Dr. Moody’s Bible Class
The Prayer of Jesus #6
The Father in Heaven
Attending: Harold Wilson, John and Pat Williams, Iris Brown, Lois and Larry Catron, Jean Kellet, Sandy Galbreath, Jennifer Long. Mike Reed, Dwight Moody, (from KY, IN, SC, GA, CA)
Anybody find the prayer this Week?
I came across it in a book: Wendell Berry, The Hidden Wound, page 32, there is a reference to the Prayer, actually a reference to an earlier novel Berry had written.
Last week, I addressed the subject of the word Father and its significance especially as relates to gender.
There were two points I wanted to make then: First, that “father” is a metaphor, like the many other metaphors we use for God, such as light, shepherd, lord, and king; they all are meant to say something limited and particular, rather than expansive and comprehensive; and second, there is a strong tradition in Hebrew religion against feminization of God, as it connects so closely to old Canaanite religion with its feminine deity Asherah and the various sexual practices used to seek fertility (of animals, of ground, and of women).
But these two perspectives should not prevent us from seeing “Father” has a warm and personal God, like a parent, who gives us life and guides us in life and protects us from threats to life. Not everybody has a positive example of an earthly father, so the parallel is not always helpful and instructive.
The phrase “in heaven”, not in the first edition of the prayer, in Luke; but certainly meant to distinguish a divine being from a human being. God is, in that sense, not of this world. Which opens up a discussion of God as both transcendent and immanent: God is both out there, other, and uncreated; and also very much here, with us, the one in whom we live and move and have our being.
Let’s look at the phrase, hallowed be your name.
First, what it means: the name of god is a synonym for God. Blessed be the name! is the same as blessed be God. In Hebrew language the name was never spoken; a euphemism was used. That way the Lord became a substitute for saying Yahweh. God is OTHER
Second, as the first occasion and illustration of Hebrew parallelism. This feature of Hebrew poetry creates couplets that
1) restate the first in different words; Psalm 103:1
Bless the Lord, O My Soul
And all that is within me, bless your holy name.
2) extend and intensive the first statement;
Psalm 1 gives us an example of each of these
restates:
Bless is the one who does not walk in the counsel of the ungodly
nor stands in the way of sinners
nor sits in the seat of the scornful.
3) state the opposition of the first statement.
The lord knows the way of the righteous
but the way of the wicked shall perish.
This understanding of parallelism helps us interpret the prayer. It helps us understand there are six parts to the prayer (although many people break them down differently) although the sixth piece was added after the canonical books were written but very early, in the Didache. The other five statements are
The presence and holiness of God
The plea for the kingdom and the offer of surrender.
The request for food and other needs.
The act of confession and search for reconciliation. .
The appeal for help to escape or resist evil.
Next week; the kingdom of God and surrender at the heart of religion
