Youcat commented through CCC – Question n. 511.

YOUCAT Question n. 511- What are the words of the Our Father?

Our Father, who art in heaven, hallowed be thy name, thy kingdom come, thy will be done on earth as it is in heaven. Give us this day our daily bread, and forgive us our trespasses, as we forgive those who trespass against us; and lead us not into temptation, but deliver us from evil. For thine is the kingdom and the power and the glory forever. Amen.

In Latin: Pater noster, qui es in caelis; sanctificetur nomen tuum; adveniat regnum tuum, fiat voluntas tua, sicut in caelo et in terra. Panem nostrum quotidianum da nobis hodie; et dimitte  nobis debita nostra, sicut et nos dimittimus debitoribus nostris; et ne nos inducas in tentationem; sed libera nos a malo. Quia tuum est regnum, et potestas, et gloria in saecula. Amen.

A deepening through CCC

(CCC 2759) Jesus "was praying at a certain place, and when he ceased, one of his disciples said to him, 'Lord, teach us to pray, as John taught his disciples." (Lk 11:1). In response to this request the Lord entrusts to his disciples and to his Church the fundamental Christian prayer. St. Luke presents a brief text of five petitions (Cf. Lk 11:2-4), while St. Matthew gives a more developed version of seven petitions (Cf. Mt 6:9-13). The liturgical tradition of the Church has retained St. Matthew's text: Our Father who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done on earth, as it is in heaven. Give us this day our daily bread, and forgive us our trespasses, as we forgive those who trespass against us, and lead us not into temptation, but deliver us from evil.   

Reflecting and meditating 

(Youcat comment) The Our Father is the only prayer that Jesus himself taught his disciples (Mt 6:9-13; Lk 11:2-4). That is why the Our Father is also called “the Lord’s Prayer”. Christians of all Christian denominations pray it daily, both in the liturgy and privately. The conclusion, “For thine is the kingdom…” is mentioned as early as the “Teaching of the Twelve Apostles” (Didache, ca. A.D. 150), and so it can be added to the Our Father.

(CCC Comment)

(CCC 2760) Very early on, liturgical usage concluded the Lord's Prayer with a doxology. In the Didache, we find, "For yours are the power and the glory for ever" (Didache 8, 2: SCh 248, 174). The Apostolic Constitutions add to the beginning: "the kingdom," and this is the formula retained to our day in ecumenical prayer (Apostolic Constitutions, 7, 24, 1: PG 1, 1016). The Byzantine tradition adds after "the glory" the words "Father, Son, and Holy Spirit." the Roman Missal develops the last petition in the explicit perspective of "awaiting our blessed hope" and of the Second Coming of our Lord Jesus Christ (Titus 2:13; cf. Roman Missal 22, Embolism after the Lord's Prayer). Then comes the assembly's acclamation or the repetition of the doxology from the Apostolic Constitutions.   

(The next question is: How did the Our Father come about?)