Why we call God Father

1. He created us. We call God Father because He created us in a special way-namely, in His own image and likeness which He did not impress on other creatures here below: "He is thy Father Who made thee, and created thee."30

2. He governs us. We also call God Father because He governs us. For although He governs all things, yet He governs us as masters of ourselves whereas He governs other things as slaves of His will: "Thy providence, 0 Father, governs all things."31 "Thou disposest of us with great favor."32

3. He adopted us. We call God Father because He has adopted us. For He endowed other creatures with trifling gifts, but to us He granted the inheritance, because (as the Apostle says) we are His sons "and if sons, heirs also."33 "You have not received the spirit of bondage again in fear, but you have received the spirit of adoption of sons whereby we cry, Abba ('Father')."34

Hallowed Be Thy Name

In the Our Father, we pray Hallowed be thy name. When the People of God live in a way that reflects the holiness, justice, truth and love of God himself, then God's name is honored. In other words, God's people give God a good reputation, and the word Christian is something people want to identify with. But when God's people are unfaithful, God's name is dishonored.

This is what happens when God's people turn the other way and ignore the abortions that kill thousands of babies every day or even participate in them. Ignore the plight of the persecuted, the prisoner, or the refugee. By not conforming ourselves as Christians to Loving God with all our hearts and souls and not loving our neighbor as ourselves. The result is the Moral decay we see each day in society and within our church.

The seven interior Liturgy's of the Our Father.


The Our Father is a prayer prayed as it was given: with seven petitions, from first to last. The Our Father is also a liturgy - an Interior Liturgy - a work of God in the soul, in seven stations forming the soul to the love and the will of God.

Thus we pray the prayer as it is given us:
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.
Lead us not into temptation,
But deliver us from evil.


The Our Father is a prayer answered in grace in seven stations, forming us into the love and the will of God. The stations form the soul from the last of the petitions to the first:

The 1st station, the Station of Deliverance:
"Deliver us from evil."

The 2nd Station, the Station of Trial:
"Lead us not into temptation."

The 3rd Station, the Station of Mercy:
"Forgive us our trespasses as we forgive those who trespass against us."

The 4th Station, the Station of Consecration at the Altar:
"Give us this day our daily bread."

The 5th Station, the Station of Consecration in Suffering:
"Thy will be done on earth as it is in heaven."

The 6th Station, the Station of Ecclesial Communion:
"Thy kingdom come."

The 7th Station, the Station of Personal Communion:
"Hallowed be thy name."


The Three Movements of the Liturgy

The Interior Liturgy of the Our Father is a liturgy also that flows through three movements - just as our Holy Liturgy of Mass flows through three movements. In the Holy Liturgy of the Mass, we have:

1. The Liturgy of the Word - prayers, readings and homily ordered to our conversion;
Liturgy of Eucharist, including: 2. The Consecration at the Altar - bread and wine become Christ, our Eucharist;
and, 3. The Holy Communion - Christ our Eucharist is given to the people.

In the Interior Liturgy of the Our Father, we also have three movements:

1. The First Movement of the Interior Liturgy is a Liturgy of the Word. The call is to repentance, to conversion, to prepare to meet Christ in Communion.

The 1st station, the Station of Deliverance:
"Deliver us from evil."

The 2nd Station, the Station of Trial:
"Lead us not into temptation."

The 3rd Station, the Station of Mercy:
"Forgive us our trespasses as we forgive those who trespass against us."

2. The Second Movement of the Interior Liturgy is also a Liturgy of Consecration, but at the altar of the heart. At the altar of the heart, the prayer is for Christ, and the call is to consecration to Him.

The 4th Station, the Station of Consecration at the Altar:
"Give us this day our daily bread."

The 5th Station, the Station of Consecration in Suffering:
"Thy will be done on earth as it is in heaven."

3. The Third Movement of the Interior Liturgy is also a Liturgy of Communion. The call is into communion in Christ with persons here on earth, and communion in Christ with God in heaven, the Holy Trinity.

The 6th Station, the Station of Ecclesial Communion:
"Thy kingdom come."

The 7th Station, the Station of Personal Communion:
"Hallowed be thy name."


The Seven Sacraments

The Interior Liturgy of the Our Father is a liturgy that flows through seven Sacraments, each station like a sacramental corresponding to its unique sacrament, each preparing us for the grace of the Sacrament, Christ.

The 1st Station, the Station of Deliverance:

The petition is, "Deliver us from evil."
The sacrament of the 1st Station is Baptism, which delivers us from evil.

The 2nd Station, the Station of Trial:

The petition is, "Lead us not into temptation."
The sacrament of the 2nd Station is Confirmation, which strengthens us for trial.

The 3rd Station, the Station of Mercy:

The petition is, "Forgive us our trespasses as we forgive those who trespass against us."
The sacrament of the 3rd Station is Reconciliation, which brings us mercy.

The 4th Station, the Station of Consecration at the Altar:

The petition is, "Give us this day our daily bread."
The sacrament of the 4th Station is Eucharist, which brings us the Bread of Life.

The 5th Station, the Station of Consecration in Suffering:

The petition is, "Thy will be done on earth as it is in heaven."

The sacrament of the 5th Station is the Anointing of the Sick, which unites our suffering to the suffering of Christ, who did the Father's will on earth as in heaven.

The 6th Station, the Station of Ecclesial Communion:

The petition is, "Thy kingdom come."
The sacrament of the 6th Station is Holy Orders, which gives the priesthood of the kingdom begun here on earth.

The 7th Station, the Station of Personal Communion:

The petition is, "Hallowed be thy name."
The sacrament of the 7th Station is Matrimony, which makes of two persons, one, as the Holy Name is the Name of Three Persons in One.

After this Introduction, you are ready to begin the meditation on the Stations of the Interior Liturgy.....

1. The First Movement of the Interior Liturgy is a Liturgy of the Word. The call is to repentance, to conversion, to prepare to meet Christ in Communion.

The 1st Station of the Interior Liturgy: the Station of Deliverance.

Our petition: "Deliver us from evil."
The sacrament of the 1st Station is Baptism, which delivers us from evil and places us in Christ our salvation.


Look and see the evil that has come upon beloved mankind, and even the earth itself, because of sin! There are natural evils: hurricanes, tornadoes, earthquakes, and all natural disasters. There are physical evils and deformities: genetic defects, viruses, cancers, and all diseases. There are moral evils: lying, murdering, stealing, all kinds of sexual aberrations and transgressions, abuses and assaults. Man has become the predator upon his neighbor, and even upon himself. Because of sin, all creation has been subjected to futility. God who heals, restores and renews us, deliver us from evil!

And Peter said to them, "Repent, and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit. (Acts 2:38)
(Our Father, deliver us from evil.)

For as many of you as were baptized into Christ have put on Christ. (Gal 3:27)
(Our Father, deliver us from evil.)

Holy Baptism is the basis of the whole Christian life, the gateway to life in the Spirit and the door which gives access to the other sacraments. (CCC 1213)
(Our Father, deliver us from evil.)

Through Baptism we are freed from sin and reborn as sons of God; we become members of Christ, are incorporated into the Church and made sharers in her mission.(CCC 1213)
(Our Father, deliver us from evil.)


The 2nd Station of the Interior Liturgy: the Station of Trial.

Our petition: "Lead us not into temptation."
The sacrament of the 2nd Station is Confirmation, which strengthens us in trial, temptation and testing.


A deeper healing, a deeper union with Christ is needed - a completion of the baptismal graces. We must look within, and we must encounter the evil within. God sends trials, not to defeat us, but to strengthen and transform us. After His Baptism, Jesus went into the wilderness to be tempted by the devil. Following Him, we also will be tempted and tested. The Station of Trial is for separating light from darkness in the heart that we might repent, convert and live salvation. In interior confirmation of our life in Christ, we pray, "God our strength, lead us not into temptation: let us not fall in the times of trial."

Blessed is the man who endures trial, for when he has stood the test he will receive the crown of life which God has promised to those who love him. (James 1:12)
(Lead us not into temptation.)

Count it all joy, my brethren, when you meet various trials, for you know that the testing of your faith produces steadfastness. (James 1:2-3)
(Lead us not into temptation.)

In (His salvation) you rejoice, though now for a little while you may have to suffer various trials, so that the genuineness of your faith, more precious than gold which though perishable is tested by fire, may redound to praise and glory and honor at the revelation of Jesus Christ. (1 Pet 1:6-7)
(Lead us not into temptation.)

For by the sacrament of Confirmation, the baptized are more perfectly bound to the Church and are enriched with a special strength of the Holy Spirit. Hence they are, as true witnesses of Christ, more strictly obliged to spread and defend the faith by word and deed. (CCC 1285)
(Lead us not into temptation.)


3. The 3rd Station of the Interior Liturgy: the Station of Mercy.

Our petition: "Forgive us our trespasses as we forgive those who trespass against us."
The sacrament of the 3rd Station is Reconciliation, which brings us the forgiveness and the mercy of Christ.


God's mercy is infinite! Yet even God is resisted by a hardened and unforgiving heart. The infinite mercy of God "cannot penetrate our hearts as long as we have not forgiven those who have trespassed against us. Love, like the Body of Christ, is indivisible; we cannot love the God we cannot see if we do not love the brother or sister we do see. In refusing to forgive our brothers and sisters, our hearts are closed and their hardness makes them impervious to the Father's merciful love; but in confessing our sins, our hearts are opened to his grace." (CCC 2840) Will the liturgy stop here, because of my hardened heart?

So if you are offering your gift at the altar, and there remember that your brother has something against you, leave your gift there before the altar and go; first be reconciled to your brother, and then come and offer your gift. (Mt 5:23-24)
(Forgive us our trespasses as we forgive those who trespass against us.)

For if you forgive men their trespasses, your heavenly Father also will forgive you; but if you do not forgive men their trespasses, neither will your Father forgive your trespasses. (Mt 6:14-15)
(Forgive us our trespasses as we forgive those who trespass against us.)

And when they came to the place which is called The Skull, there they crucified him, and the criminals, one on the right and one on the left. And Jesus said, "Father, forgive them; for they know not what they do." And they cast lots to divide his garments. (Lk 23:33-34)
(Forgive us our trespasses as we forgive those who trespass against us.)

The Second Movement:
the Liturgy of Consecration at the Altar of the Heart.

At the altar of the heart, the call is to consecration to Christ: to receive Him, to be as Christ in this world and to suffer with Him. This corresponds to the Consecration, the Eucharistic Prayer at the Altar, in the Mass, when the bread and the wine become Christ.

The 4th Station, the Station of Consecration at the Altar:
"Give us this day our daily bread."

The 5th Station, the Station of Consecration in Suffering:
"Thy will be done on earth as it is in heaven."

The 4th Station of the Interior Liturgy: the Station of Consecration at the Altar of the Heart.

Our petition: "Give us this day our daily bread."
The sacrament of the 4th Station is Holy Eucharist, which nourishes us with the food of eternal life.


We pray for our daily bread - what bread are we hungering for? What is the food we seek? What is the life we want to nourish, and nurture? We look around us and see so many chasing the toys and the trinkets of this passing world. Is that the life we want to build up? We see so many working for worldly ambitions, for higher places in the eyes of mortal men, for praises and honors that are fickle and fleeting. Set our eyes and hearts on you, oh Lord! Give us the Bread that endures into eternity, the Food of the Kingdom of God!

Truly, truly, I say to you, you seek me, not because you saw signs, but because you ate your fill of the loaves. Do not labor for the food which perishes, but for the food which endures to eternal life, which the Son of man will give to you; for on him has God the Father set his seal. (Jn 6:26-27)
(Give us this day our daily bread.)

For the bread of God is that which comes down from heaven, and gives life to the world. I am the bread of life; he who comes to me shall not hunger, and he who believes in me shall never thirst. (Jn 6:33, 34)
(Give us this day our daily bread.)

I am the bread of life. This is the bread which comes down from heaven, that a man may eat of it and not die. I am the living bread which came down from heaven; if any one eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is my flesh. (Jn 6:48,50-51)
(Give us this day our daily bread.)

The 5th Station of the Interior Liturgy: the Station of Consecration in Suffering.

Our petition: "Thy will be done on earth as it is in heaven."
The sacrament of the 5th Station is the Anointing of the Sick, which unites our sufferings with the sufferings of Christ.


I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us.
For the creation waits with eager longing for the revealing of the sons of God; for the creation was subjected to futility, not of its own will but by the will of him who subjected it in hope; because the creation itself will be set free from its bondage to decay and obtain the glorious liberty of the children of God.
We know that the whole creation has been groaning in travail together until now; and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly as we wait for adoption as sons, the redemption of our bodies. (Rom 8:18-23)

Through suffering offered in love we return to God. Jesus is the door: Jesus, on the cross, through whom we see God.

When we cry, "Abba! Father!" it is the Spirit himself bearing witness with our spirit that we are children of God, provided we suffer with him in order that we may also be glorified with him. (Rom 8:17)
(Thy will be done on earth as it is in heaven.)

The effect of this Sacrament: Union with the passion of Christ. By the grace of this sacrament the sick person receives the strength and the gift of uniting himself more closely to Christ's Passion: in a certain way he is consecrated to bear fruit by configuration to the Savior's redemptive Passion. Suffering, a consequence of original sin, acquires a new meaning; it becomes a participation in the saving work of Jesus. (CCC1521)

 The Third Movement of the Interior Liturgy is also a Liturgy of Communion. The call is into communion in Christ with persons here on earth, and communion in Christ with God in heaven, the Holy Trinity.  done on earth as it is in heaven.)

The 6th Station of the Interior Liturgy: Station of Ecclesial Communion.

Our petition: "Thy kingdom come."
The sacrament corresponding to the 6th Station is Holy Orders. The grace of the Station configures us to the heart-priesthood of Christ, for communion among the members of His Church.


Holy Orders guarantees to the Church her ministerial priesthood, through whom we have the sacraments, and the presence of Christ the Head. All of us, however, are called into the priesthood of Christ: the priesthood of His Heart. The priesthood of the heart is a life of self-gift, because of love, given in the gathering of His Body the Church.
The Communion of the Saints is a beatitude second only to Communion in God, the Holy Trinity. This is the communion of the Church, the communion of love and service among the brothers and sisters of Christ Jesus. This is the new commandment: "Love one another as I have loved you." (Jn 15:12) Love is the life of Christ.

Christ, high priest and unique mediator, has made of the Church "a kingdom, priests for his God and Father." The whole community of believers is, as such, priestly. The faithful exercise their baptismal priesthood through their parti-cipation, each according to his own vocation, in Christ's mission as priest, prophet, and king. Through the sacraments of Baptism and Confirmation the faithful are "consecrated to be . . . a holy priesthood." (CCC 1546)
(Thy kingdom come.)

I appeal to you therefore, brethren, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. (Rom 12:1) (Thy kingdom come.)

Beloved, let us love one another; for love is of God, and he who loves is born of God and knows God. He who does not love does not know God; for God is love. (1 Jn 4:7-8) (Thy kingdom come.)

The 7th Station of the Interior Liturgy: The Station of Personal Communion.

Our petition: "Hallowed be thy name." Here is the summit of prayer. The sacrament corresponding to the 7th Station is Matrimony. The grace of the Station configures us to beatific communion in Christ with God the Holy Trinity.


The communion of persons in God - celebrated and enabled in the Sacrament of Matrimony - recalls for us immediately, the Garden. God created man and woman to be each for the other, each in a unique way. How different we are! Yet God made us different, for the sake of union in love. Here in the beginning, then, our vocation is already revealed: in the call to be one, with one who is other, we find our happiness. Communion is in the name of God, the Holy Trinity. Communion is also within the nature of man: we are made in His image. In self-gift to the other, we find ourselves. In Holy Communion, in His Holy Name, we at last become ourselves. (Hallowed be His Name.)

The Christian family is a communion of persons, a sign and image of the com-munion of the Father and the Son in the Holy Spirit. In the procreation and edu-cation of children it reflects the Father's work of creation. It is called to partake of the prayer and sacrifice of Christ. (CCC 2205)
(Hallowed be thy name.)

And now I am no more in the world, but they are in the world, and I am coming to thee. Holy Father, keep them in thy name. (Jn 17:11)
(Hallowed be thy name.)

Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of the age.
(Mt 28:19-20)
(Hallowed be thy name.)

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. Amen.

Free Website Translator

Meditation on 'Dear Lord and Father of mankind' 
Meditation on the Hymn 'Dear Lord and Father of mankind'

Dear Lord and Father of mankind,
Forgive our foolish ways;
Re-clothe us in our rightful mind,
In purer lives Thy service find,
In deeper reverence praise.
In deeper reverence praise.
Father, forgive us. We don't think like you do. We don't always see the big picture. We make mistakes. Give us the mind of Christ, so that all we do will be done with pure motives, a servant heart and a desire to honour you.

In simple trust like theirs who heard,
Beside the Syrian sea,
The gracious calling of the Lord,
Let us, like them, without a word
Rise up and follow Thee.
Rise up and follow Thee.
When we hear you calling us, Father, help us to be obedient. We don't always like to be told what to do, we think we know better. But you know what's best for us, what will challenge us and make us better people. Help us to trust you in our following.

O Sabbath rest by Galilee!
O calm of hills above,
Where Jesus knelt to share with Thee
The silence of eternity,
Interpreted by love!
Interpreted by love!
Jesus, you knew the importance of going aside to pray. Give us a burning desire to seek the closeness of our Father through prayer, and experience his love through stillness.

Drop Thy still dews of quietness,
Till all our strivings cease;
Take from our souls the strain and stress,
And let our ordered lives confess
The beauty of Thy peace.
The beauty of Thy peace.
Our lives are so busy and so cluttered that it's hard to hear you. Our passions and our selfishness blocks out your voice, and our busyness shuts us off from you. Help us to get our priorities right. Please give us quietness, order and rest, so that our lives reflect your beauty and your peace. Turn our ears toward you, and speak Lord, because we want to hear your still small voice of calm. We want to know your peace.

Breathe through the heats of our desire
Thy coolness and Thy balm;
Let sense be dumb, let flesh retire;
Speak through the earthquake, wind, and fire,
O still small voice of calm.
O still small voice of calm.

The Our Father and Sanctity


Sister Mary Francis of the Five Wounds (the Venerable Margaret Sinclair) was an Extern Poor Clare Sister, and as such she did not have the obligation of Reciting the Hours of the Divine Office as given in the Breviary. At that time and from the very early days of the order the sisters who quested fulfilled their office by praying the 'Paters' (The Our Father's)

This consisted of 24 "Paters" for Matins, 7 for Morning Prayer, 7 for Sext, 7 for None, 12 for Vespers and 7 for Compline.
Meditating upon the prayer given by Jesus Christ himself is a path to true sanctity. The riches of the Our Father are without limit, drawing us into the very heart and mystery of God.

Many great Saints both of the Universal Church and the Franciscan Order have attained great holiness by a faithful praying and contemplation of the Our Father. So great are the riches of this beautiful prayer that not a few holy people and Saints have written paraphrases on the Our father, and expounded upon it.

Margaret's whole religious life would of been blessed and immersed in this prayer, both when she prayed in her monastery, and when she went out upon the quest, offering her prayers for those whom she encounter and whom petitioned her to pray for their needs.

St. Francis himself, accustomed to praying the "Paters" on the highways and byways of Assisi's and the Umbrian Hills, wrote the following beautiful paraphrase, it is most profitable to meditate upon this.

The Meditation on the Our Father:

Our Father, most holy; Our creator, Redeemer, Consoler, and Saviour.
Who art in heaven:
In the angels and Saints,
enlightening them to know --
for you, Lord, are light;
inflaming them to love;
for you Lord, are love;
dwelling in them and filling them with happiness --
for you, Lord, are supreme good,
the eternal good,
from whom all good comes
without whom there is no good.

Hallowed be Thy name:
May knowledge of you become clearer in us
that we may know the breadth of your blessings,
the length of your promises,
the height of your majesty,
the depths of your judgements.

Thy Kingdom come:
That you may rule in us through your grace
and enable us to come to your kingdom
where there is a clear vision of you,
perfect love of you,
blessed companionship with you,
eternal enjoyment of you.

Thy will be done on earth as it is in heaven:
That we may love you with our whole heart
be always thinking of you,
with our whole soul
by always desiring you,
with our whole mind
by always directing all our intentions to you,
and by seeking your glory in everything,
with our whole strength
by exerting all our energies and affections of body and soul
in the service of your love and nothing else;
and we may love our neighbour as ourselves
by drawing them all to your love with our whole strength,
by rejoicing in the good of others as in your own,
by suffering with others in their misfortunes,
and by giving offence to no one.

Give us this day:
in remembrance, understanding, and reverence of that love
which Our Lord Jesus Christ had for us
and those things that he said and did and suffered for us.

Our daily bread:
your own beloved Son, Our Lord Jesus Christ.

Forgive us our trespasses:
through your ineffable mercy
through the power of the passion of your beloved Son
and through the merits and the intercession of the ever Blessed Virgin and all your elect.

As we forgive those who trespass against us:
And what we do not completely forgive,
make us, Lord, forgive completely
that we may truly love our enemies because of you
and we may fervently intercede for them before you,
returning no one evil for evil
and we may strive to help everyone in you.

And lead us not into temptation:
hidden or obvious, sudden or persistent.

But deliver us from evil:
past, present, and to come.

Anyone who prays the Our Father faithfully, and consistently will find that the words will flower in their hearts and understanding.

It is the work of the Holy Spirit to reveal all that is hidden and uncover the depths of meaning and beauty of God's Word.

This was true of St. Clare and St. Francis, and in the life of the Venerable Margaret and countless other Poor Clare Sisters, and it will be for you too, if you take time to give the love and attention to this prayer.
-- Our Father -- My soul, if God is our Father by special creation, by his special governance and by supernatural adoption he should certainly be loved by us with a special affection, for every effect loves its cause, the particular good loves the universal good which raises it above itself.

If God is our Father, he wishes to be honored not only with words but still more with the heart and with good deeds. If he is our Father it is necessary to imitate him, for the child should imitate a good and just father. Whence our Savior says "Be ye perfect as your heavenly Father is perfect'"

Since he is our Father, one ought to obey him and thus to observe all his commandments. If he is Father, we ought patiently to bear his punishments and corrections, for what sort of a child is it whom his father does not chastise? God chastises not from hate, but from love, to make us, his children, perfect.

If he is our Father, that is, the father of especially of the elect, then we are all brethren; we love one another mutually, but we truly love in the manner in which each one truly desires salvation for his brother because we are the children of one Father, heirs together of eternal life.

Let us love one another justly, that is, in such a way that we more and more desire the greater goods for our brethren; that is, spiritual goods rather than temporal ones, grace and glory rather than riches and honors; good rather than sad things, perfect rather than imperfect ones.

Let us love them in holiness so that in them and in their works we seek the glory of God, the salvation of souls.

Let us love them diligently, that is, with such efficacy that we will bring to, and indeed succeed in bringing good things to them by deeds as well as word and thus help them in their necessities.

Let us love vehemently, that is, with such deep affection that there remains in us no single root of bitterness, rancor or malevolence.

Let us love them fully, that is, by extending our charity even to our enemies, for we are all brethren.

Let us love perseveringly, for he who perseveres unto the end will be saved.

So, in these two words: Father and our we consider the two precepts of charity on which depend the whole law and the prophets, as it is written: "Thou shalt love the Lord thy God with thy whole heart, with all thy soul with all thy mind and all thy strength and thy neighbor as thyself."

-- Who are in heaven -- Where your Father is, O my soul, there is your inheritance! Consider therefore that since He is in heaven, you have no inheritance on earth. Rather you are a pilgrim and journey to seek the fatherland as your inheritance. As a pilgrim, then, on this earth, seek no earthly goods, but let the necessary suffice you and, as pilgrims think always of their return home, so you too should keep your thoughts on heaven, journeying in the presence of Him of whom it is said in the Scripture: "Seek his face always."

-- Hallowed be thy name -- If good children, O my soul, honor good earthly fathers, how much the more ought we to honor our eternal Father from whom proceeds and depends every good thing!

But because we do not see him and because we know the invisible by way of visible things, this phrase teaches us to honor God in His visible sacraments. Hence we do not honor creatures of themselves, but God himself, Creator and Father, signified by these created things. Now, among things that signify, the principal one is the name, which is a word having a conventional meaning. Hence, among the other things by which we honor God, particular mention is made of the name, by which are understood all other things which signify God to us. Therefore, we ought to hallow and honor God not only with the heart by purifying our conscience of every stain and earthly attachment, but also with the tongue, preaching, praising and blessing Him.

Likewise we should honor him with good deeds by observing his precepts and doing good not only in the sight of God but of all men.

We should honor him with signs, kneeling and adoring him, the Cross and his image; so, too, his mother and all the saints, the prelates and priests of the Church, the king, the princes, judges and anyone who signifies His sovereignty.

We ought likewise to honor the sacred Scripture and this in every written word as in voice, and we ought not to adulterate the words of Scripture with vain and empty scribblings. Let us not trample it under foot nor make jokes with it. Let us not pronounce it in vain, nor turn its words to ridicule, joking phrases, puns, fraud and derision. May the worthy word of God be proffered with grave reverence and heard in that way, and most of all the venerable name of Jesus, as Saint Paul says: "At the name of Jesus every knee shall bend of all those in heaven and on earth and under the earth."

--Thy kingdom come -- The lovers of this world, O my soul, desire earthly riches; they seek with all zeal kingdoms which are destined to perish; they do everything possible to become friends of kings and princes to whom they offer love and whom they desire to prosper.

But we say to God: Thy kingdom come. How great is that kingdom! Saint Augustine says that in it there is no fear of poverty, nor debility of illness; no one there is offended; no one suffers envy, no cupidity burns in the heart, no hunger for food, no lust for honor or power strikes anyone; here there is no fear of the devil nor wile of demons; the fear of hell is far away; there is no death of body or soul, but joyous life through the gift of immortality.

In that kingdom there will be no discord but everything will be in harmonious concord, everything tranquil and in continuous splendor.

But above all there is the association with the hierarchies and the joy of the company of all the supernatural celestial powers; the vision of the regiments of saints more splendidly radiant than the stars; of the patriarchs refulgent with the splendid merit of faith; of the prophets making festival in the glory they once hoped for; of the apostles seated as judges over the twelve tribes of Israel; of the martyrs resplendent in the blood-red crowns of their victory; and the contemplation of the choirs of virgins crowned with white garlands.

What shall we say of the King seated in the midst of such a court? Words fail. For if we should have had to undergo every day varied torments and had even to suffer for a time the very pains of hell in order to see Christ when he shall come in glory, and be numbered among his saints, would it not be right and fitting to bear every ill one could name to become sharers of such great goods and of such great glory? Wherefore we cry out to the Lord with all our heart: Thy kingdom come, rejecting all earthly kingdoms and all their pomps as filth and dung.

--Thy will be done on earth as it is in heaven -- My soul, since the will of God cannot be other than right and since that same rectitude is found in his rule for all things and their operations, he who does the will of God cannot err. In heaven the blessed never err, because they do the will of God, going straight ahead and following it in truth and equity. Corporeal creatures, as well, who do not have free will, are moved according to the will of God. For this reason, error is never or rarely found in natural things.

But the damned in hell, because the free will which they possess beyond all doubt, has been stripped of grace, are always in error and go askew in their actions. Whence they are always miserable, desiring those things which they can in no way have.

Impious men are like them as long as they live in the way spoken of by Isaiah: "The impious are in a stormy sea which cannot rest and are caught up in its waves together with turmoil and mud. 'There is no peace for the impious,' says the Lord God." Therefore, the more a person strays from the rectitude of God, the more he becomes twisted, restless and nigh to the misery of the damned. Our rectitude is the will of God.

To become like the blessed spirits and sharers in eternal happiness, beseeching the Lord not only in words but with the very marrow of our hearts, let us say with burning desire: Thy will be done on earth as it is in heaven, cleansing our hearts to become holy, for this is the wily of God, our sanctification That we may obey all his commandments in ourselves in all things good or difficult, let us strive to conform to his will and let us say with Job: "The Lord gave, the Lord hath taken away; let it be done as the Lord pleases; blessed be the name of the Lord.

--Give us this day our daily bread -- O my soul, since you are more precious than the body, we ought first to seek the word of God, which is your food, and then the body of Christ, which is the food of your body.

But all those who read or hear the word of God and seek the body of Christ, seek it at the hands of God. Whence those who learn (or, rather, hear) the Scriptures only for the sake of knowledge or the esteem of men and not for sanctification and good works, do not seek the bread of the word of God from God's hands but from their own. So, too, he who goes to Communion while living in sin does not seek the bread of heaven from the hands of God.

Let us say, then, to our heavenly Father: Give us, that is, with your own hands, today our daily bread, word of Gods so that we do not stumble on the way. Since we are in need each day, our father feeds and nourishes us every day, enlightening and inflaming our hearts with his divine love so that we may taste and see that the Lord is sweet. For if he does not illumine and kindle our hearts, we seek in vain our bread, that is, the Word of God, the body of Christ.

We say our daily bread and we ought to say every day give us today, for every day -- every hour, if possible -- we ought to eat the word of God, reading, meditating on it, contemplating it, singing psalms in our heart to God, thanking him in our hearts always for Jesus Christ our Savior.

We ought also likewise to seek every day (at least spiritually) the most sacred bread of the body of Christ, prayerfully hearing mass and celebrating with the priest. One should also wish often to receive sacramentally this mystic bread, according to the devotion of his heart and the counsel of his spiritual director. Whence St. Augustine says: "I neither praise nor condemn daily communion, but I do encourage everyone to receive every Sunday."

Since it is God who gives seed to the sower and bread to the hungry, we ought also to hope for and ask of Him bread and other things necessary for bodily life. We ought, however, to hope and ask for them in such a way that we do not use them for self-indulgence and sin. For this reason He teaches us not to ask for the superfluous but only for the necessary by saying bread, which means that which is necessary for the state of life of each one. But since man ought not to be idle (according to the words of the Apostle: Let him not eat who does not toil), the prayer says: our daily bread, that is, not the bread of others. Thus we are not like thieves, for we eat our own bread gained by our toil, for it is written: "In the sweat of your brow you shall eat your bread."

To quell the anxiety of those who are too solicitous for the future the prayer says: daily, that is, "day by day" or from time to time." This is to the end that we provide ourselves with food and drink without looking to the far distant future and to every possible event. Let us consider only that which is likely to happen and leave the rest to God, believing that he who feeds the birds of the air and splendidly clothes the flowers and grass of the field that are here today and tomorrow are cast into the oven to burn, will provide much the more for us at all times.

Buy because God could take away everything in an instant, as in an hour he made the saintly Job a poor man, we ought to say every day Give us this day our daily bread, recognizing as from God everything we use every day to feed and clothe ourselves. This is why monks and many devout laymen say before they eat, "The eyes of all hope in thee, O Lord"; and "You give them food at an opportune time"; and "Bless us, O lord, and these thy gifts which we have received from your bounty"; and other benedictions. Thus, after dinner and after supper, giving thanks to God for the gifts received from him they say: "We return thee thanks, almighty God, for all thy benefits. . . and "Blessed be God in all his gifts. . . ." and other acts of thanksgiving.

-- Forgive us our debts as we forgive our debtors -- Since for the remission of sins not only pardon but free will is required, if we wish to receive pardon from God it is necessary on our part that we do what we can, so that we are not like those men who tempt God by asking pardon for their sins while persisting in them. First, then, prostrating ourselves before God with a contrite and humble heart, let us ask that he forgive our sins. And because no one knows if he is worthy of love or hate (since the knowledge of this is reserved until the day of judgment) everyone ought to pray every day for his past sins and say Forgive us our debts.

One ought to will to beseech God every day for forgiveness of past and mortal sins, but also for present and venial ones, for all of us offend him in many ways, and if we should say that we have no sin, we would deceive ourselves and the truth would not be in us, for human frailty cannot live without venial s in.

Everyone ought to pray not only for his own sins but also for those of his neighbors, the number of which is infinite. Thus St. James commands us: "Pray for one another that you may be saved." And because he who does not pardon (or, rather, wish to pardon) even the lesser sins of others, that is, the offenses committed against him by other man, is unworthy that his own greater sin;, that is, offenses he has committed against God, be granted pardon; therefore, if we wish this petition to be heard, let us first forgive every offense from our neighbors. Thus we shall be able to say: Forgive us our debts as we forgive our debtors.

-- And lead us not into temptation -- My soul! Since it is impossible for man In his corrupt nature to save himself from sin without the grace of God, it is necessary for him who would live without sin to turn to God and to ask him for that grace by means of which he can live without the stain of mortal sin.

And because even the man in the state of grace has need of God's special aid that he may be able to persevere in grace by reason of his natural frailty and the many other impediments that continually occur, it is necessary for him to turn daily to God with continuous prayers, for many have been given graces who still did not receive the grace of persevering to the end.

Since God is the One who works every action in every man, who carries all things by the word of his power, who moves the will and the execution of its conclusion according to his own good will, and is He in whom we live and move and have our being -- for all these reasons it is impossible that we do anything of merit and much more so that we persevere in any good work without the special gift of God, for every good thing given to us and every perfect gift comes from above and descends from the Father of Lights.

Now, these gifts and this perseverance in them is acquired through continuous prayer. Wherefore the Lord exhorts us to be constant in prayer, even to the point of importunity. "It is necessary," he says, "to pray always and to fail not." Further: The world, the flesh and the devil assail us from all sides; the flesh indeed as a familiar, constant and seductive enemy; the world as a fraudulent and traitorous one; the devil as cruel, strong, acute and industrious; but it is necessary for us continually to go on.

Because no wisdom nor strength of ours suffices for this task, we must turn to the Lord by saying: And lead us not into temptation, as if we had said quite openly: Our frailty in the midst of so many and such strong enemies cannot resist temptation, we beseech you Who created all things by your word and can do all things not to lead us into temptation, that is, do not leave us, for your leaving us would be leading us into temptation. If you abandon us, we should at once fall into sin. Do not let us fall into sin, O Lord, but help those who hope in you.

-- But deliver us from evil -- Since, as the Apostle says, "Whoever wishes to live piously in Christ Jesus will suffer persecutions," and "It is necessary to enter the kingdom of God with much tribulation" and since, on the other hand, our frailty is so great that we easily fail in any tribulation if the hand of God does not aid and uphold us, it is necessary that my soul, considering its frailty, desire daily to be freed from tribulation. Even David himself said "Free me from my necessities, O Lord," that is, from the tribulations necessary for me. Thus we say here But deliver us from evil, that is, from afflictions and adversities, so that these do not come upon us so heavily that we cannot bear them. Free us also from those that we can sustain with your help, consoling us with your spiritual grace, strengthening our virtues and bringing calm after the storm. Turn our tribulations into blessings, so that you may always appear glorious in your saints, whom, after the test, you crown in heaven where you live for ever and ever. Amen.

-- Through Jesus Christ, our Lord -- O my soul, in the third lamentation of Jeremiah, the Prophet, our Lord says of his passion "Remember my poverty and my exile, and wormwood and gall." The religious man answers prayerfully: "I shall remember them and from that memory my soul shall be moved to its depths. Considering all this in my heart, I shall achieve great trust in God."

The memory of the passion of Christ begets in our hearts the great hope of obtaining everything from God for, as the Apostle says, He has not spared His own Son but has given him to us all. Would he not have given us everything with Him?

Therefore, let not the multitude of sins so affright us, nor the enmity of the world, the persecutions of the wicked, the temptations of the devil, nor any difficulty whatsoever that we do not live well in holiness. No, we should not even fear when we think how far beyond us is heaven's glory, for God, the almighty Father, can command all things by means of his Son, our Lord Jesus Christ.

-- Amen -- All this is truer than you imagine, O my soul! The example of the holy Patriarchs shows us this. What have they not obtained by means of the passion of Christ? Did these not show forth in His name the Holy Spirit in the form of fire? Did they not give sight to the blind; did they not raise the dead? Did they not purge the world of error by the power of His name, adorn it with virtue and perform without difficulty innumerable other works? So, we answer: Amen, that is, it is true and so should it be. We faithfully confess and pray that it be done unto us that we might attain through Jesus Christ our Lord from God, the Father, all that His Son taught us to ask in His name in this prayer

One point that I would like to Emphasize here is that each time we say "Thy Kingdom Come" we are calling for the Kingdom to be established fully on earth. The Church is the kingdom and we cry for that complete coming with the return of our savior Jesus Christ. More importantly we work to make the kingdom more fully in ourselves.

Archbishop Fulton Sheen told a true story of a young woman who entered the convent and when taking her final vows was asked by the Bishop what her focus would be and she said; "Contemplating the prayer "Our Father"! Through the years she labored in this contemplation while doing her tasks.

When her time came to pass on the Bishop attending her asked; " I notice that you have been contemplating the Our Father all these years and I would like to ask how far you proceeded in the prayer?"

Her answer;  "OUR FATHER".

Our Lord Jesus Christ was specific on teaching on the prayer; 'Our Father" Imgaine all the prayers of the Holy Church; the Our Father contains them all.


The Bible tells us that...
"GOD IS LOVE, and whoever abides in love, abides in God, and God in her/him." (1 John 4:16)
"For God so loved the world that He gave His one and only Son, that whoever believes in Him shall not perish but have eternal life."--John 3:16
"Let us love, not in word or speech, but in deed and truth."(1 John 3:18)
"And over all these put on love, that is, the bond of perfection."(Col.3:14)
"Above all, let your love for one another be intense, because love covers a multitude of sins." (1 Peter 4:8)
"For I have experienced much joy and encouragement from your love, because the hearts of the holy ones have been refreshed by you." (Philemon 1:7)


Our Father

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