the evil one. If anyone were perhaps to say that not being led into is the same as being delivered from it, he would not err from the truth. COMMENTARY ON LUKE, HOMILY 77. [2]
[1] Mt 6:13.
[2] CGSL 318**.
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