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    Praying with the Church: Following Jesus Daily, Hourly, Today
    Praying with the Church: Following Jesus Daily, Hourly, Today
    Praying with the Church: Following Jesus Daily, Hourly, Today
    Ebook173 pages2 hours

    Praying with the Church: Following Jesus Daily, Hourly, Today

    By Scot McKnight

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    About this ebook

    Scot McKnight, best-selling author of The Jesus Creed, invites readers to get closer to the heart of Jesus' message by discovering the ancient rhythms of daily prayer at the heart of the early church. "This is the old path of praying as Jesus prayed," McKnight explains, "and in that path, we learn to pray along with the entire Church and not just by ourselves as individuals." Praying with the Church is written for all Christians who desire to know more about the ancient devotional traditions of the Christian faith, and to become involved in their renaissance today.

    With his trademark style of getting right to the heart of theological concepts through practical, witty, and memorable examples from everyday life, Scot invites readers to explore: How Jesus prayed, How the Psalms teach us to pray, How Orthodox Christians pray, How Roman Catholics pray, How Anglicans pray, How The Divine Hours of Phyllis Tickle teaches us to pray, And, how praying with the church is an essential part of spiritual formation.


    For more information on Phyllis Tickle's Divine Hours click here

    LanguageEnglish
    PublisherParaclete Press
    Release dateSep 1, 2013
    ISBN9781612615127
    Praying with the Church: Following Jesus Daily, Hourly, Today
    Author

    Scot McKnight

    Scot McKnight (PhD, Nottingham) has been a Professor of New Testament for more than four decades. He is the author of more than ninety books, including the award-winning The Jesus Creed as well as The King Jesus Gospel, A Fellowship of Differents, One.Life, The Blue Parakeet, Revelation for the Rest of Us, and Kingdom Conspiracy.

    Read more from Scot Mc Knight

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    • 4/5
      A good introduction to daily prayer. This books offers ways to make the daily office services of monasteries accessible to the lay person. It looks at various ways Roman Catholics, Eastern Orthodox and Anglicans develope an embracing prayer life at regular intervals. The author is partial to the work of [[Phyllis Tickle]] who has developed a volume for each 4-month period of the year to use as a comprehensive prayer book with full readings.
    • 5/5
      Beginning with a study of the prayer habits of Jesus, McKnight moves into an overview of several major prayer traditions within the church. In addition to our personal, spontaneous prayers in the church, McKnight argues that Christians should learn to pray with the church – through liturgical prayer traditions. McKnight explores the traditions of Eastern Orthodoxy, Roman Catholicism, Anglicanism, and the ecumenical Book of Hours. Overall, good points, but watered-down, over-simplified. B-

    Book preview

    Praying with the Church - Scot McKnight

    1

    PRAYING WITH THE CHURCH

    Most Christians are not happy with their prayer life—they either don't pray often enough or well enough. This book is written to help such Christians—and for those who do pray often, this book might also bring a welcoming word.

    For far too many Christians the only kind of prayer experience is praying alone in the church. This happens whenever an individual prays exactly and only what is on his or her heart. I call this praying in the church. Many Christians today, however, are turning to another kind of prayer and rediscovering its formative influences. This second form of prayer consists of set prayers that the Church has written down and prayed for centuries. The Church has always prayed at fixed times with set prayers, and in so praying it creates a sacred rhythm of prayer. I call this praying with the Church. When Christians pray at fixed times with set prayers, they join millions of Christians scattered across the globe who routinely pause two or three or even more times in a day to pray what other Christians are praying.

    Christians use various terms for praying with the Church, such as liturgical prayer, fixed-hour prayers, the Divine Office, the divine hours, the hours of prayer, or the Opus Dei (the work of God). No matter what term we use, it is what we are doing that is important: We are joining hands and hearts with millions of other Christians to say the same thing at the same time. By doing this, we are creating in our lives a sacred rhythm of prayer.

    A growing number of Christians today are adjusting their lives in order to pray set prayers at fixed times. I stand with them. And when I mention that I practice fixed-hour prayer in public settings, someone nearly always replies, I've learned to do the same thing, and I love it!

    What may surprise some is that nearly everyone who practices a sacred rhythm of praying finds it life-shaping. As one of my blog readers said in a comment, it takes the earthbound and frames it in the divine.

    I was challenged toward fixed prayers reading Lauren Winner's Girl Meets God and Mudhouse Sabbath. She wrote about prayer in a way that brought depth and a rhythm to faith I felt was missing from my experience. Lauren recommended The Divine Hours to me, and I have been very grateful…. [I]t helps to bring focus to the daily routine in which it is so easy to become distracted and earthbound. Focusing for a few minutes on the richness of the psalms, historical prayers, and hymns takes the earthbound and frames it in the divine.

    —MARK PERRY

    BUT NOT IN MY CHURCH

    I grew up in a church that did not teach fixed-hour prayer rhythms. We did not pray with the Church. Instead, we prayed in the church. We were good at it. More than a hundred from our congregation would gather nearly every Wednesday night just for prayer—no sermon, no music just prayer. And many of us (by my count) prayed at home alone and with our families. We were good at spontaneous prayers—at praying what we sensed should be said when we sensed we needed to pray. We prayed alone or together in the church.

    Let me emphasize that I'm not saying there is anything wrong with praying spontaneous prayers in the church. But there is another kind of prayer, taught in the Bible and practiced throughout the history of the Church, that can have a powerful impact on our spiritual life.

    Again, let me go back to my experience: I do not recall ever reciting the Lord's Prayer aloud in my church on a Sunday morning or a Sunday evening, or even during the Wednesday evening prayer meeting. Using someone else's prayers was not permissible. (Even Jesus' prayer!) The unwritten code was this: Do not pray other peoples' prayers. They could endanger one's soul.

    I do not mean to be disrespectful here. And I don't recall anyone screeching someone's prayer to a halt or gasping when someone trotted out a line or two from a written prayer, but the word was out and worked itself all the way through our proud church: You can catch spiritual infections from set prayers.

    We believed, and I joined in with this conviction for a long time, that there was a spiritually dangerous connection between set prayers and impersonal faith. (We did, however, have a choir led by my mother that sang The Lord bless you and keep you…. nearly every Sunday—and I still like that song because of its constancy.) But the repetition of prayers or especially the reading of the prayers of others was not practiced.

    We were given this diagnosis for an argument: Repetition leads to recitation, and recitation leads to vain repetitions. (And we all knew where vain repetitions lead you—right into Dante's Inferno, though we didn't read Dante or use any version of his word inferno.) Before long, we thought, we'd just be mouthing words and not meaning them at all. It is better, we were taught, to say something clumsy but really mean it from the heart than say something profound and poetic and run the risk of not meaning it. If meaninglessness meant vain repetition and meaningfulness meant spontaneous prayers, I would choose the second every time.

    But these are not the only two options.

    The Bible, Jesus, and the Church teach that we can learn to use set prayers at set times and pray with the Church and mean every word we say and, as a result, grow both personally and as a community of faith. So the aim of this book is to encourage Christians to pray not only in the church but also with the Church.

    For most of my life I only prayed extemporaneously. Three years ago, I began praying the offices: morning and evening on a daily basis, midday and compline less frequently. For the past two years, I have exclusively used Northumbria's Celtic Daily Prayer, and am often amazed by how personally relevant and challenging the prayers and readings have been. Admittedly, I did not expect this, but am so grateful to God for leading me in this direction. The rhythm and relevancy have deepened my prayer life significantly.

    —CHRIS MONROE

    Praying with the Church at fixed times with set prayers can engage the mind, the heart, the soul, and the body—and can be just what prayer was meant to be: the total engagement of the whole church with God.

    BUT WHAT ABOUT…?

    There was a reason my spiritual mentors frowned upon rote prayers at set times: They knew folks who said fixed-hour prayers and didn't mean them. Let's start right here—humans have a knack for turning religious acts into meaninglessness. But saying the right things is not the point. The point is to learn to engage with God—and the point is also learning to engage with God together, not only alone in the church but also with the Church. Every scene of heaven in the Bible shows us a vision of the Church praying together and singing together and praising together.

    When we pray, we add our own voices to this ceaseless chorus, taking our part in the song that has been sung since creation began. Prayer is the way by which we join earth's refrain to heaven's hymn.

    —THE LITTLE BOOK OF HOURS, IX.

    But still, no one can dispute the tendency for fixed-hour prayers to slip into mindless, memorized mouthing of words. Whose fault, we need to ask, is that?

    If our prayers have become vain repetitions, it is because our heart is not engaged, not because of what we say. I know from personal experience that set prayers have stimulated my own prayers and my own life. For many of us, fixed times for prayer, when, instead of trying to figure out something to say, we say what the Church is saying, might just be the stimulus our prayer life needs. The development of sacred rhythms might help set loose a church that learns to pray together. That is my (spontaneous) prayer for this book.

    What we need then is both lively, spontaneous prayers in the church and heartfelt prayers with the Church. We needn't choose one or the other, nor need we downgrade one or the other. We need both.

    AND THIS ALSO…

    If you compare the written prayers from the psalms, the Lord's Prayer, or those we find in the prayer books of the church, one thing will immediately strike any reader: The prayers from those sources are theologically rich and aesthetically appropriate. I cannot always say this of the spontaneous prayers of many Christians—and I am not impugning their motives or questioning their hearts.

    What I am suggesting is that spending time with the psalms, the Lord's Prayer, and the prayer books of the church can improve the prayer life of Christians and the church. Time spent with the prayers of others can teach us to pray both alone in the church and together with the Church. Perhaps the following story will give an image to what we are saying.

    THE PORTIUNCOLA OF ST. FRANCIS

    Last summer my wife, Kris, and I vacationed in Italy. We visited Assisi, the home of St. Francis and St. Clare. Perched on top of a gentle Umbrian hill, Assisi peers out over a hazy, rich, and fertile plain. We Protestants have no saints, but many of us claim Francis and Clare as our own. (Some of us see Francis as the first Protestant, and his story has been told well by Mark Galli in Francis of Assisi and His World.) We saw the historic places, including the Church of San Rufino, where the two saints were baptized, and the Basilica of St. Clare, where we stared with others at some of her relics. We participated in a worship service in the Basilica of St. Francis. We wandered with other tourists through the basilica to absorb as much as we could, paying special attention to the walls of the basilica, because they are wallpapered with Giotto's famous paintings depicting the Franciscan movement. It would take more knowledge of art and more time than we had to understand them all, but we tried.

    Yes, I liked the basilica, but the most memorable part of the trip for me occurred after we left Assisi. We got into our rented Alfa Romeo and wound our way down from Assisi into the Umbrian plain to see two more churches. I had to see the Portiuncola. In the thirteenth century Francis restored this small church after it had crumbled to pieces, and it became the meeting point for the Franciscan friars. Famously small, the Portiuncola has become a stone parable of the humble life and ministry of Francis himself.

    The Portiuncola was, of course, not large enough to house the crowds of pilgrims who would for centuries come to touch the Franciscan spirit. So St. Mary of the Angels was built to contain the crowds. We found St. Mary's easily enough, but we couldn't find the Portiuncola. I walked around the outside of the basilica but couldn't find St. Francis's little church. As we entered St. Mary's I asked a guide where the Portiuncola was, and he simply looked down into the basilica, pointed to a church within a church, and said, Right there.

    There it was: Francis's original church, now completely restored, standing smack-dab in the middle of the basilica: a church inside a church. I made a beeline through the basilica to the Portiuncola, entered into it, and just looked—trying to imagine my way into the world of Francis. Pilgrims were kneeling in prayer, while others were lost in meditation. By any account, the Portiuncola is a humble church of almost no distinction—except that St. Francis and the Franciscan movement owe part of their origins to this humble building.

    The Portiuncola was humble. St. Mary of the Angels, as you might guess, was majestic and expansive and filled with all sorts of people, none of whom I knew but with whom I felt some kind of spiritual kinship. We had visited the Portiuncola, and we stood in the basilica with others, worshiping, praying, and drinking in the aesthetics of the place. I felt at home in both places—the Portiuncola and St. Mary of the Angels.

    My intent for the Umbrian plain was to find the church of St. Francis, the Portiuncola, but what I discovered was that St. Francis's little church had been swallowed up by the movement that St. Francis created.

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