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Keeping the “Prayers of the People” a Prayer

15 Sunday Jul 2012

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Keeping the “Prayers of the People” a prayer

Intercession is sometimes offered with the pastor or priest asking openly for prayer concerns, attempting to gather them into a prayer on the spot. This practice is often a wonderful experience of community prayer. In my experience, two problems typically accompany this form of prayer:

  1. People can’t hear. This is an issue of hospitality. As presiders we are in control of worship – and controlling the microphone is a crucial way in which we either welcome everyone, or exclude many. In many instances, only those near the person lifting up a prayer concern or thanksgiving will actually hear what is said.
  2. People cease to pray. The “Prayers of the People” becomes “announcement time,” or a time when the congregation is not at prayer but simply sharing concerns, as they might in a small devotional group.

It is possible, however, for the us as leaders to use a form that will permit every prayer concern to be audible by all, and enable the congregation to remain in a state of prayer from start to finish.

Here’s what I suggest:

1. Invite the congregation into prayer, asking for prayers to be offered “on microphone only.”

2. While the congregation remains in prayer, you, as pastor, or someone designated by you, move among the congregation (with a hand-held microphone if possible) and stand at a particular pew or row of chairs and receive both the person’s name and brief prayer of intercession.

3. Before moving on, you repeat in a short sentence form a bidding prayer,  (“Let us pray for”…) followed by a category of prayer (“healing and comfort”) followed by the specific object of the congregation’s intercession not going again into detail (” for Jim Smith’s mother, Mary), followed by an invitation for response in an attitude of prayer (“Lord in Your mercy”)

Full example: Let us pray for healing and comfort, for Jim Smith’s mother Susan. Lord in your Mercy:

4. Followed by a congregational response: “Hear our Prayer.”

5. Then move to the next person with a petition or prayer.

This process can then be concluded with a collect.

The entire process is done in an attitude of prayer. 1) We hear the prayer, 2) we rephrase the kind of prayer offered, 3) we ask for the congregation’s prayer, 4) they respond with prayer.

Again, my hope is that:

  1. Everyone can hear.
  2. Everyone will be at prayer.

Seems simple. But it takes some thought and planning in each of our situations to make it happen.

Part V, Crafting Liturgical Prayer, Types of Public Prayer: Adoration and Thanksgiving

16 Thursday Feb 2012

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Part V, Crafting Liturgical Prayer, Types of Public Prayer: Adoration and Thanksgiving

Praise has two qualities:

1. Unconditioned praise (adoration). This is praise that is conditioned by no prior action from God – praise for God in and of God’s-self.  The focus is on God and on God’s unique and wonderful identity. This includes qualities belonging to God such as nurturance, holiness, beauty, strength, etc. These qualities call forth metaphors for God such as creator, redeemer, savior, father, mother, Lord, sustainer, guide, healer, etc.

2. Conditioned praise (thanksgiving). Thanksgiving connects what we know of God from our past to what we experience in daily living today.  It is rooted in anamnesis, which is a particularly strong and dynamic form of communal remembrance. Thanksgiving always recalls God’s mighty acts in the past in order to make them alive and present in the present. And it always places what we remember in relation to where and who we are now.

Forms of Thanksgiving.

1. Non-sacramental Form. Although this prayer might be offered at any point in worship, it is usually associated with the Lord’s Table, and is best done during a portion of worship in which Communion is usually celebrated. Here I will be suggesting a form for thanksgiving when Holy Communion is not celebrated. This prayer is often associated with the Offertory in the non-sacramental Liturgy of the Word.

The collect form is best, modified (for prayers of thanksgiving) by an introductory dialogue.

Consider prefacing payers of thanksgiving with the traditional dialogue from the great prayer of Thanksgiving:

L: The Lord be with you
P: And also with you
L: Lift up your hearts
P: We lift them up to the Lord
L: Let us give thanks to the Lord our God
P: It is right to give our thanks and praise
 

or the abbreviated form:

L: Let us give thanks to the Lord our God
P: It is right to give our thanks and praise
 

Follow this with an invocation and relative clause. For instance:

Almighty and merciful God (invocation)
from whom comes all good and perfect gift, (relative clause)
 

Followed by a list of 1st person plural adorations and statements of thanksgiving, which remember God’s grace in the past and place that grace into relationship with the present. For instance:

We praise you for your mercies,
for your goodness that has created us,
your grace that has sustained us,
your discipline that has corrected us,
your patience that has borne with us,
and your love that has redeemed us.
 
We give thanks for your creation,
for the joy of living and the beauty of this day.
                                               
We thank you for your redeeming power,
which parted the Red Sea and brought us out of Egypt,
which gave to us Jesus Christ who died on a Cross and rose triumphant from the dead.
which gives us new life, freedom, and hope even now.
 

End with a result clause and conclusion (perhaps doxological) If a prayer after the collection of the offering, the proper result of thanksgiving might be to offer up our lives to God.

Because of your great mercy and love we offer our lives to you to be your servants and to show forth your praise each day (result clause)
through Jesus Christ, to whom be honor and glory now and forever, Amen. (conclusion)
 

B. Sacramental Form: The Eucharistic Prayer

The form of this prayer has been one of the most disputed and well-honed elements of theology in all of church history, and the Eucharistic Prayer remains the great prayer of the church universal. Adherence as much as possible to this form shows one’s awareness that worship is always done in the communion of saints past, present, and future. If/when crafting Eucharistic prayers, it is crucial to include the following elements if possible.

                   1. introductory dialogue
                   2. preface/thanksgiving
                   3. institution narrative
                   4. anamnesis
                   5. epiclesis
                   6. concluding doxology
 

With only a couple of exceptions all of the historic liturgies which found their way into the liturgical tradition in the West include also:

                   1. sanctus
                   2. intercessory prayers (diptychs)
                   3. preliminary epiclesis (before the institution narrative) in some traditions
 

Here, then, are the basic elements of the Great Prayer of Thanksgiving: 

1.  Introductory Dialogue. This is a dialogue of greeting between the presiding minister and people and invites everyone present to join in the giving of thanks, just as we might introduce grace before an ordinary meal.

            Minister: The Lord be with you.
            People: And also with you.
 

It may include an invitation to lift up the heart to God (sursum corda). This indicates that all that we do is an offering of ourselves to God, rather than a re-offering of Christ on an altar.

            Minister: Lift up your hearts.
            People: We lift them to the Lord.
 

Then there is an invitation to give thanks and followed by a response indicating that this is the proper and correct thing to do.

            Minister: Let us give thanks to the Lord our God.
            People: It is right to give our thanks and praise.
 

The importance of this action is that the celebrant receives the assembly’s authorization and assent here to prior to proceeding.

2.  The Preface. Next comes the preface, a joyful thanksgiving that usually recites either a specific work of Christ (varying according to season or occasion) or a general narration of the history of creation and redemption. In the West this was a variable thanksgiving stressing one part of God’s saving activity. In the East this was an invariable thanksgiving presenting a general view of the whole history of salvation. When crafting this section, focus on the mighty acts of God in creation and redemption. This thankful recalling of the mighty acts of God is often ended with the Sanctus.

3. The Sanctus.  From Isaiah 6:3 and Revelation 4:8. The “Thrice holy” is the highest ascription of praise in scripture.

            Holy, Holy, Holy, Lord God of Hosts
            Heaven and earth are full of your glory
 

The Benedictus qui venit is added in most liturgical traditions. The Sanctus enables the congregation to join in the climax of the thanksgiving.

Blessed is the one who comes in the name of the Lord

5. The Narrative of Institution. This commemoration of God’s acts is followed and culminated in many liturgies by the words of institution. The Reformers separated this out and made it into a warrant for celebration. Many of our recent liturgies follow the more ancient practice of including it in the prayer.

6. The Anamnesis. As noted before this is a unique kind of “remembering.”  In every sense it is an attempt to bring to life something in the present that occurred in the past. It involves a careful balancing between two elements: memorial and offering. These two are carefully linked in a way that makes the former grammatically dependent upon the later.

  • memorial – this section always mentions the passion, resurrection, and ascension of Christ. Often other aspects of the mystery of redemption are included , such as incarnation, burial, the mediation of the ascended Christ at the right hand of God and quite often a reference to the second coming which sets the Eucharist in eschatological perspective
  • offering –this section offers the bread and cup, making it clear that the offering is dependent upon its identification, in virtue of Christ’s institution, with his own offering of himself.

7. Epiclesis – (From Greek word meaning “invocation’) Fundamentally a petition for the descent of the Holy Spirit on the elements and upon the assembly gathered to partake, and a statement of the ends for which this is sought – the fruits of communion.

8. The Intercessions. Intercession appears at this moment in the prayer, because we are most clearly aware of the body of Christ and our participation in Christ’s presence. It is basically an extension of that aspect of the epiclesis that prays for the fruits of communion. This becomes then preparation for communion as our participation in the Body of Christ.

9. The Doxology. The Eucharistic Prayer ends with praise and thanksgiving. (Usually Trinitarian in form).


Part IV, Crafting Liturgical Prayer, Types of Public Prayer: Intercession

05 Thursday Jan 2012

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The intercessor is one who “stands between” or “goes between” an individual, or community and God.  Intercession is prayer “on behalf of” another and addresses itself to concerns, issues, problems, conflicts, or suffering that require God’s special attention. Intercession is the priestly prayer of the body of Christ and in intercession it is the congregation, the people of God who are intercessors – not the priest, minister, or leader. For this reason it is often called the “prayers of the people.”

Open Prayers of the People – Intercession is sometimes offered in a less formal way, with the pastor or priest asking openly for prayer concerns, attempting to gather them into a prayer on the spot. This practice is often a wonderful experience of community prayer. Often, however, it ceases to be prayer, and becomes “announcement time,” or a time when the congregation is not “at prayer” but simply sharing concerns, as they might in a small devotional group. It is important for the leader to use a form that will encourage the congregation to remain in a state of prayer. One of the best forms to accomplish this is:

1. invite the congregation into prayer, asking for prayers.

2. while the congregation remains in prayer, move among the congregation (with a hand held microphone if possible) and stand at a particular pew or row of chairs (or have someone else do this) and receive both the person’s name and brief prayer of intercession.

3. before moving on, repeat in a short sentence form a bidding prayer,  (“Let us pray for”…) followed by a category of prayer (“healing and comfort”) followed by the specific object of the congregation’s intercession (” for Jim Smith’s mother, Mary), followed by an invitation for response in an attitude of prayer (“Lord in Your mercy”)

full example: Let us pray for healing and comfort, for Jim Smith’s mother Susan. Lord in your Mercy:

4. followed by a congregational response: “Hear our Prayer.”

5. Then move to the next person with a petition.

This process can then be concluded with a collect, or with one of the forms of prayer below. The entire process is done in an attitude of prayer. 1) We hear the prayer, 2) we rephrase the prayer, 3) we ask for the congregation’s prayer, 4) they respond with prayer.

Forms

When a form of open prayer is not used, there are many other forms for intercessory prayer. Since intercession is “on behalf of,” it will include petitions. Since it is corporate, it is important that these petitions be included in a form that is participatory as possible. Some possible forms of intercession include:

A. Bidding Prayer Form

  • Invocation and Introductory sentence focusing on the nature of the prayer – for example: “Almighty God, in Jesus Christ you taught us to pray for the many needs of others.
  • Bidding Prayer – “Let us pray for the world.”
  • Collect – Remember, a collect is a single sentence prayer, expressing a single petition or theme.  It is rendered in a five-fold patter which includes invocation, relative clause, petition, statement of purpose, conclusion:

“Creator God, (invocation) you made all things in your wisdom, and in your love you save us. (relative clause)  We pray for all creation.  Order unruly powers, deal with injustice, feed and satisfy those who thirst for justice, (petitions) so that your children may freely enjoy the earth you have made, and cheerfully sing your praises; (statement of purpose) through Jesus Christ our Lord.”  (conclusion)

  • Response – “Amen”: or “Hear our Prayer, O God.”

Then you return to the next bidding prayer.  The prayer ends with a concluding collect

B. Litany Form – 

  • Invocation and Relative Clause – Almighty God, (invocation) who answers the prayers of the faithful and hears the cries of the distressed, (relative clause)
  • Series of petitions that end with identical words or other recognizable cues.

L: For peace in the world

for the welfare of the church of God and for the unity of all peoples,

let us pray to the Lord

P: Lord, have mercy

  • Concluding collect

C. Congregational Bidding Prayer Form

This form of prayer is divided into categories.

  • Enumerative Bidding Prayer – Member of congregation or deacon lists a series of concerns representing one category such as the church:

“We ask your prayers for God’s people throughout the world:

for church leaders in Iraq, China, Europe and throughout the world, and for this gathering.”

  • Bidding Prayer – Leader summarizes with a  call to prayer indicating the broad category of prayer to be followed:

“let us pray for the church”

  • Silent Prayer A moment of silent prayer follows.
  • Concluding collect (repeat pattern)

D. Litany Form including silent prayer

  • Bidding Prayer – Leader suggests category for prayer:

“Let us pray for the church and for the world.”

  • Petition – a brief prayer:

“Grant almighty God, that all who confess our name may be united in your truth, live together in your love, and reveal your glory in the world.

  • Silence
  • Responsive Cue – “Lord, in your mercy”
  • Congregational response – “Hear our prayer”
  • (repeat pattern)
  • Concluding Collect – Ends with a concluding collect

E. Pastoral prayer with concluding Amen 

  • Bidding Prayer – Having gathered together the concerns to be prayed for, the minister offers calls the congregation to prayer indicating the category to be addressed in prayer:

“Let us pray for those who are ill.”

  • Petitions – which lists and addresses the concerns gathered and others.
  • Response – Congregation responds with “Amen” after each section.
  • Concluding Collect – Ends with concluding collect.

F. Pastoral Prayer with one concluding Amen

  •  Pastor offers a number of petitions in connected collects.
  •  People respond with a concluding “Amen.”

Part III, Crafting Liturgical Prayer: Types of Public Prayer – Confession

03 Tuesday Jan 2012

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In the next few posts, I want to provide some thoughts regarding crafting three types of prayers for worship. In this post, I’ll discuss prayers of confession. In the next two posts, I’ll say a few things about prayers of intercession and prayers of thanksgiving. Although confession, intercession and thanksgiving do not exhaust the riches of public prayer in worship, they at least cover the primary types.

Prayers of Confession

Paradoxically, the confession of sin is one of the most positive prayers in worship. In essence, it says “I can’t do it without help!” This is at the heart of Christian faith, which relies on God’s mercy and grace in Jesus Christ, and not on our own merit. Week after week in worship we confess that we can’t save ourselves, and need a helper to reconcile us to God and to one another. At the same time we express that we have such a helper in Jesus Christ – who declares us forgiven and reconciled to God in and through his healing and saving work on our behalf.

Dynamics  

The basic movement of a prayer of confession follows a shift from contrition to petition.

Contrition is the expression of lament, remorse, or sorrowful acknowledgment of one’s sinfulness. In common prayer, this is corporate sin, and is rooted in the doctrine of original sin – that “all have sinned and fall short of the glory of God.”

Petition is an expression of need, a cry for help, a call for some action on the part of God in Christ on behalf of the petitioner.

Types of contrition and petition

Many of us, when crafting prayers of confession, will focus our attention on only one aspect of confession to the exclusion of others. It is best, in my opinion, to cast the net more broadly. Here are a few types of contrition and petition that will help in this process.

1. Theological

In this model, contrition expresses the separation, distance, alienation, between Creator and Creature. The prayer acknowledges the human condition and marks the emptiness of our being apart from God. Petition appeals for a mediator, a helper, an act of grace and mercy.  The classical petition at this point is the Kyrie Eleison, Christe Eleison, Kyrie Eleison (Lord have mercy, Christ have mercy, Lord have mercy).

2. Existential

In this model, contrition expresses our sin, guilt, fallen-ness, unworthiness, “ommissions or commissions.”  We acknowledge that to some extent our human condition is our own fault. Classically, in the liturgy, this was known as the mea culpa “Through my own fault, through my own most grievous fault…” Petition appeals for forgiveness, which overcomes guilt and becomes the power, ultimately, to act and to change one’s thoughts, decisions and actions.

It is absolutely crucial to remember, when confessing fault and guilt (existential sin), that sin takes different shapes for men than for women, and for those with “too much self” as opposed to those with “too little self.” Instead of being guilty of “pride, self-centeredness, etc.” existential sin might wear the face of “denying the gifts God has given, hiding behind stereotypes or roles given by church and society, etc.”

3. Contextual

In this model, contrition expresses our idolatries, our allegiance to “lesser contexts” than that of God’s Realm and purpose. This is our often unwitting conformity with environmental, cultural, social and political evil. Petition appeals for a new order, a new pattern for human dwelling, a new allegiance and new loyalties. (Calvin included the 10 commandments immediately following the prayer of confession to stress the ORDER of God’s world in relation to all other orders).

4. Epistemological 

In this model, contrition acknowledges the limits and distortions of human knowledge, wisdom, art and science. The self-sufficiency of all human meanings is called into question. Epistemological confession also expresses a profound sense of the limitations of human language and science when confronted with both the depths of human experience and the mystery of the nature and character of God. Petition appeals to God for wisdom, truth and new meaning, for art and science that express and interpret faithfully, for understanding and new symbols and language to approach God and proclaim God to others faithfully.

Invitation to Confession: 

Confession was first part of a preparatory rite done by the priest (mea culpa) at the foot of the altar.  Many of the later Reformers made this confession public, congregational and included it within the Sunday Service after the entrance psalm or hymn. The Invitation to Confession is best taken from Scripture, to indicate that this kind of prayer is warranted by our common belief in a God of grace and mercy. For instance:

 The proof of God’s amazing love is this while we were sinners Christ died for us. Because we have faith in him, (Rom. 5:8) we dare to approach God with confidence.(Heb. 4:16)

Forms of Confessional Prayer 

a.Collect Form. 

This prayer is usually in the form of a revised, multi-sentence collect (see Part II for more on the collect form). Traditionally, confessional prayers slightly expand this form to include a 6th element, confessional sentences, (contrition), between the relative clause and the petition. For example:

Eternal God (invocation),

 our Judge and redeemer (relative clause),

 We confess that we have tried to hide from you and from ourselves. We have turned from the gifts that you have given to us. Hiding from your presence in our own lives, we have failed to see your face in others. We have avoided the pain of the world, passing by the hungry, the poor, and the oppressed.(confessional sentences/contrition)

 O God, in your mercy forgive our sin

Turn us toward the life you have given to us in Christ (petition)

 So that we may live more fully into your grace and purpose;(statement of purpose)

 through Jesus Christ our Savior. Amen (conclusion) 

b.Litany Form  

It is appropriate to use a litany form for the confessional sentences each ending with a recognizable cue followed by the corporate petition. For example, the prayer above might be re-cast in this way:

Leader:  Eternal God, our Judge and Redeemer, (Invocation)

because we have tried to hide from you and have done wrong, we pray

 People:  Forgive us, Lord (confessional sentence/contrition)

 Leader:  because we have lived for ourselves and turned from our neighbors, we pray

 People:  Forgive us, Lord (confessional sentence/contrition)

 Leader:  because we have passed by the poor, the hungry and the oppressed, we pray

 People:  Forgive us, Lord (confessional sentence/contrition)

 All: O God, in your great mercy forgive our sin and free us from selfishness, (petition)

that we may choose your will, and obey your commandments; (result clause)

through Jesus Christ our Savior. Amen. (conclusion)

 c. Silent Prayer 

It is appropriate that confessional prayers provide opportunity for the confession of individual sins in silence.

Declaration of Pardon 

A Scriptural declaration of pardon can immediately follow the prayer of confession. The Presbyterian Directory for the Service of God (PCUSA) offers excellent advice about this declaration, noting that this is a declaration, not a procurement:  “Following the confession of Sin, a declaration shall be made to the people of the assurance of their forgiveness in Christ.  This declaration is not to be made in words that seek to procure forgiveness but rather in words that strongly affirm the reality of the divine mercy promised in Holy Scripture and assured by Jesus Christ to all who “come in penitence and faith.”

Expression of Gratitude 

Following the declaration it is appropriate to offer an expression of gratitude in the form of a choral response, gloria, hymn of praise, spoken response, or affirmative Kyrie (You are the Lord, Giver of Mercy, You are the Christ, giver of mercy).

The Peace 

Expressions of gratitude may also be fulfilled in expressions of reconciliation, forgiveness and love in the passing of God’s peace.

Part II, Crafting Liturgical Prayer: Forms

02 Monday Jan 2012

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Forms Of Prayer 

Liturgical prayers are crafted primarily in one of three forms: the collect, the litany, and bidding prayers. These prayers have a long and venerable history, and are easily adapted for use. The key to all of these forms is that they are designed to be participatory in nature. Liturgical prayer at its best involves the whole congregation.

The Collect

The Collect is the common form for prayer across all traditions. Though its form is not often known as the “collect-form,” its five-part structure (see below) is easily recognized as the standard form for most prayers. The meeting of the Latin collectio is not certain.  It means literally “assembly,” but it may refer to either a prayer in which devotional themes are assembled, or to any prayer that is spoken when the congregation is assembled.  Both interpretations are complementary, and throw light on the function of the prayer.

There are standard collects in many liturgical traditions, often appearing as transitions between units of worship. In free church and directory of worship traditions in which there is a “Pastoral Prayer,” (or several such prayers) the collect has also prevailed as the guiding form. As the pastor crafts each petition, the collect form gives shape and unity to prayer. The collect follows a five-fold form:

1. Invocation.

2. A relative clause.

3. A petition.

4. A statement of purpose.

5. A conclusion (usually in the form of a doxology).

In its purist form, the collect is one sentence, expressing a single petition and theme followed by a vigorous “AMEN” by the entire congregation:

Example:

“Almighty God, (invocation), Lord of heaven and earth, (relative clause), pour out your blessings, we pray, upon this land, and give us a fruitful harvest; (petition), that we, constantly receiving your gifts, may always give thanks to you everywhere and in all things; (statement of purpose), through Jesus Christ our Lord. Amen. (conclusion)

Example of a Collect-Type Prayer  (adapted)

M    O God Our Creator, you have graced us with the gift of life and a world to live in. Empower and strengthen the witness of your church that, true to its calling, it may proclaim your radical and boundless love, in word and deed. We pray in Jesus’ name.

C     Amen.

M     O God, Source of our life, you have adopted us in the waters of baptism and made us your own in love. We pray that we may embrace our lives and the lives of others with courage and compassion, unafraid of joy and pain, sickness and health. May your care be made known in our care. We pray in Jesus’ name.

C     Amen.

M     God of Justice, you revealed your power in the servanthood of Jesus. May those who govern the nations use their authority in wisdom, kindness and peace. Awaken in all who govern a thirst for justice that embodies your care for this earth and the human community. We pray in Jesus’ name.

C     Amen.

ETC.

The Litany

From the Greek litaneia derived from litaneuein, meaning “to pray,” the litany is a prayer where fixed responses are made by the people to a series of short biddings or petitions said or sung by a leader.

Example:

Leader: For the peace of the whole world, for the well being of the holy Church of God,and for the unity of all, let us pray to God.

People: God, hear our prayer.

Leader: For the leaders of the nations, and for all in authority, let us pray to God.

People: God, hear our prayer.

Etc.

The litany is sometimes used in adoration and thanksgiving, but is primarily used in intercessory prayer.

Bidding Prayers

The bidding prayer is a series of invitations to pray about particular concerns, followed by silence, and then concluded with a collect and Amen.  The sequence might be as follows:

The leader says “Let us pray for …” (the sick).

A time of silence prayer follows in which the congregation offers personal prayers for people with that need either generally or by name.

The leader then prays a summary prayer or collect.  This collect may conclude with “Lord, in your mercy” which is then followed by the congregation, “Hear our prayer,”

or, the leader may simply offer a collect ending with “Amen.”