To hallow or make holy the Name of God is above all a prayer of praise that acknowledges God as holy. In fact, God revealed his holy Name to Moses and wantedhispeople to be consecrated for him as a holy nation in which he would dwell.
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2807. The term "to hallow" is to be understood here not primarily in its causative sense (only God hallows, makes holy), but above all in an evaluative sense: to recognize as holy, to treat in a holy way. and so, in adoration, this invocation is sometimes understood as praise and thanksgiving.66But this petition is here taught to us by Jesus as an optative: a petition, a desire, and an expectation in which God and man are involved. Beginning with this first petition to our Father, we are immersed in the innermost mystery of his Godhead and the drama of the salvation of our humanity. Asking the Father that his name be made holy draws us into his plan of loving kindness for the fullness of time, "according to his purpose which he set forth in Christ," that we might "be holy and blameless before him in love."67
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2808. In the decisive moments of his economy God reveals his name, but he does so by accomplishing his work. This work, then, is realized for us and in us only if his name is hallowed by us and in us.
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2809. The holiness of God is the inaccessible center of his eternal mystery. What is revealed of it in creation and history, Scripture calls "glory," the radiance of his majesty.68In making man in his image and likeness, God "crowned him with glory and honor," but by sinning, man fell "short of the glory of God."69From that time on, God was to manifest his holiness by revealing and giving his name, in order to restore man to the image of his Creator.70
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2810. In the promise to Abraham and the oath that accompanied it,71God commits himself but without disclosing his name. He begins to reveal it to Moses and makes it known clearly before the eyes of the whole people when he saves them from the Egyptians: "he has triumphed gloriously."72From the covenant of Sinai onwards, this people is "his own" and it is to be a "holy (or "consecrated": the same word is used for both in Hebrew) nation,"73because the name of God dwells in it.
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2811. In spite of the holy Law that again and again their Holy God gives them - "You shall be holy, for I the LORD your God am holy" - and although the Lord shows patience for the sake of his name, the people turn away from the Holy One of Israel and profane his name among the nations.74For this reason the just ones of the old covenant, the poor survivors returned from exile, and the prophets burned with passion for the name.
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2812. Finally, in Jesus the name of the Holy God is revealed and given to us, in the flesh, as Savior, revealed by what he is, by his word, and by his sacrifice.75This is the heart of his priestly prayer: "Holy Father . . . for their sake I consecrate myself, that they also may be consecrated in truth."76Because he "sanctifies" his own name, Jesus reveals to us the name of the Father.77At the end of Christ's Passover, the Father gives him the name that is above all names: "Jesus Christ is Lord, to the glory of God the Father."78
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2858. By asking "hallowed be thy name" we enter into God's plan, the sanctification of his name - revealed first to Moses and then in Jesus - by us and in us, in every nation and in each man.
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