Italian Bishops Plan to Falsify the Our Father

Italian Bishops Plan to Falsify the Our Father – 12/19/17

The Italian Bishops will change the Our Father replacing “and lead us not into temptation” with the falsified version “and abandon us not to temptation”, writes the radical daily of the bishops Avvenire.

The bishops need the Vatican’s permission to introduce the change, which in the past was refused but under Pope Francis will most likely be granted. Similar manipulations of the Our Father have already been introduced in France.

The result of this change will be that Catholics, Protestants and Orthodox will no longer use the same Our Father and even internally, the Catholic Church will use different versions of the Our Father.

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4 comments on “Italian Bishops Plan to Falsify the Our Father

  1. What is irony is that the change from “lead us not into temptation” is to be changed because it is argued that God does not tempt us, and it is wrong to claim that God tempts do evil. But from the same perspective, new version is also wrong, because God never abandons anyone. Logically, we allow ourselves to be lead into temptation, starting from the weakness incurred by our first parents, to our not avoiding occasions of sin.

  2. I await input from AQ’s crack classical scholars on this, with reference to the Septuagint and Vulgate.

  3. The issues involved in the translation of the Lord’s Prayer (the ancient Greek text καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν [kai me eisenegkes emas eis peirasmon] and the Latin translation “et ne nos inducas in tentationem” from Matthew 6:13) were discussed in this article from Theological Studies in the context of the eschatological nature of first-century New Testament theology:

    Msgr. Charles Pope has called attention to the ancient Greek word ἐπιούσιον (epiousion) in the Lord’s Prayer as well: τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον (ton arton hēmōn ton epiousion) “give us this day our daily bread.”

    The translation of the Greek word epiousion in the Lord’s Prayer as quotidianum (in Latin) presents some room for reflection.

    If the Lord’s Prayer is understood as talking about Supersubstantial Bread and a severe form of temptation or trial such as the final demonic onslaught of Satan preceding the Apocalypse, the translation issues need to be understood in the context of early Christian eschatology and theology. Both articles are worth reading.

  4. Matthew 6:11: τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον· (Ton arton hēmōn ton epiousion dos hēmin sēmeron) “Give us this day our supersubstantial bread” in the Douay-Rheims Bible becomes “Give us this day our daily bread” in the King James Version.

    The Douay-Rheims translation for Matthew 6:11 follows the Latin Vulgate: “panem nostrum supersubstantialem da nobis hodie” in which the Latin word “supersubstantialem” follows the accusative form in the ancient Greek ἐπιούσιον (epiousion). Quite possibly it was omitted from the KJV by Protestant translators since both the Greek and Latin words would suggest that the Eucharist is being referred to in “supersubstantial bread” (which appears to be the case). Hence, the theology of the prayer in the original Greek is Catholic with respect to that.

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