Lord's Prayer Research Articles

The Poetry of the Lord’s Prayer: A Study in Poetic Device

This study argues the Lord's Prayer (Matt 6:9-13) belongs to the tradition of ancient Jewish religious poetry, as evidenced by its use in every sentence of multiple, coordinated poetic figures that were characteristic of the tradition and determinative of its strophic form. The study defines each device using the terms and conceptual categories of the ancient world and identifies examples from poetic texts in both the Hebrew Bible and the Septuagint. The study then shows the concentrated use of these same devices in every line of the prayer, as well as the strophic form that emerges from this usage. The devices identified are homoeoteleuton, homoeokatarkton, antistrophe, epanaphora, anadiplosis, polyptoton, antithesis, parisosis, and paronomasia. These devices work together to shape the prayer into two stanzas, each a tripartite petition expressed in tricolon form. The study concludes with English translations that attempt to capture both the devices and their resultant stichometry.(ProQuest: ... denotes non-US-ASCII text omitted.)Scholarship has given some attention in the past to the poetic dimensions of the Lord's Prayer (Matt 6:9-13). Several scholars have argued for a poetic original in Aramaic or Hebrew.1 Some have interpreted the prayer in translation as a poem.2 A few have argued that the final, Matthean form should be considered poetry.3 Generally, however, commentators make no mention of the prayer as a poem,4 and translators ignore or efface its poetic qualities.5This study argues that the Lord's Prayer employs in every line a number of coordinated poetic devices characteristic of poetry in both the Hebrew Bible and the Septuagint. These devices, through their symmetries of sound, sense, and structure, lend the prayer a discernible strophic form. Given the thematic and liturgical ties that the prayer obviously shares with ancient Jewish poetry, this form suggests that the prayer is a poem belonging to the Jewish religious literary tradition.6I. The Devices in Ancient Jewish PoetryTo illustrate the use of these devices in the Lord's Prayer, I first examine their use in ancient Jewish poetry. In the survey that follows, I define each device using the terms and conceptual categories of ancient Hellenistic literary theory,7 and I highlight examples of each device from poetic texts in both the Hebrew Bible and the Septuagint.8 I limit my survey to texts identified in previous scholarship as poetry9 and to those devices that appear in the Lord's Prayer: homoeoteleuton, homoeokatarkton, antistrophe, epanaphora, anadiplosis, polyptoton, antithesis, parisosis, and paronomasia.1. HomoeoteleutonHomoeoteleuton is similarity of sound at the conclusion of affiliated cola, usually in the concluding syllable(s) of the concluding word(s).10...For the Lord is our judge,the Lord is our ruler,the Lord is our king;he will save us. (Isa 33:22)...Ah, Assyria, the rod of my anger-The club in their hands is my fury. (Isa 10:5)...When I was a son with my father,tender, and my mother's favorite. (Prov 4:3)See also Job 10:8b-12; 21:14-15a; 31:25; Pss 15:1; 18:3, 15; 123:3ab, 4bc; Prov 4:5, 6, 8; Nah 1:2; 2:1.11...Justice and judgment are the establishment of your throne:mercy and truth shall go before your face. (LXX Ps 88:15)...They go up to the heavens,and go down to the depths;their soul melts because of troubles. (LXX 106:26)...For I also was a son obedient to my father,and loved in the sight of my mother. (LXX Prov 4:3)See also LXX Job 40:8, 14; Pss 1:2; 2:11; 35:1; 77:4; 150:2; Prov 4:2; Eccl 10:9; Isa 40:4, 12; Nah 1:10; 2:10; 3:2.122. HomoeokatarktonHomoeokatarkton is similarity of sound at the beginning of affiliated cola, usually in the concluding syllable(s) of the opening word(s).13...I am like an owl of the wilderness,like a little owl of the waste places. …

The Poetry of the Lord's Prayer: A Study in Poetic Device

The Poetry of the Lord's Prayer: A Study in Poetic Device

Manichaeism in Augustine's Sermons: The Case of Sermo 182

ABSTRACTThis article, for the first time, analyses one of Augustine's sermons in order to find out to what extent he was acquainted with Mani and his teachings. Once again, it turns out that the former Manichaean auditor was very well acquainted with Manichaean belief and practice. one piece of data in sermo 182, namely that Manicheans could make polemical use of the expression Libera nos a malo in the Lord's Prayer, even seems to be unique.

Indulgent Representation: Theatricality and Sectarian Metaphor inThe Tempest

AbstractAt the end ofThe Tempest, Prospero (or, perhaps, the actor playing him) urges the audience, ‘As you from crimes would pardoned be, / Let your indulgence set me free’ (5.1.337‐8). The lines are a plea for applause, for the audience to conclude the drama happily. As the play‐world dissolves into the real world, at the threshold between fiction and reality, Prospero appeals to be set free from representation. He strikes an ethical bargain in the mode of the Lord's Prayer (‘forgive us our trespasses as we forgive those who trespass against us’). But, in speaking of ‘pardon’ and ‘indulgence’, he also alludes to a much maligned Catholic practice of purchased remission of sins. Thus, the audience's decision over whether or not to applaud the drama is playfully implicated in trying out a confessional attitude. Even so, the status of these ‘Catholic’ terms as wordplay means that they only flirt with sectarian resonance, rather than declaring a theological message. Taking the play's self‐conscious theatricality as a starting point, this essay explores the ambiguity of this epilogue. It questions what it means for a post‐Reformation audience to ‘indulge’ in metaphorically ‘Catholic’ behaviour, and how a play that stages forgiveness as a form of revenge negotiates difference ethically. These themes are part of a broader theatrical dynamic in which representation is constantly destabilised. The essay offers a case‐study of the significance of equivocally Catholic material in post‐Reformation drama, suggesting that as much attention needs to be paid to dramaturgy as to theology.

Tamil folk music as Dalit liberation theology

Preface List of PURL Audio and Video files Introduction: Singing The Lord's Prayer and Dalit Liberation in Tamil Nadu 1. Musical Style and Indigenization in Tamil Christian Music 2. Sharing the Meal: A Dalit Family's Dialogue with the History of Tamil Christian Music, 1850-1994 3. Parattai's Dalit Theology 4. Ethnography as Transformative Musical Dialogue 5. Reception and Transformation from the Seminary to the Village: 6. Performing Global Dalit Consciousness Appendixes Appendix 1: Music Transcriptions Appendix 2: Song Lyrics By J. Theophilus Appavoo (Parattai) Notes Bibliography Index

Notes on Church-State Affairs

A number of churches and nongovernmental organizations criticized a new law that allows the government to suspend organizations that it deems to be interfering with national affairs. Amnesty International issued a statement saying that the law could cause “irreparable damage” to Algerian civil society. Jewish members of the Federal Parliament opposed a Green Party effort to end the opening of sessions with the reciting of the Lord's Prayer. They took the position that there could be more inclusive ways of opening but that the Green Party position showed a lack of understanding of Australia's religious heritage. Rajan Zed, president of the Universal Society of Hindus, said that both public and private universities should provide Hindu students with rooms of prayer. They should include popular Hindu gods, a bell, and a Shiva linga. He said it was important that the government see a connection between education and spirituality. Australia's High Court...

:Commentary on Luther's Catechisms: Lord's Prayer

:<i>Commentary on Luther's Catechisms: Lord's Prayer</i>

Things always leak out of everything else – the sham of ‘masculinity’ and the dissolving of ‘subjectivities’

abstractIn this perspective I use memory work, inspiration, frustration, conversation and theorising to poke holes in the traditional concept of ‘masculinity’ (and ‘femininity’). I aim to show, through a combination of theorising on ‘leakiness’ (through Margrit Shildrick), ‘subjectivity’ (through Shildrick, Lacan, Ahmed, Irigaray, Deleuze and Guattari) and ‘masculinity’ (and ‘femininity’) through Butler and Freud, that the latter are self-perpetuating illusions or shams. The article starts off with an alternative feminist version of The Lord's Prayer – a source of strength and inspiration. It then goes on to describe ‘leakiness of bodies – sensations and connections’ and theories around ‘subjectivity’. Here I combine a review of theories with poetry and memory work, and question people's sense of individuality and ‘subjectivity’ through examples of fleeting connectedness. Thereafter I analyse a short excerpt of a conversation on ‘masculinity’. Finally I posit that in order that we may free ourselves of the cages that are ‘masculinity’ and ‘femininity’, we need to consciously accept and expose them for what they are: shams.

The Lord's Prayer in Eastern Spirituality

AbstractThis article first speaks briefly of prayer in general and its essence; and then discusses various kinds of prayer in the Orthodox Christian tradition, chief among which is personal prayer made in private, and liturgical prayer celebrated in church. There is also spontaneous prayer, less favored in Orthodoxy, where the model prayer is the Lord's Prayer. The main part of the article examines the petitions that make up the Lord's Prayer and the interpretation given to them by patristic writers. It concludes by affirming the unique character of the prayer, which can be regarded as the perfect summary of the Christian message.

Starting out - A patient derived great comfort from the spiritual care I provided

While I was working a shift in a care home as part of a five-week clinical placement, one of the residents became concerned that his failing memory was causing him to forget the words to the Lord's Prayer.

Fitzgerald, Hemingway, and “Thank You for the Light”

The publication of new writing by F. Scott Fitzgerald is always an o ccasion for commentary and interpretation. The most recent piece of unpublished fiction to appear from Fitzgerald’s hand is “Thank You for the Light,” a fift een-hundred-word vignette that was published for the first time in the 6 August 2012 issue of the New Yorker. (The story appeared simultaneously in the online e dition of the magazine at www.newyorker.com and can now be p urchased as a Kindle e dition for ninety-nine cents.) In the paragraphs below I will supply some b ackground about Fitzgerald’s story and offer a few possibilities for its interpretation, in cluding the suggestion that Fitzgerald intended “Thank You for the Light” as an answer of sorts to Ernest Hemingway’s “A Clean, Well-Lighted Place” (1933).

Cognitive Poetics Consideration in respect of Signifying process of Deconstruction Poetry Focused on ‘The Lord's Prayer, Damn it’ and ‘The Generation without promise'-

Cognitive Poetics Consideration in respect of Signifying process of Deconstruction Poetry Focused on ‘The Lord's Prayer, Damn it’ and ‘The Generation without promise'-

Calvin’s Interpretation of "Thy Kingdom Come"

In this article I compare Calvin’s exegesis of the Second Petition of The Lord's Prayer in the 1541-57 editions of the Institutes with the one he offers in the last edition of his work (1560). My close reading is based on the French editions only with a rhetorical approach. First, it is interesting to note that for the last edition Calvin rewrote his paragraph on the Second Petition entirely, which he had also done with the First Petition. Second, the formal structures as well as the content are somewhat different. In the 1541-57 editions, the paragraph is divided into two parts: (1) He explains the reason why we pray that God be considered our only king – implicitly no other (earthly) ruler should be accepted. (2) He explains why right here on Earth already we are punished, if we do not accept this principle and follow another ruler. Therefore, "Thy Kingdom come" is not only about the future, but also about now. It is an existential issue. In the 1560 edition, Calvin divides his paragraph into three parts: (1) He claims that the First and the Second Petitions say basically the same thing. So the reason for the repetition is just because we are too slow to understand God. Besides, if we believe in Him, we have to deny ourselves and despise our earthly life, and consider the Lord our only ruler and king, right here and now. (2) We pray that God destroy the Evil that is in everyone. (3) We pray that we live according to God’s rule alone. To conclude, two important differences are stressed: (1) In the last edition, Calvin puts more emphasis on the evil spirit in humans. (2) Although in all the editions of the Institutes the crucial role of the Holy Spirit is mentioned, it is only in the last edition that the name of Christ appears, the Son without whom we cannot live in God’s Kingdom.

The Lord's Prayer through North African Eyes: A Window into Early Christianity. By Michael JosephBrown. Pp. xiv, 298, NY/London, T &amp; T Clark, 2004, $19.98.

The Lord's Prayer through North African Eyes: A Window into Early Christianity. By Michael JosephBrown. Pp. xiv, 298, NY/London, T &amp; T Clark, 2004, $19.98.

Our Schools, Our Country: American Evangelicals, Public Schools, and the Supreme Court Decisions of 1962 and 1963

American evangelicals have long maintained a tense and paradoxical relationship to mainstream American culture. This article explores the effect of the 1962 and 1963 United States Supreme Court school decisions on that perennial tension. Unlike many conservatives, conservative evangelicals greeted the court's 1962 Engel decision to ban state‐written prayer in public schools with cautious approval; however, evangelicals saw the 1963 Schempp decision to ban Bible reading and the Lord's Prayer from those schools as an affront. The unique relationship between evangelical belief and America's public school system forced evangelicals to reconsider their special place in both schools and society as a whole. They concluded with surprising unanimity that those school decisions had done more than forced evangelical belief out of America's public schools; the decisions had pushed evangelicals themselves out of America's mainstream culture.

Telford Work, Ain't Too Proud to Beg: Living through the Lord's Prayer (Grand Rapids, MI: Eerdmans, 2007), pp. 276. $16.00.

Telford Work, Ain't Too Proud to Beg: Living through the Lord's Prayer (Grand Rapids, MI: Eerdmans, 2007), pp. 276. $16.00.

The Success of a Mistake

This story has been transcribed exactly as it appeared in the Westerner 8.3 (1908): 18-21. In some places punctuation marks are inconsistent, but the inconsistency is not noted with a [sic]. In one instance, [sic] is used to draw attention to an error in typesetting a character's name. IN ANSWER to the reporter's knock the door of the Chinese Mission swung open and a good-looking Chinaman appeared. Good morning, Wah said the reporter. Have you any news for me today? not know, but I got something to tell and perhaps you call it news, returned the Chinaman. I'll come in and hear what it is, and the young woman stepped within the Mission. It was a good-sized room, furnished with half a dozen long tables, around which were ranged wooden benches. There was matting on the floor, a few biblical pictures on the wall, and scattered on the tables were Bibles and text books. At the further end of the room, facing the door, was an alcove, the floor of which was raised so that it could be used as a platform. On the back wall of the alcove was an illuminated card on which was printed The Lord's Prayer in Chinese characters. The reporter had visited the school on other occasions, so she did not waste any time in asking questions, but with notebook and pencil in hand waited for the Chinaman to speak. think now perhaps I better not tell you, he said after some hesitation. Why, Wah Lee, of course you will. right. I think what I say. You know Wong Lee. She live on Jackson street. She very smart woman, all same American woman and Chinese woman too--and all same lawyer. Well, she have ten children, seven girl and three boy. The name of the eldest boy it is Charlie, and the name of her eldest girl it is Anna. They have Chinese name, All the children of the Wong family they born in this country. The eldest daughter she very pretty girl, her skin it smooth and white as rice, her face shaped like a melon seed, her mouth same as red leaf of vine, her nose fine carved piece of jade stone, her eye long and black, and her hair most plenty and shiny and dressed in the first Chinese style. See! Yes, I see, Wah. The Chinaman, who seemed to have lost himself in his description of his young countrywoman, became suddenly embarrassed. That's all right, encouraged the reporter, removing from him the scrutiny of her eyes. like to hear you. It is the first time I have heard a Chinaman acknowledge that he paid any attention to things feminine. I remember that when I called upon Tsing Leang soon after his wife came to America and inquired as to how she was, what she looked like, how old, if she dressed in American or Chinese clothes, and so forth, that his answer to each and every question was 'I don't know. That so, Miss Lund. Perhaps you ask same question of American man, he says he not know, too. The reporter flushed, but answered good naturedly: True! But you understand, Wah, that when we Americans ask questions of Chinese people that it is because we want you to enlighten us on subjects about which we are ignorant, and not with the intention of being rude. Sure that your case, returned the Chinaman. think you very kind lady. Now I complete what I say, and he concluded his remarks with an interesting item of news concerning the Wong family. A CHINESE BETROTHAL. Mrs. Wong, the wife of Wong Chow, well-known Chinese merchant of Jackson street, has gone to San Francisco to find a suitable husband for her eldest daughter, Anna, Wong is a Chinese lady of education and refinement, and is resolved to betroth her daughter to none but a man of ability and character. Miss Anna is said to be a very pretty girl, and great festivities and rejoicings will take place at her wedding. The above, followed by a description of Chinese betrothal and marriage customs, appeared in Miss Lund's paper the evening of her interview with Wah Lee. …

The Lord's Prayer in the early church: the pearl of great price

Introduction: The Mystery and Power of the Lord's Prayer The Pearl of Great Price The Wondrous Origins of the Lord's Prayer The Flowering of the Lord's Prayer Tradition Conclusion: A Jewel of Unsurpassed Worth

Praying With Confidence: Aquinas on the Lord's Prayer by Paul Murray OP (Continuum, London, 2010) Pp. xiii + 105, £10.99

New BlackfriarsVolume 92, Issue 1039 p. 378-378 Reviews PRAYING WITH CONFIDENCE: AQUINAS ON THE LORD'S PRAYER by Paul Murray OP LAWRENCE LEW OP, LAWRENCE LEW OPSearch for more papers by this author LAWRENCE LEW OP, LAWRENCE LEW OPSearch for more papers by this author First published: 08 April 2011 https://doi.org/10.1111/j.1741-2005.2011.01435_2.xRead the full textAboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinkedInRedditWechat Volume92, Issue1039May 2011Pages 378-378 RelatedInformation

Parsing Mrs. Brown's Hospice and SNF Care

Parsing Mrs. Brown's Hospice and SNF Care