Our Father Prayer and additional wording in Matthew and Luke's Gospel

[Ferdinand_Mary]

I have merged the two threads on this topic. You should be able to discern which post originally went with which thread by looking at the title of each post, bolded at the top of each. Please try to continue as if this was originally a single thread.

Mane Nobiscum Domine,
Ferdinand Mary

 

[richardeekw]

catholicapologetics.net/apolo_131.htm

THE OUR FATHER or LORD’S PRAYER"

“Why does not the Catholic Bible contain the doxology at the end of our Lord’s Prayer, as does the Protestant Bible? It is offering praise to God –– ‘‘for thine is the kingdom and the power and the glory forever.”

APPENDIX OF SUPORTING EVIDENCE
“The doxology at the end of the Our Father, “For thine is the kingdom and the power and the glory, forever. Amen,” although found in almost all the late Greek mss., is not found in any early Greek mss. And is certainly not part of the original text. It is a liturgical addition.” (Encyclopedic Dictionary of The Bible, copyright 1963, Luuis F. Hartman, p1687)

“The doxology, though missing in the older and best manuscripts of Matthew and not original to the Lord’s Prayer, is a fitting conclusion to the prayer.” (Harper’s Bible Dictionary, Paul J. Achtemeier, Copyright 1985, p.576
“The doxology that concludes the prayer (Matt.6:13b, AV) is omitted in RSV, because it does not appear in the oldest and best MSS.; it seems not to have been an original part of the prayer, but represents a liturgical addition.” (The New Westminster Dictionary of the Bible, Henry Snyder Gehman, Copyright 1965,p.567)

“Study of the Greek manuscripts shows that the doxology that appears at the end of the Matthean form in some translations is not original.”(Holman Bible Dictionary, Trent C. Butler, Copyright 1991, p.893)
“This doxology was probably not in the original Gospels.”(Eerdmans Dictionary of the Bible, David Noel Freedman, Copyright 2000,p.822)
“The doxology in Matthew, which constitues and affirmation of faith, is lacking in the lending MSS and is generally regarded as a scribal addition derived from ancient liturgical usage.” (The Zondervan Pictorial Bible Dictionary, Merrill C. Tenney Copyright 1967,p.491)

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I previously have this book, but has given it a3way.

Rev Peter M.J. Stravinskas
The Bible and the Mass 1989 Servant Pub.

If anyone has this book, please find out the exact verse in the Bible from which Doxology of the Lord’s Prayer is taken .
(I know it is mentioned there)

Thanks

 

[richardeekw]

[en.wikipedia.org/wiki/Lord's_

PrayerAll](http://en.wikipedia.org/wiki/Lord’s_) together recite or sing the “Lord’s Prayer” (“Pater Noster” or “Our Father”).

The priest introduces it with a short phrase and follows it up with the prayer: “Deliver us, Lord, from every evil, and grant us peace in our day. In your mercy keep us free from sin and protect us from all anxiety as we wait in joyful hope for the coming of our Savior, Jesus Christ.”

The people then add the doxology: "For the kingdom, the power, and the glory are yours, now and forever."

Roman Catholics usually do not add the doxology “For Thine is the kingdom, power, and glory, forever and ever”. However, this doxology is used in the Catholic Mass, separated from the Lord’s Prayer by a prayer, spoken or sung by the priest, that elaborates on the final petition, “Deliver us from evil.” In the 1975 ICEL translation, this prayer reads: “Deliver us, Lord, from every evil, and grant us peace in our day. In your mercy keep us free from sin and protect us from all anxiety as we wait in joyful hope for the coming of our Savior, Jesus Christ.”

The doxology of the prayer is not contained in Luke’s version of it, nor is it present in the earliest manuscripts of Matthew. The first known use of the doxology (in a less lengthy form) as a conclusion for the Lord’s Prayer is in the Didache, and there are at least ten different forms amongst the early manuscripts before it seems to have standardised.

A popular theory is that the doxology was originally appended to the prayer during congregational worship, possibly based on 1** Chronicles 29:11, **as it is was standard for Jewish prayers to have doxological endings.

Consequently most scholars, and many modern translations, do not include the doxology, though it remains in use liturgically in Eastern Christianity and, generally, among Protestants. A minority, generally fundamentalists, posit that the doxology was so important that early editions neglected it due to its obviousness, though several other quite obvious things are mentioned in the Gospels.

 

[Eileen_T]

I don’t think monastic life was fully developed at the time that the Didache was written, but I could be wrong. If I am, please correct me.

I meant that some monk, copying the Scriptures by hand, and aware of the Didache, added the sentence to the end of the Lord’s Prayer.

 

[gus]

It seems what we have here is a Catholic small t ,tradition that made its way into some texts

 

[thistle]

Thistle thanks for responding. I’m talking about where and when the first, “the kingdom, the power, and the glory are yours now and forever”, appeared with the Our Father. I know about the Didache I have a copy. The reason I ask is a priest giving our New Testament class stated that the above quote never appeared in the original and was added during the copying process. He said that the qoute being part of the Mass (the doxology) and it somehow became part of the prayer in the text.

The Church refers to the Didache in the Catechism for the first doxology which then got added to later.

CCC 2760 Very early on, liturgical usage concluded the Lord’s Prayer with a doxology. In the Didache, we find, “For yours are the power and the glory for ever.” The Apostolic Constitutions add to the beginning: “the kingdom,” and this is the formula retained to our day in ecumenical prayer. The Byzantine tradition adds after “the glory” the words “Father, Son, and Holy Spirit.” The Roman Missal develops the last petition in the explicit perspective of “awaiting our blessed hope” and of the Second Coming of our Lord Jesus Christ. Then comes the assembly’s acclamation or the repetition of the doxology from the Apostolic Constitutions.