Читать книгу Matty and Matt - Sel Caradus - Страница 12

Thursday 9.30 am. Dull skies and a lengthy meeting with the Bishop and the Chancellor. About a severance package for an errant priest who would take early retirement, but at a price. At least, thought Melanie, not errors of the sexual variety, but distasteful nonetheless.

As they separated, the Bishop asked for a “private word” and they sat down in Melanie’s cramped office. “I need your opinion about Alexander Vernon,” began the Bishop. She was for a moment startled to hear Al being described thus and wondered what information she could or should provide. “You know, of course, that he’s in Matty’s group and so I see him once a week.” The Bishop grinned at her; “It’s Melanie’s group now! I hear nothing but good about it.” She wondered how much he knew but decided to tell most of what she knew about Al: “He’s been a good influence on us because it’s all new to him. He asks the basic questions we feel embarrassed to raise. He is smart and does his homework. And he was in last year’s men’s group.”

The Bishop hesitated and then said, “You probably don’t know that Al’s father is an Archdeacon in Adelaide. He’s written to me to see if Al is settling down here.” Melanie expressed surprise at this, recalling Al’s statement that he had not been baptized. “Yes,” the Bishop replied, “that surprises me too but Al’s parents separated before he was born and he was raised by his mother who was quite hostile to the Church.” He also explained that Al’s uncle had owned the bookstore and the building which housed it and that Al had inherited the whole thing, every brick and every book. “Lucky man,” she replied. “All I inherited from Aunt Matty was her group!”

That evening, with thoughts of Aunt Matty, she ventured into the package again, thinking as she did so, that she should be courageous and go through the whole collection. But for now she was content to come across a small booklet, “The Prayers of Jesus” by a German scholar, Joachim Jeremias. She was relieved to discover that it was readable and that it gave her some good ideas for the upcoming session which would include the Lord’s Prayer as part of the text.

So on the following Tuesday, she looked around the group with some confidence that she was well prepared. Here was the first section, up and ready:

“But beware of doing your good actions in the sight of men, in order to attract their gaze; if you do, there is no reward for you with your Father who is in Heaven. When you give in charity, never blow a trumpet before you as the hypocrites do in the synagogues and streets in order that their praises may be sung by men. I solemnly tell you that they already have their reward. But when you are giving in charity, let not your left hand perceive what your right hand is doing, that your charities may be in secret; and then your Father—he who sees in secret—will recompense you.”

No one had much trouble with this. But Stephen remarked his surprise, “That bit about the left hand not knowing what the right hand is doing. I had always used it as a negative!” Now, however, all were eager to get on, with considerable anticipation, for the next section:

“And when praying, you must not be like the hypocrites. They are fond of standing and praying in the synagogues or at the corners of the wider streets, in order that men may see them. I solemnly tell you that they already have their reward. But you, whenever you pray, go into your own room and shut the door: then pray to your Father who is in secret, and your Father—he who sees in secret—will recompense you. And when praying, do not use needless repetitions as the Gentiles do, for they expect to be listened to because of their multitude of words. Do not, however, imitate them; for your Father knows what things you need before ever you ask him.

In this manner therefore pray:

Our Father who art in Heaven, may Thy name be kept holy; let Thy kingdom come; let Thy will be done, as in Heaven so on earth; give us to-day our bread for the day; and forgive us our shortcomings, as we also have forgiven those who have failed in their duty towards us; and bring us not into temptation, but rescue us from the Evil one.

For if you forgive others their offences, your Heavenly Father will forgive you also; but if you do not forgive others their offences, neither will your Father forgive yours.”

Before the discussion of the Lord’s Prayer, Al asked,“ What can he mean when he says that your Father knows what things you need before ever you ask. That seems to undercut the whole business of prayer.” There were various opinions but in the end it was agreed that Jesus practiced a life of prayer and insisted upon it for his followers. There was some sense that prayer was a problem for all present and that they could spend a whole year on it. “Maybe,” said Stephen, “the year after next . . . !” and Melanie had this vision of an endless succession of topics unfolding, one after another; and she didn’t have a niece to whom she could pass along the family business!

They were all more or less aware of the variety of interpretations of the Lord’s Prayer. Webster had his oar in the water before any of the others, to tell them of Luke’s version. “In that case, the Prayer is given in a shorter form in answer to the request from the disciples: ‘John taught his disciples to pray; Lord, teach us to pray’” He urged upon them the idea that Luke’s version was likely closer to the original but there was some contrary opinion that Jesus might have, in fact, given the Prayer in two forms in two different circumstances. Webster was not easily put off. “Look,” he said, “ the version in Luke’s Gospel is so short: Father, hallowed be your name; your Kingdom come. Give us each day our daily bread. Forgive us our sins, for we also forgive everyone who sins against us. And lead us not into temptation.” Melanie took some pleasure in his surprise when she put up exactly those words on the screen. By now she could anticipate his line of thought. But his argument that “shorter means earlier” left some scratching their heads.

There was a question that the familiar doxology, “For thine is the Kingdom, the power and the glory for ever and ever. Amen” was not included; the answer seemed to be that the earliest manuscripts didn’t include it and that it was understandable that something was added later to rescue the prayer from its abrupt ending.