Jesus did not intend this prayer to be used as a fixed or liturgical form, but as a model suggestive of what true prayer should be. But inevitably, and in very early time, it came to he so used. There are hints that this was the case even in New Testament times. The earliest Church manual, the Didache (see TEACHING OF THE TWELVE APOSTLES) (c.100 A.D.), includes it, directing that it be said thrice each day. The most ancient liturgies, with one exception, con tain it, giving it a place in the eucharistic ser vices between the consecration of the elements and the communion. The liturgical use led to the addition of the doxology, the earliest known form of which (in the Didache) is "For Thine is the power and the glory forever." The (longer) doxology in common use is not found joined to the prayer in any writer before Chrysostom.
BIBLIOGRAPHY. Of the very large literature, Bibliography. Of the very large literature, the following works are of special importance. Many of the Fathers. e.g. Tertullian, Orion, Chrysostom, Augustine, and Jerome. wrote on
the Lord's Prayer. Extended expositions of its teaching are given in the great cateehisms such as Luther's, the Heidelberg, the Westminster, the catechism of the Eastern Church, and others. Modern scholarly discussions are offered by Tho luck, Bcrgprediyt (Hamburg, ; Ka mp hausen, Des Gebet des Herrn (Elberfeld. 1SCG) ; Wendt, The Teaching of Jesus (Eng. trans., New York, 1392); Weiss, The Life of Jesus (Eng. trans., Edinburgh, 1883-84) ; Lightfoot. On. a Fresh Revision of the Yew Testament (London, 1881) ; Cook, Dclircr Us from Evil. .1 Letter to the Bishop of London (London. 1581); id.. A Second Lcttcr, etc. (London, 1882) ; Chase. The Lord's Prayer in the Early Church. in Texts and Studies, vol. i. (Cambridge, 1891) ; Jannaris, "The English Version of the Lord's Prayer," in the Contemporary Review (1894) ; Plummer, in the Hastings Dictionary of the Bible, vol. iii. (New York. 1900) ; Nestle, in Eneyeloptedia Biblica, vol. iii. (London, 1902).