By Fr Soroj Mullick, SDB –
Prayer is not a psychoactive chant that may trigger a meditative mood or transfigure us into a mystic. It is a simple set of words that are metaphorically arranged which induces a state of being aware and conscious beyond the mundane (literal meaning of the word or its present significance). It makes an amendment between us and God and makes us to be aware of God, of creation and the purpose of our existence.
Also read: A New Understanding of the Lord’s Prayer
Human beings ‘believe’ in being tempted because of their uncontrolled desire of the mind and the awareness of their limits of satisfaction. As all is good, the desires for more can lead to ‘temptation’ for satisfaction. And that is evil existing in the mind, out of the ability to think and act. By driving the consciousness towards a divine experience through the Lord’s Prayer, we enrich our souls overcoming greedy desire for more.
The Lords’ Prayer indeed conditions us to know the reality beyond the personality of the mind. St. Thomas Aquinas wrote: “Christ teaches us to pray, not that we may not be tempted, but that we may not be led into temptation. For it is when one overcomes temptation that one deserves the reward […] Our Lord, therefore, teaches us to pray that we be not led into temptation, by giving our consent to it,” because “it is human to be tempted.”
In Paul’s Letter to the Philippines, in particular, in the final exhortation (Phil 4:4-9), concrete role of marching for a good and worthy life. Does it mean, perhaps, “let us not enter into temptation”? The French bishops, a few years ago, chose to change the precedent “not to submit us to temptation” by “not letting us enter into temptation”. They have modified the prayer as “do not leave us to fall into temptation,” because it is I who fall; it isn’t He who throws me into temptation. A literal translation of Spanish also shows the same pattern. It would read, “Do not let us fall into temptation” (changed from 17th C translation: no nos metas in tentación, ‘do not place us in temptation’). The choice for English language could be “do not abandon us in temptation”, or “do not let us fall into temptation”, (as chosen by the Spanish translation).
These nods are enough to understand how delicate the subject is. Brother Enzo, the founder of the Bose community, points out: “Understanding the liturgy and its language is an unrelenting challenge: it is a question of conveying a message faithfully to the original intent and, at the same time, understand the actual recipient.” A famous adage argues that “translating is cheating”.
At least in part, it certainly is. Translation is a complex process: through it we can emphasize on certain nuances that still remain, untranslated in keeping with the prevalent cultures, progressive linguistic forms of expressions within a particular time in history. For this reason, “perfect” translation does not exist. The best may get close to the original but, with the same lack of errors, it can be flanked by another equally valid one. Therefore, is it trial or temptation? According to Enzo Bianchi, who has been involved for 50 years, in the study of the Word, the translation used by all Christians for decade has been “very faithful to the Latin text, sounding “do not induce us into temptation” and risked giving a perverse image of God, as if that God can be the author of temptation.”
He observes that “it is not easy to translate a Greek expression that, perhaps, finds inspiration in a psalm in Aramaic found in Qumran, where the faithful expresses themselves thus: “Let me not enter into situations too difficult for me!” Does the Greek term (peirasmòs) mean ‘test’ (trial), or ‘temptation’? And, what about the verbal phrase “do not let us enter” (in trial or temptation), being in the active form?
St Augustine says outright: “Many people in their prayers, however, say it this way: ‘and do not allow us to be led into temptation.’” Catholic commentator Peter D. Williams in a blog for Premier Christianity makes an excellent point: that, the problematic word peirasmòs, was translated by St. Jerome as ‘temptation’, which probably is closer to trial or test (outside New Testament Greek). A more accurate translation, would be “do not lead us into trials/tests”. Unfortunately, the wrong word has been changed.
In the book, Our Father: Reflections on the Lord’s Prayer, Pope Francis writes: “We need courage to pray the Our Father to truly believe that God is the Father who accompanies us, forgives us, gives us bread, is attentive to all that we ask, clothes us even better than the flowers of the field. To believe is a big risk.” Challenging this doubt and fear, he issues a call to “dare [. . .] help one another to dare.” He offers words of encouragement and inspiration for all who are seeking hope and direction in our often tumultuous world. As children of God, we learn that God is our Father who cares about us, our needs and desires to draw us ever closer to himself. As J. Ivy, author of Dear Father: Breaking the Cycle of Pain, writes, “We all want to make it home to our Father.”
Based on 1 Chr 29:11-13, a doxology is added to Our Father at the end (not found in Mt 13:14). Sinless Jesus cannot ask God to forgive his sin. However, Jesus sets up an example of prayer for his disciples, in order to reconcile with God in unity, while honoring God’s name in our daily life. Thus we build His kingdom, praying to God daily for the needs of our body, and asking for forgiveness of our sins. We pray for deliverance from and protection in testing.
(This map is called Europa Polyglotta and was published in 1730 by Gottfried Hensel. Our Father is written in all the European languages of the time and each language is placed in the respective geographical area.)
Fr. Soroj Mullick, SDB is a Salesian priest from the Kolkata Province. He has a Licentiate in Catechetics and a Doctorate (Christian Education) from UPS, Italy. He has number of years of teaching experience in college and in the formation of future priests. Besides, he has written number of research papers and articles, and has 25 years of Ministry in India and abroad as Educator, Formator, Retreat Preacher, Editor and engaged in School, Parish Catechetical & Youth Ministry. He is now an assistant priest in Bandel Basilica, rendering pastoral and catechetical ministry to the parishioners and to the pilgrims. He can be contacted at [email protected].