Since yesterday there s a new feature to this blog which is called ARTOS,
the Greek word for bread used in the Prayer of Jesus. Through the blog I am encouraging people to use the short version of this prayer-found in Luke Chapter 11- at the start of each day, in fellowship with each other throughout the world.
Here’s the prayer with a few notes:
this is the word Jesus used to address the source of all life and goodness
May your name be kept holy
May we show reverence for your name of “Father” and stay clear of all false gods
May your kingdom come
May everyone (including us!) live in your Way as revealed in Jesus
Give us today the bread we need
Not give “me”, but give us, that is all God’s creatures, what we need, not what we want.
And forgive us the wrongs we have done
As we forgive those who have wronged us.
We can’t receive God’s forgiveness fully until we become able to forgive others
And to not bring us into hard testing
We are not superheroes. Like Jesus we pray not to be tested beyond our capacity. But if we are tested as he was, we trust God to deliver us from evil.
PART 1 is about God the Father; PART 2 is about GOD THE SPIRIT. The WHOLE is the prayer of GOD THE SON and becomes the prayer of GOD’S CHILDREN.
If you are using is everyday you may like to identify yourself by website or email inthe comments facility of this blog.
The rest of this blog is based on the daily reading from the Revised Common Lectionary, along with a headline from world news:
RUSSIAN POLICE RAID MOSCOW HUMAN RIGHTS BUILDING
New Revised Standard Version, Anglicised (NRSVA)
Jesus Prays for His Disciples
17 After Jesus had spoken these words, he looked up to heaven and said, ‘Father, the hour has come; glorify your Son so that the Son may glorify you, 2 since you have given him authority over all people,[a] to give eternal life to all whom you have given him. 3 And this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent. 4 I glorified you on earth by finishing the work that you gave me to do. 5 So now, Father, glorify me in your own presence with the glory that I had in your presence before the world existed.
6 ‘I have made your name known to those whom you gave me from the world. They were yours, and you gave them to me, and they have kept your word. 7 Now they know that everything you have given me is from you; 8 for the words that you gave to me I have given to them, and they have received them and know in truth that I came from you; and they have believed that you sent me. 9 I am asking on their behalf; I am not asking on behalf of the world, but on behalf of those whom you gave me, because they are yours. 10 All mine are yours, and yours are mine; and I have been glorified in them. 11 And now I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, protect them in your name that you have given me, so that they may be one, as we are one.
Doubtless this prayer is in some sense John’s composition. Yet he has so thoroughly immersed himself in the memory of Jesus and in his presence in the Christian community, that he is able to “speak his words.” In his faith the tradition of Jesus is alive and comtemporary. In this way he is an example of what Jesus says here, “This is eternal life, that they may know you the only rue God and Jesus Christ whom you have sent.” In place of the over-activism of much contemporary expression of faith, John tells his readers that the knowldege of God, that is, in the Hebrew sense of knowledge, a passionate and loving relationship with God, is in itself life which cannot die. The chief end of Man, as the Calvinist catechism has it, is to glorify God and to enjoy Him forever. The knowledge that we gain from prayer, scripture, obedience and meditation is as real as any other human knowldege and should not be coralled in a different place from scientific or aesthetic knowldege. It can and should be a contribution to the store of knowledge held by any society and valued as such. It may usefully challenge other knowldege or assist a society’s understanding of education, morality or politics. Doing theology is a pleasurable and useful occupation.
Jesus’ prayer as reported by John is for his disciples, those whom he has recruited in his ministry and those who will be recruited by his disciples. Just as Jesus gives himself for the world, so must his disciples, therefore he prays for their ministry in the world. Above all he prays that they should share the unity he shares with the Father. Jesus is not the Father, nor is the Father, Jesus; but the two are the one love for each other and for the world. This is the unity that Jesus desires for his disciples: not an institutional unity in the one denomination, nor a blobby fellowship which cancels individuality, but a living unity of love for God, Jesus and the world. The prayer for unity should never be used to bolster the propaganda of any sect or denomination. The true followers of Jesus are defined by the love described here, which will lead them to have profound respect for each other across denominational or even religious divisions.