By Dustin W. Benge
Throughout church history men have written treatises on the subject of prayer using the Lord’s Prayer (Matt 6:9–13) as a framework to shape their pastoral instruction. Perhaps no connection could be made between early church father, Origen of Alexandria (184/185–253/254) and Andrew Fuller (1754–1815), except they both gave insightful expositions on the Lord’s Prayer.
Origen’s treatise on prayer (De Oratione) reads more as a practical pastoral handbook than a major theological treatise. Origen gave a beautiful interpretation of the opening address of the Lord’s Prayer, “Our Father, who art in heaven.” Origen believed a Christian could not proceed with the following petitions and requests contained within the Lord’s Prayer until this opening phrase is rightly understood. Origen pointed out that the Old Testament does not know the name “Father” as an alternative for God, in the Christian sense of a steady and changeless adoption.[1] Only those who have received the spirit of adoption can recite the prayer rightly. Therefore, the entire life of a believer should consist in lifting up prayers that contain, “Our Father who art in heaven,” because the conduct of every believer should be heavenly, not worldly. Origen explained:
Let us not suppose that the Scriptures teach us to say “Our Father” at any appointed time of prayer. Rather, if we understand the earlier discussion of praying “constantly” (1 Thess 5:17), let our whole life be a constant prayer in which we say “Our Father in heaven” and let us keep our commonwealth (Phil 3:20) not in any way on earth, but in every way in heaven, the throne of God, because the kingdom of God is established in all those who bear the image of Man from heaven (1 Cor 15:49) and have thus become heavenly.[2]
Like Origen, Fuller began his exegesis of the Lord’s Prayer by establishing that prayer must be dependent upon the character of the one to whom we are allowed to draw near, namely, “Our Father.” The recognition of God as “Our Father” implies that sinners have become “adopted alien[s] put among the children.”[3] Those adopted into God’s family can therefore rightly approach God as their Father but it must, as Fuller clarifies, be through a Mediator. Fully consistent with the Messianic age, Christ set himself within the context of the prayer as the One through which the Christian must come if he or she is to approach God as “Father.” Fuller states, “The encouragement contained in this tender appellation is inexpressible. The love, the care, the pity, which it comprehends, and the filial confidence which it inspires, must, if we are not wanting to ourselves, render prayer as a most blessed exercise.”[4]
Origen and Fuller arrive at the same conclusion. They both see the phrase, “Our Father,” as the affirmation within the Lord’s Prayer that anchors the proceeding requests and brings great confidence within the one praying. Understanding God as “our Father” is the gift that causes the joy of prayer to be realized.
[1] On Prayer (De Oratione) (Coptic Orthodox Church Network).
[2] Origen, “On Prayer,” 125.
[3] The Complete Works of Andrew Fuller, 1:578.
[4] The Complete Works of Andrew Fuller, 1:578.
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