The weekly Sabbath between Trumpets and Atonement is known as Sabbath Shubah ("return"), meaning "repentance Sabbath." Hosea 14:1-9 and Micah 7:19-20 are read on this Sabbath. Repentance is the vehicle God has assigned through which man may reach Him. The only way to approach God is through repentance. The value of repentance is also emphasized by the Biblical example of King Hezekiah, who, when upon his deathbed, pleaded with God for mercy. God granted Hezekiah's request and extended his life for fifteen years, II Kings 20:1-11. [quoted from an article by Richard C. Nickels, MMr Day of Trumpets: The Return of Jesus Christ 2]
Walter Rauschenbusch was a key figure in the 'social gospel' movement in N America in the late 19th and early 20th centuries. A Baptist minister who from working in the 'hell's kitchen' of New York saw that the gospel requires radical social and political transformation. The kingdom of God is a model for a society based on the Christian principles of equal rights and democratic distribution of economic power.
The Social Meaning of the Lord's Prayer
Walter Rauschenbusch (1861-1918)
Rochester, New York State
The Lord's Prayer is recognized as the purest expression of the mind of Jesus Christ. It crystallizes his thoughts. It conveys the atmosphere of his trust in the Father. It gives proof of the transparent clearness and peace of his soul.
It first took shape as a protest against the worldly flattery with which men tried to influence or persuade their gods. He demanded simplicity and sincerity in all expressions of religion, and offered this as an example of the straightforwardness with which men might deal with their Father. Hence the brevity and conciseness of it:
"In prayer use not vain repetitions, as the Gentiles do: for they think that they shall be heard for their much speaking. Be not therefore like unto them for your Father knoweth what things you have need of before you ask him.
After this manner pray ye:
Our Father who art in heaven
Hallowed by thy name
Thy kingdom come
Thy will be done, as in heaven, so on earth
Give us this day our daily bread
And forgive us our debts, as we also have forgiven our debtors
And bring us not into temptation, but deliver us from the evil one."
Matthew 6:7-13 (American Revision)
The Lord's Prayer is so familiar to us that few have stopped to understand it. The general tragedy of misunderstanding which has followed Jesus Christ throughout the centuries has frustrated the purpose of his model prayer also. He gave it to stop vain repetitions, and it has been turned into a contrivance for incessant repetition. The churches have employed it for their ecclesiastical ritual. Yet it is not ecclesiastical. There is no hint in it of the Church, the ministry, the doctrines of theology, or the sacraments.
It has also been used for the devotions of the personal religious life. It is, indeed, profoundly personal. But its *deepest significance* for the individual is revealed only when he dedicates his personality to the vaster purposes of the Kingdom of God, and approaches all his personal problems from that point of view. Then he enters both into the real meaning of the Lord's Prayer, and into the spirit of the Lord himself.
The Lord's Prayer is part of the heritage of social Christianity which has been appropriated by men who have had little sympathy with its social spirit. It belongs to the equipment of the soldiers of the Kingdom of God. It is the great charter of all social prayers.
When he bade us say, "Our Father," Jesus spoke from that consciousness of human solidarity which was a matter of course in all his thinking. He compels us to clasp hands in spirit with all our brothers and thus to approach the Father together. Before God no man stands alone. Before the All-seeing he is surrounded by the spiritual throng of all to whom he stands related, near and far, all whom he loves or hates, whom he serves or oppresses, whom he wrongs or saves. We are one with our fellow-men in all our needs. We are one in our sin and our salvation. To recognize that *oneness* is the first step toward praying the Lord's Prayer aright. That recognition is also the foundation of social Christianity.
The three petitions with which the prayer begins express the great desire which was fundamental in the heart and mind of Jesus: "Hallowed by thy name. Thy kingdom come. Thy will be done, as in heaven, so on earth." Together they express his yearning faith in the possibility of a reign of God on earth in which his name shall be hallowed and his will be done. They look forward to the ultimate perfection of the common life of humanity on this earth, and pray for the divine revolution which is to bring that about.
There is no request here that we be saved from earthliness and go to heaven which has been the great object of churchly religion. We pray here that heaven may be duplicated on earth through the moral and spiritual transformation of humanity, *both* in its personal units and its corporate life. No form of religion has ever interpreted this prayer aright which did not have a loving understanding for the plain daily relations of men, and a living faith in their possible spiritual nobility.
And no man has outgrown the crude selfishness of religious immaturity who has not followed Jesus in setting this desire for the social salvation of mankind ahead of all personal desires. The desire for the Kingdom of God precedes and outranks everything else in religion, and forms the tacit presupposition of all our wishes for ourselves. In fact, no one has a clear right to ask for bread for his body or strength for his soul, unless he has identified his will with this all-embracing purpose of God, and intends to use the vitality of body and soul in the attainment of that end.
With that understanding we can say that the remaining petitions deal with personal needs. Among these the prayer for the daily bread takes first place. Jesus was never as "spiritual" as some of his later followers. He never forgot or belittled the elemental need of men for bread. The fundamental place which he gives to this petition is a recognition of the economic basis of life. But he lets us pray only for the bread that is needful, and for that only when it becomes needful. The conception of what is needful will expand as human life develops. But this prayer can never be used to cover luxuries that debilitate, nor accumulations of property that can never be used but are sure to curse the soul of the holder with the diverse diseases of mammonism.
In this petition, too, Jesus compels us to stand together. We have to ask in common for our daily bread. We sit at the common table in God's great house, and the supply of each depends on the security of all. The more society is socialized, the clearer does that fact become, and the more just and humane it organization becomes, the more will that recognition be at the bottom of all our institutions. As we stand thus in common, looking up to God for our bread, every one of us ought to feel the sin and shame of it if he habitually takes more than his fair share and leaves others hungry that he may surfeit. It is inhuman, irreligious, and indecent.
The remaining petitions deal with the spiritual needs. Looking backward, we see that our lives have been full of sin and failure, and we realize the need of forgiveness. Looking forward, we tremble at the temptations that await us and pray for deliverance from evil. In these prayers for the inner life, where the soul seems to confront God alone, we should expect to find only individualistic religion. But even here the social note sounds clarity.
This prayer will not permit us to ask for God's forgiveness without making us affirm that we have forgiven our brothers and are on a basis of brotherly love with all men: "Forgive us our debts, as we also have forgiven our debtors." We shall have to be socially right if we want to be religiously right. Jesus will not suffer us to be pious toward God and merciless toward men.
In the prayer, "Lead us not into temptation," we feel the human trembling of fear. Experience has taught us our frailty. Every man can see certain contingencies just a step ahead of him and knows that his moral capacity for resistance would collapse hopelessly if he were placed in these situations. Therefore Jesus gives voice to our inarticulate plea to God not to bring us into such situations.
But such situations are created largely by the social life about us. If the society in which we move is rank with alcoholism and drug abuse, or full of the suggestiveness and solicitations of sexual permissiveness; if our business life is such that we have to lie and cheat and be cruel in order to live and prosper; if our political organization offers an ambitious man the alternative of betraying the public good or of being thwarted and crippled in all his efforts, then the temptations are created in which men go under, and society frustrates the prayer we utter to God. No church can interpret this petition intelligently which closes its mind to the debasing or invigorating influence of the spiritual environment furnished by society. No man can utter this petition without conscious or unconscious hypocrisy who is helping to create the temptations in which other are sure to fall.
The words "Deliver us from the evil one" have in them the ring of battle. They bring to mind the incessant grapple of the choice between God and the influencing and malignant powers of evil in the minds and lives of humanity. To the men of the first century that meant Satan and his host of evil spirits who ruled in the oppressive, extortionate, and idolatrous powers of Rome. Today the original spirit of that prayer will probably be best understood by those who are pitted against the terrible powers of organized covetousness and institutionalized oppression.
Thus the Lord's Prayer is the great prayer of social Christianity, [of the Church of God]. It is charged with what we call "social consciousness." It assumes the social solidarity of men as a matter of course. It recognizes the social basis of all moral and religious life even in the most intimate personal relations to God. [It recognizes the communitarian gospel.]
It is not the property of those who chief religious aim is to pass through an evil world in safety, leaving the world's evil unshaken. Its dominating thought is the moral and religious transformation of mankind in *all* its social relations. It was left to us by Jesus Christ, the great initiator of the Christian revolution; and it is the rightful property of those who follow his banner in the conquest of the world.
Originally posted March 16, 2010