Our Father prayer or in Latin called pater noster or in Arabic called abana prayer. Everyone must have heard some of the terms above, this is quite interesting because it is not only talking about church doctrine but also talking about the text of the scriptures that exist or are contained in various documents of the Orthodox Church and the Catholic Church
In interfaith studies, discussing the Our Father prayer is of course because in any case the Our Father prayer in the context of the Orthodox Church and the Catholic Church has something different in quotation marks.
In interfaith studies, discussing the Our Father prayer is of course because in any case the Our Father prayer in the context of the Orthodox Church and the Catholic Church has something different in quotation marks.
As an initial introduction, the Our Father prayer, which in English is called the Lord's prayer, is the most famous prayer and of course it was taught by Jesus Christ to his disciples as a guide to prayer and it is contained in the New Testament of the Holy Scriptures.
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We can trace the records in the Gospel of Matthew and the Gospel of Luke. Well, as initial information, the prayer of our Father that we know in Indonesian, when compared to the version in the Middle East, they do not call it the prayer of our Father but call it abana.
Abana literally means our father, it's just a different language, if the Arabic is abana and this is of course quite interesting, because the prayer of our Father is also parallel to the prayer that is always read by Muslims when they pray and they read it with a surah that we often know, namely the surah al-fatihah.
For Muslims, this surah al-fatihah must be read when they pray, even as a Christian, especially in the Orthodox tradition or the Catholic tradition, they always read the pater noster prayer which we call the term the Father's prayer during worship or prayer.
In the Syrian or Assyrian tradition, the term prayer in the Islamic version is called seluta, so it has the same meaning, namely worship
Literally in the Gospel of Matthew chapter 6 verses 9 to 13, the Lord's Prayer appears as part of the Sermon on the Mount.
This is also confirmed in the Gospel of Luke, especially the Gospel of Luke chapter 11 verses 2 to 4. There are biblical scholars who argue that the phrase contained in the Lord's Prayer, especially the last part that reads "for Thine is the kingdom and the power and the glory forever and ever, is not part of the prayer at the beginning.
This opinion is quite a discussion among biblical experts and of course this is part of the study of textual criticism that appears in the debate between the Orthodox Church or the Catholic Church or the Protestant Church.
In the Catholic version of the Bible, the prayer of our father is given brackets especially in the sentence "for thine is the kingdom and power and glory forever"
In brackets means that there is a debate among Christian scripture experts, whether what is in brackets is part of the original text or an addition.
There are at least two opposing camps, the first stating that it is not part of the original text of the scriptures, the other camp stating that it is part of the original text of the scriptures.
That is why it is later put in brackets because in quotation marks the authenticity of the text is still doubtful.
According to Catholic biblical scholars, the statement in brackets is an additional sentence inserted in the Gospel of Matthew, because it was originally part of the early church liturgy.
Because of this, many modern Bible translations state that the doxology (sentence in brackets) is moved to the footnotes. We can see this in various versions of the Bible translated into English or translations in other languages.
One of them is the New Revised Standard Version of the Bible. If we read the Lord's Prayer in the Gospel of Matthew, chapter six, verses 9 to 13, there is no doxology included (read in brackets) until the very end of the text. Even in the Gospel of Luke, it is the same with the same verse
Unlike the Indonesian translation of the Bible published by the Indonesian Bible Institute, the sentence of the Lord's Prayer is given brackets
That is why if we look at it from the studies of experts, it becomes a fairly central theme because it is related to the study of biblical texts
Although in general in this Lord's Prayer there is no evidence of the divinity of Jesus at all and it can even be said that the prayer shows the humanity of Jesus who needs to pray to the Father, there are indications that the Coptic Orthodox Church is trying to insert the theological view related to the divinity of Jesus
Now let's compare the Catholic version contained in the Mass book, the Lord's Prayer only stops at the sentence "but deliver us from evil" which is not the same as the Optic Orthodox version
If we check the Arabic version of the Bible by Van Dijk which is very famous in the Middle East, there are no additions, the same as the Catholic version of the Bible.
Does the difference in the text of the Lord's Prayer have anything to do with the doctrine of the character of Jesus?
What is the nature of Jesus, it is related to this matter of monophysites and biophysites concerning the status of Jesus, whether an ordinary human or a god.
The answer is simple, this is the result of the Council of Chalcedon which was held in 451 AD where at that time there was a division between the church camps, what is the Chalcedon church and the non-Chalcedon church
If the Chalcedon Church is called the biophysite church while the non-Chalcedon church is the monophysite church.
For example, the monophysite church or what is called the non-Chalcedon church is the Armenian Orthodox Church, the Ethiopian Orthodox Church, those who adhere to the teachings of the previous churches. While the biophysite church, for example the Greek Orthodox Church, is included in the Catholic Church,
In a book entitled reclaning the Jesus of history christology today which was published in 1992 and written by Ray Eckardt, on page 108 it says that recently there have been doubts about the authenticity of the Our Father prayer.
Only the word Father can be directly associated with Jesus, but in fact the form of greeting father is found in the Pharisaic Liturgy.
Still in the same book, in the footnote on the same page it is emphasized that the prayer of the Lord's Prayer does not come from Jesus but is an insertion of intervention by the writers of the Gospel in October 1988.
In short, the theological debate between the Optina church and the Greek Orthodox church until now cannot be found because the source texts are indeed different.
Researchers and lecturers in the field of occultism and the mystery of the history of religion from London revealed that the prayer of the Lord's Prayer in the Gospel is not the words of Jesus but the result of copy-paste from the prayers of ancient Egyptian adherents to the gods Osiris and Amon.
Still want to use the prayer of the Lord's Prayer? let's think
We can trace the records in the Gospel of Matthew and the Gospel of Luke. Well, as initial information, the prayer of our Father that we know in Indonesian, when compared to the version in the Middle East, they do not call it the prayer of our Father but call it abana.
Abana literally means our father, it's just a different language, if the Arabic is abana and this is of course quite interesting, because the prayer of our Father is also parallel to the prayer that is always read by Muslims when they pray and they read it with a surah that we often know, namely the surah al-fatihah.
For Muslims, this surah al-fatihah must be read when they pray, even as a Christian, especially in the Orthodox tradition or the Catholic tradition, they always read the pater noster prayer which we call the term the Father's prayer during worship or prayer.
In the Syrian or Assyrian tradition, the term prayer in the Islamic version is called seluta, so it has the same meaning, namely worship
Literally in the Gospel of Matthew chapter 6 verses 9 to 13, the Lord's Prayer appears as part of the Sermon on the Mount.
This is also confirmed in the Gospel of Luke, especially the Gospel of Luke chapter 11 verses 2 to 4. There are biblical scholars who argue that the phrase contained in the Lord's Prayer, especially the last part that reads "for Thine is the kingdom and the power and the glory forever and ever, is not part of the prayer at the beginning.
This opinion is quite a discussion among biblical experts and of course this is part of the study of textual criticism that appears in the debate between the Orthodox Church or the Catholic Church or the Protestant Church.
In the Catholic version of the Bible, the prayer of our father is given brackets especially in the sentence "for thine is the kingdom and power and glory forever"
In brackets means that there is a debate among Christian scripture experts, whether what is in brackets is part of the original text or an addition.
There are at least two opposing camps, the first stating that it is not part of the original text of the scriptures, the other camp stating that it is part of the original text of the scriptures.
That is why it is later put in brackets because in quotation marks the authenticity of the text is still doubtful.
According to Catholic biblical scholars, the statement in brackets is an additional sentence inserted in the Gospel of Matthew, because it was originally part of the early church liturgy.
Because of this, many modern Bible translations state that the doxology (sentence in brackets) is moved to the footnotes. We can see this in various versions of the Bible translated into English or translations in other languages.
One of them is the New Revised Standard Version of the Bible. If we read the Lord's Prayer in the Gospel of Matthew, chapter six, verses 9 to 13, there is no doxology included (read in brackets) until the very end of the text. Even in the Gospel of Luke, it is the same with the same verse
Unlike the Indonesian translation of the Bible published by the Indonesian Bible Institute, the sentence of the Lord's Prayer is given brackets
That is why if we look at it from the studies of experts, it becomes a fairly central theme because it is related to the study of biblical texts
Although in general in this Lord's Prayer there is no evidence of the divinity of Jesus at all and it can even be said that the prayer shows the humanity of Jesus who needs to pray to the Father, there are indications that the Coptic Orthodox Church is trying to insert the theological view related to the divinity of Jesus
Now let's compare the Catholic version contained in the Mass book, the Lord's Prayer only stops at the sentence "but deliver us from evil" which is not the same as the Optic Orthodox version
If we check the Arabic version of the Bible by Van Dijk which is very famous in the Middle East, there are no additions, the same as the Catholic version of the Bible.
Does the difference in the text of the Lord's Prayer have anything to do with the doctrine of the character of Jesus?
What is the nature of Jesus, it is related to this matter of monophysites and biophysites concerning the status of Jesus, whether an ordinary human or a god.
The answer is simple, this is the result of the Council of Chalcedon which was held in 451 AD where at that time there was a division between the church camps, what is the Chalcedon church and the non-Chalcedon church
If the Chalcedon Church is called the biophysite church while the non-Chalcedon church is the monophysite church.
For example, the monophysite church or what is called the non-Chalcedon church is the Armenian Orthodox Church, the Ethiopian Orthodox Church, those who adhere to the teachings of the previous churches. While the biophysite church, for example the Greek Orthodox Church, is included in the Catholic Church,
In a book entitled reclaning the Jesus of history christology today which was published in 1992 and written by Ray Eckardt, on page 108 it says that recently there have been doubts about the authenticity of the Our Father prayer.
Only the word Father can be directly associated with Jesus, but in fact the form of greeting father is found in the Pharisaic Liturgy.
Still in the same book, in the footnote on the same page it is emphasized that the prayer of the Lord's Prayer does not come from Jesus but is an insertion of intervention by the writers of the Gospel in October 1988.
In short, the theological debate between the Optina church and the Greek Orthodox church until now cannot be found because the source texts are indeed different.
Researchers and lecturers in the field of occultism and the mystery of the history of religion from London revealed that the prayer of the Lord's Prayer in the Gospel is not the words of Jesus but the result of copy-paste from the prayers of ancient Egyptian adherents to the gods Osiris and Amon.
Still want to use the prayer of the Lord's Prayer? let's think
Read also
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