Dating versions of the lords prayer
But mark how this too becomes possible: but we, he says, have received not the spirit of the world but the spirit which is from God, that we may know the things graciously given to us by God, and these also we speak not in words taught of human wisdom but in those taught of the Spirit.But I think, right pious and industrious Ambrosius, and right discreet and manful Tatiana, from whom I avow that womanly weakness has disappeared as truly as it had from Sarah of old, you are wondering to what purpose all this has been said in preface about things impossible for man becoming possible by the grace of God, when the subject prescribed for our discourse is Prayer. The very apostle who by reason of the abundance of the revelations is anxious that no one should account to him more than he sees or hears from him, confesses that he knows not how to pray as he ought, for what we ought to pray, he says, we know not how to as we ought.Yet again instructive for prayer 'as we ought' is the passage: "If you are standing at prayer, forgive aught that you have against any man;" and also the passage in Paul "Any man who prays or preaches with covered head dishonours his head, and any woman who prays or preaches with unveiled head dishonors her head" is descriptive of the right manner of prayer.Paul knows all these sayings, and could cite, with subtle statement in each case, manifold more from law and prophets and gospel fulfillment, but in the moderation, yes, and in the truthfulness of his nature, and because he sees how much, after all of them, is lacking to knowledge of the right way to pray what he ought, he says "but what we ought to pray we know not how to as we ought," and adds thereto the source from which a man's deficiency is made up if though ignorant he has rendered himself worthy to have the deficiency made up within him: "The Spirit himself more than intercedes with God in sighs unspeakable and He that searches hearts knows what is the mind of the Spirit, because His intercession on behalf of saints is according to God." Thus the Spirit who cries "Abba Father" in the hearts of the blessed, knowing with solicitude that their sighing in this tabernacle can but weigh down the already fallen or transgressors, "more than intercedes with God in sighs unspeakable," for the great love and sympathy He feels for men taking our sighs upon himself; and, by virtue of the wisdom that resides in Him, beholding our Soul humbled 'unto dust' and shut within the body 'of humiliation,' He employs no common sighs when He more than intercedes with God but unspeakable ones akin to the unutterable words which a man may not speak.Thus, though it is a standing impossibility for human nature to acquire Wisdom, by which all things have been established—for all things, according to David, God made in wisdom—from being impossible it becomes possible through our Lord Jesus Christ, who was made for us wisdom from God and righteousness and sanctification and redemption.For what or who is man that he shall know the counsel of God, or who shall conceive what that Lord willeth?Careful analysis of the differences suggests it was likely adapted by the Lord to fit the specific circumstances of His visit to the people in Bountiful.As Heather Hardy has carefully shown, “with the arrival of the resurrected Jesus at the temple in Bountiful, God’s kingdom is inaugurated upon the earth.”9 John W.
INTRODUCTION Things in themselves so supremely great, so far above man, so utterly above our perishable nature, as to be impossible for the race of rational mortals to grasp, as the will of God became possible in the immeasurable abundance of the Divine grace which streams forth from God upon men, through Jesus Christ the minister of His unsurpassable grace toward us, and through the cooperant Spirit.
Welch explained, “there was no need in Bountiful for Jesus to instruct the people to pray, ‘Thy kingdom come’ …
for God’s kingdom had already come both in heaven through Christ’s victory over death and on earth that day in their midst.”10 If this original plea was in reference to the bread of the messianic banquet, as some scholars have proposed, then this omission could also be due to the fact that for the Nephites, Jesus Christ, the bread of life, had specifically come.
The Didache, an early Christian text generally dated to the first century AD,2 also has a version of the prayer (Didache 8).
When compared with the versions found among the early Christians, the Lord’s Prayer at Bountiful is unique (see table).3 The Book of Mormon version is missing two key phrases, and includes an extended ending of praise not included in the Lukan version.
The exclusion of this clause would “reflect the postresurrectional setting of the Sermon at the Temple.”11 Indeed, the risen Lord Himself miraculously supplied bread for the partaking of the sacrament (3 Nephi 20:3–7), perhaps typologically imitating the feast of heavenly bread that will be had in the end times.