[HarleyD]

This is in line with how God's action that bring about temporal harm are described throughout the Old Testament.

Yes, God bring about all things in our lives-good and bad-solely for our benefit.

If the point is that it makes God maker of evil, it does not. It is still Satan that is doing all the evil work and God allows it to happen

It doesn't say God "allowed" it to happened. God said that He was the perpetrator. It is the non-Reformers who often tell the Reformers that we make God the "author of evil". This is a clear case of how precisely God brings about calamity in a person's life and is NOT the "author of evil".

Which reminds me that you never answered this question: do you pray Our Father and why?

If I miss a question it is because I'm extremely busy at the moment and I scan these posts. I've gone back through several of the posts and can't find the question nor can I determine from above what you are asking. We pray "Our Father" simply because He is our Father; which does beg the question how a Catholic could call God, "Father" if they do not know if they will persevere. At best they could pray, "I hope you will be my Father". But that aside, could you please repeat the question?

[annalex]

The question is, could you comment on the content of the prayer. Specifically:

- we ask God that his will be done, as if alternatives to his will could be done instead;
- we link our works of forgiveness to the forgiveness of our sin;
- we ask God to not tempt (or test) us;
- we ask God to liberate us from the Devil.

All these pose no difficulty for me as a Catholic to be understood straighforwardly:

- I normally do what I will, which may or may not conform with God's will;
- my salvation is predicated on my works of charity;
- my faith is tested by events and may be damaged or extinguished;
- despite the acknowledgement of my faith inherent in the prayer, I may lose my salvation to Satan.

Additionally, if you look at the actual Matthew 6:11, it differs from the traditional wording of the prayer as the bread is described as "supersubstantial", -- "epiousion", another (with "kecharitomene") unique word formation that refers to the transsubstantiated bread of the Eucharist rather than the gastronomical bread.

I was wondering how a Calvinist would explain these things.