Sunday's Thoughts
by Alice-Alexandra-Sofia



The Lord’s Prayer



Lord, teach us to pray

{Luke 11:1}


When the disciples asked Lord God Jesus Christ to teach them to pray, the Lord gave them the prayer to God the Father {Luke 11:1–4; Matthew 6:9–13}.  This prayer is known as  Πατερ Ημον  –  Our Father, or the Lord’s Prayer:


Our Father Who is in heaven! Hallowed be Thy Name.

Thy kingdom come; Thy will be done on earth as it is in heaven;

Give us this day our daily bread;

And forgive us our debts, as we forgive our debtors;

And lead us not into temptation, but deliver us from evil;

for Thine is the kingdom and the power and the glory for ages. Amen.

{Matthew 6:9–13}


The Lord’s Prayer defines the entire universe accommodating existence of men, and postulates the terms of human existence*1*:

It begins with the statement, which

a/ identifies a human being as a child of God – because we address God and call Him our Father

b/ introduces the setting, in which the children of God are aware of two parts of the unknown in its entirety world:

                                    1/ the heaven, the highest realm, that is the kingdom of God

                                    2/ one area of the world (of the world that, for the human mind, is unknown in its entirety): the material world, or the Earth, allotted to earthly life*1* of God’s children.

Within the area of the children of God, the Name of God is sacred; it is the greatest Holiness recognized as the Absolute. The Greek text tells:


αγιασθητω το ονομα  Σου – the Name of God is hallowed


The Name of God might be interpreted as the entirety of the attributes of God – Absolute Good, Absolute Omnipotence, Almighty and All–forgiving Love, and the others. The Name of God is established as the Holy: it is terrifying because of the omnipotence of God, and it is sanctified, worshiped, glorified, and blessed. The Name of God refers to the Holy Life that has the status of sanctity and that creates and bestows life; it is the revelation of the Almighty life–creating Love of God {Exodus 3:13–15; 20:7; Psalms 98(99):2–5; 102(103):1; 144(145):1–21; John 17:3–26}.   

The children of God are expecting the kingdom of God; they beseech God γενηθητω το  θελημα Σου  ––  let Thy will be done: let the will of God will be done  here, on earth, in the world of men, as it is accomplished in heaven {Matthew 6:10}, in the realm of God; so, everything – including own life and the life of the world, into which we are born to cognize the good and the evil and to be prepared for the next phase of existence – will be completed in the best and in the proper (optimal) manner and way, according to the perfection of God’s design/plan, therefore, according to the Absolute Good.

So, what does it mean – the will of God? Why we pray our Creator to accomplish His will in our world as it is in the Heaven – in His world, which we do not know, yet which we expect enter in the Future?

There is a difference among languages of different nations – the legacy of the Babylonian Confusion {Genesis 11:6–9}; this difference does not facilitate the complete understanding of words and meanings of logical blocks (e.g., definitions, concepts, assertions, ideas). Literal translation sometimes does not convey the exact meaning: the efforts to impart the precise meaning of a particular idiom, definition, word, or expression might not culminate in exact comprehension. There always could be nuances, which remain beyond literal translation, yet, they are the key to the essence, to the true meaning. Often, translators use similarities, analogies, and symbols when they attempt to secure complete understanding. However, the same symbols carry different meaning for different nations, times, and historical settings. So, in general, translation from the language of origin into other languages (and especially, within different periods of time) does not differ from modeling, and – as it happens with any simplification – true meaning might be different and richer.

In particular, the word will, with which the English versions of the Holy Scriptures translate the Greek word θελημα, has the meanings of desire, purpose, wish, preference, choice, volition, the ability/power to have a will/desire/purpose, and the potency to accomplish that what is desirable or intended to be done.

However, in the Apostolic times (and texts), the word θελημα has also meaning of gracious design or the plan. The derivatives of this word are τελος  – the end or the ending, accomplishment, proper fulfillment, and τελεω– to carry into the proper end according to the nature, to accomplish absolutely, or to complete in fullness. The logical connection among these words is the completeness as the unity of abilities

to create–originate–beget →→→ to accomplish–bring to the completion


For instance, when St. Matthew the Apostle conveys the Prayer of the Lord, he writes γενηθητω  το  θελημα Σου. The Apostle uses the same word – γενηθητω, with which the Book of Genesis refers to the acts of creation: God tells “γενηθητω  φως” – let there be light (φως), and there was light {Genesis 1:3}.

Therefore, one of the literal translations is “let Thy will/plan/design comes into the beingfulfillment.”

Indeed, when Lord God Jesus Christ refers to His mission, He tells that He descended from the Heaven not to do His will but to accomplish the will – θελημα – of the Father Who sent Him, and this will is that

–– all that is given to Him, He shall not lose but He shall rise it up at the last day

–– everyone who perceives the Son and believes in Him should have the life everlasting and He will raise him up at the last day {John 6:38–40}.

Hence, the one might infer that the will of God is to preserve the created life and to open the next phase of existence – this something referred as “the life everlasting” – to the ones, who are living in this temporal world.

            The keys to understanding other meanings of θελημα  – the will of God – are

                        1/ in the Gospel According to John:


In the beginning, was the Word, and the Word was with God,

 and God was the Word. This One was in the beginning with God…

…All things came into being through Him…

In Him was life and the life was the light of men …

He was in the world, and the world through Him became

{John 1:1–4, 10}


and further:


If anyone desires to do the will of God,

he will know concerning the teachings [of Lord Jesus Christ] whether it is from God

{John 7:16–17}


and further:


I and the Father are One

{John 10:30}


            2/ in the last Book of the New Testament: in the vision given to St. John the Apostle, God speaks of Himself that He is Αρχη – the Beginning (or the Head) and Τελος – the Ending; He makes all things anew, because the first things (that was created before and that what became the world of death, pain, and suffering) passed away {Revelation 21:4–5; 22:13}: it has come to its completion – τετελεσται, of which Lord Jesus Christ spoke in the end of His earthly suffering {John 19:30}.

It might be concluded that

            a/ the Word–God – ο Λογος, Who is with God and Who created the world, is the will of God and in the same time, He is the actualization and accomplishment of the will of God the Father, the Foundation and the Power on which, through which, and with which

–– the world was created in the past, has been fulfilled, and will come to its proper end in the future

–– the new everlasting world will become the dwelling of men

            b/ the will – θελημα – of God is life of the world; the will of God is the unity of the Almighty Power, the Divine energy, and the Law. This unity creates life and sustains existence of the entire world as well as of all beings

            c/ the prayer of accomplishment of the will of God on the earth, which is given us by God, confirms our understanding that

            –– Lord Jesus Christ – the Word–God – is the actualization of the will of the Father as well as He is our daily Bread and the Light of the world, the absolute fulfillment – the Beginning and the Ending – of everything that was, is, and will be

            –– through Lord God Jesus Christ, we cognize the foundation of the world, accept the will of God as the absolute law, and expect the proper functioning of our place, which is just a part of the entire world {John 14:2}.

So, we pray that

                        –– our small temporary world – the earth – and we ourselves within this world {man is earth – γη Genesis 3:20} would have all proper means for existence until our temporal life is completed

                        –– the rain and sun, day and night, the time to sow and the time of harvest, the time of labor and the time of rest, the time to travel and the time to go home – all, what is and will be given by God to sustain our earthly life, would have the proper beginning, the proper accomplishment, and the proper ending  – τελος.

The next sentence begins the list of life–sustaining necessities. Three things God named as those we should ask for: daily bread, forgiveness of debts (sins), avoiding of temptation and deliverance from evil {Matthew 6:11–13}.

The Daily Bread is the Word–God, ο Λογος, the Light, the Way, the Truth, and the Life {John 1:1–5, 9; 6:32–58; 9:5; 14:6}.

In the beginning of human civilization, Moses the Prophet told that man lives not by bread alone but by each word proceeding from the mouth of God. In the end, man comes to understanding that the Word of God is the daily Bread and without this Bread there is no life {Deuteronomy 8:3; John 6:32–58}.

It means that when the Christians pray about daily bread, they ask for God Himself: we beseech our Heavenly Father to give us His Son, the Word–God, Who is the Truth and Light and Life everlasting. The Word–God is the Bread of life by Whom man lives.

We ask for forgiveness of our debts – that is our sins, in the same manner as we forgive those who are our debtors.

Who are those referred to as “our debtors”? They are those who have sinned against us, those who we hold guilty in our mind: who insulted us, deprived us of our possession, told us lies instead of truth, persecuted, deceived, and wronged us by any possible way. They are those who inflicted harm or murdered our relatives and friends, and those who threatened our life, well–being, health, and reputation. There are many ways and many roads leading to sin; they differ by a degree of deprivation of good and by intensity of suffering inflicted upon the others.

In general, the essence of sin is the failure to create or to cognize good. Sin also is creation of evil instead of good: everything and anything that contains the seed of evil, that might become evil or leads to evil is sin. Each time when we fail to create good, we sin before God: we become debtors who fail to fulfill the obligations before God and bring Him “the fruits of the harvest.” These fruits include our abilities to exist in the world founded upon and living by the Almighty Love.

The forgiveness of debts is restoration of life–power within a human being who has perverted his original nature because of violations of the Law and who is emaciated by own transgressions: the perverted nature is incapacitated; it becomes unable to receive the divine life–sustaining energy, which maintains life of the Universe. This part of the prayer is supplication to restore the original divine nature within the sinner who cognized evil and committed evil instead of good.

 Our God is the Absolute Good and the Almighty Love – perfect and merciful, and His children must imitate His mercy and perfection. Love of God is the life–creating and life–sustaining power. Consequently, the greatest sin, which leads to death, is hatred to the others. Those who have hatred to the others dwell in death: they are children of the evil and murderers, yet, a murderer does not have the life everlasting within {Matthew 5:43–48; Luke 6:35–36; 1 John 2:4–5; 3:10, 14–15; 4:7–8, 16}.

If we want to live, we have to forgive our enemies – those who hate us, who anticipate our death, and who are happy when we suffer. There is no other way for those who identify themselves as “the Christians,” and it cannot be, because our Lord God and Savior Jesus Christ asked for forgiveness of those who crucified Him {Luke 23:33–34}. The ability to forgive those who sinned against us is the measure of true greatness, because by forgiving the others, we imitate our God {1 John 2:6}, therefore, we confirm that we are His children and prove our readiness for His kingdom.

However, forgiveness is not acceptance. Love to a sinful human being does not mean transformation into the sinner’s likeness.

The word  ‘temptation’ usually is interpreted as a desire or opportunity to violate the Law, for instance, The Ten Commandments, violations of which are the foundation of all crimes, and violations of which originate the greatest evil: “thou shall have no other gods beside Me,” thou shall not make idols – thou shall not bow down to them nor serve them; thou shall not covet whatever belongs to thy neighbor, thou shall not commit adultery, thou shall not still, and the others {Exodus 20:1–17}. As it is with all the texts of the Holy Scriptures, the actual meaning is richer.

For example, the “temptation” described by St. Luke the Apostle when he writes of the “tempter” who was allowed to speak to Lord Jesus Christ: this text provides the followers of God with the model of proper reasoning {Luke 4:1–13}. In the Gospel’s text, seemingly, no open violation of the Ten Commandments is required. Three tests examine the results of cognition and the consequences: completeness or insufficiency of knowledge, which differentiates a servant of God from a servant of the evil, thus, determines the Future: truth and life – evolution, or lies and death – anti–evolution of the tempted and the world given into his discretion [[see The Test – Folder Archive_2008_2009, Page 8_2009; excerpt in Note *23* to The Works of God – file for download @ website Systems Logic [], Page Library_3]].

Temptation might be also a trial–test by the forces beyond our control. For instance, each being comes into the world built by the ancestors and by those who lived before. The mental and physical health of any newborn child might be already damaged with “the sins of the fathers”: a newcomer might bear the consequences–fruits of the violations of the Law committed by biological parents and by those who formed the parents’ patterns of thinking and behavior and became “the root springing up with bitterness.” These consequences are the “curse” of sin {Exodus 34:6–7; Deuteronomy 28:15–68; 29:16–28; 30:15–20}: the mind and body are abnormal or perverted (it means that they are born or easily become insufficient, evil, and sick) by the perversion––abnormality–illness–evil of those who lived and created their thoughts and knowledge in the past. A newborn inherits the summary, which – if embodied and actualized by the newborn’s life – might make a difference:

–– the accumulated knowledge of evil pushes the world into the accelerated disintegration and reduces the time allotted for the current inhabitants and their descendants to cognize the good and to embody it into their thoughts, words, and actions, therefore, to live and to accomplish the will of God

–– the accumulated knowledge of the good gives the world another chance; it might prolong existence for cognition and creation of the good.

However, the innate, starting capital – the inherited summary of knowledge of good and evil and deeds and thoughts of the predecessors {Exodus 33:19; 34:5–7} is not the only inheritance. At least today, the many still have the free will to choose between the good and the evil.

The Almighty Love of God – the Daily Bread from the Heaven {John 3:16–17; 6:48–58} gives those still living an opportunity to increase the knowledge of the good and to embody it into thoughts, words, and deeds while the measure of sins*2*  is filled {Genesis 15:16}. So, each good thought, word, and action could result in opportunity for the others to be prepared for the Kingdom of God.

Today, temptation is not only the opportunity to cognize more evil – we learn too much evil passively, without inclination, through the established common manner of living, which cultivates all imaginable patterns of evil–thinking and evil–doing. For instance, the daily news with description of all kinds of atrocities and corruption fill the main time, while the good news promoting righteousness and virtues – that is healthy and righteous, or normal manner of living – are the rare event. Temptation is the opportunity to increase the overall measure of the evil by embodiment of the learned evil into own world: the mind, words, actions, relations with other people.

To prevent the increase of evil in the world, we the Christians, beseech God do not lead us into temptation, but deliver us from the evil:

–– let the horrible test by the forces beyond our control would not overwhelm the mind

–– let the knowledge of the evil would not stain the conscience with the desire to make the knowledge of the evil and death into the destiny of the living ones – those who are connected with us, those who we can influence, and those who depend on us in their daily needs

–– let the corruption and crimes would not become the manner of life

–– let we remain faithful and loyal to God

–– let love to God becomes the essence of the mind, reasoning, words and actions

–– let the Love of God protects us from all the evil. 

In summary, in this part of the prayer, we beseech God to support and to save us with His omnipotence:

– to come into us and to be our Daily Bread that is to be our Light, Way, Truth, and Life {John 1:1–5; 6:32–58; 9:5; 14; 17}

– to protect us from the sins–consequences of violation of His law and therefore, from the forces of evil, which are unleashed by the sins committed by those who lived before us and by those who have the temporary (earthly) power to harm us, to persecute us, and to deprive us of our earthly necessities

– to deliver us from the evil, that is to deliver us from the further cognition of the evil and to protect us from consequences of the fatal choice made in the beginning {Genesis 2:16–17; 3}.

The Prayer’s conclusion is the unconditional recognition and acceptance of God through acknowledgment that His is the kingdom – all belongs to Him, and He is the only One Who possesses the ultimate power and glory eternally.

Three actions comprise the general meaning of the Prayer of the Lord:

1/ understanding of the love of God to His creations {1 John 3:1–24}

2/ our recognition of God as the only God, the only One True God, the Absolute, Who has the completeness of power and Who is the source of life and well–being of His creations

3/ our unconditional acceptance of His will and His world because of our love to Him.

In summary,

the Prayer conveys the essence of The Ten Commandments and especially, two greatest of them – love to God and love to neighbors {Exodus 20:1–17; Leviticus 19:18; Matthew 22:36–40; Luke 10:25–37}:

–– we recognize God as the Father, therefore, as the source of our life and well–being, as the focus of our life, and as the object of our love and reverence

–– we express our love to Him by accepting His world, by recognizing His Holiness, ultimate authority, power, grace – all that is His Absolute Good and Omnipotence

–– we, as children, express our unconditional love and trust by imploring Him to accomplish everything according to His will

–– we ask forgiveness in the same manner as we forgive the others; it means that we acknowledge and confess our love to the others, and that we embody this love into our dealing with the others, because those who do not love are incapable of forgiveness.

St. Matthew the Apostle conveys the Lord’s warning given before the Prayer: do not use vain words – do not be as the heathens who think that they shall be heard in their wordiness; then, do not be like them, because the Father knows your needs before you ask Him {Matthew 6:7–8}.

Indeed, in Greek, the Lord’s Prayer is conveyed with 72 words, in English – with 66 words, and in Russian – in 64 words {Matthew 6:9–13}. However, in spite of its brevity,

–– it delineates the entire universe: God and His children, the current world open to the children of God (the present existence), and the world to come {Kingdom of God and the life everlasting – Revelation 21:1–4; 22:3–5}

–– it reveals the foundation and the cohesive power of God’s world: Almighty Perfect Love, which possesses the Absolute Power and deals with Own creations justly, according to the righteous and good Law, yet mercifully, by forgiving the debts/sins [[failures to create the good and violations of the Law]] of those who are able to evaluate own insufficiency, to ask for forgiveness, and to forgive the others {Exodus 34:6–7; Psalm 144(145); John 1:12–13; 3:3–7; 1 John 3:2; 4:7–21}.

In the contemporary simplified terms, the meaning of the Lord’s Prayer might be interpreted as the concise code, which identifies the nature of a human being, its place within the realm created by God, and conditions of its existence. This prayer is also the password for identification and the key for entrance/connection of the system – human mind – into/with the realm, to which the system belongs: the Kingdom of God. It is all about return to the Motherland, our only home, the Kingdom of God…





*1*  The earthly life is a time–cycle of a human being: conception–birth–development–maturity–aging–death; for the purposes of this consideration, a human being might be seen as the unity of three singularities:

1/ soul–spirit–energy

2/ reason–mind–intelligence, or the knowledge–creating derivative of the spirit

3/ matter–flesh–body, which uses knowledge created by the mind to sustain physical existence, to survive, to accomplish purposes of the mind, and to bring up offspring.


*2*  The Septuagint tells that, in the fourth generation, the descendents of Abraham will return in the land where God established the covenant with Abraham, because, in the time of Abraham, the measure of sinsαναπεπληρωνται αι  αμαρτιαι of the Amorites is not filled yet {Genesis 15:13–21}.

The compound word αναπεπληρωνται stands for the act of filling a piece, each and every – something that can be filled and measured. In the case of Amorites, this something is to be filled with their sins (that it with evil).

The word “sin” – αμαρτια denotes not only the failure to achieve the right purpose (or “miss the mark”); sin also is, for instance,

–– the power, which uses the matter (e.g., a human body) to act against the will–law of God; for any power to act, it needs the settings (point of conversion of the energy fields, singularity, particular physical or moral space, and so on) and a pattern or design, which defines the means, the resources, and the methods to make everything work. It means that the evil can be measured and the evil has to reach the particular intensity before its annihilation (for instance, four generations must pass through the face of the earth before the time of extermination of the Amorites)

–– the conditions of life, which make thoughts, words, and acts sinful, that is committed in unrighteousness, immorality, with evil intentions, and so on. For instance, in the terms of immorality, sin signifies intentional disregard of knowledge of the virtues; in the terms of evil intentions, sin is any act leading to detriment, deprivation, and injury of any kind, which could result in depriving of the others of well–being.

Consequently, “the measure of sins” might signify the particular patterns of evil, which were created once and would exist and be offered as temptations, for the consequent generations, establishments, civilizations. From such a point of view (and also the actuality of human history), each heathen civilization or other human establishment might be described in the terms of evil–creation; it might be considered as an embodiment of particular patterns of sin.




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