LISTEN to the Vauxhall Male Voice Choir sing the Lord's Prayer (Albert Hay Malotte). Music details HERE.
ΠΑΤΕΡ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς,
Ἁγιασθύτω τὸ ὄνομά σου,
ἐλθέτω ἡ βασιλεία σου,
γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς.
Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον‧
Καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν,
ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν‧
Καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν,
ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πανηποῦ.
[Matt.vi.9-13. - Η ΚΑΙΝΗ ΔΙΑΘΗΚΗ - British & Foreign Bible Society 1954]
Ὅτι σοῦ ἐστιν ἡ βασιλεία,
καὶ ἡ δόξα εἰς τοὺς αἰῶνας.
to the Pater Noster from St Benedict's, Sao Bento.
Music Details HERE.
PATER noster, qui es in cœlis;
sanctificatur nomen tuum:
Adventiat regnum tuum;
fiat voluntas tua, sicut in cœlo, 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.
Quia tuum est regnum, et potentia, et Gloria,
LISTEN to the Mirfield Community chant the Lords Prayer. Music details HERE.
OUR Father, which art in heaven,
Hallowed be thy Name.
Thy kingdom come.
Thy will be done in earth,
As it is in heaven.
Give us this day our daily bread.
And forgive us our trespasses,
As we forgive them, that trespass against us.
And lead us not into temptation;
But deliver us from evil:
For thine is the kingdom,
the power, and the glory,
For ever and ever.
Book of Common Prayer
Our Father in heaven,
hallowed be your name,
your kingdom come,
your will be done,
on earth as in heaven,
Give us today our daily bread,
Forgive us our sins
as we forgive those who sin against us.
Save us from the time of trial
and deliver us from evil.
For the kingdom, the power,
and the glory are yours
now and for ever.
Common Worship (© The Archbishop's Council. 2000): alternative text, page 106.
The first among the following ancient forms of it is taken from a
gloss on the Evangelists,
written by Eadfrid, Bishop of Lindisfarne, about AD 700.
Fader usaer thu arth in Heofnas
sie gehalgad noma
thin to cymeth ric thin,
sie willo thin suæ is in Heofne and in Eortho.
Hlaf userne oferwistlic sel us to dæg,
and forgef us scyltha usra
suæ use forgefon scylgum usum.
And ne inlead usith in costnunge.
Ah gefrig usich from yfle.
Cotton MS. Nero D. iv.
The next is from Saxon homilies of about the same date (c.700):
Fader ure thu the in heofnum earth,
beo gehalgud thin noma.
Cume to thin rice,
weorthe thin willa swa swa on Heofune swile on eorthe.
Hlaf userne dœghwamlican sel us to dæg,
and forlete us ure scylde,
swa swa we ac forleten thaem the scyldigat with us,
ne geleade in costnunge.
Ah gelefe us of yfle.
Fader oure that art in heve,
i-halgeed bee thi nome,
i-cume thi kinereiche,
y-worthe thi wylle also is in hevene so be on erthe,
oure iche-dayes bred gif us to day,
and forgif us oure gultes,
also we forgifet oure gultare,
and ne led ows nowth into fondingge,
auth ales ows of harme.
So be it.
Here is a version of the Lord's Prayer as
the people in their daily services used it,
when the prayers of the Church were still said in Latin, about the end of the 14th cent.
Some earlier versions are here given, which may be taken as representatives of those translations into the vulgar tongue that were so frequently directed in provincial and diocesan constitutions.
There cannot be a doubt that the Lord's Prayer was as familiar to the people of England in ancient days as it is at present.
Primer version, 14th cent.
Here begynneth the pater noster.
Oure fadir, that art in heuenes,
halewid be thy rewme come to thee:
be thi wille do as in heuene and in erthe:
oure eche daies breed gyue us to day:
and forgyue us oure dettis,
as and we forgeuen to oure dettouris:
and ne lede us into temptacioun:
but delyuere us fro yuel.
So be it.
The next is from a MS., No. 142, in St. John's College
Library, Cambridge, of the 14th cent.,
and is also from Mr. Maskell's Monumenta Ritualia, ii. 239:
Fader oure that art in heuene,
halwed be thi name:
come thi kyngdom:
fulfild be thi wil in heuene as in erthe:
oure ech day bred gef vs to day,
and forgeue vs oure dettes as we forgeueth to oure detoures:
and ne led vs noug in temptacion,
bote deliuere vs of euel.
So be it.
Fader oure that art in heuenes,
halwed be thy name:
thy kyngedom come to thee:
thy wille be do
in erthe as in heuen:
oure eche dayes brede geue us to daye:
and forgeue us oure dettes
as we forgeue to oure dettoures:
and lede us nogte into temptacion:
bot delyver us from yvel.
Our father whiche art in heuen,
halowed be thy name.
Let thy kyngdome cum vnto vs.
Thy wyll be fulfylled as well in erthe,
as it is in heuen.
Gyue vs this daye our daylye breade.
And forgyue vs our trespasses,
as we forgyue them that trespas agaynst vs.
And lede vs nat in to temptacyon.
But delyuer vs from euyll.
So be it.
Many more such ancient English versions are extant,
and the above are only given as specimens that show distinct transitions of language from one age to another.
[For others see Reliquiae Antiquae, vol. i.;
Lingard's Anglo-Saxon Church, vol. ii.;
Maskell's Monumenta Ritualia, vol. ii.;
Chamberlayne's Oratio Dominica.]
LISTEN to the Corydon Singers sing the Our Father -Otche nash, by Tchaikovshy. Music details HERE.
It may give an additional interest to this to mention the historical fact,
that it was part of a Lecture delivered in the Church which had been recently
erected over the Holy Sepulchre;
and to remind the reader that the interval of time between the original delivery of the Divine Prayer to the Apostle and this exposition of it by a Bishop of the Holy City was not greater than that which has elapsed since the setting forth of the Prayer Book in 1549.
Then, after these things, we say that
Prayer which the Saviour delivered
to His own disciples, with a pure conscience styling God our Father,
Our Father, which art in heaven.
O most surpassing loving-kindness of God!
On them who revolted from Him and were in the very extreme of misery,
has He bestowed such complete forgiveness of their evil deeds,
and so great participation of grace,
as that they should even call Him Father.
they also too are a heaven
who bear the image of the heavenly,
in whom God is,
dwelling and walking in them.
The Name of God is in its own nature holy,
whether we say so or not;
but since it is sometimes profaned among sinners,
according to the words,
Through you my Name is continually blasphemed among the Gentiles,
we pray that in us God's Name may be hallowed;
not that it becomes holy from not being holy,
but because it becomes holy in us,
when we become holy,
and do things worthy of holiness.
The clean soul can say with boldness,
Thy Kingdom come;
for he who has heard Paul saying,
Let not sin reign in your mortal body,
but has cleansed himself in deed, thought, and word,
will say to God, Thy Kingdom come.
The divine and blessed Angels do the will of God,
as David in a Psalm has said,
Bless the Lord, ye His Angels,
that excel in strength,
that do His Commandments.
So then, thou meanest by thy prayer,
"As Thy will is done by the Angels,
so be it done on earth also by me, Lord."
This common bread is not super-substantial bread,
but this Holy Bread is super-substantial,
that is, appointed for the substance of the soul.
For this Bread goeth not into the belly and is cast out into the draught,
but is diffused through all thou art,
for the benefit of body and soul.
But by this day, he means "each day,"
as also Paul has said, While it is called to-day.
For we have many sins.
For we offend both in word and in thought,
and very many things do we worthy of condemnation;
and if we say that we have no sin, we lie, as John says.
And we enter into a covenant with God,
entreating Him to pardon our sins,
as we also forgive our neighbours their debts.
Considering then what we receive, and for what,
let us not put off, nor delay to forgive one another.
The offences committed against us are slight and trivial, and easily settled;
but those that we have committed against God are great,
and call for mercy such as His only is.
Take heed, therefore,
lest for these small and inconsiderable sins against thyself,
thou bar against thyself forgiveness from God for thy most grievous sins.
Does then the Lord teach to pray thus, viz.,
that we may not be tempted at all?
And how is it said elsewhere,
"the man who is not tempted is unproved;"
and again, My brethren, count it all joy when ye fall into divers temptations;
or rather, does not the entering into temptation mean
the being whelmed under the temptation?
For the temptation is like a winter-torrent, difficult to cross.
Some, then, being most skilful swimmers, pass over,
not being whelmed beneath temptations, nor swept down by them at all;
while others who are not such, entering into them sink in them.
As for example, Judas
entering into the temptation of covetousness, swam not through it,
but sinking beneath it was choked both in body and spirit.
Peter entered into the temptation of the denial;
but having entered it, he was not overwhelmed by it,
but manfully swimming through it, he was delivered from the temptation.
Listen again in another place, to the company of unscathed saints,
giving thanks for deliverance from temptation,
For Thou, O God, hast proved us;
Thou hast tried us like as silver is tried.
Thou broughtest us into the net;
Thou laidest affliction upon our loins.
Thou hast caused men to ride over our heads;
we went through fire and water;
but Thou broughtest us out into a wealthy place;
now their coming into a wealthy place,
is their being delivered from temptation.
If Lead us not into temptation had implied the not being tempted at all,
He would not have said, But deliver us from the evil.
Now the evil is the Wicked Spirit who is our adversary,
from whom we pray to be delivered.
Then after completing the prayer,
by this Amen,
which means, "So be it,"
setting thy seal to the petitions of this divinely-taught prayer.
[St. Cyril's Catech. Lect. xi. 11.18.]
Hugh Latimer preached a series of sermons on the Lord's prayer, before Lady Katherine, Duchess of Suffolk, at Grymethorpe, Lincolnshire, in 1552.
Pater noster, qui es in coelis
"Our Father, which art in Heaven."
Sanctificetur nomen tuum
"Hallowed be thy Name."
Adveniat regnum tuum
"Thy kingdom come."
Fiat voluntas tua
"Thy will be done."
Panem nostrum quotidianum da nobis hodie
"Give us this day our daily bread."
remitte nobis debita nostra,
"And forgive us our trespasses,
Et ne nos inducas in
"And lead us not into temptation,
[The following paraphrase is reprinted
[From the Preface to "Sermons, Academical and Occasional ", by the Rev. John Keble, M.A., 1848.]
to illustrate the devotional use of the Lord's Prayer in private, on Liturgical principles.
The "special intention" here shown is also one which bears closely upon two objects of this work,
that of promoting the present unity of the Church of Christ,
and that of showing the unity of the Church of England with the Catholic Church of old.]
One God, the Father Almighty,
One Lord Jesus Christ,
One Holy Ghost,
proceeding from the Father and the Son;
have mercy upon us, Thy children, and make us all One in Thee.
Thou who art One Lord, and Thy name One;
have mercy upon us all, who are called by Thy name,
and make us more and more One in Thee.
O, King of Righteousness and Peace,
gather us more and more into Thy kingdom,
and make us both visibly and invisibly One in Thee.
Thou, Who hast declared unto us the mystery of Thy will,
"gather together in One all things in Christ,
both which are in heaven and which are on earth;"
conform us, O Lord, to that holy will of Thine,
and make us all One in Thee.
Thou in Whom we being many are One Bread and One Body;
grant that we, being all partakers of that One Bread,
may day by day be more and more One in Thee.
Thou, Who didst say, Father, forgive them,
for those who were rending Thy blessed Body,
forgive us the many things we have done to mar the unity of Thy mystical Body,
and make us, forgiving and loving one another,
to be more and more One in Thee.
As Thou didst enable Thine Apostles to continue with Thee in Thy temptations;
so enable us, by Thy grace, to abide with Thee in Thy true Church,
under all trials, visible and invisible,
nor ever to cease from being One in Thee.
from the enemy and false accuser;
from envy and grudging;
from an unquiet and discontented spirit;
from heresy and schism;
from strife and debate;
from a scornful temper,
and reliance on our own understanding;
from offence given or taken;
and from whatever might disturb Thy Church,
and cause it to be less One in Thee.
GOOD LORD, DELIVER
AND PRESERVE THY SERVANTS FOREVER.