Matthew 6:9

After this manner therefore pray: Our Father who is in heaven, hallowed be your name.
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Tertullian of Carthage

AD 220
Jesus Christ our Lord the Spirit of God and the Word of God and the Reason of God--the Word (which expresses) the Reason, and the Reason (which possesses) the Word, and the Spirit of both--has prescribed for His new disciples of the New Testament a new form of prayer. For in this matter, also, it was fitting that new wine be stored in new wine skins and that a new patch be sewed upon a new garment. Whatever had prevailed in days gone by was either abolished, like circumcision, or completed, like the rest of the Law, or fulfilled, like the prophecies, or brought to its perfection, like faith itself. Everything has been changed from carnal to spiritual by the new grace of God which, with the coming of the Gospel, has wiped out the old completely; and in this grace it has been proved there is the Spirit of God and the Word of God and the Reason of God, Jesus Christ our Lord; as the Spirit wherein He prevailed, the Word whereby He taught, and the Reason  or which He came. Consequently, the prayer formulated by Christ consists of three elements: the spirit whereby it can have such power, the word by which it is expressed, and the reason why it produces reconciliation. John, too, had taught his disciples to pray, but everything that John did was a preparation for Christ, until He would  increase--even as John himself announced that He (Christ) must increase, but he himself must decrease--and the entire work of the servant would pass over, along with the spirit itself, to the Master. Hence it is that the words in which John taught men to offer their prayer are not extant, for the earthly have given place to the heavenly. 'He who is from the earth,' He says, 'of the earth speaks, and he who comes from heaven bears witness to that which he has seen.' And what that is of Christ the Lord is not of heaven, as is also this instruction concerning prayer? Let us then, my blessed ones, consider His heavenly wisdom, in the first place with regard to the admonition to pray in secret. By this, He demanded of man the faith to believe that he is seen and heard by Almighty God even when he is within the house and out of sight; and He desired a modest reserve in the manifestation of his faith so that he would offer his homage to God alone who he believed was listening and observing everywhere. The next recommendation in the following precept would, then, pertain to faith and the proper display of faith; we should not think that the Lord is to be approached with a barrage of words since we are certain that of His own accord He has regard for His creatures. Yet, that concise phrase which forms the third point of His teaching rests for support upon a profound and effective figure of speech: the thought compressed within such few words carries a flood of meaning to the mind. For not only does it embrace the proper duties of prayer, namely, worship of God and man's act of supplication, but practically every word of the Lord, the whole content of His teaching, so that, really, in (the Lord's) Prayer, there is contained an abridgment of the entire Gospel. It begins with a proof of (our belief in) God and a meritorious act of faith when we say, 'Father, who art in heaven.' For we adore God and prove our faith, of which this form of address is the result. It is written: 'To them that believe in God He gave the power to be called the sons of God.' Our Lord very frequently spoke to us of God as a Father; in fact, He even taught us to call none on earth 'father,' but only the one we have in heaven. Therefore, when we pray like this we are observing this precept, too. Happy they who know the Father! This is the reproach made against Israel, when the Spirit calls heaven and earth to witness saying: 'I have begotten sons and they have not known me.' Moreover, when we say 'Father,' we also add a title to God's name. This form of address is one of filial love and at the same time one of power. In the Father, the Son is also addressed. For Christ said, 'I and the Father are one.' Nor is Mother Church passed over without mention, for in the Son and the Father the Mother is recognized, since upon her the terms 'Father' and 'Son' depend for their meaning.   With this one form, then, or word, we honor God with His own, we heed His precept, and we reproach those who are unmindful of the Father. The title 'God the Father' had not been revealed to anyone. Even Moses who had inquired about God's name had heard a different one. It has been revealed to us in His Son. For, before the Son (came) the name of the Father did not exist. 'I have come,' said Christ, 'in the name of my Father.' And again: 'Father, glorify thy name.' And, more explicitly: 'I have manifested thy name to men.' We ask that this name be hallowed; not that it would be the proper thing for men to wish God well as if He were (just) another man and we could express some wish in his regard; or as if it would hurt Him if we did not express the wish. Certainly it is right that God should be blessed in all places and at all times because it is every man's duty to be ever mindful of His benefits, but this wish takes the form of a benediction. Moreover, when is the name of God not holy and blessed in itself, when of itself it makes others holy? To Him the attending hosts of angels cease not to say: 'Holy, holy, holy!' Therefore, we, too--the future comrades of the angels, if we earn this reward--become familiar even while here on this earth with that heavenly cry of praise to God and the duty of our future glory. So much for the glory we give to God. Over and above that, there is reference to our own petition when we say 'Hallowed be thy name.' We are asking that it be sanctified in us who are in Him, as well as in all other men for whom the grace of God is still waiting. In this, too, we obey the precept by praying for all men, even our enemies. And thus, by an ellipsis, we say, not: 'May Thy name be hallowed among us,' but, we say: 'Among all men.'
6 mins

Knowing this first, that no prophecy of the scripture is of any private interpretation - 2 Peter 1:20

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