Why do we say this in The Lord's Prayer?

[paperwight66]

It could have been added to make our protestant bretheren feel more comfortable?

You will find it helpful to read all of the posts, including the links, I feel.

 

[sudy]

I think it’s been covered in other aspects of the Mass… even if we didn’t say it explicitly.

In the prayer at the beginning of Mass where we would have confessed His supreme dominion over all things, and the absolute dependence of everything upon Him, Who art our one and last End. Also, in the Gloria and the Glory be’s.

As long as it’s covered in some way during the Mass, the Liturgy can be altered. After all, it was never actually part of the prayer as Jesus taught us.

 

[ProVobis]

I think it’s been covered in other aspects of the Mass… even if we didn’t say it explicitly.

In the prayer at the beginning of Mass where we would have confessed His supreme dominion over all things, and the absolute dependence of everything upon Him, Who art our one and last End. Also, in the Gloria and the Glory be’s.

As long as it’s covered in some way during the Mass, the Liturgy can be altered. After all, it was never actually part of the prayer as Jesus taught us.

Yes, it can be changed. However, we run the risk of changing the theology every time we do so.

 

[OneSheep]

This explanation on EWTN addresses the early origin of the doxology and the difference in practice between East and West:

ewtn.com/library/ANSWERS/DOXOLOG.HTM

Sorry to drag this one up from 2016, but I saw a parallel between “Yours is the kingdom, the power, and the glory” with yesterday’s Gospel, and I am wondering if others make the same connection.

Before I do that, thank you 1ke, for providing the link to the article. I had to look up the Didache, and upon reading it one can see “the kingdom, power and glory are yours” in several places.

Getting back to the Gospel,

Matthew 10:39 Anyone who finds his life will lose it; anyone who loses his life for my sake will find it.

Which reflects:

Mark 8:34 New International Version (NIV)
The Way of the Cross

34 Then he called the crowd to him along with his disciples and said: “Whoever wants to be my disciple must deny themselves and take up their cross and follow me."

Is it not a parallel concept that “the kingdom, the power, and the glory” belong to God? That said, “denying oneself” is not so much a discipline as it is a matter of awareness, it expresses a spirituality in which one lets go of ownership of all one’s possessions. This computer belongs to God. This couch belongs to God. This house belongs to God. These are all part of the kingdom, and in our short lives, they are gifts but we merely borrow them from creation itself.

And then, the power, the glory? Truly every gift I have, every success, comes from power given by God. Power is His, and therefore are not all my successes His also? So in “denying”, it seems that we merely make a statement of fact: all my successes give glory to God, not me. In taking on this Spiritual approach, do we not let go of some major aspects of our identity? I am not my successes, I am not my gifts, I am not my possessions or status. Pride in oneself is misplaced; it may be “wrong” also, but upon reflection, self-pride certainly reflects a less mature understanding of self and God.

Finally, does not “the kingdom, power and glory” being God’s find strength (and solace) in the very first line of the prayer? “Hallowed be thy name” is an assertion of His holiness, and we cannot possibly separate the intimacy and mercy of our infinitely loving Abba (Daddy) from that holiness. Holiness begins with unlimited love and mercy, and we can find great comfort and freedom in knowing that He who is the true source and owner of power and kingdom, and the rightful recipient of our praise and glory.

 

[jas84173]

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From The Didache (Teaching of the twelve Apostles) written likely between 50 AD to 120 AD.

8:4 Our Father, which art in heaven, hallowed be Thy name;
8:5 Thy kingdom come;
8:6 Thy will be done, as in heaven, so also on earth;
8:7 give us this day our daily bread;
8:8 and forgive us our debt, as we also forgive our debtors;
8:9 and lead us not into temptation, but deliver us from the evil one;
8:10 for Thine is the power and the glory for ever and ever.

I love early Christian writings. The Didache is part of the Apostolic Fathers collection, though some argue it belongs in the Bible. That is interesting though. Not many people realize it , but many of our traditions come from apocryphal New Testament books. Whether or not the book came first or vice versa, most of our beliefs are present in one way or another in a non canonical text.