第一条：「全福音的综述」
Article 1: "The Summary of the Whole Gospel"
2761主祷文「确实是全福音的综述」。特土良，De oratione 1：PL 1，1155。「既然主……在把祈祷的操练交付给我们之后，又在别处说：『你们祈求，就给你们』，而每个人也都有随自己处境而来的特别祈求，那么那固定而恰当的祈祷［主祷文］就应当先被诵念，作为进一步渴望的基础。」特土良，De oratione 10：PL 1，1165；参路 11:9。
2761The Lord’s Prayer “is truly the summary of the whole gospel.”Tertullian, De oratione 1: PL 1,1155. “Since the Lord . . . after handing over the practice of prayer, said elsewhere, ‘Ask and you will receive,’ and since everyone has petitions which are peculiar to his circumstances, the regular and appropriate prayer [the Lord’s Prayer] is said first, as the foundation of further desires.”Tertullian, De oratione 10: PL 1,1165; cf. Lk 11:9.
一、在圣经的中心
I. At the Center of the Scriptures
2762圣奥古斯丁说明诗篇是基督徒祈祷的主要粮食，并在主祷文的祈求中汇流之后，总结说：
2762After showing how the psalms are the principal food of Christian prayer and flow together in the petitions of the Our Father, St. Augustine concludes:
你把圣经里所有圣洁祈祷的言语都看一遍，我想你不会在其中找到任何不包含、也不被纳入主祷文的内容。圣奥古斯丁，Epistula 130，12，22：PL 33，503。
Run through all the words of the holy prayers [in Scripture], and I do not think that you will find anything in them that is not contained and included in the Lord’s Prayer.St. Augustine, Epistula 130,12,22: PL 33,503.
2763全部圣经——律法、先知书和诗篇——都在基督里应验。参路 24:44。福音就是这「喜信」。它最初的宣讲，由圣马太在登山宝训中加以总结；参太 5-7。而向我们的父的祈祷，就处在这宣讲的中心。就在这个背景下，主留给我们的每一个祈求都被照亮：
2763All the Scriptures—the Law, the Prophets, and the Psalms—are fulfilled in Christ.Cf. Lk 24:44. The Gospel is this “Good News.” Its first proclamation is summarized by St. Matthew in the Sermon on the Mount;Cf. Mt 5-7. the prayer to our Father is at the center of this proclamation. It is in this context that each petition bequeathed to us by the Lord is illuminated:
主祷文是最完美的祈祷……在其中，我们不但求我们能正当地渴望的一切事，也按这些事应当被渴望的次序来祈求。这祈祷不只教我们求什么，也教我们应当按什么次序去渴望。圣托马斯·阿奎那，Summa theologiae II-II，83，9。
The Lord’s Prayer is the most perfect of prayers. . . . In it we ask, not only for all the things we can rightly desire, but also in the sequence that they should be desired. This prayer not only teaches us to ask for things, but also in what order we should desire them.St. Thomas Aquinas, Summa theologiae II-II,83,9.
2764登山宝训是生命的教导，主祷文是祈祷；但在这二者之中，主的灵都为我们的渴望赋予新的形态：就是那些推动我们生命的内在动力。耶稣用他的言语教导我们这种新生命；他也教导我们借着祈祷为此祈求。我们在他里面生活是否端正，将取决于我们祈祷是否端正。
2764The Sermon on the Mount is teaching for life, the Our Father is a prayer; but in both the one and the other the Spirit of the Lord gives new form to our desires, those inner movements that animate our lives. Jesus teaches us this new life by his words; he teaches us to ask for it by our prayer. The rightness of our life in him will depend on the rightness of our prayer.
二、主祷文
II. The Lord's Prayer
2765传统用语「主祷文」（oratio Dominica）的意思是：向我们的父的祈祷，是主耶稣教导并赐给我们的。从耶稣而来的这祈祷确实独一无二：它是「属于主的」。一方面，独生子在这祈祷的言语中，把父赐给他的话也赐给我们：参约 17:7。他是我们祈祷的导师。另一方面，他作为降生成人的道，在他的人心里认识他人类弟兄姊妹的需要，并把这些需要启示给我们：他是我们祈祷的榜样。
2765The traditional expression “the Lord’s Prayer” (oratio Dominica) means that the prayer to our Father is taught and given to us by the Lord Jesus. The prayer that comes to us from Jesus is truly unique: it is “of the Lord.” On the one hand, in the words of this prayer the only Son gives us the words the Father gave him:Cf. Jn 17:7. he is the master of our prayer. On the other, as Word incarnate, he knows in his human heart the needs of his human brothers and sisters and reveals them to us: he is the model of our prayer.
2766但耶稣并没有给我们一个要机械重复的公式。参太 6:7；王上 18:26-29。像一切口祷一样，是圣灵借着神的道教导神的儿女向父祈祷。耶稣不但把儿女般祈祷的话赐给我们，同时也把圣灵赐给我们，使这些话在我们里面成为「灵」并成为「生命」。约 6:63。更进一步，我们儿女般祈祷的凭据与可能性，是父「差遣他儿子的灵进入……呼叫：阿爸！父！」加 4:6。既然我们的祈祷把我们的渴望呈到神面前，那么，再一次，是父——「鉴察人心的」——「晓得圣灵的意思，因为圣灵照着神的旨意替圣徒祈求」。罗 8:27。向「我们在天上的父」的祈祷，被放置在子与圣灵那奥秘使命之中。
2766But Jesus does not give us a formula to repeat mechanically.Cf. Mt 6:7; 1 Kings 18:26-29. As in every vocal prayer, it is through the Word of God that the Holy Spirit teaches the children of God to pray to their Father. Jesus not only gives us the words of our filial prayer; at the same time he gives us the Spirit by whom these words become in us “spirit and life.”Jn 6:63. Even more, the proof and possibility of our filial prayer is that the Father “sent the Spirit of his Son into our hearts, crying, ‘Abba! Father!’”Gal 4:6. Since our prayer sets forth our desires before God, it is again the Father, “he who searches the hearts of men,” who “knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God.”Rom 8:27. The prayer to Our Father is inserted into the mysterious mission of the Son and of the Spirit.
三、教会的祈祷
III. The Prayer of the Church
2767主的言语与那使这些言语在信徒心里得生命的圣灵，这是不可分割的恩赐；教会从一开始就领受并活出这恩赐。最初的团体每天三次诵念主祷文，参Didache 8，3：SCh 248，174。来取代犹太敬虔中惯常的「十八祝福」。
2767This indivisible gift of the Lord’s words and of the Holy Spirit who gives life to them in the hearts of believers has been received and lived by the Church from the beginning. The first communities prayed the Lord’s Prayer three times a day,Cf. Didache 8,3: SCh 248,174. in place of the “Eighteen Benedictions” customary in Jewish piety.
2768按使徒圣传，主祷文本质上扎根于礼仪祈祷：
2768According to the apostolic tradition, the Lord’s Prayer is essentially rooted in liturgical prayer:
［主］教导我们为所有弟兄共同祈祷。因为他没有说「我在天上的父」，而是说「我们」的父，为共同的身体献上祈求。圣约翰·屈梭多模，Homilia in Matthaeum 19，4：PG 57，278。
[The Lord] teaches us to make prayer in common for all our brethren. For he did not say “my Father” who art in heaven, but “our” Father, offering petitions for the common body.St. John Chrysostom, Homilia in Matthaeum 19,4: PG 57,278.
在所有礼仪传统中，主祷文都是时辰礼仪主要时辰不可或缺的一部分。在基督徒入门的三件圣事中，它的教会性格尤其明显：
In all the liturgical traditions, the Lord’s Prayer is an integral part of the major hours of the Divine Office. In the three sacraments of Christian initiation its ecclesial character is especially in evidence:
2769在洗礼与坚振中，交付主祷文（traditio）象征进入神的生命的新生。既然基督徒祈祷是我们用神的道与神说话，那么那些「借着神活泼常存的道」而「重生」的人，彼前 1:23。就学习以那位父永远垂听的独一道，向父呼求。此后他们就能这样呼求，因为圣灵膏抹的印记不可磨灭地刻在他们的心、他们的耳、他们的唇上，甚至刻在他们整个儿女般的存在上。正因如此，多数教父关于主祷文的讲解都写给慕道者和新受洗者。当教会祈祷主祷文时，总是由那「重生」的子民在祈祷，并领受怜悯。参彼前 2:1-10。
2769In Baptism and Confirmation, the handing on (traditio) of the Lord’s Prayer signifies new birth into the divine life. Since Christian prayer is our speaking to God with the very word of God, those who are “born anew . . . through the living and abiding word of God”1 Pet 1:23. learn to invoke their Father by the one Word he always hears. They can henceforth do so, for the seal of the Holy Spirit’s anointing is indelibly placed on their hearts, ears, lips, indeed their whole filial being. This is why most of the patristic commentaries on the Our Father are addressed to catechumens and neophytes. When the Church prays the Lord’s Prayer, it is always the people made up of the “new-born” who pray and obtain mercy.Cf. 1 Pet 2:1-10.
2770在圣餐礼仪中，主祷文以全教会的祈祷出现，并在那里显出它圆满的意义和效力。主祷文被置于圣餐祷文，也就是圣体祈祷，和领圣餐之间：一方面，它总括圣灵呼求所表达的一切祈求与代求；另一方面，它叩响那天国筵席的门，而圣事性的共融预尝这筵席。
2770In the Eucharistic liturgy the Lord’s Prayer appears as the prayer of the whole Church and there reveals its full meaning and efficacy. Placed between the anaphora (the Eucharistic prayer) and the communion, the Lord’s Prayer sums up on the one hand all the petitions and intercessions expressed in the movement of the epiclesis and, on the other, knocks at the door of the Banquet of the kingdom which sacramental communion anticipates.
2771在圣餐里，主祷文也显示出其祈求的末世性格。它是「末世时期」的恰当祈祷：就是那开始于圣灵倾注、并将在主再来时得以完成的救恩时期。向我们的父所发出的祈求，不同于旧约的祈祷，是建立在救恩奥秘已经完成的事实上：这奥秘一次而永远地成就在那被钉十字架又复活的基督身上。
2771In the Eucharist, the Lord’s Prayer also reveals the eschatological character of its petitions. It is the proper prayer of “the end-time,” the time of salvation that began with the outpouring of the Holy Spirit and will be fulfilled with the Lord’s return. The petitions addressed to our Father, as distinct from the prayers of the Old Covenant, rely on the mystery of salvation already accomplished, once for all, in Christ crucified and risen.
2772从这不可动摇的信心里涌出那支撑七个祈求的盼望；这七个祈求表达现今世代的叹息，也就是这段忍耐与期待的时期，在这时期中，「将来如何，还未显明」。约壹 3:2；参西 3:4。圣餐与主祷文都热切期待主的再来，「直等到他来」。林前 11:26。
2772From this unshakeable faith springs forth the hope that sustains each of the seven petitions, which express the groanings of the present age, this time of patience and expectation during which “it does not yet appear what we shall be.”1 Jn 3:2; cf. Col 3:4. The Eucharist and the Lord’s Prayer look eagerly for the Lord’s return, “until he comes.”1 Cor 11:26.
综述
In Brief
2773耶稣回应门徒的请求：「主啊，求你教导我们祷告」（路 11:1），把基督徒的基本祈祷——主祷文——交付给他们。
2773In response to his disciples’ request “Lord, teach us to pray” (Lk 11:1), Jesus entrusts them with the fundamental Christian prayer, the Our Father.
2774「主祷文确实是全福音的综述」，特土良，De oratione 1：PL 1，1251-1255。也是「最完美的祈祷」。圣托马斯·阿奎那，Summa theologiae II-II，83，9。它处在圣经的中心。
2774“The Lord’s Prayer is truly the summary of the whole gospel,”Tertullian, De oratione 1: PL 1,1251-1255. the “most perfect of prayers.”St. Thomas Aquinas, Summa theologiae II-II,83,9. It is at the center of the Scriptures.
2775它被称为「主祷文」，因为它来自主耶稣——我们祈祷的导师与榜样。
2775It is called “the Lord’s Prayer” because it comes to us from the Lord Jesus, the master and model of our prayer.
2776主祷文是教会最卓越的祈祷。它是时辰礼仪主要时辰不可或缺的一部分，也是基督徒入门圣事——洗礼、坚振与圣餐——不可或缺的一部分。当主祷文被纳入圣餐时，它揭示其祈求的末世性格，盼望主的来临，「直等到他来」（林前 11:26）。
2776The Lord’s Prayer is the quintessential prayer of the Church. It is an integral part of the major hours of the Divine Office and of the sacraments of Christian initiation: Baptism, Confirmation, and Eucharist. Integrated into the Eucharist it reveals the eschatological character of its petitions, hoping for the Lord, “until he comes” (1 Cor 11:26).