Since the Lord’s Prayer is that of his people in the “end-
time,” this “our” also expresses the certitude of our hope in God’s
ultimate promise: in the new Jerusalem he will say to the victor, “I
will be his God and he shall be my son.”
When we pray to “our” Father, we personally address the
Father of our Lord Jesus Christ. By doing so we do not divide the
Godhead, since the Father is its “source and origin,” but rather
confess that the Son is eternally begotten by him and the Holy Spirit
proceeds fromhim. We are not confusing the persons, for we confess
that our communion is with the Father and his Son, Jesus Christ, in
their one Holy Spirit. The
is consubstantial and indivis
ible. When we pray to the Father, we adore and glorify him together
with the Son and the Holy Spirit.
Grammatically, “our” qualifies a reality common to more
than one person. There is only one God, and he is recognized as
Father by those who, through faith in his only Son, are reborn of
him by water and the Spirit.
is this new communion
of God and men. United with the only Son, who has become “the
firstborn among many brethren,” she is in communion with one
and the same Father in one and the same Holy Spirit.
“our” Father, each of the baptized is praying in this communion:
“The company of those who believed were of one heart and
For this reason, in spite of the divisions among Christians,
this prayer to “our” Father remains our common patrimony and
an urgent summons for all the baptized. In communion by faith in
Christ and by Baptism, they ought to join in Jesus’ prayer for the
unity of his disciples.
Finally, if we pray the Our Father sincerely, we leave
individualism behind, because the love that we receive frees us
from it. The “our” at the beginning of the Lord’s Prayer, like the
“us” of the last four petitions, excludes no one. If we are to say it
truthfully, our divisions and oppositions have to be overcome.