Amen.

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| Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are the meek, for they shall possess the earth. Blessed are they who mourn, for they shall be comforted. Blessed are they who hunger and thirst for justice, for they shall be satisfied. Blessed are the merciful, for they shall obtain mercy. Blessed are the clean of heart, for they shall see God. Blessed are the peacemakers, for they shall be called children of God. Blessed are they who suffer persecution for justice' sake, for theirs is the kingdom of heaven. Blessed are you when men reproach you, and persecute you, and speaking falsely, say all manner of evil against you, for My sake. |








Ang kahulugan ng huling kahilingang ito ay lubos na binigyan ng liwanag. Isa kasi sa problema sa pagsasalin ay ang mga salitang artos epiousios na sangayon sa Vulgate mula kay San Lukas ay isinaling "aming kakanin araw-araw", St. Jerome, sa kanyang di malaman na pagkakamali ay binago ang salitang quotidianum sa supersubstantialem ni San Mateo pero iniwan ang quotidianum kay San Lucas. Ang opinyon ng mga makabagong escholar ay ang bagong sipi ay makikita ang salin bilang araw-araw ngunit may komentaryo ito sa panggilid "aming pagkain sa susunod na araw. Habang ang Komite ng mga Amerikano (American Committee) ay nagnais magdagdag ng "aming pangangailangang pagkain". Sa katapusan, ang mas nakakaraming opinyon ay ang pagpahayag na ang huling mga salita ay dapat "iadya mo kami sa masama, ang pagbabagona ngangailangan ng "ngunit"sa halip na "at" na nagsasama sa dalwang kahilingan bilang isa. The doxolohiya "sapagkat sa iyo ang kaharian", etc., ay matatagpuan sa Griegong in textus receptus ay dagdag na lamang sa mga sumunod na salin na siyang ginamit sa salin ng ns of the "Boo of Common Prayer", is undoubtedly an interpolation.
In the liturgy of the Church the Our Father holds a very conspicuous place. Some commentators have erroneously supposed, from a passage in the writings of St. Gregory the Great (Ep., ix, 12), that he believed that the bread and wine of the Eucharist were consecrated in Apostolic times by the recitation of the Our Father alone. But while this is probably not the true meaning of the passage, St. Jerome asserted (Adv. Pelag., iii, 15) that "our Lord Himself taught His disciples that daily in the Sacrifice of His Body they should make bold to say 'Our Father' etc." St. Gregory gave the Pater its present place in the Roman Mass immediately after the Canon and before the fraction, and it was of old the custom that all the congregation should make answer in the words "Sed libera nos a malo". In the Greek liturgies a reader recites the Our Father aloud while the priest and the people repeat it silently. Again in the ritual of baptism the recitation of the Our Father has from the earliest times been a conspicuous feature, and in the Divine Office it recurs repeatedly besides being recited both at the beginning and the end.
In many monastic rules, it was enjoined that the lay brothers, who knew no Latin, instead of the Divine office should say the Lord's Prayer a certain number of times (often amounting to more than a hundred) per diem. To count these repetitions they made use of pebbles or beads strung upon a cord, and this apparatus was commonly known as a "pater-noster", a name which it retained even when such a string of beads was used to count, not Our Fathers, but Hail Marys in reciting Our Lady's Psalter, or in other words in saying the rosary.
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