Uncommon prayer

Thank you to Jeff Read for a biblical, thoughtful and practical look at public prayer. To me, an effective time of Christian meeting is when we balance the time spent speaking and singing the word with the time we spend listening to the exposition of Scripture and the time we spend in prayer. I wanted to reflect on some aspects of the article and the example prayer.

The first aspect is the question of whether public prayers should be written out or spontaneous. Like Jeff, I prefer the former, but I have some wonderful friends whose extemporary prayers are so encouraging and God-focused in their content and language that I would never insist upon it. However, in writing prayers, it is important to remember that they are to be spoken and understood by those waiting to respond with a heartfelt amen. In preparing prayers or by using prayers from a set liturgy, we have the opportunity to model prayer, or follow biblical models for prayer. These models should also inform our selection of prayers from published resources.

This modelling begins by acknowledging the God to whom we pray—Yahweh, our Lord and Creator, God and Father of our Lord Jesus Christ, through whom we share the right to call our maker Father. Secondly, we pray because the Lord commands us to pray and promises to hear. Thirdly, we pray confident, in the character, purpose and promises of God, Father, Son and Holy Spirit. So as we pray, let us call to mind his character and promises—not in a legalistic way, but in a way that speaks of the relationship of the Lord with his people (the Father with his children) and the sovereignty of God's eternal good will and purpose. This encompasses both the big prayers and the personal needs.

Finally, we pray with the Spirit's help in the name of the Lord Jesus. This is a reminder that ‘arrow’ prayers, conversational prayer, formal prayers and even unspoken prayers are not about impressing God or those who gather with us; they are about our relationship of grace with the sovereign Lord of all. We seek to live as kingdom people according to God's will in a way that honours Jesus.

I agree with Jeff's summary of the type of prayer and the placement of prayer in our Christian meetings. The Anglican liturgy is an expression of the gospel as it begins with confession and moves on to adoration, teaching and supplication. But there is also a place for returning to confession after hearing the word read and expounded—responding to a specific teaching from the Bible, and acknowledging our failure to obey and our need for forgiveness and the grace to be transformed into the likeness of the Son. This may be preceded or followed by a song. However, another useful practice is to have a time of quiet reflection between the talk and the time of prayer.

This brings me to a final observation. As well as lacking helpful models of extended prayer, many churches also equate activity with a lively faith, and so forgo the rich benefit of extended prayer and quietly waiting upon the Lord. If we are to let the Spirit ‘warm our souls with hallowed fire’, we must be prepared to ‘be still’ and to listen for the ‘still small voice’, to quiet our voice and listen to his. In some ways, the preparing of written prayers allows the prayer leader to do this in advance of the meeting, but we should not be afraid to wait upon the Lord, even in the most structured of Christian gathering.

Philip Cooney of Wentworth Falls, NSW, AUS (05/12/2009)

I'm appreciative of Phillip Jensen's article on Gambling (Briefing #375). Such pieces demonstrate The Briefing's intention to address contemporary issues from a biblical perspective. I was particularly struck by Jensen's concern for the poor, and by his desire to warn Christians from the subtle and often ignored sin of greed.

All this said, I had a couple of misgivings. The first was Jensen's definition of gambling (“an unfair form of voluntary taxation that affects the poor and vulnerable more than the rich and strong”). Leaving the inherent contradiction, my question is where did this definition come from? It is rather vague, and could be applied to a whole host of other activities, including various government initiatives. My second misgiving relates to the absolute nature/black and white tone of Jensen's piece. In it, he writes that gambling is always associated with corruption and criminality. He also states that all gambling is unloving covetousness. Is this really so? Can Jensen demonstrate this biblically?

Here is an example that I think disputes Jensen's argument. During my time at theological college, a few of us enjoyed an occasional game of poker. (No actual money was involved.) On one occasion, however, the regular crowd of poker players decided to play for money, although it was agreed that the winner would give their winnings to a charity (an evangelical theological college that was struggling financially). Now, Mr Jensen, would you say that this event constituted an an act of greed, which was essentially unloving and an indulgence in covetousness?

Ultimately my worry with absolute statements where no proper biblical justification is given is that they fail to prepare Christians to apply the gospel to every area of life by failing to account for the exceptional cases that Scripture provides. (For example how do the use of Urim and Thummim fit in with gambling?) Even more dangerous is that such absolute statements (to the effect that gambling is a sin) endorse and subtlety promote a legalism that is condemned in Scripture (Mark 7:1-13).

I wonder if, instead of condemning gambling outright, Jensen would be better served by reflecting on Paul's apt advice: “‘Everything is permissible’—but not everything is beneficial. ” (1 Cor 10:23 NIV).

Kip' Chelashaw of Surrey, UK (10/02/2010)

I was really encouraged by your December issue, with its article of the trials of ministry apprentice. I received that issue the day my church (the wonderful Busselton Baptist Community Church) gave me the green light to do a ministry apprenticeship with them.

I found it particularly helpful with its discussion of failure and the merits of failure. As a young guy keen to be involved in ministry, the drive for success by the older and more experienced folk around you can be rather discouraging. It can seem much easier to not do anything at all rather than do something, fluff it up, cop flak from others, but learn from your mistakes. I'm certain that there are people enthusiastic to go out and proclaim the gospel in various ways but who are scared off by the fear of others condemning their failure. How great it is to be in a situation where failure doesn't become a millstone around your neck for life!

Lee Herridge of Busselton, WA, AUS (10/02/2010)

You've got to feel for Guan when you read his ministry apprentice diary (Briefings #375 and #376/7)—an eager young guy, aiming high to model the example of his mentor with a job that's sort of here and there—a job that's not easily defined and emotionally taxing.

You've got to be happy, too, to think that Guan and so many young people are giving ministry apprenticeship a go. Future pastors, missionaries, Christian workers in any number of capacities—that's what we older ones want to see.

But how about those older than me: how does it look to them? I've heard this more than once: “It doesn't leave much opportunity for the ordinary lay people to have any ministry”, and even worse: “Old people are not really wanted at all, except to occupy pews and support young people” and “Once you're old, they don't want you to preach anymore or do anything”. That's a bit sad!

Pushed a bit, these well and truly retired-from-regular-employment folk would no doubt say they are pleased to see the 10 ministry apprentices in their church, and would perhaps even admit that they should move over to give the young ones a go—give them the experience necessary to turn them into the future leaders of the church.

Moving over is one thing, but these godly men and women with years of life experience surely don't have to move over so far that they are totally out of the picture. They have a new role, and perhaps the enthusiastic team of ministers who employ the enthusiastic ministry apprentices need to take time to incorporate them consciously into the whole training scheme—to define the role of the ‘oldies’ and let them know how they see them fit into the picture. Titus 2 suggests they have an important role to play!

Lyndal Webb of Port Vila, Vanuatu (10/02/2010)