[A symposium on public prayers by three of our workers. At the close of his article, Professor Lewis makes this suggestion:
"The majority of prayers in our churches are offered by lay elders, many of whom do not have access to THE MINISTRY. Might it not be in order to pass used copies on to them? Or, better yet, encourage them to become regular subscribers, so that they may be helped to improve their various contributions to the services."
I asked my speech class, "Would you consider it proper to make a definite preparation for public prayer?" Most of the faces registered a bewildered "I should think not !" But soon my own thought occurred to several students: "One prepares to talk to men; why not prepare an address to God?"
Yet prayer is not just like an address, is it? Should not one always pray spontaneously, direct from the heart? Here is room for profitable thought.
It is true that a peculiar sacredness has rightly attached itself to prayer, more than to preaching or to singing. But, logically, is there anything more sacred in talking to God in the presence of men, than talking to men in the presence of God?
Both alike should be approached with awe and care. The sermon should be from the heart no less than the prayer. Both should be the best in form and substance.
Public prayer should be precise and articulate. The "groanings which cannot be uttered" are for the secret closet. Public prayer is intended to lead the minds of the congregation into an attitude of worship. It is worded primarily for the people.
Monotony, awkwardness, and repetition are no more in place there than in the sermon. Why, then, should we flinch at the thought of applying analysis and constructive criticism to prayer?
Observation and introspection will confirm the fact that most of those who lead in prayer learn their technique by imitation. Many ministerial students, though they have learned to preach thoughtfully and refreshingly, have adopted the worst features of praying merely by thoughtlessly aping the unfortunate habits of some of their elders. Careful thought and reverent criticism may help us to keep public prayer on a level of freshness and inspiration.
Avoid Cucats.—A cliche is a trite or hackneyed expression, especially a figurative or once clever expression. A plain, simple statement seldom becomes hackneyed. The words I love you have been used countless times through the centuries; yet they are full of meaning when spoken sincerely. Other phrases, striking when first introduced, become totally negative after continued use. No political speaker would urge a modern audience to "make the world safe for democracy." "New deal" was once a potent phrase, but its creators ask only that it now be forgotten.
May we respectfully suggest that there are certain expressions, often used in public prayer, that have lost their meaning. Consider, for example, such an alliterative arrangement as "stately step-pings" as applied to the Holy Spirit. There is some question as to whether these ancient rhetorical devices should be used at all in so solemn a thing as prayer. The old rhetoricians barred them from "the grand style." But certainly the effect of repeated use of this artificial phrase is distracting rather than uplifting. Other cliches suggest themselves: ','earth's remotest bounds"; "lead, guide, and direct us"; "be with the sick and afflicted" ; "the far-flung field"; "in Thy care and keeping." These phrases contain fine thoughts that are almost totally lost through constant repetition. A few moments of planning will furnish a fitting and refreshing phrase for each of these worthy but ill-said ideas.
Direct Diction Versus Redundancy
There is a tendency for some to use circumlocutions. "Go with us to our various places of abode." This is a carry-over from the epithet vogue of two hundred years ago. A simple "go home with us," says fully as much and does not transfer attention from the thought to the words. "A heavenly sitting together" expresses a good thought in a poetic way, but does it fit into a prayer ? At best it becomes ineffective after many hearings.
Frequently heard are such improprieties as "You" instead of "Thee" or "Thou" when applied to the Deity ; prayers addressed to Jesus rather than to God the Father; and, in concluding a prayer addressed to the Father, the expression "we ask it in Thy name" instead of "in Jesus' name." In spite of all that has been written and said, there are some who persist in the annoying and irreverent repetition of the name of God. Angels veil their faces when pronouncing that sacred name; yet some humans use it in nearly every sentence of a prayer.
More important still, some prayers wander from here to there with, no plan or consistency, often covering the ground twice. Others have no planned conclusion but end suddenly with an abrupt "Amen." Some are limited to a series of peremptory demands upon Jehovah, phrased in repetitious monotony with "be this," "do that."
Here are some suggestions for the preparation of public prayers. Think first of the general outline to be followed. It will usually be the same for a given type of service, and need not be thought of as a monotonous feature. It is the manner of expression that becomes tedious. Address to God, praise and thanksgiving, general requests, specific requests, the immediate need, conclusion—this is a simple, usable outline. 'The paragraphs of the prayer can be grouped around these basic ideas, but always varied in details and in expression. From one to five sentences on each part will furnish a two- or three-minute prayer; and this is long enough for any ordinary church service.
In phrasing the parts, think earnestly of what the real feelings, needs, and desires are, not of what is usually said or of how Elder So-and-So words his prayer. Many a small-church prayer is spoiled by an effort to get a "camp meeting ring." Probe the heart for its genuine sentiments, then phrase them with dignity, simplicity, and conviction. Do not think, What wording will sound the most scholarly? Or, How can I sound most flowery and eloquent? Think, How can I best express what we want to tell God here and now?
Compose Prayer as Carefully as Sermon
We scorn the ministers of other churches who read their prayers, but we need not go to.the other extreme, resorting to a mixture of borrowed ostentation and drab commonplace. Our prayers should be as carefully composed as our sermons—or shall we say, as our best sermons.
The avoidance of trite phraseology presents a challenging and individual problem. No attempt is made here to make a complete catalog of cliches. Indeed, everyone is in danger of accumulating a set of his own. The only remedies are constant vigilance and a friendly critic. As soon as a set phrase begins recurring with annoying regularity, it must be discarded, temporarily at least.
One word should be added regarding the delivery of the prayer. There is a tendency to adopt a wheedling singsong or a tense monotone. The conversational tone of common speech may seem beneath the dignity of public prayer, and that is right. But enough of the conversational approach should be retained to imply naturalness and earnestness. Further comment on this point would be valueless without the aid of audible demonstration.
Yes, prayer should come from the heart. But the mind is unable, without careful study, to express the heart language in form suitable for public utterance. The public prayer should be prepared.