And Lead us not into Temptation

The author deliberates on the above invocation from the prayer "Our Fathef or "The Lord\u27s Prayef. He locates the invocation arui the whole prayer within the context of late Jewish piety, remarking that - contrary to similar Jewish prayers - there is no trace of particularism, legalism, and fear, evidently on account of the new filial relationship between the worshipper and God. Referring to some new exegetes, the author discusses the model and the context of the Lord\u27s Prayer according to Matthew (6, 9b-13) and Luke (11,2b-4)

LEAD Us Not into Temptation: A Response to Barbara Fedders’s “Opioid Policing”

(Excerpt) In “Opioid Policing,” Barbara Fedders contributes to the law review literature the first joint scholarly analysis of two drug policing innovations: Seattle’s Law Enforcement Assisted Diversion (LEAD) program and the Angel Initiative, which originated in Gloucester, Massachusetts. Even while welcoming the innovation and inspiration of these programs, she remains clear-eyed about the need to scrutinize their potential downsides. Her work is crucially timed. While still just a few years old, LEAD has been replicated many times and appears likely to be replicated still further—and to be written about much more. Inspired by Fedders’s call for a balanced take, this Response examines a variety of sources that have described the LEAD program, investigating what they tell us about the ability of commentators to examine (and contribute to) the list of the program’s costs and benefits. Part I examines the way in which the positive potential of this program is described, and possible tendencies to paint a picture that may be unnecessarily rosy. Part II turns to the other side of the equation and highlights potential risks that commentators may downplay, or even compound

LEAD Us Not into Temptation: A Response to Barbara Fedders’s “Opioid Policing”

In “Opioid Policing,”1 Barbara Fedders contributes to the law review literature the first joint scholarly analysis of two drug policing innovations: Seattle’s Law Enforcement Assisted Diversion (LEAD) program and the Angel Initiative, which originated in Gloucester, Massachusetts. Even while welcoming the innovation and inspiration of these programs, she remains clear-eyed about the need to scrutinize their potential downsides. Her work is crucially timed. While still just a few years old, LEAD has been replicated many times2 and appears likely to be replicated still further—and to be written about much more. Inspired by Fedders’s call for a balanced take, this Response examines a variety of sources that have described the LEAD program, investigating what they tell us about the ability of commentators to examine (and contribute to) the list of the program’s costs and benefits. Part I examines the way in which the positive potential of this program is described, and possible tendencies to paint a picture that may be unnecessarily rosy. Part II turns to the other side of the equation and highlights potential risks that commentators may downplay, or even compound

Lead Us Not into Temptation: Christian Responses to Consumerism

Consumerism represents a way of structuring society and the economy that encourages and facilitates the ever-expanding acquisition of commodities. Consumption is now the principle aspiration and source of individual identity for growing numbers of those in Western society. However, inherent in consumerism is exploitation. The environment is exploited, producers and workers are exploited and the consumer is exploited. Protestant critiques of consumerism tend to focus concern on the Western individual, naming over consumption as a form of idolatry, often overlooking broader, global concerns. In contrast to this, Catholic critques of consumerism examine the need for Christians to love the global neighbour. Both critiques remain somewhat abstracted from everyday life, highlighting a troubling tendency to separate belief from practice. Using Grounded Theory Method this study seeks to uncover practical steps to counter consumerism being undertaking in the believing community. The everyday practices and perspectives of participants committed to living in opposition to the values of consumerism can act as exemplars for the wider Christian community. A range of practices by the study’s participants show them seeking to live both simply and sacramentally. They use rules to encourage faithful living, and engage in theological reflection that reflects a praxis cycle. Households of faith are an important support structure for resisting consumerist ideals. The study concludes that the individuals under examination reflect a prophetic call that rails against injustice and calls for oppression to cease. The wider church would do well to heed their call and follow their example

Lead Us Not Into Temptation, Deliver Us From Evil (Chapter in The Lord\u27s Prayer, Smyth & Helwys Bible Commentary)

I recall, as a young child, having a number of superstitious assumptions. I remember being afraid of the dark, and at night, as I stood in my doorway, I believed that when I turned off the light switch I had to jump to my bed (for some reason thinking that I would be gobbled up by evil if my feet touched the ground in the darkness). Over time, though, I became less concerned about the dark and also about evil. Even today, as an adult, I do not think much about evil powers or spirits. I may make a one-off comment about having an unlucky day, but even then I tend to assume most aspects of life are under my control. Of course, throughout history most peoples around the world have had a vivid sense of the power of evil, and they have found various ways to ward off evil and invoke blessings-whether by means of magic or religion. Christians have long prayed, Deliver us from evil. I am not sure what most American Christians think as they utter these words; probably, like me, they don\u27t put much thought into it at all. But for most ancient people (Christian or not), entreating a higher power to ward off evil would have been a common, daily concern. Among archaeological finds from ancient Egypt, we have today significant evidence that the last line of the LP, deliver us from evil, was treated as a mantra or holy prayer for protection against malevolent spirits. Some of the Greek papyri scraps from ancient Egypt bear evidence of being folded so as to fit into a pocket, probably indicating that it was carried as a kind of amulet. Christians believed that their God was the God who safeguards his people. There is a question about whether Matthew 6:13 should be treated as two separate petitions or as one petition ( lead us not to temptation ) with a reinforcement ( but deliver us from evil ). It is most likely the latter, serving as a comprehensive prayer that God would protect and not expose to danger

"And lead us not into temptation!" From evangelical text to Pope Francis

Članak se bavi razmišljanjem o šestom zazivu molitve Očenaša „I ne uvedi nas u napast“ potaknut posljednjom knjigom pape Franje „Kad molite, govorite: Oče naš“. Zaziv kao takav uvijek je bio predmetom razmišljanja još od vremena crkvenih otaca i crkvenih pisaca. Stoga autor članka, referirajući se najvećim dijelom na stavove pojedinih crkvenih otaca i pisaca, daje svoje viđenje ovog vrlo starog problema prema kojem bi Bog bio taj koji uvodi čovjeka u napast. Autor u svojem izlaganju u kratkim crtama daje na početku neke podatke o Gospodnjoj molitvi, potom svoje viđenje predstavlja polazeći od biblijske tradicije i pojma kušnje (napasti) u Svetom pismu, preko crkvene tradicije do nauka dvojice posljednjih papa: Benedikta XVI. i Franje.The article deals with the study of the sixth invocation of the Lord’s Prayer „And lead us not into temptation“ prompted by the last book of Pope Francis, When you pray, you say: Our Father. This Invocation has always been a subject of study since the time of the Church Fathers and the early writers. In this respect, the author, referring to the prevalent attitudes of particular Church Fathers and writers, gives his view of this ancient problem according to which God is the one who introduces man to temptation. At the beginning of the article, the author in a brief presentation gives some information on the Lord’s Prayer; then he moves on to offer an overview starting from biblical tradition and the notion of temptation in Holy Scripture through ecclesiastical tradition to the doctrines of the last two Popes: Benedict XVI and Francis

The Lord\u27s Prayer

Our father who art in Heav’n hallowed be thy Name thy Kingdom come thy will be done on earth as it is in heav’n give us this day our daily bread and forgive us our trespasses as we forgive them that trespass against us lead us not into temptation but deliver us from evil for thine is the Kingdom and the pow’r and the glory forever and ever Amen