Francis wants to change the “Our Father”

Francis wants to change the Our Father

Ladies and gentlemen, we can all breathe easier now: After 2,000 years of Catholics praying the Lord’s Prayer incorrectly, Mr. Jorge Bergoglio (aka “Pope Francis”) has now come to deliver Christendom from a frightening “mistranslation” of the words revealed directly by the Lord Jesus Christ: The line in the Our Father that says “And lead us not into temptation” is a thorn in the side of the Jesuit apostate, since it insinuates, so he claims, that God would ever tempt His own children to sin, which is not something a father would do.



The English Catholic Herald reports today:

Pope Francis has called for the Italian translation of the Lord’s Prayer to be changed as it implies God leads people into temptation.
The line, which is traditionally translated into English as “And lead us not into temptation”, was recently changed in French to say “do not let us enter into temptation.”
Currently, the Italian translation is rendered in the same way as the English, implying a change in the English version may also be coming.
Asked about the change on French [Italian, actually –N.O.W.] TV, the Pope said the traditional phrasing is “not a good translation”.
“I am the one who falls. It’s not him pushing me into temptation to then see how I have fallen,” he said. “A father doesn’t do that, a father helps you to get up immediately. It’s Satan who leads us into temptation, that’s his department.”
In the Roman Missal, the line, which is also known as the Sixth Petition, is rendered in Latin “et ne nos inducas in tentationem”. However, the word “tentationem” and its Greek equivalent “πειρασμόν” have been translated in various ways over the centuries.
Some say it better translates as “trial” or “testing”, and could refer either to the Last Judgment or to trials described elsewhere in Scripture, such as the ones suffered by Job.
(“Pope Francis calls for Lord’s Prayer translation to be changed”, Catholic Herald, Dec. 8, 2017)

This story had already appeared in the English-speaking press three days ago but did not really make waves until today.
Now, this may be difficult for Francis to accept, but throughout the last two millennia of Church history, a number of minds more brilliant than his had already thought and written about this Sixth Petition of the Our Father. For example, the Roman Catechism (also called the Catechism of the Council of Trent), devotes an entire chapter to it, from which we are reproducing here only the most relevant part:

“Temptation”
To understand the meaning of this Petition, it is necessary to say what temptation signifies here, and also what it is to be led into temptation.
To tempt is to sound a person in order that by eliciting from him what we desire, we may extract the truth. This mode of tempting does not apply to God; for what is there that God does not know? All things are naked and open to his eyes.
Another kind of tempting implies more than this, inasmuch as it may have either a good or a bad purpose. Temptation has a good purpose, when someone’s worth is tried, in order that when it has been tested and proved he may be rewarded and honoured, his example proposed to others for imitation, and all may be incited thereby to the praises of God. This is the only kind of tempting that can be found in God. Of it there is an example in Deuteronomy: The Lord your God tries you, that it may appear whether you love him or not.
In this manner God is also said to tempt His own, when He visits them with want, disease and other sorts of calamities. This He does to try their patience, and to make them an example of Christian virtue. Thus we read that Abraham was tempted to immolate his son, by which fact he became a singular example of obedience and patience to all succeeding times. Thus also is it written of Tobias: Because thou wast acceptable to God, it was necessary that temptation should prove thee.
Men are tempted for a bad purpose, when they are impelled to sin or destruction. To do this is the work of the devil, for he tempts men with a view to deceive and precipitate them into ruin, and he is therefore called in Scripture, the tempter. At one time, stimulating us from within, he employs the agency of the affections and passions of the soul. At another time, assailing us from without, he makes use of external things, as of prosperity, to puff us up with pride, or of adversity, to break our spirits. Sometimes he has for his emissaries and assistants abandoned men, particularly heretics, who, sitting in the chair of pestilence, scatter the deadly seeds of bad doctrines, thus unsettling and precipitating headlong those persons who draw no line of distinction between vice and virtue and are of themselves prone to evil.
“Lead us not into Temptation”
We are said to be led into temptation when we yield to temptations. Now this happens in two ways. First, we are led into temptation when, yielding to suggestion, we rush into that evil to which someone tempts us. No one is thus led into temptation by God; for to no one is God the author of sin, nay, He hates all who work iniquity; and accordingly we also read in St. James: Let no man, when he is tempted, say that he is tempted of God; for God is not a tempter of evils.
Secondly, we are said to be led into temptation by him who, although he himself does not tempt us nor cooperate in tempting us, yet is said to tempt because he does not prevent us from being tempted or from being overcome by temptations when he is able to prevent these things. In this manner God, indeed, suffers the good and the pious to be tempted, but does not leave them unsupported by His grace. Sometimes, however, we fall, being left to ourselves by the just and secret judgment of God, in punishment of our sins.
God is also said to lead us into temptation when we abuse, to our destruction, His blessings, which He has given us as a means of salvation; when, like the prodigal son, we squander our Father’s substance, living riotously and yielding to our evil desires. In such a case we can say what the Apostle has said of the law: The commandment that was ordained to life, the same was found to be unto death to me.
Of this an opportune example is Jerusalem, as we learn from Ezechiel. God had so enriched that city with every sort of embellishment, that He said of it by the mouth of the Prophet: Thou wast perfect through my beauty, which I had put upon thee. Yet Jerusalem, favoured with such an abundance of divine gifts, was so far from showing gratitude to God, from whom she had received and was still receiving so many favours, was so far from making use of those heavenly gifts for the attainment of her own happiness, the end for which she had received them, that having cast away the hope and idea of deriving spiritual profit from them, she, most ungrateful to God her Father, was content to enjoy her present abundance with a luxury and riotousness which Ezechiel describes at considerable length in the same chapter. Wherefore those whom God permits to convert into instruments of vice the abundant opportunities of virtuous deeds which He has afforded them, are equally ungrateful to Him.
But we ought carefully to notice a certain usage of Sacred Scripture, which sometimes denotes the permission of God in words which, if taken literally, would imply a positive act on the part of God. Thus in Exodus we read: I will harden the heart of Pharoah; and in Isaias: Blind the heart of this people; and the Apostle to the Romans writes: God delivered them up to shameful affections, and to a reprobate sense. In these and other similar passages we are to understand, not at all any positive act on the part of God, but His permission only.
Objects of the Sixth Petition
What We Do Not Pray For
These observations having been premised, it will not be difficult to understand the object for which we pray in this Petition.
We do not ask to be totally exempt from temptation, for human life is one continued temptation. This, however, is useful and advantageous to man. Temptation teaches us to know ourselves, that is, our own weakness, and to humble ourselves under the powerful hand of God; and by fighting manfully, we expect to receive a never­fading crown of glory. For he that striveth for the mastery is not crowned, except he strive lawfully. Blessed is the man, says St. James, that endureth temptation; for when he hath been proved, he shall receive the crown of life, which God hath promised to them that love him. If we are sometimes hard pressed by the temptation of the enemy, it will also cheer us to reflect, that we have a high priest to help us, who can have compassion on our infirmities, having been tempted himself in all things.
What We Pray For In This Petition
What, then, do we pray for in this Petition? We pray that the divine assistance may not forsake us, lest having been deceived, or worsted, we should yield to temptation; and that the grace of God may be at hand to succour us when our strength fails, to refresh and invigorate us in our trials.
We should, therefore, implore the divine assistance, in general, against all temptations, and especially when assailed by any particular temptation. This we find to have been the conduct of David, under almost every species of temptation. Against lying, he prays in these words: Take not thou the word of truth utterly out of my mouth; against covetousness: Incline my heart unto thy testimonies, and not to covetousness; and against the vanities of this life and the allurements of concupiscence, he prays thus: Turn away my eyes, that they may not behold vanity.
We pray, therefore, that we yield not to evil desires, and be not wearied in enduring temptation; that we deviate not from the way of the Lord; that in adversity, as in prosperity, we preserve equanimity and fortitude; and that God may never deprive us of His protection. Finally, we pray that God may crush Satan beneath our feet.
(Catechism of the Council of Trent, “The Lord’s Prayer: The Sixth Petition”; online here; hardcopy here)

The Our Father is part of every Holy Mass offered by the Church. In the Latin rite, the text is as follows:

Pater noster, qui es in cælis, sanctificetur nomen tuum. Adveniat regnum tuum. Fiat voluntas tua, sicut in cælo et in terra. Panem nostrum quotidianum da nobis hodie, et dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris. Et ne nos inducas in tentationem, sed libera nos a malo. Amen.
(Source)

The Church’s own official Bible, the Latin Vulgate translation composed by the doctor St. Jerome in the fourth century, renders the applicable Gospel passage as follows:

Sic ergo vos orabitis: Pater noster, qui es in cælis, sanctificetur nomen tuum. Adveniat regnum tuum; fiat voluntas tua, sicut in cælo et in terra. Panem nostrum supersubstantialem da nobis hodie, et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Et ne nos inducas in tentationem, sed libera nos a malo. Amen.
(Matthew 6:9-13)

It is absurd to think that all this time the Roman Catholic Church, the Bride of Christ, has been wrong in the rendering of the only prayer which the Son of God Himself dictated directly to His disciples!
No, the translation from the original Aramaic or Hebrew is not wrong. And if it is conceded that the translation is correct, then changing the words nonetheless is an even greater offense because it is nothing short of blasphemy to try to “improve” on the words spoken by Christ! God Himself wants us to pray “And lead us not into temptation”, and so this is what we pray. It’s as simple as that. What is needed here is not a different translation or a change to God’s words, but some simple catechism.
But what of the reason Francis has given for wanting to change the
words translation? Quite simply, the pious-sounding blather from Francis is but a pretext for introducing even more change into his church. It is change for the sake of change, so that his followers get used to the idea that nothing is holy, nothing is untouchable, nothing is incapable of being changed — the “god of surprises” can strike at any moment, and woe to you if you’re not prepared to accept its latest novelty!
Changing the Our Father in this manner does three things: It introduces volatility into one of the most sacred prayers of Christendom; it makes the Church look foolish because it makes it appear as though for all these centuries, the Church was too stupid to realize that God doesn’t lead us into sin; and it makes Francis look like a hero, as the “Superpope” who came to straighten it all out for us. No doubt, all three of these effects are fully intended by Bergoglio.
On Sep. 25, 1888, Pope Leo XIII in an Apostolic Letter published a beautiful prayer to St. Michael the Archangel against Satan and the apostate angels. Unlike the version most people know today as the St. Michael’s Prayer, the one Pope Leo released at the time is much longer. We are reproducing it below. Please pay special attention to the underlined part:

O Glorious Archangel St. Michael, Prince of the heavenly host, be our defense in the terrible warfare which we carry on against principalities and powers, against the rulers of this world of darkness, and spirits of evil.
Come to the aid of man, whom God created immortal, made in His own image and likeness, and redeemed at a great price from the tyranny of the devil. Fight this day the battle of the Lord, together with the holy angels, as already thou hast fought the leader of the proud angels, Lucifer, and his apostate host, who were powerless to resist Thee, nor was there place for them any longer in heaven. That cruel, that ancient serpent, who is called the devil or Satan, who seduces the whole world, was cast into the abyss with his angels.
Behold, this primeval enemy and slayer of men has taken courage. Transformed into an angel of light, he wanders about with all the multitude of wicked spirits, invading the earth in order to blot out the name of God and of His Christ, to seize upon, slay and cast into eternal perdition souls destined for the crown of eternal glory. This wicked dragon pours out, as a most impure flood, the venom of his malice on men; his depraved mind, corrupt heart, his spirit of lying, impiety, blasphemy, his pestilential breath of impurity and of every vice and iniquity. These most crafty enemies have filled and inebriated with gall and bitterness the Church, the Spouse of the Immaculate Lamb, and have laid impious hands on her most sacred possessions. In the Holy Place itself, where has been set up the See of the most holy Peter and the Chair of Truth for the light of the world, they have raised the throne of their abominable impiety, with the iniquitous design that when the Pastor has been struck, the sheep may be scattered.
Arise then, O invincible Prince, bring help against the attacks of the lost spirits to the people of God, and give them the victory. They venerate Thee as their protector and patron; in Thee Holy Church glories as her defense against the malicious power of hell; to Thee has God entrusted the souls of men to be established in heavenly beatitude. Oh, pray to the God of peace that He may put Satan under our feet, so far conquered that he may no longer be able to hold men in captivity and harm the Church. Offer our prayers in the sight of the Most High, so that they may quickly conciliate the mercies of the Lord; and beating down the dragon, the ancient serpent who is the devil and Satan, do Thou again make him captive in the abyss, that he may no longer seduce the nations. Amen.
V. Behold the Cross of the Lord; be scattered, hostile powers.
R. The Lion of the tribe of Judah has conquered, the root of David.
V. Let Thy mercies be upon us, O Lord.
R. As we have hoped in Thee.
V. O Lord, hear my prayer.
R. And let my cry come unto Thee.
Let us pray.
O God, the Father of our Lord Jesus Christ, we call upon Thy holy name, and we humbly implore Thy clemency, that by the intercession of Mary, ever Virgin Immaculate and our Mother, and of the glorious Archangel St. Michael, Thou wouldst deign to help us against Satan and all other unclean spirits, who wander about the world for the injury of the human race and the ruin of souls. Amen.
(Source: Ambrose St. John, The Raccolta or Collection of Indulgenced Prayers and Good Works [1910], n. 292; underlining added.)

There is nothing sacred that Modernists do not seek to lay their impious hands on so they can defile it in some way.
It was a given, though, that the people who wrecked the Holy Mass would eventually also go for the Our Father. By the way, it has been said that “Pope” Paul VI wanted to change the Hail Mary, too, by shortening it to only the “biblical” portion — but feared that there would be too much of a blacklash.
Francis made his comments about the sixth petition of the Lord’s Prayer in the Nov. 29 edition of the Italian program Padre Nostro — the same program on which the week before he had claimed that it is possible that Judas Iscariot might not be in hell, directly contradicting, once again, the holy words of Jesus Christ. A clear pattern is emerging. The full video can be watched here:

In what can only be considered unfortunate timing for him, the very same day this episode was aired, Bishop Rudolf Voderholzer of Regensburg — the one who once rejoiced that “not even Martin Luther could have imagined a better Pope than Benedict XVI” — publicly voiced his opposition to the move of the French bishops to change “lead us not into temptation” into “do not let us fall into temptation” in their vernacular translations. According to a Dec. 1 report by the German Die Tagespost, Voderholzer warned of distorting the words of Christ. He noted, quite correctly, that “lead us not into temptation” is exactly the phrase our Lord used, as reported by the Evangelists Ss. Matthew and Luke, and the words of Jesus cannot be revised.
Let there be no mistake about it: Although he is hiding behind the pretext of a better translation, the fact is that Francis seeks to change the words of Christ Himself. Our Lord truly said, “Lead us not into temptation.” But perhaps Mr. Bergoglio will soon echo the claim recently made by the Jesuit Superior General Fr. Arturo Sosa, namely, that we don’t know what Christ really said since there was no tape recorder around.
By the way, as we were composing this article, some breaking news arrived from the Vatican’s media damage control department: Greg Burke, the official press secretary for the Unholy See, told the German General-Anzeiger that Francis is not saying that a change ought to be made to the Our Father (so far), he’s merely issuing an “invitation to reflect”. In an article entitled “Pope expresses Doubts concerning Our Father“, journalist Julius Müller-Meiningen quotes Francis’ post-disaster clean-up guy:

“So far, we are [only] talking about a conversation between the Pope and a journalist”, according to an official reaction. Vatican spokesman Greg Burke told this paper that the Pope’s criticism regarding the translation [of the sixth petition of the Lord’s Prayer] is not a call for a modification but an “invitation to reflect”.
(Julius Müller-Meiningen, “Papst äußert Zweifel am Vaterunser”, General-Anzeiger, Dec. 8, 2017)

Yeah, right. But whether it be an exhortation to make a change or a mere “invitation” to do some thinking about it, it won’t really matter. Remember that with Francis’ recent move to decentralize liturgical translations and giving regional bishops’ conferences the last word on how to translate liturgical texts, chaos is guaranteed; although it is to be expected that most Novus Ordo bishops will simply follow the “papal invitation” and change the words of God Himself. Why go by the words of Christ when you have the words of Bergoglio?
Let us remember that Pope St. Peter wrote that “the unlearned and unstable” distort Sacred Scripture “to their own destruction” (see 2 Pet 3:16); and Christ Himself warned: “He that despiseth me, and receiveth not my words, hath one that judgeth him; the word that I have spoken, the same shall judge him in the last day” (Jn 12:48). But this won’t impress Francis — after all, it could just be a mistranslation; and if not, well, there’s always that tape recorder issue….
Will the Francis version of the Lord’s Prayer soon be known as the “New Our Father”? Maybe so. But, considering that Francis is the one cleverly leading people into temptation here, perhaps a more fitting title would be the “Our Francis”.

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