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This article examines the phrase ἐλθέτω ἡ βασιλεία σου in Matthew and Luke's versions of the Lord's Prayer in the light of Ewe-Ghanaian eschatological vision. Theoretically, it uses a combination of the historical–critical and indigenous Mother Tongue Biblical Hermeneutical approaches to explore the implication of βασιλεία for the Ewe-Ghanaian Christian. The article discusses the diversity in the interpretations of the text from the early church to the modern and postmodern periods in Christian history and argues that this diversity has occurred as a result of the fluidity of the eschatological visions in the Judeo-Christian Scriptures and that the linear eschatological vision described by the church is inconsistent with the cyclical vision in Ewe cosmology. This dual eschatological vision creates a dilemma in the Ewe-Ghanaian Christian's understanding of the eternal states. Finally, it is argued that to resolve this eschatological dilemma is to clearly define the place of Ewe eschatological vision in Christian eschatology and interpreting the former as replica of the latter. [ABSTRACT FROM AUTHOR]

Abstract: This article investigates variation in Catholic religious commitment in different macro world regions. Although sociologists have examined variation in Catholic religiosity, this research has tended to be limited to Western European and Latin American contexts and has not gone beyond employing more than one measure of religiosity. In addition, prior research has rarely examined the effect of several explanatory frameworks together. Drawing on data from the European and World Values Survey as well as national‐level data, we test for the influence of secularization/existential security, religious markets, and historical legacies on self‐rated importance of God, private prayer, and church attendance across 52 countries in five world macro‐regional contexts—Africa, Asia, Europe, Latin America, and Oceania—of the church. Our findings provide strong support for the existential security perspective and partial support for the historical legacy perspectives. We conclude with implications for the study of religion and society in general. [ABSTRACT FROM AUTHOR]

This commentary on the Lord's Prayer examines its tone of spiritual abandonment and cultural secondariness. The Our Father was a buttress of faith and liturgy for the medieval Church, while the prayer's sense of desolation gives it a "bohemian" quality associated with poets and vagabonds. Later on, the Cathars adopted the Pater Noster as a "central text" having esoteric and spiritual importance. Although the Cathars were persecuted in the Middle Ages as heretics, their understanding of the Lord's Prayer returns us to the prayer's sense of isolation and cosmic abandonment. [ABSTRACT FROM AUTHOR]

Distinct methods and practical resources are accessible to all involved in the planning and leading of worship. Through education and enabling, these methods and resources are both responding to and shaping current trends in worship such as increased participation and all-age worship. As we embrace these resources they stimulate our own creativity, giving rise to possibilities of future resources being created locally and shared widely. [ABSTRACT FROM AUTHOR]

The vision of the kingdom of God (basileia) outlined in Matthew’s version of the Lord’s Prayer is a proposition meant to lure us into greater relationship and more harmonious feeling. The Christian idea that God is love must move beyond simple agapic language and embrace an erotic understanding as well. The desire to be in deeper relationship—the core of erōs—is at the core of the Christian message. [ABSTRACT FROM AUTHOR]

The article focuses on the theological treatises on the Lord's Prayer. It makes references to "De Dominica Oratione," by Cyprian written around A.D. 252 and "De Oratione," by Origen written around A.D. 234 to compare and contrast the expositions on the prayer. It discusses the significance of the historical contexts of the writers in the themes of the treatises.

Translations of Matt. 6:11 presuppose, erroneously, that the prayer was for material bread. The distinction between literal and metaphorical bread prevents this petition from being banal, out of keeping with the remainder of the prayer. Biblical texts which restore the true meaning include Deut. 8:3 and Isa. 55:1-4. Current Jewish imagery identified lehem/artos as (1) the Law and so (2) a fine comestible. John 6:32-54 relies on this. The basic idea having been recovered, the problem of epiousios remains. Aramaic idiom lies behind it, unintelligible to non-Jews. One thinks of mêmra' which means both the Word and its Author. A paraphrase, not a translation is called for. Metaphorical 'bread' would ensure life, membership of the Kingdom and obedience to the Will. Could a Greek neologism manage this? Epiousios could have meant 'essential'. [ABSTRACT FROM AUTHOR]

An essay is presented discussing the use of the Bible in monastic liturgical prayer in the writings of early church monks Athanasius of Alexandria and John Cassian. The author describes the dominant use of the Old Testament psalms in early monastic prayers, the use of monologistic prayer using short biblical texts as the basis for prayers, and the use of biblical odes and canticles in prayer. The texts "Letter to Marcellinus" and "Conferences" are also discussed.

Fervent Prayers can be regarded as one of the most important types of Tatar Folk Literature. Although fervent prayers are considered one of the most important types of the old Tatar Folk Literature they were neglected for a long time and they have started to become popular again nowadays. This sort of literature which is based on religion and beliefs has a significant place and many written examples in Tatar Literature. In today's Tatar society, it is observed that fervent prayers have become a current issue and they have been recorded, played, and sung. It is also seen that fervent prayers the subject of which is "begging to God" in its classical meaning they also deal with some social issues in some examples. Apart from the subjects like love of country and mother - father, topics like homesickness, admonitions and suggestions for doing kindness are handled in Tatar fervent prayers. Although there are four lines in the structure of the Tatar poems in general, fervent prayers are arranged in verse style. Although aruz measure is rarely used for rhyme, syllable rhythm is widely realized. Fervent Prayers the origins of which dates back to the history of humanity have become a new field for the researchers who would like to conduct researches on the importance and place of this type in Tatar literature. [ABSTRACT FROM AUTHOR]

Despite the Apostle Paul's encouragement to 'present your requests to God,' the NT contains few examples of petitionary prayer for the mundane concerns of daily life. The Jewish, Greco-Roman and magical practices of petitionary prayer are examined in order to explain the apparent incongruity between NT practice and teaching. [ABSTRACT FROM AUTHOR]

The authors, following the interest of Joachim Jeremias for the first sound of Jesus' words, explore the possibility that in the different designations to the divinity in the century I A.C. are the theological nucleus of the Lord's Prayer. The contribution offers a reflection about the divine essence in the process of pray. The article explores the nomination from its more euphemistic conception to sum up the semantics of the intimate thing and consubstantial of Yhwh. To rediscover to God Father starting from Jesus' pattern increases the fundamental of the concept Abba in the theology of the NT. [ABSTRACT FROM AUTHOR]

The Establishment Clause of the First Amendment to the U. S. Constitution sets forth the separation of church and state required in public schools. That clause has been interpreted in a lengthy history of U. S. Supreme Court decisions. Nevertheless, accommodating one person's right of religious expression while not infringing on another person's right to be free from religious coercion in our nation's public schools continues to be a source of spirited debate. In this article, the authors summarize relevant decisions of the Supreme Court and extend the discussion to the Fifth Circuit Court of Appeals' decision in Doe v. Duncanville Independent School District in which a public school coach led team members in prayer prior to a school-sponsored athletic contest. [ABSTRACT FROM AUTHOR]

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This section presents prayers for the month of August. It includes a Call to worship based on Psalm 107:1-3, 9, 43 with response for the first week of the month, a Prayer of Intercession based on Isaiah 1:1, 10-20, Psalm 50:1-8, 22-23, Hebrews 11:1-3, 8-16, and Luke 12:32-40 for week 2 and a Prayer of Confession based on Isaiah 5:1-7, Psalm 80:1-2, 8-19, Hebrews 11:29-12:2 and Luke 12:49-56 for the third week of the month.

The article presents information on a lection, which was read during church services on May 20, 2007. Acts 16:16-24 tells about the story of a slave girl gifted, who was with an authentic spirit of divination. Stephen's martyrdom (Acts 7:55-60) and his words, "Lord, do not hold this sin against them," are an example of Christian forgiveness. John 17:20-26 is often called the Priestly Prayer of Jesus.

The article suggests prayers for the month of March such as prayers for invocation, approach and confession and dedication of offering. Bible verses from Genesis, Psalm, Philippians and Luke can be used as references. It also recommends playing the worship song "To Be in Your Presence" while praying. It also includes prayers for others.

The article presents a reading of Psalm James and reveals insights into the character of King James VI/I and his desire to pattern himself after King David and more broadly how monarchy was constructed in the Stuart era. Scholars agree that monarchial verses are attempts to display and wield power but James is distinguished from other monarchs by connecting himself to David's kingship and his ambitions as a poet. His translation is also seen as a way for James to fight back against his enemies especially the Genevan Psalter the Scottish Kirk so prized.

Analyzes the meaning of the phrase from the Lord's Prayer "kai me eisenegkes hemas eis peirasmon." Contradiction of the phrase to the verse cited in James 1:13; Renditions to the phrase by various bible translations; Manner in which the phrase should be interpreted.

The purpose of this article is to look at how the Lord's Prayer, with its scriptural base (Matt 6:9-13) and frequent use in late medieval piety, came under careful scrutiny at the Reformation: Luther retained it as central to catechesis and worship; Calvin regarded it as an essential guide to the character of all prayer, but was cautious about its liturgical use; and Thomas Cranmer took a conservative approach, so that it appeared in all the services of the Book of Common Prayer and sometimes twice. Richard Hooker, the late Elizabethan theologian, had to defend Prayer Book usage against Genevans in the English church, who were suspicious of `vain repetitions' -- the Geneva Bible's translation of Jesus' warning about prayer (Matt 6:7) -- and sought to base his defence by seeing the prayer as an essential part of all worship, both at the daily offices and at the eucharist. Some of his arguments, however, have not stood the test of time, as witness the revisions of the twentieth century, where the prayer is recited only once at each service, and invariably with the doxology -- which Calvin favoured, and which Cranmer did not adopt. [ABSTRACT FROM AUTHOR]

The article offers insight on the translation of the Lord's Prayer. Topics discussed include an overview of the Lord's Prayer, the religious context of the prayer, the distinction between its exegesis and its translation, the abandonment of some of its parts, and the importance of reflection for this prayer.

The article offers information about the medieval illustrations of the Lord's Prayer found at the Gospels of Matthew and Luke provided by Ulrich Rehm. It is stated that the said prayer is significant to Christian belief and has been interpreted with the help of images. Here, Rehm examined the illustrations by means of diagrams mainly found in the form of wheels, trees and ladders. Accordingly, Rehm analyzed the diagrams and images illustrated in Latin, Flemish and German commentaries in a long appendix of fifteen texts.

The article focuses on the different bible versions of the baptism of Jesus Christ from the books of Matthew, Mark and Luke. It mentions that in the book of Luke focuses on how Jesus Christ value the importance of prayer in a human life. The author also reflects on the book of Luke's baptism of Jesus Christ version which highlights the importance of Jesus' prayer life.