Learning How to Pray to Our Abba

HolyFamilybyGutierrezWhen Jesus’ disciples asked their master how they should pray, he taught them a prayer that has us learn by doing. We are taken aback by Luke’s shorter version of this prayer (Lk. 11: 2–4) since the liturgical use of Matthew’s version with an added doxology causes us to think it is the only form it has. We will find, however, that this shorter version has the main elements of the longer one.

The opening word, Abba, is startling. The English word “father” fails to capture the tone of the Aramaic word believed by scholars to be the one Jesus used here. Even those of us who know this word from preachers and scholars can easily forget the impact of addressing God so intimately, the way a small child addresses his or her father. It is easier to identify with Abraham who speaks deferentially to God when interceding for Sodom and Gomorrah. He seems very much afraid of pestering God too much, perhaps afraid God will rain fire and brimstone on him if he keeps at it. (Gen. 18: 20–32) Unfortunately, many people experience their earthly fathers in this way, and project such experiences on our heavenly Abba.

The petition: “Hallowed be your name,” asks that God vindicate God’s name as when God delivered the Israelites from Egypt. Such acts make God so awesome they make us forget that God is our Abba. But perhaps Jesus is teaching us that what we thought was such an awesome god is really as close, even closer, than a parent to a small child, a different kind of awesome. Miracles can be intimate.

“Your kingdom come” is a prayer for this awesomely intimate God to establish the kingship, the right ordering of human relationships, that Jesus has been preaching in his teaching ministry. Hallowing God’s name in this way and establishing God’s kingship both constitute God’s will being done on earth as in heaven.

“Give us today our daily bread” is a petition indicating that God’s kingship, God’s will, is that each person have reasonable and needed sustenance and nobody should go without. “Forgive us our sins” as we forgive those “indebted to us” makes forgiveness central to the right ordering of human relationships. The final petition: “And do not bring us to the time of trial” is a prayer that we not suffer the social disorder, turmoil and violence that comes of neither feeding each other nor forgiving one another. This time of trial, of course, is also the evil we pray to be delivered from. These petitions taught by Jesus teach us to pray that we treat people with the same intimacy that our Abba offers us.

Looking back at Abraham’s bargaining for Sodom and Gomorrah, we begin to suspect that it was human violence that destroyed the cities, and not God’s, since Jesus is making it clear that God’s kingship is not about destroying cities. It is worth noting that, although Abraham is afraid of asking too much of God, God shows no impatience with each request and perhaps would have been patient even with bargaining all the way down to zero.

Jesus’ model prayer raises questions about possible differences between our Abba’s intentions and our projections. Would we rather hoard sustenance rather than share it? Would we rather hold grudges than forgive? Jesus speaks to these questions in a pair of mini-parables that elaborate on the prayer he has just taught us. Do we think that our Abba is as grudging and stingy as a family that has gone to bed for the night and does not want to be inconvenienced by a neighbor’s emergency need for three loaves of bread? Would any of us give our own child a snake or a scorpion instead of a fish or an egg? The statistics on cruelty to children suggest that many people do just that. These mini-parables on prayer suggest that if we sincerely pray for God’s name to be hallowed and for God’s kingship to come, then we would willingly suffer inconvenience to give sustenance to a neighbor and would want all children to have fish and eggs rather than snakes or scorpions.

St. Paul admonishes us to be rooted and built up in Christ, (Col. 2: 7) the very person who taught us how to pray. The homely images of Jesus’ mini-parables give way to Paul’s cosmic imagery of “rulers and authorities” who run the world through the violence of withholding necessities and stoking vengeance. Paul says that Jesus has nailed all of this violence to the cross so that the intimacy of nurturing and forgiveness triumphs in Jesus. To be rooted in Christ is to give fish and eggs and forgiveness to one another. This is how the cosmos should operate.

Beloved Children of God

Baptism_of_ChristAt his baptism, Jesus heard a voice from Heaven saying: “You are my Son, the Beloved; with you I am well pleased.” (Luke 3: 22) These words ring out in Psalm 2, addressed to the king, the Messiah, who is being singled out from the nations that are raging together and rising up against the Lord and his anointed. Similar words are spoken to the Servant of Yahweh in Isaiah 42:1. Throughout these songs of the Suffering Servant, he is being called out of a violent society to become instead the victim of that society’s violence. Unlike the Psalmist who threatens the raging nations with a rod of iron, the Suffering Servant does not retaliate against the violence inflicted on him. Jesus begins his mission, then, with a powerful acclaim of unconditional love from his Heavenly Father, a sense of unconditional love he will offer to all who will listen.

As the inundation of baptism draws Jesus out of the inundation of the nations raging with each other, in Jesus we too are drawn out of this inundation of rage. But we are not freed from being the target of these raging nations when they unite against the one who has been freed from their wrath any more than Jesus was. Rather, in baptism, we too are overwhelmed by the Servant’s suffering but also overwhelmed by the Servant’s vindication by God.

When Jesus was called out by his heavenly Father, Jesus experienced his father as “Abba.” This is the Aramaic word a child would use to address his or her father. This word even appears in Romans 8: 15 when Paul says that it is by the Holy Spirit that we cry out: “Abba, Father!” In Isaiah 43: 1, the prophet says that Israel has been called by name, that we belong to Yahweh. This suggests that as Jesus was called the son of the heavenly Abba, we, by extension, are also called children of the same heavenly Abba. In this way, Jesus makes himself the brother of every one of us as we share the same Abba.