There is a part of Spain, within a day’s drive of the Algarve, that you may have never heard of, let alone visited. If I’m right, you have been missing something interesting.
I’m talking about the Duero River valley. If you have driven north through Spain, heading for France or Britain, you have almost certainly driven from Salamanca through Valladolid and on to Burgos and Santander or Bilbao or France. You have driven right across the Duero River just south of Valladolid in the small town of Tordesillas.
The Duero River rises near Soria and runs from east to west through the provinces of Valladolid and Zamora before it forms the Spanish-Portuguese border for a while. When it enters Portugal, it changes its name to become the Douro and splashes on west to Porto and the Atlantic.
We all know the wonderful Douro wines – but you may not be aware of the fact that, in Spain, this river nourishes some very excellent Spanish wines, too.
There are a number of DOs (Denominación de Origen) that depend on the special climactic effects created by the Duero. The best known are the Ribera del Duero (home of Vega Sicilia, which is arguably Spain’s greatest wine) to the east of Valladolid and Rueda to the south of Tordesillas, but excellent, though lesser known, wines are also produced in the DOs of Cigales, north of Valladolid, and in Toro, Zamora and Los Arribes, all in the province of Zamora.
The red wines of Valladolid province are primarily made with the Tempranillo varietal and the whites with Verdejo or, increasingly, Sauvignon Blanc. In Zamora province, Tempranillo (here often called Tinta de Toro or Tinta del Pais) is equally as important but Garnacha and Juan Garcia are gaining in usage. Almost all the wines produced in both provinces are single varietals rather than blends and it is only in the Rueda DO that white wines are produced in quantity.
The Toro wines were so prestigious that King Alfonso IX of Léon conceded privileges for their production in the 12th century and Columbus took Toro wine on his 1492 expedition, because it could survive long journeys due to its structure and body.
A group of us recently wanted to experience the various Duero wines in situ, so we used the harvest festival in Toro (Fiesta de la Vendimia) in mid-October as our excuse to spend a week tasting wines, eating some wonderful Castillian tapas and looking at the scenery and architectural wonders of the area.
Our base was the Hotel Juan II in Toro, overlooking the Duero and right next to the magnificent collegiate church of Santa Maria la Mayor, a really beautiful combination of Romanesque and Gothic architecture that was begun in 1160.
Not far away was the impressive Monasterio de Sancti Spiritus, founded in 1307 and home to a lovely collection of religious art and a beautiful Romanesque cloisters. More interesting, from our point of view, was the beautiful alabaster sarcophagus of Beatriz of Portugal, only child of King Ferdinand I and, in 1383, wife and Queen Consort of King Juan I of Castille.
Our tour took us to the Los Arribes DO, a long, narrow strip of rocky slopes along the eastern banks of the Duero on the Portuguese border (the name “Arribes” derives from the Latin ad ripam, which means “on the banks of”). The terroir is so hardscrabble and dry it is amazing that any wine at all can be grown, but, in fact, we tasted some quite drinkable ones. We also had the opportunity to take a cruise in the international waters of the ”Grand Canyon” of the Arribes del Duero. It was quite spectacular.
On our way back to Toro we stopped in Zamora for a walk around the old town, a look at the cathedral built in the mid-12th century, with its graceful cupola covered with scallop tiling, and an excellent dinner in one of the province’s finest restaurants, El Rincón de Antonio, the tasting menu of which was, of course, complemented by very tasty Rueda white and Toro red wines.
The Toro Fiesta runs over four days, and, during it, the town’s population swells from just under 10,000 to about 30,000, with the influx being almost entirely Spanish tourists.
The townsfolk are dressed in medieval costume and the celebrations are capped by the Gran Torneo de Justas Medieval on Saturday afternoon in the very rustic bullring. This is an hour long pièce de theatre, by four knights-errant and their pages, of (simulated) jousting, sword play and various pranks, all played for laughs to the vast amusement of the crowd. Of course, the knight representing Castille “won”, at the expense of the insipid (and probably drunk) knight representing Portugal and the mean and ugly black knight. Cheers all around.
On a political note, our visit was just after the “referendum” vote in Catalonia, and we were struck by the vibrant nationalist spirit in evidence all around us. There were many Spanish flags displayed prominently – a practice that, until now, had been rather frowned upon as being slightly fascist. It was clear that, while the illegal vote may have been divisive vis-à-vis Catalonia, it had certainly brought the rest of Spain closer together as a nation.
Our drive back home on the Sunday (with a boot full of good Spanish wine) was about 750km, all autoroute, and covered in about six hours – leaving time for a good tapas lunch on the way. Viva España!
By Larry Hampton
I International Conference of the Temple, Spiritual Chivalry and Templarism in Almourol available in video (full lenght, all conferences and visits, 9h30m)
The Municipality of Vila Nova da Barquinha just released the full 9h30m of video that documents the full I International Conference of the Temple, Spiritual Chivalry and Templarism that took place in Almourol, Portugal in October, where the milestone Protocol of Almourol was signed.
The I Conference was the first International Event organized by the CITA (here and here), an Interpretation Center for the Order of the Temple and the Order of Christ that complements the world famous Templar Castle of Almourol.
During the Event the OSMTHU and the OSMTJ, represented respectively by Master Antonio Paris and Regent Nicholas Haimovici-Hastier, signed a Protocol with the Municipality, declaring the CITA and Almourol as an International Place of Templar Cultural Interest. Both branches of the Order also committed to the development of the library and archive available at the CITA and the organization of three yearly Conferences where members of the Order, the academic community, researchers and the general public can come together and celebrate the Templar heritage (here).
Short clip of how the collaboration came to be:
PROGRAM OF THE I CONFERENCE
The released videos extensively document the Guided Tours and the Conferences that took place along three days in October 2019. A large part of the content is in English. The footage will be edited shortly in order to make the conferences more accessible and subtitle in English those that are only available in Portuguese.
The present uncut release is, however, very useful for all those who were not able to attend and want to have access to all the discussions and groundbreaking research presented. Reviewing the videos will also provide almple reason not to miss the II International Conference to be held in Almourol in October 2020. (more info: firstname.lastname@example.org)
THE VIDEOS (Parts 1, 2 and 3)
Nicholas Haimovici-Hastier, Regent of the OSMTJ and Antonio Paris, Master of the OSMTHU
Following a few requests for information and clarification, after the new year started with one more of the many ill advised and irregular “coups d’etat” that recurrently affect fraternal groups, this one resembling the Wild West of fearless cowboys and bandits, we are pleased to make the following DECLARATION:
Sovereign Military Order of the Temple of Jerusalem Universal (OSMTHU)
Having started an unstoppable movement of International Cooperation between all good willing legitimate Templar Branches of the Order, announced in October 2018, confirmed by the OSMTHU and the OSMTJ in June 2019 and signed in an Agreement with the creation in October 2019 of the International Conference of Almourol between the Municipality of one of the oldest and most significant Templar locations in Europe and the OSMTHU and the OSMTJ, that will take place again in 2020, 2021 and 2022, becoming the most important single Templar location for cultural, academic and fraternal Templar exchange in the world, we declare that:
a) The Agreement Signed in Almourol, Portugal the 13 of October 2019 between the Municipality, the OSMTHU and the OSMTJ is valid until the year 2022
b) On the OSMTJ side, the Agreement was signed by Regent Nicholas Haimovici-Hastier, binding the Order and his International Council
c) Regent Haimovici-Hastier maintains his position as Head of the OSMTJ, maintaining regular status regarding the OSMTHU, the Municipality and all matters relating to the Agreement and Conferences
d) The recent mutiny perpetrated by rogue groups that had past associations with the OSMTJ is not recognized as legitimate by the OSMTHU and has no bearing in the Agreement or future efforts of International Cooperation
e) The OSMTHU recognizes that misguided ambitions and an empty hearted hunger for fragmentation frequently find safe harbor within the Order; when such forces become visible, leaving the dirt behind has been the best way to carry on with the good work
f) Since the determination to Cooperate and Converge at an international level is the scope of our work in the next few years, the Order rejects any association with irregular illegitimate movements that seek to hinder that purpose
g) We take this opportunity to invite all Templars of good faith and provenance to converge in Almourol, Portugal in October 2020 for the Second International Conference and partake the friendship and fraternal welcome extended to all men and women of heart
h) Yes, the light remains in the East
Luis de Matos
We would like to wish Regent Haimovici and his International Council a great year of 2020.
Thomas Becket , Saint, martyr, Archbishop of Canterbury, b. at London, December 21, 1118 (?); d. at Canterbury, December 29, 1170. St. Thomas was born of parents who, coming from Normandy, had settled in England some years previously. No reliance can be placed upon the legend that his mother was a Saracen. In after life his humble birth was made the subject of spiteful comment, though his parents were not peasants, but people of some mark, and from his earliest years their son had been well taught and had associated with gentlefolk. He learned to read at Merton Abbey and then studied in Paris. On leaving school he employed himself in secretarial work, first with Sir Richer de l’Aigle and then with his kinsman, Osbert Huitdeniers, who was “Justiciar” of London. Somewhere about the year 1141, under circumstances that are variously related, he entered the service of Theobald, Archbishop of Canterbury, and in that household he won his master’s favor and eventually became the most trusted of all his clerks. A description embodied in the Icelandic Saga and derived probably from Robert of Cricklade gives a vivid portrait of him at this period. “To look upon he was slim of growth and pale of hue, with dark hair, a long nose, and a straightly featured face. Blithe of countenance was he, winning and loveable in his conversation, frank of speech in his discourses, but slightly stuttering in his talk, so keen of discernment and understanding that he could always make difficult questions plain after a wise manner.” Theobald recognized his capacity, made use of him in many delicate negotiations, and after allowing him to go for a year to study civil and canon law at Bologna and Auxerre, ordained him deacon in 1154, after bestowing upon him several preferments, the most important of which was the Archdeaconry of Canterbury (see Radford, “Thomas of London”, p. 53).
It was just at this period that King Stephen died and the young monarch Henry II became unquestioned master of the kingdom. He took “Thomas of London”, as Becket was then most commonly called, for his chancellor, and in that office Thomas at the age of thirty-six became, with the possible exception of the justiciar, the most powerful subject in Henry’s wide dominions. The chroniclers speak with wonder of the relations which existed between the chancellor and the sovereign, who was twelve years his junior. People declared that “they had but one heart and one mind”. Often the king and his minister behaved like two schoolboys at play. But although they hunted or rode at the head of an army together it was no mere comradeship in pastime which united them. Both were hard workers, and both, we may believe, had the prosperity of the kingdom deeply at heart. Whether the chancellor, who was after all the elder man, was the true originator of the administrative reforms which Henry introduced cannot now be clearly determined. In many matters they saw eye to eye. The king’s imperial views and love of splendor were quite to the taste of his minister. When Thomas went to France in 1158 to negotiate a marriage treaty, he travelled with such pomp that the people said: “If this be only the chancellor what must be the glory of the king himself?”
In 1153 Thomas acted as justice itinerant in three counties. In 1159 he seems to have been the chief organizer of Henry’s expedition to Toulouse, upon which he accompanied him, and though it seems to be untrue that the impost of “scutage” was called into existence for that occasion (Round, “Feudal England”, 268-73), still Thomas undoubtedly pressed on the exaction of this money contribution in lieu of military service and enforced it against ecclesiastics in such a way that bitter complaints were made of the disproportionately heavy burden thus imposed upon the Church. In the military operations Thomas took a leading part, and Garnier, a French chronicler, who lived to write of the virtues of St. Thomas and his martyrdom, declares that in these encounters he saw him unhorse many French knights. Deacon though he was, he led the most daring attacks in person, and Edward Grim also gives us to understand that in laying waste the enemy’s country with fire and sword the chancellor’s principles did not materially differ from those of the other commanders of his time. But although, as men then reported, “he put off the archdeacon”, in this and other ways, he was very far from assuming the licentious manners of those around him. No word was ever breathed against his personal purity. Foul conduct or foul speech, lying or unchastity were hateful to him, and on occasion he punished them severely. He seems at all times to have had clear principles with regard to the claims of the Church, and even during this period of his chancellorship he more than once risked Henry’s grievous displeasure. For example, he opposed the dispensation which Henry for political reasons extorted from the pope, and strove to prevent the marriage of Mary, Abbess of Romsey, to Matthew of Boulogne. But to the very limits of what his conscience permitted, Thomas identified himself with his master’s interests, and Tennyson is true to history when he makes the archbishop say:
I served our Theobald well when I was with him: I served King Henry well as Chancellor: I am his no more, and I must serve the Church.
Archbishop Theobald died in 1161, and in the course of the next year Henry seems to have decided that it would be good policy to prepare the way for further schemes of reform by securing the advancement of his chancellor to the primacy. Our authorities are agreed that from the first Thomas drew back in alarm. “I know your plans for the Church”, he said, “you will assert claims which I, if I were archbishop, must needs oppose.” But Henry would not be gainsaid, and Thomas at the instance of Cardinal Henry of Pisa, who urged it upon him as a service to religion, yielded in spite of his misgivings. He was ordained priest on Saturday in Whitweek and consecrated bishop the next day, Sunday, June 3, 1162. It seems to have been St. Thomas who obtained for England the privilege of keeping the feast of the Blessed Trinity on that Sunday, the anniversary of his consecration, and more than a century afterwards this custom was adopted by the papal Court itself and eventually imposed upon the whole world.
A great change took place in the saint’s way of life after his consecration as archbishop. Even as chancellor he had practiced secret austerities, but now in view of the struggle he clearly saw before him he gave himself to fastings and disciplines, hair shirts, protracted vigils, and constant prayers. Before the end of the year 1162 he stripped himself of all signs of the lavish display which he had previously affected. On August 10 he went barefoot to receive the envoy who brought him the pallium from Rome. Contrary to the king’s wish he resigned the chancellorship. Whereupon Henry seems to have required him to surrender certain ecclesiastical preferments which he still retained, notably the archdeaconry, and when this was not done at once showed bitter displeasure. Other misunderstandings soon followed. The archbishop, having, as he believed, the king’s express permission, set about to reclaim alienated estates belonging to his see, a procedure which again gave offense. Still more serious was the open resistance which he made to the king’s proposal that a voluntary offering to the sheriffs should be paid into the royal treasury. As the first recorded instance of any determined opposition to the king’s arbitrary will in a matter of taxation, the incident is of much constitutional importance. The saint’s protest seems to have been successful, but the relations with the king only grew more strained.
Soon after this the great matter of dispute was reached in the resistance made by Thomas to the king’s officials when they attempted to assert jurisdiction over criminous clerks. The question has been dealt with in some detail in the article England (V, 436). That the saint himself had no wish to be lenient with criminous clerks has been well shown by Norgate (Angevin Kings, ii, 22). It was with him simply a question of principle. St. Thomas seems all along to have suspected Henry of a design to strike at the independence of what the king regarded as a too powerful Church. With this view Henry summoned the bishops at Westminster (October 1, 1163) to sanction certain as yet unspecified articles which he called his grandfather’s customs (avitoe consuetudines), one of the known objects of which was to bring clerics guilty of crimes under the jurisdiction of the secular courts. The other bishops, as the demand was still in the vague, showed a willingness to submit, though with the condition “saving our order”, upon which St. Thomas inflexibly insisted. The king’s resentment was thereupon manifested by requiring the archbishop to surrender certain castles he had hitherto retained, and by other acts of unfriendliness. In deference to what he believed to be the pope’s wish, the archbishop in December consented to make some concessions by giving a personal and private undertaking to the king to obey his customs “loyally and in good faith”. But when Henry shortly afterwards at Clarendon (January 13, 1164) sought to draw the saint on to a formal and public acceptance of the “Constitutions of Clarendon”, under which name the sixteen articles, the avitoe consuetudines as finally drafted, have been commonly known, St. Thomas, though at first yielding somewhat to the solicitations of the other bishops, in the end took up an attitude of uncompromising resistance.
Then followed a period of unworthy and vindictive persecution. When opposing a claim made against him by John the Marshal, Thomas upon a frivolous pretext was found guilty of contempt of court. For this he was sentenced to pay £500; other demands for large sums of money followed, and finally, though a complete release of all claims against him as chancellor had been given on his becoming archbishop, he was required to render an account of nearly all the moneys which had passed through his hands in his discharge of the office. Eventually a sum of nearly £30,000 was demanded of him. His fellow bishops, summoned by Henry to a council at Northampton, implored him to throw himself unreservedly upon the king’s mercy, but St. Thomas, instead of yielding, solemnly warned them and threatened them. Then, after celebrating Mass, he took his archiepiscopal cross into his own hand and presented himself thus in the royal council chamber. The king demanded that sentence should be passed upon him, but in the confusion and discussion which ensued the saint with uplifted cross made his way out throughthe mob of angry courtiers. He fled away secretly that night (October 13, 1164), sailed in disguise from Sandwich (November 2), and, after being cordially welcomed by Louis VII of France, he threw himself at the feet of Pope Alexander III, then at Sens, on November 23 The pope, who had given a cold reception to certain episcopal envoys sent by Henry, welcomed the saint very kindly, and refused to accept his resignation of his see. On November 30, Thomas went to take up his residence at the Cistercian Abbey of Pontigny in Burgundy, though he was compelled to leave this refuge a year later, as Henry, after confiscating the archbishop’s property and banishing all the Becket kinsfolk, threatened to wreak his vengeance on the whole Cistercian Order if they continued to harbor him.
The negotiations between Henry, the pope, and the archbishop dragged on for the next four years without the position being sensibly changed. Although the saint remained firm in his resistance to the principle of the Constitutions of Clarendon, he was willing to make any concessions that could be reasonably asked of him, and on January 6, 1169, when the kings of England and France were in conference at Montmirail, he threw himself at Henry’s feet, but as he still refused to accept the obnoxious customs Henry repulsed him. At last in 1170 some sort of reconciliation was patched up. The question of the customs was not mentioned and Henry professed himself willing to be guided by the archbishop’s council as to amends due to the See of Canterbury for the recent violation of its rights in the crowning of Henry’s son by the Archbishop of York. On December 1, 1170, St. Thomas again landed in England, and was received with every demonstration of popular enthusiasm. But trouble almost immediately occurred in connection with the absolution of two of the bishops, whose sentence of excommunication St. Thomas had brought with him, as well as over the restoration by the de Broc family of the archbishop’s castle at Saltwood. How far Henry was directly responsible for the tragedy which soon after occurred on December 29 is not quite clear. Four knights who came from France demanded the absolution of the bishops. St. Thomas would not comply. They left for a space, but came back at Vesper time with a band of armed men. To their angry question, “Where is the traitor?” the saint boldly replied, “Here I am, no traitor, but archbishop and priest of God.” They tried to drag him from the church, but were unable, and in the end they slew him where he stood, scattering his brains on the pavement. His faithful companion, Edward Grim, who bore his cross, was wounded in the struggle.
A tremendous reaction of feeling followed this deed of blood. In an extraordinarily brief space of time devotion to the martyred archbishop had spread all through Europe. The pope promulgated the bull of canonization, little more than two years after the martyrdom, February 21, 1173. On July 12, 1174, Henry II did public penance, and was scourged at the archbishop’s tomb. An immense number of miracles were worked, and for the rest of the Middle Ages the shrine of St. Thomas of Canterbury was one of the wealthiest and most famous in Europe. The martyr’s holy remains are believed to have been destroyed in September, 1538, when nearly all the other shrines in England were dismantled; but the matter is by no means clear, and, although the weight of learned opinion is adverse, there are still those who believe that a skeleton found in the crypt in January, 1888, is the body of St. Thomas. The story that Henry VIII in 1538 summoned the archbishop to stand his trial for high treason, and that when, in June, 1538, the trial had been held and the accused pronounced contumacious, the body was ordered to be disinterred and burnt, is probably apocryphal.
by Herbert Thurston in catholic.com
VN Barquinha celebrates protocol with Templar order that will make CITA the “world’s most important repository on the Order of the Temple”
The Vila Nova da Barquinha Municipality has entered into a protocol with two branches of the Templar Order – the Ordo Supremus Militaris Templi Hierosolimitani Universalis (OSMTHU) and the Ordre Sovereign et Militaiire du Temple de Jerusalem (OSMTJ) – to declare the municipality and the Interpretation Center Almourol Templar (CITA) as an International Place of Templar Cultural Interest.
The proposal for the protocol came to the Municipal Chamber meeting on October 9 and deserved a positive opinion from the executive.
Councilor Marina Honório explains that the initiative results from the association of OSMTHU and OSMTJ who also wants Vila Nova da Barquinha to host “an annual event of the International Congress type and the recommendation that bibliographic collections and objects could be sent to the Center and enrich the CITA as an unavoidable international reference on the Order of the Temple and its cultural influences across the ages.”
As a starting point for this collaboration, Fernando Freire explained that both branches of the Order have already approved several initiatives aimed at encouraging collectors, archives and library owners to make donations and to make CITA by 2021 the “most important, complete and extensive”. repository and bibliographic collection on the Order of the Temple ”.
On the OSMTHU side, one of the initiatives is the negotiation of the passage of the Temple Archive, consisting of multiple original documentation concerning the International Chancellery and the International Federative Alliance Secretariat since 1988, as well as various objects and archives, on loan to the locality of Soria, Spain since 2007, for CITA in Vila Nova da Barquinha.
Another initiative to be taken by OSMTHU is to designate CITA as the “custodial institution to be handed over the update of the Order’s Archives, composed of the official documentation produced by the International Chancellery annually” as well as the “addition of historical documentary collections. bibliographic and objects of archaeological, academic or museological interest that can be donated ”.
The OSMTHU will also offer a forged replica, according to traditional rules, of the sword of the crusader Godofredo Bulhões, symbol of the historical context that gave rise to the Order of the Temple.
The OSMTJ will contribute with the deposit of a thematic bibliographic collection as well as an extensive documentary archive about the activity of the Order in the last half of the twentieth century.
In addition to the initiatives in terms of Archive and Library, the protocol also provides for cultural exchanges, through the loan and exhibition of specific pieces.
Finally, this collaboration also aims to hold an International Conference. An “annual international event taking place in 2020, 2021 and 2022”, as explained by the mayor of VN Barquinha, Fernando Freire.
The venue for the annual event will be CITA, whose organization, programming and promotion will be the responsibility of the two orders involved in the protocol.
It is recalled that the Templar Interpretation Center of Almourol was opened to the public in November 2018 and is a pioneer center for the Order of the Temple in Portugal, endowed with a relevant set of features including an exhibition space, auditorium and thematic library.
By Ana Rita Cristóvão, antenalivre.pt
From Master Antonio Paris, OSMTHU comments on a full day of engagements:
“Concistoro per la Creazione di Nuovi Cardinali. Basilica Papale di San Pietro. Con il Cardinale Pietro Parolin Segretario di Stato Vaticano.”
Congratulations also to Mons. Tolentino de Mendonça, new Portuguese Cardinal, currently heading the Vatican Library and the Vatican Secret Archive.
Why do Christians say the Our Father (the “Lord’s Prayer”) slightly differently?
Catholics conclude with “deliver us from evil,” whereas most Protestants, following Matthew 6:13 in the King James Version, go on to say something like, “For yours is the kingdom and the power and the glory forever.”
Are Catholics leaving out this phrase from Jesus’ prayer, or are Protestants adding to it?
Neither seems to be a good idea for Christians (e.g., Deut. 4:2, 12:21; Prov. 30:6; Rev. 22:19). To some Protestants, the Catholic omission seems like a clear example of the Church “subtracting from Scripture” (due to some “tradition of men,” perhaps). However, the history behind this little phrase is a bit more involved—and it argues for the reliability of Church tradition, not against it.
The first thing to note is that the prayer differs even among the Gospels themselves. Although the form in Matthew is the one used by nearly all Christians today, a shorter version is recorded in Luke chapter 11, where it ends with “lead us not into temptation” (v.4). So technically, one would be completely biblically justified in simply ending the prayer there.
A second interesting thing is that the verse in question is not included in the “oldest and best” biblical manuscripts, and is therefore not considered by the majority of biblical scholars today, whether Catholic or Protestant, to be part of the original biblical text. The King James Version of the Bible is based on the Textus Receptus, which itself was not based on the oldest manuscripts we have today. Neither Codex Sinaiticus nor Vaticanus contains the verse—in fact, the earliest witness we have to the longer ending of the Our Father is a late fourth- or early fifth-century parchment called Codex Washingtonensis.
The English wording of the Our Father that Protestants use today reflects the version based on the English version of the Bible produced by Tyndale in 1525. Tyndale’s version was not found in the liturgical tradition of western Christendom until the 1637 Scottish Book of Common Prayer. And although the longer ending remains popular today, there are many Bibles that do not include it. Catholic Bible translations (e.g., the Vulgate, the Douay-Rheims, or the New American) have never included it, and most Protestant Bibles do not either. Even modern versions of the King James includes a footnote stating that the phrase is omitted in older manuscripts.
Furthermore, although early Church Fathers such as Jerome, Gregory the Great, Ambrose, and Augustine wrote of the importance and beauty of the “Our Father” prayer, none of them included the phrase when they referenced it. The commentaries on the prayer by Tertullian, Origen, and Cyprian do not include it either. John Chrysostom did discuss the phrase in his fourth-century homily on Matthew (19:10).
When we turn from Scripture commentary to Church Tradition, we find this phrase (which resembles 1 Chronicles 29:11) in ancient liturgical use as a short doxology (praise response) to the Lord’s Prayer. The Christian manual known as the Didache (c. A.D. 95) has a short version of the doxology after the Our Father in chapter 8, and the longer reading is found in the fourth-century Apostolic Constitutions (7.24). From there it was incorporated into the Liturgy of St. John Chrysostom as well. Thus, it seems that this phrase might very well have been a doxology—a conclusion to the original prayer that Jesus instructed his disciples to say.
Scriptural and traditional evidence points to a fourth-century addition of the phrase to the original prayer. It is likely that around this time, a scribe familiar with the liturgy added the doxology to Sacred Scripture while copying the Our Father passage, and it found its way into later translations of the Bible itself. These copies eventually outnumbered the more ancient documents, and the phrase was included in the Gospels in the majority of ancient Bible manuscripts from then on.
When early Protestants produced their own Bible translations in the sixteenth century, they used the majority text as their source. The result was that their translations included the phrase as if it were part of the original Gospel writings. In England, Tyndale’s translation included it, and when Henry VIII split from the Catholic Church, he decreed its inclusion in worship. Finally, the virulently anti-Catholic Queen Elizabeth had it included in the Anglican Book of Common Prayer. Once it was brought over to America by the Puritans, the phrase’s addition was further solidified.
So, in conclusion, it seems that English Protestants added a traditional Catholic prayer to the Bible in order to distance themselves from what they thought were unbiblical Catholic traditions. Although Protestants have corrected many of their modern Bible translations, it seems their tradition(!) of adding a Catholic doxology to the scriptural Lord’s Prayer may take a bit more time to overcome.
 The ASV, CEV, ESV, GWT, GNT, NET, NIV, NIRV, NLT, and TNIV do not include the phrase, and others such as the HCSB, NASB, and NCV often bracket the phrase to set it off from the original text.
by Douglas M. Beaumont, in catholic.com