Unless you’ve gone to a Roguy Catholic mass newly, you might not realize that Romale Catholics do not say “For Thine is the Kingdom, and also the Power, and the Glory, forever and ever” at the end of the Lord’s Prayer. And if you look up where Jesus offers the Lord’s Prayer to His disciples in Matthew and also in Luke, you’ll notification that Jesus doesn’t say it either. So why carry out Lutherans?
This week we confessed the Conclusion to the Lord’s Prayer:
What is the conclusion of the Lord’s Prayer?
For Thine is the Kingdom, and also the Power, and the Glory, forever before and ever, Aguys.
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What does this mean?
This indicates that I must be specific that these petitions are pleasing to our Father in heaven, and are heard by Him; for He Himself has actually commanded us to pray in this way and has promised to hear us. Amales, aguys, means “yes, yes, it shall be so.”
It’s notable that Luther didn’t encompass this conclusion in his original drafts of the Small Catechism either. Like the Romale Catholic recitation of the prayer, Luther’s catechism ended through “Deliver us from evil.”
The expression actually comes from an ancient Christian document referred to as “The Didache” (DIDa-Kay). Words “didache” literally means “teaching”, and it was a manual on just how to live a Christian life, consisting of instructions on just how to Baptize, administer Holy Communion, pray, and worship.
This Didache and many type of of the Greek translations of the Bible included this conclusion, and so it was tacked on to the end of the prayer, as was the Hebrew word “Amen”. It was a widespread Jewish exercise to end prayers through a blessing or doxology (statement of glory), and so the exercise stuck.
The Roman Catholic translator Jerome, but, did not trust the Greek translations that included the conclusion, and so left it out of the Latin Gospel messages of Matthew (it rarely confirmed up in the Greek translations of Luke) once he was translating the Bible into Latin. Because of that, it never became a well-known way to finish the prayer in Latin and in the Romale Catholic church.
So, “what does this mean”? I don’t think that this exercise is without meaning for us, a church body that loudly proclintends that “Sola Scriptura/Scripture Alone” is our guide. There are much also many kind of Lutherans that have actually no clue what the message of the New Testament actually claims when it records Jesus offering the Lord’s Prayer to the disciples. We might have actually the confession/absolution formulas or the “Glory to God” song memorized, however how well carry out we really know Scripture? Do we recognize Scripture well sufficient to differentiate it from liturgy?
Much of our liturgy is pulled from Scripture, or at least alludes to it. The confession/absolution consists of bits of I John, the Greeting originates from 2 Corinthians, the Kyrie originates from Psalm 123, the Gospel verse has a line from John 6, the created prayers in the bulletin prior to the “various other intercessions” from the connection cards suggest to the 4 readings for that Sunday, and much much even more. But we miss out on those things if we’re not reading Scripture and comparing it through our liturgy.
I don’t think there’s anypoint “wrong” via having liturgy and liturgical points that don’t quote Scripture straight, but I think we should balance that via a healthy personal analysis of Scripture. If you understand liturgy much better than Scripture, then maybe it’s time to learn even more Scripture.
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Here’s why: We believe that Scripture is entirely dependable, entirely true, bereason it is the incredibly Word of God. We don’t think the exact same point about the liturgy. Both are good, however one is Supreme. Get to know the Supreme, and the excellent will certainly pop out all the more.