2803
After we have placed ourselves in the presence of God our Father to adore and
to love and to bless him, the Spirit of adoption stirs up in our hearts seven
petitions, seven blessings. the first three, more theological, draw us toward
the glory of the Father; the last four, as ways toward him, commend our wretchedness
to his grace. "Deep calls to deep."63
2804
The first series of petitions carries us toward him, for his own sake: thy
name, thy kingdom, thy will! It is characteristic of love to think first of the
one whom we love. In none of the three petitions do we mention ourselves; the
burning desire, even anguish, of the beloved Son for his Father's glory seizes
us:64 "hallowed be thy name, thy kingdom come, thy will be done...."
These three supplications were already answered in the saving sacrifice of
Christ, but they are henceforth directed in hope toward their final
fulfillment, for God is not yet all in all.65
2805
The second series of petitions unfolds with the same movement as certain
Eucharistic epicleses: as an offering up of our expectations, that draws down
upon itself the eyes of the Father of mercies. They go up from us and concern
us from this very moment, in our present world: "give us . . . forgive us
. . . lead us not ... deliver us...." the fourth and fifth petitions
concern our life as such - to be fed and to be healed of sin; the last two
concern our battle for the victory of life - that battle of prayer.
2806
By the three first petitions, we are strengthened in faith, filled with hope,
and set aflame by charity. Being creatures and still sinners, we have to
petition for us, for that "us" bound by the world and history, which
we offer to the boundless love of God. For through the name of his Christ and
the reign of his Holy Spirit, our Father accomplishes his plan of salvation,
for us and for the whole world.
I.
"Hallowed be Thy Name"
2807
The term "to hallow" is to be understood here not primarily in its
causative sense (only God hallows, makes holy), but above all in an evaluative
sense: to recognize as holy, to treat in a holy way. and so, in adoration, this
invocation is sometimes understood as praise and thanksgiving.66 But this
petition is here taught to us by Jesus as an optative: a petition, a desire,
and an expectation in which God and man are involved. Beginning with this first
petition to our Father, we are immersed in the innermost mystery of his Godhead
and the drama of the salvation of our humanity. Asking the Father that his name
be made holy draws us into his plan of loving kindness for the fullness of
time, "according to his purpose which he set forth in Christ," that
we might "be holy and blameless before him in love."67
2808
In the decisive moments of his economy God reveals his name, but he does so by
accomplishing his work. This work, then, is realized for us and in us only if
his name is hallowed by us and in us.
2809
The holiness of God is the inaccessible center of his eternal mystery. What is
revealed of it in creation and history, Scripture calls "glory," the
radiance of his majesty.68 In making man in his image and likeness, God
"crowned him with glory and honor," but by sinning, man fell
"short of the glory of God."69 From that time on, God was to manifest
his holiness by revealing and giving his name, in order to restore man to the
image of his Creator.70
2810
In the promise to Abraham and the oath that accompanied it,71 God commits
himself but without disclosing his name. He begins to reveal it to Moses and
makes it known clearly before the eyes of the whole people when he saves them
from the Egyptians: "he has triumphed gloriously."72 From the covenant
of Sinai onwards, this people is "his own" and it is to be a
"holy (or "consecrated": the same word is used for both in
Hebrew) nation,"73 because the name of God dwells in it.
2811
In spite of the holy Law that again and again their Holy God gives them -
"You shall be holy, for I the LORD your God am holy" - and although
the Lord shows patience for the sake of his name, the people turn away from the
Holy One of Israel and profane his name among the nations.74 For this reason
the just ones of the old covenant, the poor survivors returned from exile, and
the prophets burned with passion for the name.
2812
Finally, in Jesus the name of the Holy God is revealed and given to us, in the
flesh, as Savior, revealed by what he is, by his word, and by his sacrifice.75
This is the heart of his priestly prayer: "Holy Father . . . for their
sake I consecrate myself, that they also may be consecrated in truth."76
Because he "sanctifies" his own name, Jesus reveals to us the name of
the Father.77 At the end of Christ's Passover, the Father gives him the name
that is above all names: "Jesus Christ is Lord, to the glory of God the
Father."78
2813
In the waters of Baptism, we have been "washed . . . sanctified . . .
justified in the name of the Lord Jesus Christ and in the Spirit of our
God."79 Our Father calls us to holiness in the whole of our life, and
since "he is the source of (our) life in Christ Jesus, who became for us
wisdom from God, and . . .sanctification,"80 both his glory and our life
depend on the hallowing of his name in us and by us. Such is the urgency of our
first petition.
By
whom is God hallowed, since he is the one who hallows? But since he said,
"You shall be holy to me; for I the LORD am holy," we seek and ask
that we who were sanctified in Baptism may persevere in what we have begun to
be. and we ask this daily, for we need sanctification daily, so that we who
fail daily may cleanse away our sins by being sanctified continually.... We
pray that this sanctification may remain in us.81
2814
The sanctification of his name among the nations depends inseparably on our
life and our prayer:
We
ask God to hallow his name, which by its own holiness saves and makes holy all
creation .... It is this name that gives salvation to a lost world. But we ask
that this name of God should be hallowed in us through our actions. For God's
name is blessed when we live well, but is blasphemed when we live wickedly. As
the Apostle says: "The name of God is blasphemed among the Gentiles
because of you." We ask then that, just as the name of God is holy, so we
may obtain his holiness in our souls.82
When
we say "hallowed be thy name," we ask that it should be hallowed in
us, who are in him; but also in others whom God's grace still awaits, that we
may obey the precept that obliges us to pray for everyone, even our enemies.
That is why we do not say expressly "hallowed be thy name 'in us,"'
for we ask that it be so in all men.83
2815
This petition embodies all the others. Like the six petitions that follow, it
is fulfilled by the prayer of Christ. Prayer to our Father is our prayer if it
is prayed in the name of Jesus.84 In his priestly prayer, Jesus asks:
"Holy Father, protect in your name those whom you have given me."85
II.
"Thy Kingdom Come"
2816
In the New Testament, the word basileia can be translated by
"kingship" (abstract noun), "kingdom" (concrete noun) or
"reign" (action noun). the Kingdom of God lies ahead of us. It is
brought near in the Word incarnate, it is proclaimed throughout the whole
Gospel, and it has come in Christ's death and Resurrection. the Kingdom of God
has been coming since the Last Supper and, in the Eucharist, it is in our
midst. the kingdom will come in glory when Christ hands it over to his Father:
It
may even be . . . that the Kingdom of God means Christ himself, whom we daily
desire to come, and whose coming we wish to be manifested quickly to us. For as
he is our resurrection since in him we rise, so he can also be understood as
the Kingdom of God, for in him we shall reign.86
2817
This petition is "Maranatha," the cry of the Spirit and the Bride:
"Come, Lord Jesus."
Even
if it had not been prescribed to pray for the coming of the kingdom, we would
willingly have brought forth this speech, eager to embrace our hope. In
indignation the souls of the martyrs under the altar cry out to the Lord:
"O Sovereign Lord, holy and true, how long before you judge and avenge our
blood on those who dwell upon the earth?" For their retribution is
ordained for the end of the world. Indeed as soon as possible, Lord, may your
kingdom come!87
2818
In the Lord's Prayer, "thy kingdom come" refers primarily to the
final coming of the reign of God through Christ's return.88 But, far from
distracting the Church from her mission in this present world, this desire
commits her to it all the more strongly. Since Pentecost, the coming of that
Reign is the work of the Spirit of the Lord who "complete(s) his work on
earth and brings us the fullness of grace."89
2819
"The kingdom of God (is) righteousness and peace and joy in the Holy
Spirit."90 The end-time in which we live in is the age of the outpouring of
the Spirit. Ever since Pentecost, a decisive battle has been joined between
"the flesh" and the Spirit.91
Only
a pure soul can boldly say: "Thy kingdom come." One who has heard
Paul said, "Let not sin therefore reign in your mortal bodies," and
has purified himself in action, thought and word will say to God: "Thy
kingdom come!"92
2820
By a discernment according to the Spirit, Christians have to distinguish
between the growth of the Reign of God and the progress of the culture and
society in which they are involved. This distinction is not a separation. Man's
vocation to eternal life does not suppress, but actually reinforces his duty
to put into action in this world the energies and means received from the
Creator to serve justice and peace.93
2821
This petition is taken up and granted in the prayer of Jesus which is present
and effective in the Eucharist; it bears its fruit in a new life in keeping with
the Beatitudes.94
III.
"Thy Will Be Done on Earth as It is in Heaven"
2822
Our Father "desires all men to be saved and to come to the knowledge of
the truth."95 He "is forbearing toward you, not wishing that any
should perish."96 His commandment is "that you love one another; even
as I have loved you, that you also love one another."97 This commandment
summarizes all the others and expresses his entire will.
2823
"He has made known to us the mystery of his will, according to his good
pleasure that he set forth in Christ . . . to gather up all things in him,
things in heaven and things on earth. In Christ we have also obtained an
inheritance, having been destined according to the purpose of him who accomplishes
all things according to his counsel and will."98 We ask insistently for
this loving plan to be fully realized on earth as it is already in heaven.
2824
In Christ, and through his human will, the will of the Father has been
perfectly fulfilled once for all. Jesus said on entering into this world:
"Lo, I have come to do your will, O God."99 Only Jesus can say:
"I always do what is pleasing to him."100 In the prayer of his agony,
he consents totally to this will: "not my will, but yours be
done."101 For this reason Jesus "gave himself for our sins to deliver
us from the present evil age, according to the will of our God and
Father."102 "and by that will we have been sanctified through the
offering of the body of Jesus Christ once for all."103
2825
"Although he was a Son, [Jesus] learned obedience through what he
suffered."104 How much more reason have we sinful creatures to learn
obedience - we who in him have become children of adoption. We ask our Father
to unite our will to his Son's, in order to fulfill his will, his plan of
salvation for the life of the world. We are radically incapable of this, but
united with Jesus and with the power of his Holy Spirit, we can surrender our
will to him and decide to choose what his Son has always chosen: to do what is
pleasing to the Father.105
In
committing ourselves to [Christ], we can become one spirit with him, and
thereby accomplish his will, in such wise that it will be perfect on earth as
it is in heaven.106
Consider
how Jesus Christ] teaches us to be humble, by making us see that our virtue
does not depend on our work alone but on grace from on high. He commands each
of the faithful who prays to do so universally, for the whole world. For he did
not say "thy will be done in me or in us," but "on earth,"
the whole earth, so that error may be banished from it, truth take root in it,
all vice be destroyed on it, virtue flourish on it, and earth no longer differ
from heaven.107
2826
By prayer, we can discern "what is the will of God" and obtain the
endurance to do it.108 Jesus teaches us that one enters the kingdom of heaven
not by speaking words, but by doing "the will of my Father in
heaven."109
2827
"If anyone is a worshiper of God and does his will, God listens to
him."110 Such is the power of the Church's prayer in the name of her Lord,
above all in the Eucharist. Her prayer is also a communion of intercession with
the all-holy Mother of God111 and all the saints who have been pleasing to the
Lord because they willed his will alone:
It
would not be inconsistent with the truth to understand the words, "Thy
will be done on earth as it is in heaven," to mean: "in the Church as
in our Lord Jesus Christ himself"; or "in the Bride who has been
betrothed, just as in the Bridegroom who has accomplished the will of the
Father."112
IV.
"Give Us This Day Our Daily Bread"
2828
"Give us": the trust of children who look to their Father for
everything is beautiful. "He makes his sun rise on the evil and on the
good, and sends rain on the just and on the unjust."113 He gives to all
the living "their food in due season."114 Jesus teaches us this petition because it glorifies our Father by acknowledging how good he is, beyond all
goodness.
2829
"Give us" also expresses the covenant. We are his and he is ours, for
our sake. But this "us" also recognizes him as the Father of all men
and we pray to him for them all, in solidarity with their needs and sufferings.
2830
"Our bread": the Father who gives us life cannot but give us the
nourishment life requires - all appropriate goods and blessings, both material
and spiritual. In the Sermon on the Mount, Jesus insists on the filial trust
that cooperates with our Father's providence.115 He is not inviting us to
idleness,116 but wants to relieve us from nagging worry and preoccupation. Such
is the filial surrender of the children of God:
To
those who seek the kingdom of God and his righteousness, he has promised to
give all else besides. Since everything indeed belongs to God, he who possesses
God wants for nothing if he himself is not found wanting before God.117
2831
But the presence of those who hunger because they lack bread opens up another
profound meaning of this petition. the drama of hunger in the world calls
Christians who pray sincerely to exercise responsibility toward their brethren,
both in their personal behavior and in their solidarity with the human family.
This petition of the Lord's Prayer cannot be isolated from the parables of the
poor man Lazarus and of the Last Judgment.118
2832
As leaven in the dough, the newness of the kingdom should make the earth
"rise" by the Spirit of Christ.119 This must be shown by the
establishment of justice in personal and social, economic and international
relations, without ever forgetting that there are no just structures without
people who want to be just.
2833
"Our" bread is the "one" loaf for the "many." In
the Beatitudes "poverty" is the virtue of sharing: it calls us to
communicate and share both material and spiritual goods, not by coercion but
out of love, so that the abundance of some may remedy the needs of others.120
2834
"Pray and work."121 "Pray as if everything depended on God and
work as if everything depended on you."122 Even when we have done our
work, the food we receive is still a gift from our Father; it is good to ask
him for it with thanksgiving, as Christian families do when saying grace at
meals.
2835
This petition, with the responsibility it involves, also applies to another
hunger from which men are perishing: "Man does not live by bread alone,
but . . . by every word that proceeds from the mouth of God,"123 that is,
by the Word he speaks and the Spirit he breathes forth. Christians must make
every effort "to proclaim the good news to the poor." There is a
famine on earth, "not a famine of bread, nor a thirst for water, but of
hearing the words of the LORD."124, For this reason, the specifically The Christian sense of this fourth petition concerns the Bread of Life: the Word of
God accepted in faith, the Body of Christ received in the Eucharist.125
2836
"This day" is also an expression of trust taught us by the Lord,126
which we would never have presumed to invent. Since it refers above all to his
Word and to the Body of his Son, this "today" is not only that of our
mortal time, but also the "today" of God.
If
you receive the bread each day, each day is today for you. If Christ is yours
today, he rises for you every day. How can this be? "You are my Son, today
I have begotten you." Therefore, "today" is when Christ
rises.127
2837
"Daily" (epiousios) occurs nowhere else in the New Testament. Taken
in a temporal sense, this word is a pedagogical repetition of "this
day,"128 to confirm us in trust "without reservation." Taken in
the qualitative sense, it signifies what is necessary for life, and more
broadly every good thing sufficient for subsistence.129 Taken literally
(epi-ousios: "super-essential"), it refers directly to the Bread of
Life, the Body of Christ, the "medicine of immortality," without
which we have no life within us.130 Finally in this connection, its heavenly
meaning is evident: "this day" is the Day of the Lord, the day of the
feast of the kingdom, anticipated in the Eucharist that is already the
foretaste of the kingdom to come. For this reason, it is fitting for the
Eucharistic liturgy to be celebrated each day.
The
Eucharist is our daily bread. the power belonging to this divine food makes it
a bond of union. Its effect is then understood as unity, so that, gathered into
his Body and made members of him, we may become what we receive.... This also
is our daily bread: the readings you hear each day in church and the hymns you
hear and sing. All these are necessities for our pilgrimage.131
The
Father in heaven urges us, as children of heaven, to ask for the bread of
heaven. [Christ] himself is the bread who, sown in the Virgin, raised up in the
flesh, kneaded in the Passion, baked in the oven of the tomb, reserved in
churches, brought to altars, furnishes the faithful each day with food from
heaven.132
V.
"And Forgive Us Our Trespasses, as We Forgive Those Who Trespass AGAINST
US"
2838
This petition is astonishing. If it consisted only of the first phrase,
"and forgive us our trespasses," it might have been included,
implicitly, in the first three petitions of the Lord's Prayer, since Christ's
sacrifice is "that sins may be forgiven." But, according to the
second phrase, our petition will not be heard unless we have first met a strict
requirement. Our petition looks to the future, but our response must come
first, for the two parts are joined by the single word "as."
and
forgive us our trespasses . . .
2839
With bold confidence, we began praying to our Father. In begging him that his
name be hallowed, we were, in fact, asking him that we ourselves might be always
made more holy. But though we are clothed with the baptismal garment, we do not
cease to sin, to turn away from God. Now, in this new petition, we return to
him like the prodigal son and, like the tax collector, recognize that we are
sinners before him.133 Our petition begins with a "confession" of our
wretchedness and his mercy. Our hope is firm because, in his Son, "we have
redemption, the forgiveness of sins."134 We find the efficacious and
undoubted sign of his forgiveness in the sacraments of his Church.135
2840
Now - and this is daunting - this outpouring of mercy cannot penetrate our
hearts as long as we have not forgiven those who have trespassed against us.
Love, like the Body of Christ, is indivisible; we cannot love the God we cannot
see if we do not love the brother or sister we do see.136 In refusing to
forgive our brothers and sisters, our hearts are closed and their hardness
makes them impervious to the Father's merciful love, but in confessing our
sins, our hearts are opened to his grace.
2841
This petition is so important that it is the only one to which the Lord returns
and which he develops explicitly in the Sermon on the Mount.137 This crucial
requirement of the covenant mystery is impossible for man. But "with God
all things are possible."138
.
. . as we forgive those who trespass against us
2842
This "as" is not unique in Jesus' teaching: "You, therefore,
must be perfect, as your heavenly Father is perfect"; "Be merciful,
even as your Father is merciful"; "A new commandment I give to you,
that you love one another, even as I have loved you, that you also love one
another."139 It is impossible to keep the Lord's commandment by imitating
the divine model from outside; there has to be a vital participation, coming
from the depths of the heart, in the holiness and the mercy and the love of our
God. Only the Spirit by whom we live can make "ours" the same mind
that was in Christ Jesus.140 Then the unity of forgiveness becomes possible and
we find ourselves "forgiving one another, as God in Christ forgave"
us.141
2843
Thus the Lord's words on forgiveness, the love that loves to the end,142 become
a living reality. the parable of the merciless servant, which crowns the Lord's
teaching on ecclesial communion, ends with these words: "So also my
heavenly Father will do to every one of you if you do not forgive your brother
from your heart."143 It is there, in fact, "in the depths of the
heart," that everything is bound and loosed. It is not in our power not to
feel or to forget an offense, but the heart that offers itself to the Holy
Spirit turns injury into compassion and purifies the memory in transforming the
hurt into intercession.
2844
Christian prayer extends to the forgiveness of enemies,144 transfiguring the
disciple by configuring him to his Master. Forgiveness is a high-point of
Christian prayer; only hearts attuned to God's compassion can receive the gift
of prayer. Forgiveness also bears witness that, in our world, love is stronger
than sin. the martyrs of yesterday and today bear this witness to Jesus.
Forgiveness is the fundamental condition of the reconciliation of the children
of God with their Father and of men with one another.145
2845
There is no limit or measure to this essentially divine forgiveness,146 whether
one speaks of "sins" as in Luke (⇒
11:4), "debts" as in Matthew (⇒
6:12). We are always debtors: "Owe no one anything, except to love one
another."147 The communion of the Holy Trinity is the source and criterion
of truth in every relationship. It is lived out in prayer, above all in the
Eucharist.148
God
does not accept the sacrifice of a sower of disunion, but commands that he
departs from the altar so that he may first be reconciled with his brother. For
God can be appeased only by prayers that make peace. To God, the better
offering is peace, brotherly concord, and people made one in the unity of the
Father, Son, and Holy Spirit.149
VI.
"And Lead Us not into Temptation"
2846
This petition goes to the root of the preceding one, for our sins result from
our consenting to temptation; we, therefore, ask our Father not to
"lead" us into temptation. It is difficult to translate the Greek
verb used by a single English word: the Greek means both "do not allow us
to enter into temptation" and "do not let us yield to temptation."150
"God cannot be tempted by evil and he himself tempts no one";151 on
the contrary, he wants to set us free from evil. We ask him not to allow us to
take the way that leads to sin. We are engaged in the battle "between
flesh and spirit"; this petition implores the Spirit of discernment and
strength.
2847
The Holy Spirit makes us discern between trials, which are necessary for the
growth of the inner man,152 and temptation, which leads to sin and death.153 We
must also discern between being tempted and consenting to temptation. Finally,
discernment unmasks the lie of temptation, whose object appears to be good, a
"delight to the eyes" and desirable,154 when in reality its fruit is
death.
God
does not want to impose the good, but wants free beings.... There is a certain
usefulness to temptation. No one but God knows what our soul has received from
him, not even we ourselves. But temptation reveals it in order to teach us to
know ourselves, and in this way, we discover our evil inclinations and are
obliged to give thanks for the goods that temptation has revealed to us.155
2848
"Lead us not into temptation" implies a decision of the heart:
"For where your treasure is, there will your heart be also.... No one can
serve two masters."156 "If we live by the Spirit, let us also walk by
the Spirit."157 In this assent to the Holy Spirit the Father gives us
strength. "No testing has overtaken you that is not common to man. God is
faithful, and he will not let you be tempted beyond your strength, but with the
temptation will also provide the way of escape, so that you may be able to
endure it."158
2849
Such a battle and such a victory become possible only through prayer. It is by
his prayer that Jesus vanquishes the tempter, both at the outset of his public
mission and in the ultimate struggle of his agony.159 In this petition to our
heavenly Father, Christ unites us to his battle and his agony. He urges us to the vigilance of the heart in communion with his own. Vigilance is "custody of
the heart," and Jesus prayed for us to the Father: "Keep them in your
name."160 The Holy Spirit constantly seeks to awaken us to keep watch.161
Finally, this petition takes on all its dramatic meaning in relation to the
last temptation of our earthly battle; it asks for final perseverance.
"Lo, I am coming like a thief! Blessed is he who is awake."162
VII
"BUT DELIVER US FROM EVIL"
2850
The last petition to our Father is also included in Jesus' prayer: "I am
not asking you to take them out of the world, but I ask you to protect them
from the evil one."163 It touches each of us personally, but it is always
"we" who pray, in communion with the whole Church, for the
deliverance of the whole human family. the Lord's Prayer continually opens us
to the range of God's economy of salvation. Our interdependence in the drama of
sin and death is turned into solidarity in the Body of Christ, the
"communion of saints."164
2851
In this petition, evil is not an abstraction but refers to a person, Satan, Evil One, the angel who opposes God. the devil (dia-bolos) is the one who
"throws himself across" God's plan and his work of salvation
accomplished in Christ.
2852
"A murderer from the beginning, . . . a liar and the father of lies,"
Satan is "the deceiver of the whole world."165 Through him sin and
death entered the world and by his definitive defeat all creation will be
"freed from the corruption of sin and death."166 Now "we know
that anyone born of God does not sin, but He who was born of God keeps him, and
the evil one does not touch him.
We
know that we are of God, and the whole world is in the power of the evil
one."167
The
Lord who has taken away your sin and pardoned your faults also protects you and
keeps you from the wiles of your adversary the devil, so that the enemy, who is
accustomed to leading into sin, may not surprise you. One who entrusts himself
to God does not dread the devil. "If God is for us, who is against
us?"168
2853
Victory over the "prince of this world"169 was won once for all at
the Hour when Jesus freely gave himself up to death to give us his life. This
is the judgment of this world, and the prince of this world is "cast
out."170 "He pursued the woman"171 but had no hold on her: the new
Eve, "full of grace" of the Holy Spirit, is preserved from sin and
the corruption of death (the Immaculate Conception and the Assumption of the
Most Holy Mother of God, Mary, ever virgin). "Then the dragon was angry
with the woman, and went off to make war on the rest of her offspring."172
Therefore the Spirit and the Church pray: "Come, Lord Jesus,"173
since his coming will deliver us from the Evil One.
2854
When we ask to be delivered from the Evil One, we pray as well to be freed from
all evils, present, past, and future, of which he is the author or instigator.
In this final petition, the Church brings before the Father all the distress of
the world. Along with deliverance from the evils that overwhelm humanity, she
implores the precious gift of peace and the grace of perseverance in the expectation of Christ's return By praying in this way, she anticipates in the humility of faith the gathering together of everyone and everything in him who
has "the keys of Death and Hades," who "is and who was and who
is to come, the Almighty."174
Deliver
us, Lord, we beseech you, from every evil and grant us peace in our day, so
that aided by your mercy we might be ever free from sin and protected from all
anxiety, as we await the blessed hope and the coming of our Savior, Jesus
Christ.175
GO TO:
PART ONE: THE PROFESSION OF FAITH
PART TWO: THE CELEBRATION OF THE CHRISTIAN MYSTERY
PART THREE: LIFE IN CHRIST
PART FOUR: CHRISTIAN PRAYER
GO TO:
SECTION TWO THE LORD'S PRAYER
PART FOUR: CHRISTIAN PRAYER
SECTION ONE: PRAYER IN THE CHRISTIAN LIFE
CHAPTER ONE THE REVELATION OF PRAYER
CHAPTER TWO THE TRADITION OF PRAYER
CHAPTER THREE THE LIFE OF PRAYER
SECTION TWO: THE LORD'S PRAYER
CATECHISM OF THE CATHOLIC CHURCHCHAPTER ONE THE REVELATION OF PRAYER
CHAPTER TWO THE TRADITION OF PRAYER
CHAPTER THREE THE LIFE OF PRAYER
SECTION TWO: THE LORD'S PRAYER
PART ONE: THE PROFESSION OF FAITH
PART TWO: THE CELEBRATION OF THE CHRISTIAN MYSTERY
PART THREE: LIFE IN CHRIST
PART FOUR: CHRISTIAN PRAYER
Copyright © 2020 by Ekklesia Katholos (Acts 9:31)
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