An important change has been introduced in their treatment of the Lord's Prayer. Protestants, for over three hundred years, have concluded that prayer with the words: "for Thine is the kingdom and the power and the glory forever." These words were to be found in St. Matt. vi. 13 according to the Protestant text. They were certainly wanting in St. Luke xi. 2, who also gives us the words of the "Our Father" with a very slight change of form. Catholics were reproached for not adding the 'doxology,' which proved to be a custom in the Greek Catholic Church, very much like our use of the "Glory be to the Father, and to the Son," etc., at the end of each psalm recited or sung at Vespers. Examination showed that the phrase "for Thine is the kingdom," etc., was to be found principally in versions made by and for the Catholics of the Greek Church, and this explained how the same had crept into the copyists' Greek version. This fact is recognized at length in the late revision where the words are omitted from the text of St. Matthew, whilst a footnote states that "many authorities, some ancient, but with variations, add: 'for Thine is the kingdom and the glory forever.'" The American revisers had made a number of very sensible suggestions, which would have brought the new Protestant version of the Bible still nearer to the old Catholic translation of Rheims and Douay; but their voice was not considered weighty enough, and Mr. Vance Smith openly blames the English committee on this score, saying that "they have not shown that judicial freedom from theological bias which was certainly expected from them." On the other hand, the American revisers showed their national spirit and liberality to a degree which must have horrified the orthodox members of the Anglican Community. The Americans "suggested the removal of all mention of the sin of heresy--heresies in their eyes being only 'factions.' They desired also that the Apostles and Evangelists should drop their title of Saint, and be content to be called plain John, and Paul, and Thomas. This resulted, no doubt, from their democratic taste for strict equality, and their hatred of titles even in the kingdom of heaven."[5] After all this the principle of faith in the Bible alone became somewhat insecure, and we find the revisers making a silent concession on this point by allowing something to the Catholic principle of a living, perpetually transmitted _tradition_. St. Paul, who speaks of the _altar_ and of _bishops_, and who allows _Communion under one kind_, and who had no wife, and wanted none (I. Cor. vii.), praises the Corinthians, not simply for keeping his "ordinances," as in the time of King James, but for keeping the _traditions_ as he had delivered them to the Greek churches before he found opportunity to write to the Corinthians.