On Prayer

The name of “God the Father” had been published to none. Even Moses, who had interrogated Him on that very point, had heard a different name. To us it has been revealed in the Son, for the Son is now the Father's new name. “I have come,” says He, “in the Father's name;” and again, “Father, glorify Your name;” and more openly, “I have manifested Your name to men.” That name, therefore, we pray may “be hallowed.” Not that it is becoming for men to wish God well, as if there were any other by whom He may be wished well, or as if He would suffer unless we do so wish.

Plainly, it is universally becoming for God to be blessed in every place and time, on account of the memory of His benefits ever due from every man. But this petition also serves the turn of a blessing. Otherwise, when is the name of God not “holy,” and “hallowed” through Himself, seeing that of Himself He sanctifies all others— He to whom that surrounding circle of angels cease not to say, “Holy, holy, holy?” In like wise, therefore, we too, candidates for angelhood, if we succeed in deserving it, begin even here on earth to learn by heart that strain hereafter to be raised unto God, and the function of future glory.

So far, for the glory of God. On the other hand, for our own petition, when we say, “Hallowed be Your name,” we pray this; that it may be hallowed in us who are in Him, as well in all others for whom the grace of God is still waiting; that we may obey this precept, too, in “praying for all,” even for our personal enemies. And therefore with suspended utterance, not saying, “Hallowed be it in us,” we say—“in all.”