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Embolism

In the so-called Novus Ordo Roman Rite the Lords Prayer (ORATIONIEM DOMINICAM) is part of the introductory sections of the Communion Rite. Following the Orationem Dominicam, the priest says the "Embolism", meaning insertion, which is the "Deliver us LORD from every evil..." part. It is inserted after the phrase "Deliver us from evil" (LIBERA NOS A MALO). Thus the Embolism is called the ACCLAMATIO POST LIBERA NOS. There is also a name for the Embolism, that is LIBERA NOS, because the first phrase of the prayer starts with those two words as well. The Response to the Embolism is the completion of the Lord's Prayer, "For the kingdom, power, glory are yours...".

Im suprised the term Embolism is not used in the article!

In the old Tridentine latin liturgies, the Pater Noster also follows the Kanon doxology, and is followed by the Agnus Dei. Most of the Pater Noster is chanted by the Preist alone, with the ministers or choir only responding on the final phrase, "Sed libera nos a malo.", that is "But deliver us from evil." Then, the prayers which have become our current Embolism are heard, and contain praise to the Trinity, Saints and the Blessed Virgin Mary, thus making it a true Doxology. In the "Novus Ordo" rite, you hear the new Embolism, and then complete the Lord's Prayer, however the term 'doxology' has been retained in descriptions for this part following the Lord's Prayer. The term 'doxology' was not used in any Roman missal for the Pater Noster, rather, The Final Doxology of the Kanon is and was heard during the Minor Elevation ("Through him, with him..." etc). Benitoite (talk) 22:34, 1 September 2008 (UTC)

English versions

This article compares the King James versions of the Lord's Prayer found in Matthew and Luke. However, the King James version in Luke changed the prayer so it was more similar to the version in Matthew. The NIV translation of the Lukan version is "Father, hallowed be your name. Your kingdom come. Give us each day our daily bread. And forgive us our sins, for we ourselves forgive everyone indebted to us. And do not bring us to the time of trial." Notice that the Lukan version is shorter and does not contain "Our...in heaven...Your will be done, on earth as it is in heaven...but rescue us from evil" (in the NIV translation). I suggest two changes: (1) Use a translation other than the King James version to show the differences between Matthew and Luke, and (2) Point out that the King James version changed Luke to make it more similar to Matthew and explain why the King James translators did this. (I don't know why they did it.) —Preceding unsigned comment added by 208.73.31.50 (talk) 18:29, 6 December 2008 (UTC)

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