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THIS chapter is emphatically the Lord’s prayer. That which we commonly call the Lord’s prayer He taught His disciples, but did not use Himself. The petition, “Forgive us our trespasses,” could never have been uttered by the Lord Jesus Christ. This prayer, on the other hand, is His own—His disciples were not invited to unite in it; it was a prayer they did not and could not utter. Evidently the Lord spake so as to be heard, and the disciples listened. The Holy Ghost has provided that not one petition should be lost to the church of God. We often find our Lord teaching His disciples to pray, and we read of Him spending even whole nights in prayer; but we never find Him praying with His disciples. Indeed, there would seem to be something incongruous in Christ kneeling down with His disciples for prayer; there must always have been something peculiar in His petitions. At this time His work on earth was well-nigh ended: nothing remained for Him but to die: “I have finished the work which Thou gavest Me to do.” (v. 4.) The Last Supper was over. The Lord had dispensed to His disciples the broken bread and poured-out wine, memorials of His dying love; He had expressed to them His desire, that in remembrance of Him, they should often gather together and thus show forth His death in this illustration and their union with Himself and with each other, until His return to them in glory. He had washed their feet; He had comforted them; He had opened His whole heart to them. He now opens it for them to Him before whom “all hearts are open, all desires known, and from whom no secrets are hid;” and having poured out His soul into the ear, and into the bosom of God, He went forth into Gethsemane. May God the Spirit be with us and give unction and understanding to our hearts, while we meditate on His most precious prayer.
These are the stories of men and women privileged to meet in friendship and brotherhood with Pope Francis. Their encounters have healed, inspired and helped form a spirituality known as the John 17 movement. The testimonies you will read in these chapters are stories of men and women from different parts of the Lord's Church: Anglican, Catholic, Charismatic, Evangelical, Orthodox, Pentecostal, etc. As Pope Francis has said so profoundly, "Let's have a gelato; take a walk. When we do, unity has begun."
"One hundred forty-five sermons on John 17"--
Just hours before his betrayal and arrest, Jesus offered his famous High Priestly Prayer—one of the most intimate moments between Christ and his Father recorded in Scripture. John 17 has thus greatly encouraged Christians for millennia as it boldly affirms our connection to Christ. In this masterful, verse-by-verse exposition of Jesus’s words, renowned Bible teacher and preacher Dr. Martyn Lloyd-Jones lays before us the richness, the depth, the wonder—and the assurance—of God’s plan of salvation.
What is the power of prayer? It is easy not to even think about prayer until trauma happens. Everything seems to be going very well until we slip and fall. Life is filled with beauty and joy until it isn't. Then is God listening? Silence is deafening, and the lack of communication is frightening. Many people know the familiar "Lord's Prayer" found in Matthew's Gospel, and for good reason. Some of us memorized it in our childhood. But actually, we may know little about prayer, or we have tried to avoid it altogether. Within varied denominations and customs, people have rituals and practices about prayer that are deeply ingrained. Some are very helpful, but some do not raise prayer above a mysterious obligation and a duty. Sadly, perhaps we have lost our "prayer innocence" with time, traditions, and the painful experiences of life. This book is a focus on unusual names or titles for God on the lips of Jesus in John's Gospel. Names reveal identity: who is God, who is Jesus, and who is the Holy Spirit? A better understanding of God can have a profound effect on one's prayer life. Knowing God is the power of prayer; it can move us from obligation to love. There are numerous books on "effective" or "successful" prayer in the "religious" section of the bookstore or on the internet. This is not one of those books. It is not about how to pray, but it is a book about the One to whom we pray. Life is a rocky, craggy trail, and we all need dependable, available help when we slip and fall. Then, we can lift our hearts and thank Someone who loves us. That is the power of prayer.
A compilation of the Scripture paraphrases previously published ... under the following titles: Living letters, 1962; Living prophecies, 1965; Living gospels, 1966; Living psalms and proverbs, 1967; Living lessons of life and love, 1968; Living book of Moses, 1969; Living history of Israel, 1970.
Using the method of literary critical analysis to read the Johannine narrative, Marianus Pale Hera underlines the profound relationship between the Johannine Christology and the Gospel's teaching on discipleship. A narrative reading of selected passages from chapters 1-12 of John (the prologue, Jesus' first disciples, the first sign at Cana, the man born blind, and the I Am sayings) indicates John's tendency to present christological teaching that leads to teaching on discipleship. The reading of these passages also identifies the elements that indicate the christological character of Johannine discipleship. The author's exegesis of John 17 confirms that John's teaching on Christology and discipleship are intimately interrelated to each other. All the elements that indicate the christological character of discipleship are on display in John 17. The author concludes that Christology, which is the center and heartbeat of John's thought, is not an end in itself but leads to discipleship. The twofold message of Christology and discipleship is a distinctive Johannine trait.