The Catholic bishops in France have begun implementing a new translation of the sixth petition of the Our Father so that instead of reciting “ne nous soumets pas à la tentation” (“do not submit/subject us to temptation”), the petition is now prayed as “ne nous laisse pas entrer en tentation” (“do not let us enter into temptation”). The previous translation was thought to express the notion that God brought people into difficult trials that could influence them to sin. Pope Francis in a recent interview is reported to have said that the rendering “do not lead us into temptation,” in Italian “non ci indurre in tentazione,” is a poor translation because God as a father would not push someone into a temptation to see them fall. Rather, humans fall and Satan is the one who leads people into temptation. The pope’s thought is probably influenced by the Spanish translation of the Our Father which says, “do not let us fall” (“no nos dejes caer”). His comments have been picked up by major news outlets, some of which have taken his remarks to say the pope suggests or proposes changing translations that say “do not lead us.” Fr. Jonathan Morris has said the Italian and English versions of the sixth petition are “bad theology” and that languages with the translation “do not let us fall” are closer to the Greek.
So, is the Greek text more accurately reflected in translations that say, “do not let us fall?” Is the English rendering “do not lead us into temptation” bad theology? In short, the answer to both questions is “no.”
As a liturgical text, the vernacular translations of the Our Father in Mass are based on the Latin text of the Roman Missal and the Latin word rendered “lead” in English is “inducas,” which means “to lead in,” “bring in,” and “introduce.” The current Spanish and new French translations translate “inducas” as “fall” and “enter” respectively but this is inaccurate and a mistranslation because other Latin words such as “decumbere” and “cadere” mean “fall.” Thus, the English is a better translation of the authoritative Latin text but there is also the question of the meaning of the biblical Greek text underlying the Latin.
The Latin word “inducas” is a translation of Greek word εἰσενέγκῃς in Matthew 6:13 which means “to carry in”, “bring in”, “introduce,” and “lead in”. Thus, the English and Latin translations of the Greek text are more accurate renderings than those which ask, “do not let us fall/enter into temptation.”
To render the main verb of the sixth petition as “fall” is not only a mistranslation of the Latin and Greek texts but also an imposition of an improper theological viewpoint without trying to understand the meaning of εἰσενέγκῃς/inducas in its proper context. In other words, understanding εἰσενέγκῃς/inducas as “fall” is based upon a reaction to the modern understanding of the word “lead” apart from its proper theological context. It is better to try to understand what εἰσενέγκῃς means in its context instead of trying to change a theological phrase or notion that is uncomfortable to us because Job’s sufferings permitted by God, a virgin giving birth, a man coming back from the dead, and God becoming man are all just as jarring. Pope Benedict XVI noted in Jesus of Nazareth that the last two petitions of the Our Father are closely connected and they help make sense of the word εἰσενέγκῃς.
The first clue is the word “temptation” which renders the Latin “tentationem” and the Greek πειρασμόν, which can mean temptation or trial. This word can refer to individual circumstances where a person encounters temptations or trials in their life but it can also be an eschatological reference to the end times when there will be a great trial or tribulation. The fact that πειρασμόν occurs only one other time in Matthew’s Gospel in the garden of Gethsemane (“Watch and pray that you may not enter into temptation,” Matt 26:41) lends credence to understanding πειρασμόν eschatologically because the Paschal Mystery is the central eschatological event of salvation history that tries the faith the apostles. Luke uses πειρασμόν in his rendition of the Lord’s Prayer and his other uses of this word suggest that it means individual trials or temptations. In the end, πειρασμόν probably refers both to an eschatological event at the end of time and to individual temptations or trials.
The second clue is the seventh petition which reads, “but deliver us from evil,” and this is a literal translation of the Latin. The Greek text is a bit more vague because it can mean deliver us from evil as an abstract concept or deliver us from the “Evil One.” The Latin and English versions opt for the abstract understanding which can mean the petition is asking God to deliver a person from evil in their individual temptations and trials or from evil generally. However, if the Greek text is understood as the “Evil One,” this interpretation comports well with some Second Temple Jewish expectations of the end times. Some groups of Jews, such as the Qumran community and Enochic Jews, envisioned an end time battle between a messiah figure and an ultimate evil entity like the Catholic understanding of Satan in the book of Revelation. Like πειρασμόν, the seventh petition can be a prayer to be delivered from evil in one’s individual trials and to be released from the clutches of the evil enemy of God in an eschatological sense.
Advocates against translating εἰσενέγκῃς/inducas as “lead in” are not giving enough attention to the eschatological overtones in the sixth and seventh petitions of the Our Father. Asking God to not lead us into temptation does not mean asking Him to forgo trying make us fall. Instead, “lead” should be understood from the theological perspective of divine providence in conjunction with Second Temple Jewish eschatological expectations where God leads all creation both as a whole and in each individual’s life. Thus, using the word “lead” is not “bad theology;” it is just misunderstood.
The Father led Job in his life through sufferings inflicted on him by Satan and the Father led Jesus through the Paschal Mystery because it was the Father’s will. God does not tempt anyone (James 1:13) and does not cause anyone to fall. Rather, the word “lead” asks God to direct our lives and the sixth petition is asking God to not give us more than we can bear as Pope Benedict XVI teaches following Saint Cyprian. It can also mean asking God to not let us undergo the trial of the end times. To translate εἰσενέγκῃς/inducas as “fall” or “enter” is not only linguistically inaccurate but also dismisses the eschatological dimension present in the Lord’s Prayer.
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Jason Bermender is a doctoral student in biblical theology at Marquette University writing his dissertation on exorcistic figures in the Bible. His research interests include the Old Testament, the Gospels, the Old Testament Pseudepigrapha, Second Temple Judaism, exorcism, and demonology.
Pope Francis at the general audience in St. Peter’s Square, Oct. 5, 2016. / Credit: Daniel Ibanez/CNA
CNA Staff, Mar 13, 2024 / 12:00 pm (CNA).
March 13 marks the anniversary of the election of Pope Francis as the 266th successor of St. Peter. Here is a timeline of key events during his papacy:
2013
March 13 — About two weeks after Pope Benedict XVI steps down from the papacy, Cardinal Jorge Bergoglio is elected pope. He takes the papal name Francis in honor of St. Francis of Assisi and proclaims from the central balcony of St. Peter’s Basilica: “Let us begin this journey, the bishop and people, this journey of the Church of Rome, which presides in charity over all the Churches, a journey of brotherhood in love, of mutual trust. Let us always pray for one another.”
March 14 — The day after he begins his pontificate, Pope Francis returns to his hotel to personally pay his hotel bill and collect his luggage.
July 8 — Pope Francis visits Italy’s island of Lampedusa and meets with a group of 50 migrants, most of whom are young men from Somalia and Eritrea. The island, which is about 200 miles off the coast of Tunisia, is a common entry point for migrants who flee parts of Africa and the Middle East to enter Europe. This is the pope’s first pastoral visit outside of Rome and sets the stage for making reaching out to the peripheries a significant focus.
Pope Francis gives the Wednesday general audience in St. Peter’s Square on Oct. 2, 2013. Elise Harris/CNA.
July 23-28 — Pope Francis visits Rio de Janeiro, Brazil, to participate in World Youth Day 2013. More than 3 million people from around the world attend the event.
July 29 — On the return flight from Brazil, Pope Francis gives his first papal news conference and sparks controversy by saying “if a person is gay and seeks God and has goodwill, who am I to judge?” The phrase is prompted by a reporter asking the pope a question about priests who have homosexual attraction.
Nov. 24 — Pope Francis publishes his first apostolic exhortation Evangelii Gaudium (The Joy of the Gospel). The document illustrates the pope’s vision for how to approach evangelization in the modern world.
2014
Feb. 22 — Pope Francis holds his first papal consistory to appoint 19 new cardinals, including ones from countries in the developing world that have never previously been represented in the College of Cardinals, such as Haiti.
March 22 — Pope Francis creates the Pontifical Commission for the Protection of Minors. The commission works to protect the dignity of minors and vulnerable adults, such as the victims of sexual abuse.
Pope Francis greets pilgrims during his general audience on Nov. 29, 2014. Bohumil Petrik/CNA.
Oct. 5 — The Synod on the Family begins. The bishops discuss a variety of concerns, including single-parent homes, cohabitation, homosexual adoption of children, and interreligious marriages.
Dec. 6 — After facing some pushback for his efforts to reform the Roman Curia, Pope Francis discusses his opinion in an interview with La Nacion, an Argentine news outlet: “Resistance is now evident. And that is a good sign for me, getting the resistance out into the open, no stealthy mumbling when there is disagreement. It’s healthy to get things out into the open, it’s very healthy.”
2015
Jan. 18 — To conclude a trip to Asia, Pope Francis celebrates Mass in Manila, Philippines. Approximately 6 million to 7 million people attend the record-setting Mass, despite heavy rain.
March 23 — Pope Francis visits Naples, Italy, to show the Church’s commitment to helping the fight against corruption and organized crime in the city.
May 24 — To emphasize the Church’s mission to combat global warming and care for the environment, Pope Francis publishes the encyclical Laudato Si’, which urges people to take care of the environment and encourages political action to address climate problems.
Pope Francis at a Wednesday general audience in St. Peter’s Square on June 17, 2015. Bohumil Petrik.
Sept. 19-22 — Pope Francis visits Cuba and meets with Fidel Castro in the first papal visit to the country since Pope John Paul II in 1998. During his homily, Francis discusses the dignity of the human person: “Being a Christian entails promoting the dignity of our brothers and sisters, fighting for it, living for it.”
Sept. 22-27 — After departing from Cuba, Pope Francis makes his first papal visit to the United States. In Washington, D.C., he speaks to a joint session of Congress, in which he urges lawmakers to work toward promoting the common good, and canonizes the Franciscan missionary St. Junípero Serra. He also attends the World Meeting of Families in Philadelphia, which focuses on celebrating the gift of the family.
Pope Francis speaks to the U.S. Congress in Washington, D.C. on Sept. 24, 2015. . L’Osservatore Romano.
Oct. 4 — Pope Francis begins the second Synod on the Family to address issues within the modern family, such as single-parent homes, cohabitation, poverty, and abuse.
Oct. 18 — The pope canonizes St. Louis Martin and St. Marie-Azélie “Zelie” Guérin. The married couple were parents to five nuns, including St. Therese of Lisieux. They are the first married couple to be canonized together.
Dec. 8 — Pope Francis’ Jubilee Year of Mercy begins. The year focuses on God’s mercy and forgiveness and people’s redemption from sin. The pope delegates certain priests in each diocese to be Missionaries of Mercy who have the authority to forgive sins that are usually reserved for the Holy See.
2016
March 19 — Pope Francis publishes the apostolic exhortation Amoris Laetitia, which discusses a wide variety of issues facing the modern family based on discussions from the two synods on the family. The pope garners significant controversy from within the Church for comments he makes in Chapter 8 about Communion for the divorced and remarried.
April 16 — After visiting refugees on the Greek island of Lesbos, Pope Francis allows three Muslim refugee families to join him on his flight back to Rome. He says the move was not a political statement.
Pope Francis at the General Audience in St. Peter’s Square, Feb. 24, 2016. Daniel Ibanez/CNA.
July 26-31 — Pope Francis visits Krakow, Poland, as part of the World Youth Day festivities. About 3 million young Catholic pilgrims from around the world attend.
Sept. 4 — The pope canonizes St. Teresa of Calcutta, who is also known as Mother Teresa. The saint, a nun from Albania, dedicated her life to missionary and charity work, primarily in India.
Sept. 30-Oct. 2 — Pope Francis visits Georgia and Azerbaijan on his 16th trip outside of Rome since the start of his papacy. His trip focuses on Catholic relations with Orthodox Christians and Muslims.
Oct. 4 — Pope Francis makes a surprise visit to Amatrice, Italy, to pray for the victims of an earthquake in central Italy that killed nearly 300 people.
2017
May 12-13 — In another papal trip, Francis travels to Fatima, Portugal, to visit the Shrine of Our Lady of Fatima. May 13 marks the 100th anniversary of the first Marian apparition to three children in the city.
July 11 — Pope Francis adds another category of Christian life suitable for the consideration of sainthood: “offering of life.” The category is distinct from martyrdom, which only applies to someone who is killed for his or her faith. The new category applies to those who died prematurely through an offering of their life to God and neighbor.
Pope Francis greets a participant in the World Day of the Poor in Rome, Nov. 16, 2017. L’Osservatore Romano.
Nov. 19 — On the first-ever World Day of the Poor, Pope Francis eats lunch with 4,000 poor and people in need in Rome.
Nov. 27-Dec. 2 — In another trip to Asia, Pope Francis travels to Myanmar and Bangladesh. He visits landmarks and meets with government officials, Catholic clergy, and Buddhist monks. He also preaches the Gospel and promotes peace in the region.
2018
Jan. 15-21 — The pope takes another trip to Latin America, this time visiting Chile and Peru. The pontiff meets with government officials and members of the clergy while urging the faithful to remain close to the clergy and reject secularism. The Chilean visit leads to controversy over Chilean clergy sex abuse scandals.
Aug. 2 — The Vatican formally revises No. 2267 of the Catechism of the Catholic Church, which concerns the death penalty. The previous text suggested the death penalty could be permissible in certain circumstances, but the revision states that the death penalty is “inadmissible.”
Aug. 25 — Archbishop Carlo Viganò, former papal nuncio to the United States, publishes an 11-page letter calling for the resignation of Pope Francis and accusing him and other Vatican officials of covering up sexual abuse including allegations against former Cardinal Theodore McCarrick. The pope initially does not directly respond to the letter, but nine months after its publication he denies having prior knowledge about McCarrick’s conduct.
Aug. 25-26 — Pope Francis visits Dublin, Ireland, to attend the World Meeting of Families. The theme is “the Gospel of family, joy for the world.”
Pope Francis at the 2018 World Meeting of Families in Ireland. Daniel Ibanez/CNA.
Oct. 3-28 — The Synod on Young People, the Faith, and Vocational Discernment takes place. The synod focuses on best practices to teach the faith to young people and to help them discern God’s will.
2019
Jan. 22-27 — The third World Youth Day during Pope Francis’ pontificate takes place during these six days in Panama City, Panama. Young Catholics from around the world gather for the event, with approximately 3 million people in attendance.
Feb. 4 — Pope Francis signs a joint document in with Sheikh Ahmed el-Tayeb, the grand imam of Al-Azhar, in Abu Dhabi, United Arab Emirates, titled the “Document on Human Fraternity for World Peace and Living Together.” The document focuses on people of different faiths uniting together to live peacefully and advance a culture of mutual respect.
Pope Francis and Ahmed el-Tayeb, grand imam of al-Azhar, signed a joint declaration on human fraternity during an interreligious meeting in Abu Dhabi, UAE, Feb. 4, 2019. Vatican Media.
Feb. 21-24 — The Meeting on the Protection of Minors in the Church, which is labeled the Vatican Sexual Abuse Summit, takes place. The meeting focuses on sexual abuse scandals in the Church and emphasizes responsibility, accountability, and transparency.
Oct. 6-27 — The Church holds the Synod of Bishops for the Pan-Amazon region, which is also known as the Amazon Synod. The synod is meant to present ways in which the Church can better evangelize the Amazon region but leads to controversy when carved images of a pregnant Amazonian woman, referred to by the pope as Pachamama, are used in several events and displayed in a basilica near the Vatican.
Oct. 13 — St. John Henry Newman, an Anglican convert to Catholicism and a cardinal, is canonized by Pope Francis. Newman’s writings inspired Catholic student associations at nonreligious colleges and universities in the United States and other countries.
2020
March 15 — Pope Francis takes a walking pilgrimage in Rome to the chapel of the crucifix and prays for an end to the COVID-19 pandemic. The crucifix was carried through Rome during the plague of 1522.
March 27 — Pope Francis gives an extraordinary “urbi et orbi” blessing in an empty and rain-covered St. Peter’s Square, praying for the world during the coronavirus pandemic.
Pope Francis venerates the miraculous crucifix of San Marcello al Corso in St. Peter’s Square during his Urbi et Orbi blessing, March 27, 2020. Vatican Media.
2021
March 5-8 — In his first papal trip since the start of the COVID-19 pandemic, Pope Francis becomes the first pope to visit Iraq. On his trip, he signs a joint statement with Grand Ayatollah Ali al-Sistani condemning extremism and promoting peace.
July 3 — Cardinal Giovanni Angelo Becciu, who was elevated to the College of Cardinals by Pope Francis, is indicted in a Vatican court for embezzlement, money laundering, and other crimes. The pope gives approval for the indictment.
July 4 — Pope Francis undergoes colon surgery for diverticulitis, a common condition in older people. The Vatican releases a statement that assures the pope “reacted well” to the surgery. Francis is released from the hospital after 10 days.
July 16 — Pope Francis issues a motu proprio titled Traditionis Custodes. The document imposes heavy restrictions on the celebration of the Traditional Latin Mass.
Dec. 2-6 — The pope travels to Cyprus and Greece. The trip includes another visit to the Greek island of Lesbos to meet with migrants.
Pope Francis greets His Beatitude Ieronymos II in Athens, Greece on Dec. 5, 2021. Vatican Media
2022
Jan. 11 — Pope Francis makes a surprise visit to a record store in Rome called StereoSound. The pope, who has an affinity for classical music, blesses the newly renovated store.
March 19 — The pope promulgates Praedicate Evangelium, which reforms the Roman Curia. The reforms emphasize evangelization and establish more opportunities for the laity to be in leadership positions.
May 5 — Pope Francis is seen in a wheelchair for the first time in public and begins to use one more frequently. The pope has been suffering from knee problems for months.
Pope Francis greeted the crowd in a wheelchair at the end of his general audience on Aug. 3, 2022. Daniel Ibanez/CNA
July 24-30 — In his first papal visit to Canada, Pope Francis apologizes for the harsh treatment of the indigenous Canadians, saying many Christians and members of the Catholic Church were complicit.
2023
Jan. 31-Feb. 5 — Pope Francis travels to the Democratic Republic of Congo and South Sudan. During his visit, the pope condemns political violence in the countries and promotes peace. He also participates in an ecumenical prayer service with Anglican Archbishop of Canterbury Justin Welby and Moderator of the Church of Scotland Iain Greenshields.
Pope Francis greets a young boy a Mass in Juba, South Sudan on Feb. 5, 2023. Vatican Media
March 29-April 1 — Pope Francis is hospitalized for a respiratory infection. During his stay at Rome’s Gemelli Hospital, he visits the pediatric cancer ward and baptizes a newborn baby.
April 5 — The pope appears in the Disney documentary “The Pope: Answers,” which is in Spanish, answering six “hot-button” issues from members of Gen Z from various backgrounds. The group discusses immigration, depression, abortion, clergy sexual and psychological abuse, transgenderism, pornography, and loss of faith.
April 28-30 — Pope Francis visits Hungary to meet with government officials, civil society members, bishops, priests, seminarians, Jesuits, consecrated men and women, and pastoral workers. He celebrates Mass on the final day of the trip in Kossuth Lajos Square.
Pope Francis stands on an altar erected outside the Parliament Building in Budapest’s Kossuth Lajos’ Square during a public outdoor Mass on April 30, 2023. Vatican Media
June 7 — The Vatican announces that Pope Francis will undergo abdominal surgery that afternoon under general anesthesia due to a hernia that is causing painful, recurring, and worsening symptoms. In his general audience that morning before the surgery, Francis says he intends to publish an apostolic letter on St. Thérèse of Lisieux, “patroness of the missions,” to mark the 150th anniversary of her birth.
June 15 — After successful surgery and a week of recovery, Pope Francis is released from Gemelli Hospital.
Aug. 2-6 — Pope Francis travels to Lisbon, Portugal, for World Youth Day 2023, taking place from Aug. 1-6. He meets with Church and civil leaders ahead of presiding at the welcoming Mass and Stations of the Cross. He also hears the confessions of several pilgrims. On Aug. 5, he visits the Shrine of Our Lady of Fátima, where he prays the rosary with young people with disabilities. That evening he presides over the vigil and on Sunday, Aug. 6, he celebrates the closing Mass, where he urges the 1.5 million young people present to “be not afraid,” echoing the words of the founder of World Youth Days, St. John Paul II.
Pope Francis waves at the crowd of 1.5 million people who attended the closing Mass of World Youth Day 2023 in Lisbon, Portugal on Aug. 6, 2023. Vatican Media.
Aug. 31-Sept. 4 — Pope Francis travels to Mongolia, the world’s most sparsely populated sovereign country. The trip makes Francis the first pope to visit the Asian country that shares a 2,880-mile border with China, its most significant economic partner. Mongolia has a population of about 1,300 Catholics in a country of more than 3 million people.
Pope Francis meets with local priests and religious of Mongolia, which includes only 25 priests (19 religious and six diocesan), 33 women religious, and one bishop — Cardinal Giorgio Marengo — in Ulaanbaatar’s Cathedral of Sts. Peter and Paul on Sept. 2, 2023. Credit: Vatican Media
Sept. 22-23 — On a two-day trip to Marseille, France, Pope Francis meets with local civil and religious leaders and participates in the Mediterranean Encounter, a gathering of some 120 young people of various creeds with bishops from 30 countries.
Pope Francis asks for a moment of silence at a memorial dedicated to sailors and migrants lost at sea on the first of a two-day visit to Marseille, France, Sept. 22, 2023. A Camargue cross, which comes from the Camargue area of France, represents the three theological virtues of faith, hope, and charity. The three tridents represent faith, the anchor represents hope, and the heart represents charity. Credit: Daniel Ibañez/CNA
Oct. 4-29 — The Vatican hosts the first of two monthlong global assemblies of the Synod on Synodality, initiated by Pope Francis in 2021 to enhance the communion, participation, and mission of the Church. Pope Francis celebrates the closing Mass of the synod at St. Peter’s Basilica on Oct. 29. The second and final global assembly will take place at the Vatican in October 2024.
Pope Francis at the Synod on Synodality’s closing Mass in St. Peter’s Basilica on Oct. 29, 2023. Vatican Media
Nov. 25 — Pope Francis visits the hospital briefly for precautionary testing after coming down with the flu earlier in the day. Although he still participates in scheduled activities, other officials read his prepared remarks. The Vatican on Nov. 28 cancels the pope’s planned Dec. 1–3 trip to Dubai for the COP28 climate conference, where he was scheduled to deliver a speech, due to his illness.
Dec. 18 — The Dicastery for the Doctrine of the Faith issues the declaration Fiducia Supplicans, which authorizes nonliturgical blessings for same-sex couples and couples in “irregular situations.” Various bishops from around the world voice both support for and criticism of the document.
2024
Jan. 4 — Amid widespread backlash to Fiducia Supplicans, Cardinal Victor Manuel Fernández, prefect of the Dicastery for the Doctrine of the Faith, publishes a five-page press release that refers to Fiducia Supplicans as “perennial doctrine” and underlines that pastoral blessings of couples in irregular situations should not be “an endorsement of the life led by those who request them.”
Jan. 14 — Pope Francis for the first time responds publicly to questions about Fiducia Supplicans in an interview on an Italian television show. The pope underlines that “the Lord blesses everyone” and that a blessing is an invitation to enter into a conversation “to see what the road is that the Lord proposes to them.”
Feb. 11 — In a ceremony attended by Argentine president Javier Milei, Pope Francis canonizes María Antonia of St. Joseph — known affectionately in the pope’s home country as “Mama Antula” — in a Mass at St. Peter’s Basilica. The president and the former archbishop of Buenos Aires embrace after the ceremony. Pope Francis, who has not returned to his homeland since becoming pope in 2013, has said he wants to visit Argentina in the second half of this year.
Pope Francis meets with Argentina President Javier Milei in a private audience on Feb. 12, 2024, at the Vatican. Credit: Vatican Media
Feb. 28 — After canceling audiences the previous Saturday and having an aide read his prepared remarks at his Wednesday audience due to a “mild flu,” Pope Francis visits the hospital for diagnostic tests but returns to the Vatican afterward.
March 2 — Despite having an aide read his speech “because of bronchitis,” the pope presides over the inauguration of the 95th Judicial Year of the Vatican City State and maintains a full schedule.
March 13 — Pope Francis celebrates 11 years as Supreme Pontiff of the Roman Catholic Church.
Pope Francis waves to pilgrims in St. Peter’s Square on Sept. 9, 2015 for the general audience. / Daniel Ibanez/CNA.
Vatican City, Jun 14, 2021 / 05:30 am (CNA).
Pope Francis said Monday that “the very concept of democracy is jeopardized” when the poor are marginalized and treated as if they are to blame for their condition.
In his World Day of the Poor message released June 14, the pope appealed for a new global approach to poverty.
“This is a challenge that governments and world institutions need to take up with a farsighted social model capable of countering the new forms of poverty that are now sweeping the world and will decisively affect coming decades,” he wrote.
“If the poor are marginalized, as if they were to blame for their condition, then the very concept of democracy is jeopardized and every social policy will prove bankrupt.”
The theme of this year’s World Day of the Poor is “The poor you will always have with you,” the words of Jesus recorded in Mark 14:7 after a woman anointed him with precious ointment.
While Judas and others were scandalized by the gesture, Jesus accepted it, the pope said, because he saw it as pointing to the anointing of his body after his crucifixion.
“Jesus was reminding them that he is the first of the poor, the poorest of the poor, because he represents all of them. It was also for the sake of the poor, the lonely, the marginalized and the victims of discrimination, that the Son of God accepted the woman’s gesture,” the pope wrote.
“With a woman’s sensitivity, she alone understood what the Lord was thinking. That nameless woman, meant perhaps to represent all those women who down the centuries would be silenced and suffer violence, thus became the first of those women who were significantly present at the supreme moments of Christ’s life: his crucifixion, death, burial and resurrection.”
The pope continued: “Women, so often discriminated against and excluded from positions of responsibility, are seen in the Gospels to play a leading role in the history of revelation.”
“Jesus’ then goes on to associate that woman with the great mission of evangelization: ‘Amen, I say to you, wherever the Gospel is proclaimed to the whole world, what she has done will be told in memory of her’ (Mark 14:9).”
The pope lamented what he said was an increasing tendency to dismiss the poor against the background of the coronavirus crisis.
“There seems to be a growing notion that the poor are not only responsible for their condition, but that they represent an intolerable burden for an economic system focused on the interests of a few privileged groups,” he commented.
“A market that ignores ethical principles, or picks and chooses from among them, creates inhumane conditions for people already in precarious situations. We are now seeing the creation of new traps of poverty and exclusion, set by unscrupulous economic and financial actors lacking in a humanitarian sense and in social responsibility.”
Looking back to 2020, the year that COVID-19 swept the world, he continued: “Last year we experienced yet another scourge that multiplied the numbers of the poor: the pandemic, which continues to affect millions of people and, even when it does not bring suffering and death, is nonetheless a portent of poverty.”
“The poor have increased disproportionately and, tragically, they will continue to do so in the coming months.”
The World Bank estimated in October that the pandemic could push as many as 115 million additional people into extreme poverty by 2021. It said that it expected global extreme poverty — defined as living on less than $1.90 a day — to rise in 2020 for the first time in more than 20 years.
The pope wrote: “Some countries are suffering extremely severe consequences from the pandemic, so that the most vulnerable of their people lack basic necessities. The long lines in front of soup kitchens are a tangible sign of this deterioration.”
“There is a clear need to find the most suitable means of combating the virus at the global level without promoting partisan interests.”
“It is especially urgent to offer concrete responses to those who are unemployed, whose numbers include many fathers, mothers, and young people.”
Pope Francis established the World Day of the Poor in his apostolic letterMisericordia et misera, issued in 2016 at the end of the Church’s Jubilee Year of Mercy.
“At the conclusion of the Jubilee of Mercy, I wanted to offer the Church a World Day of the Poor, so that throughout the world Christian communities can become an ever greater sign of Christ’s charity for the least and those most in need,” the pope wrote in his first World Day of the Poor message in 2017.
The Day is celebrated each year on the 33rd Sunday of Ordinary Time, a week before the Feast of Christ the King. This year, it will fall on Nov. 14.
Coronavirus restrictions forced the Vatican to scale down its commemoration of the World Day of the Poor in 2020. It was unable to host a “field hospital” for the poor in St. Peter’s Square as it had in previous years. But it distributed 5,000 parcels to Rome’s poor and gave 350,000 masks to schools.
Pope Francis followed his custom of marking the day by celebrating a Mass in St. Peter’s Basilica.
Presenting the papal message at a Vatican press conference on June 14, Archbishop Rino Fisichella noted that the pope highlighted the example of St. Damien of Molokai.
The Belgian priest, canonized in 2009, ministered to leprosy sufferers in Hawaii.
“Pope Francis calls to mind the witness of this saint in confirmation of so many men and women, including hundreds of priests, who in this COVID-19 drama have been willing to share totally in the suffering of millions of infected people,” the president of the Pontifical Council for the Promotion of the New Evangelization said.
In the message, signed on June 13, the memorial of St. Anthony of Padua, the pope argued that nowadays people in prosperous countries “are less willing than in the past to confront poverty.”
“The state of relative affluence to which we have become accustomed makes it more difficult to accept sacrifices and deprivation. People are ready to do anything rather than to be deprived of the fruits of easy gain,” he argued.
“As a result, they fall into forms of resentment, spasmodic nervousness and demands that lead to fear, anxiety and, in some cases, violence. This is no way to build our future; those attitudes are themselves forms of poverty which we cannot disregard.”
“We need to be open to reading the signs of the times that ask us to find new ways of being evangelizers in the contemporary world. Immediate assistance in responding to the needs of the poor must not prevent us from showing foresight in implementing new signs of Christian love and charity as a response to the new forms of poverty experienced by humanity today.”
The pope said he hoped that this year’s commemoration of the World Day of the Poor would inspire a new movement of evangelization at the service of disadvantaged people.
“We cannot wait for the poor to knock on our door; we need urgently to reach them in their homes, in hospitals and nursing homes, on the streets and in the dark corners where they sometimes hide, in shelters and reception centers,” he wrote.
Concluding his message, the pope cited the influential 20th-century Italian priest Fr. Primo Mazzolari, who he honored in 2017.
He wrote: “Let us make our own the heartfelt plea of Fr. Primo Mazzolari: ‘I beg you not to ask me if there are poor people, who they are and how many of them there are, because I fear that those questions represent a distraction or a pretext for avoiding a clear appeal to our consciences and our hearts… I have never counted the poor, because they cannot be counted: the poor are to be embraced, not counted.’”
“The poor are present in our midst. How evangelical it would be if we could say with all truth: we too are poor, because only in this way will we truly be able to recognize them, to make them part of our lives and an instrument of our salvation.”
Vatican II was unique in the history of councils insofar as the crisis it was called to address was not a specific and well-defined theological heresy. Rather, it was called to address the crisis presented […]
35 Comments
Quote: “Pope Benedict XVI noted in Jesus of Nazareth that the last two petitions of the Our Father are closely connected and they help make sense of the word εἰσενέγκῃς.”
And there’s the difference between a Pope who knows scripture and one who doesn’t and wants to impose his own. So who is really humble: the Pope who accepts the word of God or the own who makes his own word the word of God? The fake humility of the latter is evident.
And you’d think the current Pope could not possibly rise higher in pride but there it is.
The verb “eisphero” really does mean to lead into, the prefix “eis” meaning “into” and the verbo “phero” meaning to carry or to lead. St. Jerome’s translation into Latin translates the Greek literally, so I don’t see how it can be changed. On the other hand, the last petition “but deliver us from evil”, in y opinion could be better translated as Deliver us from the Evil One”. The Greek word “ponerous” would seem to be better translated this way. The Latin “libera nos a malo”, could also be understood as the Evil One. Of course, changing the translation of a traditional liturgical prayer is a very complicated matter
This is a fantastic article! Respectful and confidently composed. I appreciate how easily it was to read and how I could feel like I was a Greek/Latin scholar – if even for just a minute – because of how clearly the translations were explained. This is the article I’ll be sharing when this topic comes up!
Simplicius Simplicissimus, on being asked if he knew how to pray, gave a rather clear and simple version of the Our Father. Today Pope Francis has, like Simpliccisimus, brought us back to that singular simplicity and clarity:
“Our father which art heaven, hallowed be name, to thy kingdom come,
thy will come down on earth as it says heaven, give us debts as we give
our debtors: lead us not into no temptation, but deliver us from the
kingdom, the power, and the glory, for ever and ever. Emma.”
The current translation needs no correction.
Anyone with modest instruction in the Lord’s Prayer understands what it says and means.
Only the proud and over educated have the time and purpose for this nonsense.
Would that the bishop of Rome simply recognize and do his job and not everyone else’s
Paragraph 2846 of the Cathecism states the Greek can mean both “do not allow us to enter…” and “do not let us yield…”
Curious how many other languages use phrasing other than “lead” in their translations.
Thank you for being one of the first catholic news sites to start discussing this issue. I’m amazed at the lack of articles concerning this even from those catholic sites who are hyper-critical of the pope and nitpick everything.
I do not know what to think about this translation. To change/reinterpret the Our Father gives me the willies. Why?, because we live in times where everything is being challenged, changed, reinterpreted and not necessarily for the reason of revealing truths. While the change appears to be spiritually logical, that does not mean that changing it makes it better. Are we not to keep the words given/spoken by God/Jesus as they are, and our job is to understand and interpret? One must ask as well, why the need to change it; do we not understand what Jesus was saying and why it was said as such. I understand that words/meanings from one language can be interpreted in another language with some variation, but I see no burden or lack of honor and respect for God in the original translation.
When BXVI changed “…and also with you” to “and with your spirit”, that change too was unnecessary and now makes little to no sense. While I am no theologian, is any man capable of changing something as precious as the Lord’s Prayer? And for that matter, are we to expect the same Vatican, catholic response to questions with the usual failure of explaining the thought/spiritual process of why it needs to change? Or, are we to just shut up like good sheep and do as we are told. I hope this subject gets much discussion/dissection so that as Christians who will be held accountable for our own faith and lives can do so with integrity, confidence, and full understanding of what is happening.
“When BXVI changed “…and also with you” to “and with your spirit”, that change too was unnecessary and now makes little to no sense.”
He didn’t actually change it; it is a correction of an incorrect translation of the Latin “et cum spiritu tuo,” which is what the Novus Ordo says. One of any number of lousy translations that ICEL stuck us (the English-speaking world) with. A first-semester Latin student could’ve told ICEL that “pro multis” means “for many,” but ICEL was too busy pushing its agenda to get the translation right.
“spirit” in “and with your spirit” refers to the special charism of the Holy Spirit given in the Sacrament of Holy Orders. That is why it is only ever said to a bishop, priest, or deacon.
“and also with you” was a ham-fisted attempt by certain so-called “spirit of vatican II” theologians to laicise the clergy and clericalise the laity, to pretend that both were spiritually equal. They are not. I always hated “and also with you”, it was the worst of many awful features of the 1970s English translation. The greeting “the Lord be with you” is infinitely more than merely saying “hi how are ya goin'”, or “have a nice day” “you too” which “and also with you” seems to convey.
Frustratingly, even now we have changed to “and with your spirit”, many priests then ruin it by then adding “good morning” or “good evening” and expect the congregation to respond “good evening Father”. (I have even heard priests repeat the “good morning” several times, each time louder, to force the congregation to say the same before he deigned to go on with the Mass.) NO, no no! “The Lord be with you” incorporates and infinitely transcends “good morning” which is unnecessary. It is not just a greeting, it’s a ritual prayer!
“When BXVI changed ‘…and also with you’ to ‘and with your spirit,’ that change too was unnecessary and now makes little to no sense.”
You have it backwards.
Back in the 1960s, when the Latin Rite Mass changes began in earnest and the vernacular started being used, the translation for “et cum spiritu tuo” used in English was, “And with your spirit.” To this day, all Byzantine Catholics using English in the liturgy say, “And with your spirit,” and always have.
The Roman Rite was later changed when the newer translations came out, and it was those changes that “made little to no sense.”
What Pope Benedict XVI did was to correct what had erroneously been changed and “made little to no sense.”
I have always interpreted the 6th and 7th petitions to be in tandem as asking God to lead us away from that which tempts us and from all evil that would do us harm.
Shouldn’t the underlying question be then: If the Greek verb in question can be translated “to introduce” or “to lead in” then why does not the Pope and the Catechism clearly acknowledge this? Why does the Catechism render it more likely “do not allow us to enter into temptation” as the French and Pope appear to render it? Further, while not mentioned in any article I have read on this subject thus far, why do we not consider Rom 1:28 where God “gives up” the stubborn to their sinful way. He does this not to destroy them, but as we well know to eventually call them back (Prodigal Son). In this way we can conceive the more orthodox notion that God is not lukewarm – he is God so that he always “leads” he does not simply “allow” as if his Divine Will is less than definitive, i.e. even his allowing is his leading. Finally, this reinforces for me in my own discernment the often overlooked notion of the fear of God, which yes is filial fear, but also servile fear for those who (like me) have strayed. Or is the fear of God in either form no longer the beginning of wisdom? If it is, then how is it wisdom to lessen the fear of God for theological (and pastoral) convenience?
This is not a serious scholarly Theological study, it is a News Media article so I do not put much stock into the content. Second, there are no citations, thus it could be said that so much of the material is subjective and opinion based, not based upon referenced facts. In addition, is known that language changes over time, words change over time, culture changes over time, so meaning of words change over time. What is clear to one generation may be unclear to another. That is observable, measurable and real. The word “awful” used to mean “full of Awe” yet now it means “terrible”. We need to be sure that we are speaking about the intent and meaning of the word of God and not get mired down on the little minutia of what a Greek word may mean and/or meant over 2000 years ago. We need to look at the entire Holy Bible to be sure that there is consistency. James 1:13-14 clearly states: No one experiencing temptation should say, “I am being tempted by God”; for God is not subject to temptation to evil, and he himself tempts no one. Rather, each person is tempted when he is lured and enticed by his own desire. This passage of the New Testament is meaningful and must be added to this discussion. Finally, the last paragraph of this article states two blatantly incorrect, mistakenly wrong facts: “The Father led Job in his life through sufferings inflicted on him by Satan and the Father led Jesus through the Paschal Mystery because it was the Father’s will.” First, God the Father did not lead Satan to cause Jobs sufferings, God allowed Satan to cause Job suffering by lifting the protection that Job had by God from Satan. Second, God the Father did not lead Jesus (God the Son) to suffering, Jesus had free will as we all do, so God let it be known to Jesus what he wanted from Jesus and Jesus chose by his free will to accept Gods will to suffer in the Paschal Mystery. This last paragraph is so wrong on so many levels that it completely ruins the entire premise that the author poses and thus cannot support his “no” statement at the start of the article. FAILURE! As a College Professor with a Doctorate degree, having taught and mentored students for years, I give this newspaper article a D.
“What is clear to one generation may be unclear to another.”
Especially if the “another” is a crew of precious, yet brainless, snowflakes who are genuinely startled to learn that there was ever
You may be a “College Professor” but you’ve apparently not troubled yourself to look up basic things like the difference between God’s active will and His permissive will.
” We need to be sure that … We need to look at …. This passage of the New Testament is meaningful and must be added to this discussion.”
Sorry, part of my comment disappeared. The complete sentence is “Especially if the “another” is a crew of precious, yet brainless, snowflakes who are genuinely startled to learn that there was ever anything different about the world before it started to revolve around them.”
This is not a serious scholarly comment. It gives no referenced facts or citations except for one Bible verse, the very same verse cited in the last paragraph of the article which this supposedly learned commenter condemns as “wrong on so many levels” without giving even one fact or actual argument to refute the factually based statements made in the article. Failure!
Thank you for your comment and I post on here for anyone else who is interested in my methodology or deeper study. You are correct that this is a news article, but that genre does not automatically mean this or any other work here is fiction.
Second, this column was previously being prepared as a blog post with citations for my personal site. However, I realized this information could help a lot of people and quickly reworked it for CWR with its audience in mind. Some of the changes made included the removal of footnotes, reducing the word count to as close to 1000 words as possible so the audience would read it in its entirety, and reformulating sentences to make it easier to understand the content instead of being bogged down by excessive qualifications common in the academy.
Regarding citations, I suggest looking through some dictionaries and ancient language lexicons to find that the definitions above are accurate. As for the theological content, the word “lead” occurs in an eschatological prayer and ought to be understood eschatologically. I therefore compared the eschatological elements of the Lord’s Prayer to documents such as 1 Enoch and 11QMelchizedek. Please feel free to read those and I did not go into depth in other Second Temple Jewish literature for the audience’s sake. Also, Fr. Hunwicke—google his name for his blog—has pointed out an eschatological understanding of the fourth petition from St. Jerome. “Lead” can also be understood eschatologically because God is often portrayed and understood in Second Temple Jewish texts as directing the world especially in times of tribulation. Thus, “lead” is best understood as referring to God’s divine governance even, or especially, through trials or temptations.
Your comment is not a scholarly article. It contains no references. As a human being who recognizes a pure jerk when I see one, I give your comment an F.
The very fact that God gives us a good things which we tend to make into gods is in fact God leading us into temptation. Temptation is the nature of the fallen world. From the moment we are born, we are born into temptation. The child learns to exercise his/her wiles and will, the adult seeks to make a good of created things.
The question is not about being led into temptation but whether there is reason for being led so. If we believe that God is omniscient, omni benevolent and omnipotent, then God does lead us into temptation but only ever for our good.
Cf. ARTICLE 3 THE SEVEN PETITIONS > VI. “AND LEAD US NOT INTO TEMPTATION” > CCC 2846
CCC 2846 explains that the Greek means both “do not allow us to enter into temptation” and “do not let us yield to temptation”.
CCC 2846 This petition goes to the root of the preceding one, for our sins result from our consenting to temptation; we therefore ask our Father not to “lead” us into temptation. It is difficult to translate the Greek verb used by a single English word: the Greek means both “do not allow us to enter into temptation” and “do not let yield to temptation.”1 “God cannot be tempted by evil and he himself tempts no one”;2 on the contrary, he wants to set us free from evil. We ask him not to allow us to take the way that leads to sin. We are engaged in the battle “between flesh and spirit”; this petition implores the Spirit of discernment and strength.
I think the idea of altering the Lord’s Prayer is the core of the problem. It is the LORD’s prayer after all! Who would have questioned the translation up till 2017? I have asked my students “Which prayer is the perfect prayer and why?” And they respond “the Lord’s Prayer” then we look at it in detail. But to change it suggests that up till now, it was translated and misunderstood by the Lord’s own Church. There are many scripture verses whose meaning is elusive; what will become of these? In fact, the Lord does test us. But He will always make a way of escape for us from the test if we depend on Him for help.
What most English speakers do not understand is that “No nos dejes de caer en la tentaclón” (Spanish: do not allow us to fall into temptation) has been the standard translation for years among the Spanish-speaking. So the Pope is coming at this from his own native tongue.
A well known catholic nun here i Norway prayed to get an answer if this was given from God. She got an answer! – and using these words today.
The Greek orginal words are meaningless, and we need a lot of “space” in the translation to get this in the best possible, deepest meaning, Using the words “Lead us” and “temptation” is important here. God has the necessary “space” in help for us, for this (too) old, under-communicated very big problem in Christianity.
“Lead us out of temptation and…” is pointing on human beings very large freedom of choice to get into temptation. This is also a prayer to get out of a, maybe longlasting, temptation you have gone into; like addiction to all types of screen-watching.
In my view, they made too much of themselves into this and they should have been stopped. The Lord has power over everything including what temptations we will encounter and if we will beat them; and as well, over whatever evil might prevail, where He requires our further involvement with Him.
We need His protection in the one and His help in the other; and also His perfections in order to come to the realization of their communion in Him.
There are many right and useful ways to go at this sensibly, eg., that the first part can bear individual connotations and the second part collective. And it would be beautiful in the theology.
But instead they seem to have gone in for all the different kinds of fancy reductives and so what we got is a set of ugliness and a prizing of recognition and maybe some new stridency.
The Lord God Jesus Christ our Redeemer, Himself gave those words, “And lead us not into temptation, but deliver us from evil”. These words sum up an Old Testament Presence; and then the same words themselves bring us right up to Him.
Even if the aged-ness of the error in using wrong translations and the various innocent intentions going with them, could be mitigating factors, still, the replacement words are baseless and unjustifiable. There is nothing veritable in them.
Pope Francis can still show that he would reverse the wrong being done.
Quote: “Pope Benedict XVI noted in Jesus of Nazareth that the last two petitions of the Our Father are closely connected and they help make sense of the word εἰσενέγκῃς.”
And there’s the difference between a Pope who knows scripture and one who doesn’t and wants to impose his own. So who is really humble: the Pope who accepts the word of God or the own who makes his own word the word of God? The fake humility of the latter is evident.
And you’d think the current Pope could not possibly rise higher in pride but there it is.
The verb “eisphero” really does mean to lead into, the prefix “eis” meaning “into” and the verbo “phero” meaning to carry or to lead. St. Jerome’s translation into Latin translates the Greek literally, so I don’t see how it can be changed. On the other hand, the last petition “but deliver us from evil”, in y opinion could be better translated as Deliver us from the Evil One”. The Greek word “ponerous” would seem to be better translated this way. The Latin “libera nos a malo”, could also be understood as the Evil One. Of course, changing the translation of a traditional liturgical prayer is a very complicated matter
Before you go slamming Pope Francis you should realize that the French and Spanish translations of do not let us fall date back at least 100 years.
This is a fantastic article! Respectful and confidently composed. I appreciate how easily it was to read and how I could feel like I was a Greek/Latin scholar – if even for just a minute – because of how clearly the translations were explained. This is the article I’ll be sharing when this topic comes up!
The Lord’s Prayer offers nourishment at all times.
Simplicius Simplicissimus, on being asked if he knew how to pray, gave a rather clear and simple version of the Our Father. Today Pope Francis has, like Simpliccisimus, brought us back to that singular simplicity and clarity:
“Our father which art heaven, hallowed be name, to thy kingdom come,
thy will come down on earth as it says heaven, give us debts as we give
our debtors: lead us not into no temptation, but deliver us from the
kingdom, the power, and the glory, for ever and ever. Emma.”
Hans Jakob Christoffel von Grimmelshausen (1669)
yes, and then he walked on Tiber, and changed water into beer.
The current translation needs no correction.
Anyone with modest instruction in the Lord’s Prayer understands what it says and means.
Only the proud and over educated have the time and purpose for this nonsense.
Would that the bishop of Rome simply recognize and do his job and not everyone else’s
Paragraph 2846 of the Cathecism states the Greek can mean both “do not allow us to enter…” and “do not let us yield…”
Curious how many other languages use phrasing other than “lead” in their translations.
Thank you for being one of the first catholic news sites to start discussing this issue. I’m amazed at the lack of articles concerning this even from those catholic sites who are hyper-critical of the pope and nitpick everything.
I do not know what to think about this translation. To change/reinterpret the Our Father gives me the willies. Why?, because we live in times where everything is being challenged, changed, reinterpreted and not necessarily for the reason of revealing truths. While the change appears to be spiritually logical, that does not mean that changing it makes it better. Are we not to keep the words given/spoken by God/Jesus as they are, and our job is to understand and interpret? One must ask as well, why the need to change it; do we not understand what Jesus was saying and why it was said as such. I understand that words/meanings from one language can be interpreted in another language with some variation, but I see no burden or lack of honor and respect for God in the original translation.
When BXVI changed “…and also with you” to “and with your spirit”, that change too was unnecessary and now makes little to no sense. While I am no theologian, is any man capable of changing something as precious as the Lord’s Prayer? And for that matter, are we to expect the same Vatican, catholic response to questions with the usual failure of explaining the thought/spiritual process of why it needs to change? Or, are we to just shut up like good sheep and do as we are told. I hope this subject gets much discussion/dissection so that as Christians who will be held accountable for our own faith and lives can do so with integrity, confidence, and full understanding of what is happening.
“When BXVI changed “…and also with you” to “and with your spirit”, that change too was unnecessary and now makes little to no sense.”
He didn’t actually change it; it is a correction of an incorrect translation of the Latin “et cum spiritu tuo,” which is what the Novus Ordo says. One of any number of lousy translations that ICEL stuck us (the English-speaking world) with. A first-semester Latin student could’ve told ICEL that “pro multis” means “for many,” but ICEL was too busy pushing its agenda to get the translation right.
Excellent answer
“spirit” in “and with your spirit” refers to the special charism of the Holy Spirit given in the Sacrament of Holy Orders. That is why it is only ever said to a bishop, priest, or deacon.
“and also with you” was a ham-fisted attempt by certain so-called “spirit of vatican II” theologians to laicise the clergy and clericalise the laity, to pretend that both were spiritually equal. They are not. I always hated “and also with you”, it was the worst of many awful features of the 1970s English translation. The greeting “the Lord be with you” is infinitely more than merely saying “hi how are ya goin'”, or “have a nice day” “you too” which “and also with you” seems to convey.
Frustratingly, even now we have changed to “and with your spirit”, many priests then ruin it by then adding “good morning” or “good evening” and expect the congregation to respond “good evening Father”. (I have even heard priests repeat the “good morning” several times, each time louder, to force the congregation to say the same before he deigned to go on with the Mass.) NO, no no! “The Lord be with you” incorporates and infinitely transcends “good morning” which is unnecessary. It is not just a greeting, it’s a ritual prayer!
“When BXVI changed ‘…and also with you’ to ‘and with your spirit,’ that change too was unnecessary and now makes little to no sense.”
You have it backwards.
Back in the 1960s, when the Latin Rite Mass changes began in earnest and the vernacular started being used, the translation for “et cum spiritu tuo” used in English was, “And with your spirit.” To this day, all Byzantine Catholics using English in the liturgy say, “And with your spirit,” and always have.
The Roman Rite was later changed when the newer translations came out, and it was those changes that “made little to no sense.”
What Pope Benedict XVI did was to correct what had erroneously been changed and “made little to no sense.”
I have always interpreted the 6th and 7th petitions to be in tandem as asking God to lead us away from that which tempts us and from all evil that would do us harm.
Shouldn’t the underlying question be then: If the Greek verb in question can be translated “to introduce” or “to lead in” then why does not the Pope and the Catechism clearly acknowledge this? Why does the Catechism render it more likely “do not allow us to enter into temptation” as the French and Pope appear to render it? Further, while not mentioned in any article I have read on this subject thus far, why do we not consider Rom 1:28 where God “gives up” the stubborn to their sinful way. He does this not to destroy them, but as we well know to eventually call them back (Prodigal Son). In this way we can conceive the more orthodox notion that God is not lukewarm – he is God so that he always “leads” he does not simply “allow” as if his Divine Will is less than definitive, i.e. even his allowing is his leading. Finally, this reinforces for me in my own discernment the often overlooked notion of the fear of God, which yes is filial fear, but also servile fear for those who (like me) have strayed. Or is the fear of God in either form no longer the beginning of wisdom? If it is, then how is it wisdom to lessen the fear of God for theological (and pastoral) convenience?
This is not a serious scholarly Theological study, it is a News Media article so I do not put much stock into the content. Second, there are no citations, thus it could be said that so much of the material is subjective and opinion based, not based upon referenced facts. In addition, is known that language changes over time, words change over time, culture changes over time, so meaning of words change over time. What is clear to one generation may be unclear to another. That is observable, measurable and real. The word “awful” used to mean “full of Awe” yet now it means “terrible”. We need to be sure that we are speaking about the intent and meaning of the word of God and not get mired down on the little minutia of what a Greek word may mean and/or meant over 2000 years ago. We need to look at the entire Holy Bible to be sure that there is consistency. James 1:13-14 clearly states: No one experiencing temptation should say, “I am being tempted by God”; for God is not subject to temptation to evil, and he himself tempts no one. Rather, each person is tempted when he is lured and enticed by his own desire. This passage of the New Testament is meaningful and must be added to this discussion. Finally, the last paragraph of this article states two blatantly incorrect, mistakenly wrong facts: “The Father led Job in his life through sufferings inflicted on him by Satan and the Father led Jesus through the Paschal Mystery because it was the Father’s will.” First, God the Father did not lead Satan to cause Jobs sufferings, God allowed Satan to cause Job suffering by lifting the protection that Job had by God from Satan. Second, God the Father did not lead Jesus (God the Son) to suffering, Jesus had free will as we all do, so God let it be known to Jesus what he wanted from Jesus and Jesus chose by his free will to accept Gods will to suffer in the Paschal Mystery. This last paragraph is so wrong on so many levels that it completely ruins the entire premise that the author poses and thus cannot support his “no” statement at the start of the article. FAILURE! As a College Professor with a Doctorate degree, having taught and mentored students for years, I give this newspaper article a D.
“As a College Professor with a Doctorate degree, having taught and mentored students for years, I give this newspaper article a D.”
Seriously?
“What is clear to one generation may be unclear to another.”
Especially if the “another” is a crew of precious, yet brainless, snowflakes who are genuinely startled to learn that there was ever
You may be a “College Professor” but you’ve apparently not troubled yourself to look up basic things like the difference between God’s active will and His permissive will.
” We need to be sure that … We need to look at …. This passage of the New Testament is meaningful and must be added to this discussion.”
Oh yeah? Sez you.
Sorry, part of my comment disappeared. The complete sentence is “Especially if the “another” is a crew of precious, yet brainless, snowflakes who are genuinely startled to learn that there was ever anything different about the world before it started to revolve around them.”
This is not a serious scholarly comment. It gives no referenced facts or citations except for one Bible verse, the very same verse cited in the last paragraph of the article which this supposedly learned commenter condemns as “wrong on so many levels” without giving even one fact or actual argument to refute the factually based statements made in the article. Failure!
Thank you for your comment and I post on here for anyone else who is interested in my methodology or deeper study. You are correct that this is a news article, but that genre does not automatically mean this or any other work here is fiction.
Second, this column was previously being prepared as a blog post with citations for my personal site. However, I realized this information could help a lot of people and quickly reworked it for CWR with its audience in mind. Some of the changes made included the removal of footnotes, reducing the word count to as close to 1000 words as possible so the audience would read it in its entirety, and reformulating sentences to make it easier to understand the content instead of being bogged down by excessive qualifications common in the academy.
Regarding citations, I suggest looking through some dictionaries and ancient language lexicons to find that the definitions above are accurate. As for the theological content, the word “lead” occurs in an eschatological prayer and ought to be understood eschatologically. I therefore compared the eschatological elements of the Lord’s Prayer to documents such as 1 Enoch and 11QMelchizedek. Please feel free to read those and I did not go into depth in other Second Temple Jewish literature for the audience’s sake. Also, Fr. Hunwicke—google his name for his blog—has pointed out an eschatological understanding of the fourth petition from St. Jerome. “Lead” can also be understood eschatologically because God is often portrayed and understood in Second Temple Jewish texts as directing the world especially in times of tribulation. Thus, “lead” is best understood as referring to God’s divine governance even, or especially, through trials or temptations.
Your comment is not a scholarly article. It contains no references. As a human being who recognizes a pure jerk when I see one, I give your comment an F.
Faith Christiana, your post is plain foolish.
The very fact that God gives us a good things which we tend to make into gods is in fact God leading us into temptation. Temptation is the nature of the fallen world. From the moment we are born, we are born into temptation. The child learns to exercise his/her wiles and will, the adult seeks to make a good of created things.
The question is not about being led into temptation but whether there is reason for being led so. If we believe that God is omniscient, omni benevolent and omnipotent, then God does lead us into temptation but only ever for our good.
Well….that settles that.
Cf. ARTICLE 3 THE SEVEN PETITIONS > VI. “AND LEAD US NOT INTO TEMPTATION” > CCC 2846
CCC 2846 explains that the Greek means both “do not allow us to enter into temptation” and “do not let us yield to temptation”.
I think the idea of altering the Lord’s Prayer is the core of the problem. It is the LORD’s prayer after all! Who would have questioned the translation up till 2017? I have asked my students “Which prayer is the perfect prayer and why?” And they respond “the Lord’s Prayer” then we look at it in detail. But to change it suggests that up till now, it was translated and misunderstood by the Lord’s own Church. There are many scripture verses whose meaning is elusive; what will become of these? In fact, the Lord does test us. But He will always make a way of escape for us from the test if we depend on Him for help.
Here we go again with the modernists’ incessant need to tinker with things.
Precisely.
perhaps the last petition should be “do not burden us with week popes”
What most English speakers do not understand is that “No nos dejes de caer en la tentaclón” (Spanish: do not allow us to fall into temptation) has been the standard translation for years among the Spanish-speaking. So the Pope is coming at this from his own native tongue.
“Lead us out of temptation” was words I got from God back in 2006! There is a long story about this, and my Norwegian site for this may give you some information, translated by Google : http://folk.uio.no/lmoer/fadervar-og-den-6-bonnens-mysterium.html
A well known catholic nun here i Norway prayed to get an answer if this was given from God. She got an answer! – and using these words today.
The Greek orginal words are meaningless, and we need a lot of “space” in the translation to get this in the best possible, deepest meaning, Using the words “Lead us” and “temptation” is important here. God has the necessary “space” in help for us, for this (too) old, under-communicated very big problem in Christianity.
“Lead us out of temptation and…” is pointing on human beings very large freedom of choice to get into temptation. This is also a prayer to get out of a, maybe longlasting, temptation you have gone into; like addiction to all types of screen-watching.
In hope you see the value of this!
My latest work on this: https://lassemoer.no/fadervaar-og-6-bonnen.html (use a netsite-translator from Norwegian to English (the links are not preserved in an automatic translation)
So the words of the 6.petition became:
In German:
Führe uns aus Versuchung zur Freihet von dem Bösen.
In english:
Lead us out of temptation to Freedom From Evil.
In my view, they made too much of themselves into this and they should have been stopped. The Lord has power over everything including what temptations we will encounter and if we will beat them; and as well, over whatever evil might prevail, where He requires our further involvement with Him.
We need His protection in the one and His help in the other; and also His perfections in order to come to the realization of their communion in Him.
There are many right and useful ways to go at this sensibly, eg., that the first part can bear individual connotations and the second part collective. And it would be beautiful in the theology.
But instead they seem to have gone in for all the different kinds of fancy reductives and so what we got is a set of ugliness and a prizing of recognition and maybe some new stridency.
The Lord God Jesus Christ our Redeemer, Himself gave those words, “And lead us not into temptation, but deliver us from evil”. These words sum up an Old Testament Presence; and then the same words themselves bring us right up to Him.
Even if the aged-ness of the error in using wrong translations and the various innocent intentions going with them, could be mitigating factors, still, the replacement words are baseless and unjustifiable. There is nothing veritable in them.
Pope Francis can still show that he would reverse the wrong being done.
Research showed me «Lead us out of temptation»: https://lassemoer.no/the-lords-prayer-and-the-sixth-petition.html