Prayer in Christianity
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Prayer is an important theme in Christianity, and there are several different forms of prayer.[1]
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[edit] Prayer in the New Testament
Prayer in the New Testament is presented as a positive command (Colossians 4:2; 1 Thessalonians 5:17). The people of God are challenged to include prayer in their everyday life, even in the busy struggles of marriage (1 Corinthians 7:5) as it is thought to bring the faithful closer to God.
Throughout the New Testament, prayer is shown to be God's appointed method by which the faithful obtain what he has to bestow (Matthew 7:7-11; Matthew 9:24-29; Luke 11:13. Further, the Book of James says that the lack of blessings in life results from a failure to pray (James 4:2).
Prayer, according to the Book of Acts, can be seen at the first moments of the church (Acts 3:1). The apostles regarded prayer as the most important part of their life (Acts 6:4; Romans 1:9; Colossians 1:9). As such, the apostles frequently incorporated verses from Psalms into their writings. Romans 3:10-18 for example is borrowed from Psalm 14:1-3 and other psalms.
Thus, due to this emphasis on prayer in the early church, lengthy passages of the New Testament are prayers or canticles (see also the Book of Odes), such as the Prayer for forgiveness (Mark 11:25-26), the Lord's Prayer, the Magnificat (Luke 1:46-55), the Benedictus (Luke 1:68-79), Jesus' prayer to the one true God (John 17), exclamations such as, "Praise be to the God and Father of our Lord Jesus Christ" (Ephesians 1:3-14), the Believers' Prayer (Acts 4:23-31), "may this cup be taken from me" (Matthew 26:36-44), "Pray that you will not fall into temptation" (Luke 22:39-46), Saint Stephen's Prayer (Acts 7:59-60), Simon Magus' Prayer (Acts 8:24), "pray that we may be delivered from wicked and evil men" (2 Thessalonians 3:1-2), and Maranatha (1 Corinthians 16:22).
[edit] The Early Church
[edit] Personal Prayer
Since the early church was made up of many with a Jewish lineage and history, a large part of the private prayers of its members followed typical Hebrew format. Praying three times a day became the daily office of the person, though, instead of a community encouraged practice. This adaptation was largely due to the problem that Christianity had not yet become a state endorsed religion. While the Jews were able to communally close shops and trade for the sake of their Sabbath, the ability to maintain such a discipline among Jewish and Gentile Christians wasn't met with the same enthusiasm. In the gospels, Jesus said that when you pray, you should not try to impress people with your piety.
[edit] Public Prayer
Prayer was frequently found in the gatherings of the early church, offered frequently throughout the worship service with the Lord's Prayer taking its place as the anchor - a common ritual in each gathering.
[edit] Liturgical
Elements of the oldest Christian liturgies may be found in liturgies such as the modern Roman Catholic Mass, the Orthodox Divine Liturgy, the Lutheran Divine Service, and Anglican services.
[edit] Seasonal prayers
Seasonal prayers such as found in the Breviary, which provides prayer for each liturgical season including Advent, Christmas, Easter, and Pentecost, as well as the other parts of the liturgical year. The Breviary developed over the centuries. Different religious orders sometimes have their own breviaries.
[edit] Prayer to saints
Prayer to saints: in Catholic, Anglo-Catholic, and Orthodox tradition, prayers of petition may be addressed to saints, in the belief that they answer such prayers by means of their own prayers to God on behalf of the petitioner.[citation needed] Catholics distinguish between latria prayer of sacrifice due to God alone, and dulia, or prayer of praise due only to a lesser figure such as a saint.
Other Christians, mostly Protestants, reject the notion of prayer to saints, which they feel is unbiblical and feel that it may lead to polytheism, or maybe even approaching the borderline of necromancy.[citation needed]
See Communion of Saints and Intercession of Saints.
[edit] Prayer for the dead
Roman Catholics and Anglo-Catholics believe that prayers for the dead are efficacious; for this reason, requiem Masses are offered for the repose of the faithful departed.[citation needed]
Eastern Orthodoxy rejects the notion of Purgatory, but offers prayers for the dead asking God to have mercy upon them; in particular, that tradition believes that Christians who have died remain part of the Church, and as such are both able to pray and to receive the benefits of prayer for them, whatever those may be.[citation needed]
Protestants have historically rejected the notion of prayer for the dead, believing that such prayers are unbiblical and cannot affect the fate of departed souls. Lutherans do not believe prayers should be prayed for or to the departed, and that God (Father, Son, and Holy Spirit) is only to be prayed to.[2]
[edit] Prayerbooks
There is no one prayerbook containing a set liturgy used by all Christians; however many Christian denominations have their own local prayerbooks, for example:
- Book of Common Prayer (the traditional Anglican prayer book, still in use or modified by the constituent churches of the Anglican Communion, and one of the most influential prayerbooks in the English language)
- Agenda, name for book for liturgies, especially in Lutheran Church.
- The Upper Room (United Methodist Church daily devotional)
- The Roman Breviary (Traditional Roman Catholic Monastic Hours)
- The Book of Psalms
[edit] Vocal
Vocal prayer is prayer made with the lips, though not always out loud. Practices of vocal prayer vary across denominations, but may include:
- Renouncing distraction, often by closing the eyes
- Presenting oneself by bowing the head, placing hands together, or making the sign of the cross
- Making a request and/or give praise for grace, enlightenment, assistance or just praising and thanking God
- Invoking the name, glory, or life of Jesus
- Closing, often with "Amen"
The prayer is supposed to receive the full mental and spiritual effort of those involved; even if a standard wording is used, mechanical recitation is discouraged.
Vocal prayer may be prayer of petition: in this view, a person beseeches God for a need to be fulfilled. Vocal prayer may also involve prayer of adoration, praise, thanksgiving, intercession, and communion. Particularly common vocal prayers include the Lord's Prayer; the Psalms; the Jesus Prayer; the Hail Mary; the Canticles throughout the Old and New Testaments; Grace, a prayer of thanksgiving usually before, sometimes after, a meal; and prayers associated with the rosary and the prayer rope. See List of prayers.
[edit] Meditative
This is prayer of a more interior character than vocal prayer. In some Christian theology, this type of prayer is intended to help obtain some knowledge and love of God:
"Meditation is above all a quest. The mind seeks to understand the why and how of the Christian life, in order to adhere and respond to what the Lord is asking. The required attentiveness is difficult to sustain. We are usually helped by books, and Christians do not want for them: the Sacred Scriptures, particularly the Gospels, holy icons, liturgical texts of the day or season, writings of the spiritual fathers, works of spirituality, the great book of creation, and that of history the page on which the 'today' of God is written."[3]
Christian meditation may commence by reading from a holy book of some kind, followed by silent prayer. Some Christians meditate on the condition of Man, or on the life of Jesus. According to the Catechism of the Catholic Church: "Christian prayer tries above all to meditate on the mysteries of Christ, as in lectio divina or the rosary.
[edit] Contemplative prayer
In what is called contemplative prayer, it is believed that the soul enters into contemplation. Mystics have claimed that in this form of prayer, God conducts the soul.
Methods of Contemplative Prayer include the Centering Prayer and Lectio divina
Some debate exists regarding if centering prayer is actually a true Christian form of contemplative prayer or a newer approach which blends different spiritual concepts. In fact, the sentence 'methods of Contemplative Prayer' itself may be misleading because one distinct element of Christian Contemplative prayer is that it is not really a method like other religious forms of prayer, because as stated above, a person cannot will oneself into contemplation, but it is infused by God. So there is no method, so much as doing whatever makes oneself available to receive this gift. Some people actually consider centering prayer dangerous and more of a technique than the true path of Contemplative Prayer. While it is heavily influenced by the ancient mystics, it itself by this term is only decades old, however proponents would argue they are simply taking the exact same concepts and tried and true principles of prayer and making them more accessible in this day and age.
[edit] Physical posture
Certain physical gestures often accompany prayer, including medieval gestures such as genuflection or making the sign of the cross. Kneeling, bowing and prostrations (see also poklon) are often practiced in more traditional branches of Christianity. Frequently in Western Christianity the hands are placed palms together and forward as in the feudal commendation ceremony. At other times the older orans posture may be used, with palms up and elbows in.
[edit] Charismatic prayer: Speaking in tongues
The technical term for speaking in tongues is “glossolalia,” made up of two Greek words, glossa (language or tongue) and lalein (to talk).
The word glossa appears in the Greek New Testament not less than fifty times. It is used to refer to the physical organ of the tongue as in James 3:5; once in reference to the flames of fire shaped like tongues (Acts 2:3); at least once in a metaphorical sense when referring to speech as in the statement, “my tongue (speech) was glad (joyous)” (Acts 2:26).
The only mention of speaking in tongues in the four Gospels) is in the Gospel of Mark - “And these signs will follow those who believe; In my name they shall cast out demons; they shall speak with new tongues” (Mark 16:17). However this chapter, Mark 16, is widely considered a later addition to the original text.
The Interpreter's One-Volume Commentary on the Bible defines glossolalia as: "the ecstatic utterance of emotionally agitated religious persons, consisting of a jumble of disjointed and largely unintelligible sounds. Those who speak in this way believe that they are moved directly by a divine spirit and their utterance is therefore quite spontaneous and unpremeditated."
According to this definition a person speaking in tongues is seen to be in a state of 'religious ecstasy' and, as such, is thought to be unable to understand the words that she/he is saying. However, many contemporary charismatic and Pentecostal Christians disagree, stating that they are in full control of all their faculties when they speak in tongues.
The Wikipedia entry for Contemporary Christian Glossolalia has this to say:
Christians who practice glossolalia typically describe their experience as a regular and even mundane aspect of private prayer that tends to be associated with calm and pleasant emotions. This is in contrast to the perception of glossolalia amongst Christians who witness but do not practice glossolalia, and those who have no experience of glossolalia. Both tend to see speaking in tongues as a group activity associated with heightened emotion and excitement.
Most Christians who speak in tongues believe that they are speaking a genuine language, though not necessarily a known human tongue.[citation needed] Many speculate that it is heavenly in origin -- i.e. a language spoken by angels or by God -- and that the Spirit of God speaks directly through them.
According to Acts chapter 2 a large gathering of Christ's disciples were given the gift of glossolalia on the day of the Pentecost, and their words were understood by a great crowd from other nations who had gathered for the Jewish festival.
Chapters 12 through 14 of the Apostle Paul's first letter to the church in Corinth provide his main discourse on the issue of tongues, and the other spiritual gifts (1 Cor 12-14). Interestingly the central chapter -- chapter 13 -- is his famous 'Hymn to Love'. After Psalm 23 this is without doubt the most well known, well read, and well loved chapter in the Bible. Many take the location of this chapter to mean that Christian love -- agapé in Greek -- must be central to all religious practice and experience, whether natural or supernatural.
[edit] A Christian philosophy of prayer
Some Christians see prayer as a means of achieving union with God, a means of raising the mind as well as the heart to God. Thérèse de Lisieux described prayer as "an uplifting of the heart, a glance toward heaven, a cry of gratitude and of love in times of sorrow as well as of joy" (Story of a Soul). Prayer can therefore take place as part of an organised event such as the Breviary or the Mass, but can also be spontaneous and may offer different meanings depending on the mood of the person praying.
Many Christians believe they can grow spiritually through the life of prayer. One view sees three phases of growth: beginners start on the "purgative way", later comes the "illuminative way" with "affective prayer", and eventually one may experience the "unitive way". In the Roman Catholic Church, writers who have influenced ideas about prayer include St. John of the Cross, St. Teresa of Avila, and Thomas à Kempis, author of The Imitation of Christ.
[edit] Epistemological issues
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It has been suggested that this article or section be merged into Efficacy of prayer. (Discuss) |
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This section does not cite any references or sources. (December 2007) Please help improve this section by adding citations to reliable sources. Unverifiable material may be challenged and removed. |
Geoffrey K. Mondello (see References below) believes that a mystical experience of God is real and provable, and is possible due to the claimed fact that God exists. He holds that given the reality and logic of writers such as St. John of the Cross, religious mystical experience is not irrational exuberance but is rather "a profoundly rational experience" with consequences for the structure of knowledge.
A dimension of this influence on knowledge is the extent to which the purgative process rectifies our relationship to God which "has become, as it were, eccentric; that is to say, God is no longer central to ordinary consciousness [after the Fall], but rather exists on its periphery as only one of a multiplitity of notions competing to varying degrees for primacy in consciousness..." This implies that the theological story of Christianity has no disjunction with reality, that the Christian contemplatives reveal that knowledge is rooted in that story. For example, "the finite not only can be, but as a matter of course is accommodated to the infinite without engendering any contradiction whatever." Christian mystical experience, then, borne in a life of prayer as described above (purgative - illuminative - unitive), has a mutually validating relationship to knowledge.
[edit] Scientific study
A highly-publicized three-year controlled double-blind study [4] of intercessory prayer for patients recovering from coronary artery bypass graft (CABG) surgery showed that Christian intercessory prayer had no effect on the frequency or severity of complications in those patients who were prayed for. The study followed three groups: one group of patients who were certain that they were receiving intercessory prayer, one group that was uncertain, and one group that knew that it wasn't. 59% of the patients in the group that knew was being prayed for suffered complications, versus 52% in the group of patients who were uncertain, and 51% in the group that was not prayed for. There was no statistically significant difference in major events or 30-day mortality between any of the three groups.
The study was paid for by the John Templeton Foundation, which studies the relationship between science and religion. For additional information on the efficacy of Christian practices such as prayer, see efficacy of prayer.
[edit] See also
- Prayer
- Anglican devotions
- Prayer In The New Testament
- Christian mysticism
- Intercession
- Poustinia
- Edward Mckendree Bounds
- Lorica
- Catholic beliefs on the power of prayer
[edit] References and footnotes
- ^ Philip Zaleski, Carol Zaleski (2005). Prayer: A History. Houghton Mifflin Books. ISBN 0618152881.
- ^ Question 201 of Luther's Small Catechism with Explanation (Concordia Publishing House, 1991 edition) answers the question "For whom should we pray?" as follows: "We should pray for ourselves and for all other people, even for our enemies, but not for the souls of the dead."
- ^ Catechism of the Catholic Church #2705; http://www.scborromeo.org/ccc/p4s1c3a1.htm
- ^ [1]
[edit] External links
- Prayer Text of a conference by Columba Marmion OSB
"Prayer". Catholic Encyclopedia. (1913). New York: Robert Appleton Company.
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