04-Materials of Worship Prayers
CHAPTER IV MATERIALS OF WORSHIPPRAYERS
WORSHIP is prayer, and in social worship the prayers normally should be the strongest parts of the service. As a matter of fact, they are generally the weakest, overshadowed by both the sermon and the music. A thoughtful liturgist inquires, “Is it not true that you have heard from the same lips a sermon orderly, clear, virile, and a prayer rambling, indefinite, and vapid; the former being a presentation “of well-considered, well arranged and important truth, felicitously expressed; the latter ill-considered, poorly arranged thought, born of struggle so apparent or following a rut so wearily worn as to destroy all sense of spirituality?” 1 To learn to pray is the most important part of a minister’s task. Beecher used to declare that “he who knows how to pray for his people need not trouble to preach for them or to them/’ 2 i. DEFECTS IN PUBLIC PRAYERS. a. Among the more common defects which mar public worship, unreality must be named first. This may appear in mock humility and exaggerated self-depreciation on the part of the liturgist, in affected fervor and highly rhetorical address to Deity, or in the mechanical manner in which the prayer is.made. Whatever else should be true of it, a worthy prayer must be a sincere and unaffected expression of feeling. b. Carelessness, amounting to flippancy and irreverence, destroys the value of many prayers. This may appear in the formlessness of the prayer wandering, incoherent, empty of intelligible ideas, as if no preparation had been made for this act of worship. Or it may appear in the falling, op. cit, p. l6f.
’Yale Lectures, II, p. 47.
53 54 THE PASTORAL OFFICE manner of him who leads matter-of-fact, familiar, lacking awe and humility. c. Other prayers are spoiled by flattery and complimentary references to men in their presence. Who has not been sickened by something as reprehensible as the following: “Bless, we pray thee, our beloved brother. We thank thee for the wonderful work he is doing and the powerful sermon to which we have just listened”? The author of a valuable treatise on worship well says, “Appreciation of God’s servants at home or abroad has a rightful place in prayer, but is no warrant for fulsome praise in their presence,” d. Charles H. Spurgeon was particularly provoked with prayers overloaded with endearing words. “When ’Dear Lord/ and ’Blessed Lord/ and “Sweet Jesus’ come over and over again as vain repetitions, they are among the worst of blots,” he believed. e. Prayers are denatured when, under the guise of addressing Deity, they become sermons to the congregation on doctrinal, political, historical, or personal matters. Such “preaching prayers” are not prayers at all.
/. Frequent repetition of the divine name is to be avoided. A good rule in this matter would be to use the name of God only when it will add emphasis. Likewise all other repetitious words and phrases detract from the impressiveness of devotion. This is always due to disconnected thought.
One who has a perfectly clear notion of what he wants to say will express it freely. g. Other common faults, without attempting an exhaustive catalogue, are shouting, wild gestures, rapid speech, drawling, monotone, crudities of all kinds. In addressing the infinite God we should be at least as circumspect as when speaking to “the leading citizen” in our town.
2. THE PRINCIPLES OF EFFECTIVE PRAYER. In correcting the faults of public prayer one should keep before him the great principles which make for effectiveness in this act of worship, and s-eek constantly to apply them to himself.
MATERIALS OF WORSHIP 55 a. It must be evident that the very first of these is reality in religious experience. To pray well in public one must pray much in private. And he must carry the atmosphere of one who knows God at first hand, who is sure of the unseen world of spirit, and power, and goodness, and who speaks with the quiet assurance of perfect knowledge and sincerity. b. The second principle derives from the Protestant theory that worship is the function of the entire congregation, and that all public prayer is “common prayer,” even when expressed by a single person. One who “leads in prayer” speaks not for himself alone, but in a representative capacity. He is merely the mouthpiece through which the congregation pours its collective confession, repentance, adoration, and praise. He must, then, not only identify himself with God through the transparent genuineness of his religious faith, but also with the congregation in those experiences and feelings which all share together. It is the common sorrow, the common sin, the common need, and the common aspiration that should find expression in his public prayers not the experiences that are purely personal to himself. To this he pledges himself when he suggests, “Let us pray,” rather than, “I shall pray/’ He must not allow himself under these circumstances to be mastered by private considerations of health, weariness, depressing moods, or individual sorrow. One of the greatest things the late Theodore Roosevelt ever did was to make an address before a political convention the day after his son Quentin was reported lost, without referring in any way to his individual grief, though the whole country knew about it. In similar fashion the minister must repress in his public prayers all personal matters, giving right of way only to that which is general. Only so can he make himself a perfect mouthpiece for collective prayer. Henry Ward Beecher expresses this sense of oneness with the congregation admirably, “Hundreds &nd hundreds of times as I rose to pray and 56 THE PASTORAL OFFICE glanced at the congregation I could not keep back the tears.
There came to my mind such a sense of their wants, there were so many hidden sorrows, there were so many weights and burdens, there were so many doubts, there were so many states of weakness, there were so many dangers, so many perils, there were so many histories not world histories, but eternal-world histories I had such a sense of compassion for them, my soul so longed for them, that it seemed to me as if I could scarcely open my mouth to speak for them. And when I take my people and carry them before God to plead for them, I never plead for myself as I do for them I never could.” 3 c. The third principle is preparation. If speaking to the people is a solemn privilege for which one should make the most careful preparation, speaking for them in prayer is no less solemn, demanding equal diligence beforehand. But, strangely enough, comparatively few ministers prepare their prayers as painstakingly as they do their sermons. With some this is sheer negligence. With others it is the result of a fanatical notion that such preparation would interfere with the movement of the Holy Spirit as if the Holy Spirit despised our normal faculties and declined to operate except through the impulsive, the unpremeditated, and undisciplined moods of the heart and mind. Let us “no more venture into the pulpit with an impromptu prayer than with an impromptu sermon.” This preparation should be double (i) a preparation of the heart of the liturgist by private prayer and meditation to induce the mood and spirit of worship, and (2) a preparation of the mind by carefully selecting the ideas that are to be incorporated into the prayer and arranging them in the most effective manner so that the prayer will be something more than a disorderly “medley of phrases devoid of intelligible order/’ This latter preparation may well go as far as the actual writing of the prayer. It is not incompatible with extemporaneousness, which implies merely the ’Yale Lectures, II, p. 46.
MATERIALS OF WORSHIP 57 free utterance of that which has been well considered previously. In organizing the materials of the prayer we must have regard for the principles of composition which control in the creation of all literary forms.
(1) First, the prayer must have a definite plan. Its character will depend upon the nature and the occasion of the service. If there is nothing exceptional in the setting, the prayer may be general in its scope, comprehensive, rather than particular, in its emphases. If the occasion is “special,” the plan will be shaped accordingly, larger place being made for the matter rendered conspicuous by the time and place. The one who prays should know exactly the direction his prayer will take and the particular steps by which he is to proceed.
(2) A plan implies a sense of completeness and unity when the prayer is finished. Every part must be related to the central idea which unifies all into a single whole. Respect for this principle of unity, moreover, will keep out everything that is foreign to the main matter. Again, it will not overlook any important item that should be included. “How often in extemporaneous prayer one hears many subjects introduced, none of them completed, nor the whole rounded out in such proportions as to have a distinct effect a bundle of scraps, no more like an organism than a parcel of legs, arms, fingers, and ears resemble the human body.”
(3) The plan can be unfolded only gradually. This requires movement and action in the development of the prayer, precisely as is required in the development of a story. In the absence of this “travel of thought” from point to point, producing a sense of change, the attention soon wearies, and interest fails through monotonous repetition. Movement, then, should be rapid enough to hold the attention. And under the control of the unifying idea it should be orderly enough to be followed easily.
(4) This movement should rise steadily frotn point to 58 THE PASTORAL OFFICE point until the highest of all the climax has been reached.
Then the prayer should be concluded. This upward movement is not merely one of thought, but of feeling as well. For a prayer is less a “train of thought” than a “train of emotions.”
(5) The introduction of the prayer usually consists of such ascriptions to Deity as are appropriate to the dominant note in the prayer. If it is a prayer of thanksgiving, then God may be thought of as the gracious Father and Benefactor of men. If a prayer for help, as the Almighty and Omnipotent. For a typical example, take the familiar collect for purity which is a prayer for cleansing, Introduction: “Almighty God, unto whom all hearts are open, all desires known, and from whom no secrets are hid:”
Petition: “Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy name; through Jesus Christ our Lord. Amen.”
(6) The conclusion of the prayer should be appropriate to what has preceded, and should be brief. Most of the prayers in that -excellent volume, The Temple, by W. E.
Orchard, close almost abruptly with a simple “Amen”
More commonly the conclusion cites the authority by which the requests are -made or consists of an adoring phrase addressed to some Person of the Trinity, “Through Jesus Christ, our Lord. Amen”
“For Jesus’ sake. Amen.”
“That we may glorify thy holy name. Amen”
“Through the merits of thy Son, Jesus Christ. Amen”
“Through him who liveth and reigneth with thee and the Holy Ghost, now and forever. Amen”
“To the honor and glory of thy name. Amen”
(7) The ideal public prayer will be simple and chaste as to language. There will be no long or involved sentences. The words, for the most part, will be of one or two syllables, Vulgarisms and slang will Ji^ve no place in them MATERIALS OF WORSHIP 59 Terms that are low and coarse and also high and inflated should be avoided. d. The materials of public prayer consist of Confession, Petition, Thanksgiving, and Intercession. It is possible to avoid monotony of subject and method by tabulating, for one’s private use, under these general headings, items that properly may be incorporated into one’s prayers. The following catalogue, which is only suggestive, is an abbreviation of the “Summaries” made by James Burns, M.A, in A Pulpit Manual, pages 67-77,* though I have presumed to add certain themes suggested by our new social ideals.
CONFESSION GO Sins of Daily Life
Love of self; of ease; of money; of display. Indifference to spiritual things; neglect of duty; blindness to the unseen.
($) Sins Against Our Fellowmen Unkindness in judgment; lack of courtesy and forbearance; selfishness and hardness of heart toward the needs of others; lack of sympathy with their sorrows and losses; neglect of the poor, the weak, and the erring.
(#) Sins Against God
Ingratitude for daily mercies; unfaithfulness in duty, and cons-taut f orgetfulness; neglect of prayer; indifference in worship; want of love and zeal for spiritual things; betraying Christ through the worldliness of our lives.
(4) Sins of Mind and Heart Vanity, pride, boastfulness, impatience, intolerance, lack of consideration for the opinions of others. Want of love and compassion toward others; selfish absorption in ourselves which makes us callous; insincerity; indulging in vain, frivolous, and empty conversation; using the language of devotion without the spirit; uttering hot, passionate, and unkind words when we ought to have remained silent; remaining silent when we ought to have spoken. Our indolence and evil temper; our worldly discontent at the success of others; our acts of dishonesty and deceitfulness in our relations to our fellowmen. Our forgotten vows and neglected *Used by permission of The Pilgrim Press, 60 THE PASTORAL OFFICE opportunities; the sorrows which have brought no repentance, and the heavenly pleadings which we have disregarded; the things left undone, and those which we ought not to have done; the sins and weakness which mar our best moments, so that even when we would do good, evil is present with us.
(5) Sins of the Congregation The poverty, languidness, and frequent irreverence of our worship; the worldly thoughts and business cares which we allow to distract our minds; the coldness of our praises and the feebleness of our prayers; our unwillingness to part with our possessions for the extension of Christ’s kingdom; our indifference toward the sinful without and the lost and erring around our doors.
(6) Sins of the Nation Our love of wealth, and greedy pursuit of material prosperity; the pride and haughtiness which we show toward other peoples; our increasing love of luxury and display in our public life; the decline of worship, the public neglect of the Day of Rest; our indifference toward social wrong and injustice, and our neglect of the poor, the suffering, and the weak.
(7) Sins of Social and Industrial Groups Our failure to apply Christian principles of conduct to industrial relationships; our disregard of human values; the subordination of human welfare to profit and power; and inability to do the work of the world in the spirit of brotherhood; our exploitation of childhood and womanhood; our indifference to the effect of industry upon the home; our industrial wars.
PETITION
(1) For Forgiveness For all sins; for omissions of duty; for every unkind word, evil thought or imagination; for every sinful deed, for everything in past conduct which has merited judgment (2) For Cleansing From the stains and impurities wrought in us by sin and the world; cleansing of the conscience, of the mind, of the heart, of the will; cleansing of the eyes, the hands, the lips.
(3) For Renewal In faith and love; brought back to sense of divine favor;
MATERIALS OF WORSHIP 61 strengthened with might to withstand temptation; reassured of Christ’s presence, protection, love.
(4) For Protection In time of temptation, trial of faith, spiritual weakness; in time of sorrow, sickness, affliction; in time of worldly loss, discouragement, disappointment; in time of doubt, difficulty, and perplexity.
(5) For Grace To forgive; to possess the soul in patience; to maintain peace of conscience, joy in the Holy Ghost, assurance unto the end; to witness a good confession; to persevere unto -the end.
(6) For Courage To follow in the footsteps of Christ; to bear His Cross and do His will; to testify our allegiance to Him before the world with boldness; to willingly sacrifice for His sake; to endure hardness as a good soldier of Jesus Christ.
(7) For Deliverance From vain imaginings; foolish repinings; needless care; vain regrets; embittered speech; love of coarse enjoyments; the scornful spirit; compromising with sin; ingratitude, and distrust of the divine love.
THANKSGIVING
(1) For Daily Mercies Food; raiment; comforts and protection of home; health of body and mind; strength to labor; life’s daily tasks and opportunities; love which shields and supports us.
(2) For Our Education Friends, teachers, and instructors of youth; example of those around us; education and inspiration which come from past history, literature, art, and daily activities; life’s disciplines and experiences; trials which train us in patience, humility, and in fortitude; sacredties which bind us to the Unseen.
(#) For Our Country Its history and traditions; its civil and religious freedom; its justice and good government; the growth of charity, consideration for the wants of the weak and poor, and national responsibility.
62 THE PASTORAL OFFICE (4) For Spiritual Mercies Day of rest its opportunities, associations, and obligations.
House of God its ministry and sacraments; sacredties and holy worship.
Gift ’of Christ His Incarnation, Ministry, Atonement, Death, Resurrection, Ascension, and Intercession.
Holy Spirit guidance of His Church and people; revelation of truth; inspiration for holy conduct.
Holy Word its revelation of divine purposes; its inspiration and promises.
Saints and teachers; prophets and evangelists; all who serve in faithfulness.
INTERCESSION (1) For Native Land The President and his family; his Cabinet and Counselors; both Houses of Congress; Army and Navy, and all engaged in service of the Commonwealth; Judges and Magistrates; all who occupy places of trust and responsibility.
(2) For Other Nations All kings and rulers, together with peoples under their sway; the growth in the world of freedom, justice, and good government; the overthrow of tyranny and oppression; the spread of the spirit of love and brotherhood; the hastening of the reign of the Prince of Peace.
(8) For City
City, town, parish, or district; magistrates and public men; its public institutions and benefactions; its efforts to improve the health, happiness, and comfort of inhabitants.
(4) For Social Classes (a) The poorthose working under hard, depressing, monotonous, dangerous, or unremunerative conditions; those suffering through unjust social or economic laws; those who are physically or mentally unfitted for engaging in life’s battle; those who are depressed, or worn out, or dispirited.
(b) The rich that they may be good stewards of God’s bounty; defended from pride, selfishness, vain display, love of luxury, hardening which comes from success; that they may maintain a lowly and obedient heart (c) Those engaged in commerce that prosperity may be granted to all engaged in business and various industries; that divisions be MATERIALS OF WORSHIP 63 tween class and class may be healed; that all engaged in business may be men of integrity, rectitude, and known for their fair dealing.
(d) The unfortunate those losing heart; those crushed down by debt, by loss, by failure of their hopes; those embittered by adversity; those becoming hard and defiant because of prosperity of others; those who have found life a disappointment, and the multitude of the miserable around our doors.
(e) The afflicted those who are suffering in mind or body; the inmates of our workhouses, hospitals, or kindred institutions; those who tend them, doctors, nurses, and all engaged in alleviating human distress; those who mourn; those drawing near to death, and those in bondage to its fear. Those grievously tempted; those who have gone astray the prodigal, criminal, abandoned; those in doubt and spiritual perplexity; those hindered through circumstances, weakness of faith, or lack of courage; those who have not the courage of their best convictions; those who are growing blinded to spiritual realities.
(f) Employees women, children, men who work under depressing, dangerous, and unremunerative conditions. Labor organizations, that they may be wisely led and saved from bitterness and malice.
(g) Employers that they may be wise and patient, exercising their great power over the workers in the spirit of brotherhood; that they concern themselves with working men as well as dividends that they be saved from the sin of using other men as tools to further their own self-interest.
(h) For business men that they be saved from the deceitfulness and materialism of trade that they may realize that they are engaged in useful social service that all engaged in business may be full of integrity and honor.
(5) For the Church
Ministers, teachers, missionaries, evangelists, all engaged in her service; for spread of Gospel in heathen lands; for missions and native Christians; for church with which we are connected; for congregation, its minister, office-bearers, members; for all its societies, its work, and interests. For the coining of Christ in great power.
(6) For Home
Parents, and children; those in distant lands; those who have gone out into the world; those at school; the lambs of the flock; any in sickness, trouble, anxiety.
64 THE PASTORAL OFFICE e. The enrichment of prayer is a matter of never-ending concern to the leader of worship, who should constantly strive for worthier expression of religious feelings. He will need, first, a high standard. This will be found in the best liturgical prayers of the church, of which he should be a lifelong student. These prayers will assist him in his private devotions by suggesting themes for meditation, and will be a productive source of new words and synonyms. By reading them aloud and memorizing the shortest and noblest of them, one will enlarge his vocabulary and accustom himself to dignified, varied, and forceful utterance in prayer. Moreover, through these prayers one may become acquainted with the collective mind of the church in all generations and so understand the common need, the common sin, the common aspiration which he must interpret.
/. How long should one pray? Long enough, but not too long. Abruptness must be avoided on the one hand, and weariness on the other. “He prayed one into a good frame of mind and out again by keeping on,” is a complaint that might be made against many ministers. The longest prayers recorded in the Bible could not have required more than ten minutes to deliver. As a rule, the general or pastoral prayer should not consume more than five or six minutes. Invocations, and prayers after the offering and the sermon should be condensed into from one to three sentences. g. If prayer is the office of the congregation, and the leader is only speaking for the people in a representative capacity, they have responsibility for the successful ministry of prayer. That responsibility requires that the congregation shall assemble in a devotional mood, each person deliberately quieting his heart in silent prayer on entering his pew. (How seldom this is done in Methodist churches!) In liturgical services, where certain printed prayers are arranged for the congregation, all should participate heartily in reading. When the leader prays, there should be a thoughtful following of his speech and such an appropriation of his sentiments as will make them one’s own.
MATERIALS OF WORSHIP 65 h. Since the days of the apostles Christian congregations have expressed their approval of public prayers by audible responses, sometimes in the form of a congregational prayer, but more often by a simple “Amen” (1 Corinthians 14:16), This custom probably was borrowed from Hebrew worship (Deut 27. isf.)- In a liturgical service these responses may be indicated formally. Sometimes the choir chants the prayer, or merely “Amen.” Otherwise the individual members of the congregation respond or not as they are moved by an inward impulse. When the Lord’s Prayer is used it is necessary to give the congregation a sign that the leader’s prayer is concluded by closing with a customary formula “through Jesus Christ our Lord,” or “in the name of Jesus Christ.”
Early Methodists individually responded with great freedom to sentiments which pleased them in prayers, sermons, and exhortations by hearty Amens. This custom is largely falling into disuse, to the regret of some and the delight of others. It does not follow, however, that we have ceased to respond inwardly. The deepest and most intelligent feeling has never been associated necessarily with the loudest expression of emotion. If one is constituted temperamentally so that it is natural for him to respond in this way, he should feel at liberty to do so. But neither he nor the congregation should feel that his piety is superior to that of the quieter brother who responds by a flash of the eye or flush of the cheek. And let the speaker never lower himself to ask for Amens that are not given without solicitation! i. In free worship it is best not to insist upon a certain posture as obligatory, either for the congregation or the minister. Custom, circumstances, conditions of health, and personal preferences are determinative in this matter. For the shorter prayers, it is probably well to stand. For the longer, tradition and custom favor kneeling among Methodists, though increasingly congregations sit while the minister stands. If the leader chooses to kneel when he enters the pulpit and during the public prayers, let him do so in a 66 THE PASTORAL OFFICE manner that is both graceful and devout. There is no spectacle less inspiring than to see a leader of worship kneeling upon one knee, the other foot and knee extended as far as possible, and hanging by one hand to a corner of the pulpit.
EXAMPLES OF PUBLIC PRAYERS MORNING INVOCATION
ALMIGHTY GOD, Who hast planted the daystar in the heavens, and, scattering the night, dost restore morning to the world, restore unto us, we beseech Thee, Thy heavenly light; grant us to pass this day in gladness and peace, without stumbling and without stain; that, reaching the eventide victorious over all temptations, we may praise Thee, the eternal God, Who art ever blessed, and dost govern all things, world without end. Amen. 5 EVENING INVOCATION
ALMIGHTY GOD, Whose light shines undimmed across the restless sea of our lives, look favorably, we beseech Thee, upon Thy Church, upon Thy people worshiping Thee in this place, and upon all our brethren the world over; let Thy light rest upon us to calm and bless; dispel the dark night of our sins and errors; help us now with peaceful and pure hearts to worship Thy Name, and ever in our lives dutifully to serve, and faithfully to follow Thee, Through Jesus Christ, our Lord. Amen.*
PASTORAL PRAYER
ALMIGHTY GOD, Whose ear is ever open to the cry of Thy children, hear us, as at Thy mercy seat we plead for all our brethren of the people; for the high and low, the rich and poor, the learned and the ignorant; and especially for the sick and the afflicted and such as are drawing nigh imto death; for all whose sorrows lie heavy upon our hearts.
We remember before Thee those who bear in the secret of their hearts the burden of anxious care or secret sin; /those who are passing through times of danger, temptation, or doubt; those who are losing heart in (the struggle of life; and those who, neglecting Thee, are falling into- sloth, indifference, or despair.
We remember before Thee all in any spiritual doubt or perplexity, *Fromt A Pulpit Manual, James Burns, p. 19- Used by permission of The Pilgrim Press.
*Ibid.
MATERIALS OF WORSHIP 67 and we pray for those who are withheld from following Thee by pride of heart; by love of pleasure, ease, or display; by worldly desires or ambitions; by the fear of man; or by false views of Thee and of Thy truth.
O God, Who dost give the oil of joy for mourning, and the garment of praise for the spirit of heaviness; relieve, succor, and enlighten these our brethren for whose necessities we intercede, and grant them a happy and speedy issue out of all their sorrows and afflictions.
Most loving Father, who hast given Thy Church to be a perpetual witness to Thy Truth, and hast set her as a light to lighten the dark places of the earth, and to draw all men unto Thyself; bless, we beseech Thee, this day, the Church Catholic spread abroad throughout the world. Sanctify and cleanse her by Thy Word; remove all needless divisions, and unite all those who love the Lord Jesus Christ in the bonds of love and charity.
Bless, we pray Thee, the Church with which we are connected; enlighten and direct her professors and ministers, her missionaries and students, her office-bearers and all her faithful people; granting us grace to do Thy will, and -to accomplish in this land the task with which Thou hast intrusted us.
Hear us as we intercede on behalf of this congregation, that Thou wouldst bless our fellow members present and absent, the old and (the young, the rich and the poor. Prosper our work amongst the children, bless each society and organization in our midst, and as often as we assemble ourselves together in Thy courts help us to render unto Thee acceptable and adoring worship.
Eternal God, Whose kingdom is from everlasting to everlasting, from Whom alone all power cometh, bless, we pray Thee, our native land, our King and Queen, and all -the members of the Royal House; give wisdom to His Majesty’s counselors; direct the affairs of this empire; bless every part of the public service, and may all who in any way serve the commonwealth do justly, love mercy, and walk humbly with Thee, our God.
Now unto the King eternal, immortal, invisible, the only wise God, be honor and glory for ever and ever. Amen.’T FOR THE CHURCH 8 O GOD> we pray for Thy Church, which is set to-day amid the T From A Pulpit Manual, James Burns, p. 48. Used by permission of The Pilgrim Press.
“From Prayers of the Social Awakening t by Walter Rauschenbusch, published by The Pilgrim Press. Used by permission.
68 THE PASTORAL OFFICE perplexities of a changing order, and face to face with a great new task. We remember with love the nurture she gave to our spiritual life in its infancy, the tasks she set for our growing strength, the influence of the devoted hearts she gathers, the steadfast power for good she has exerted. When we compare her with all other human institutions, we rejoice, for there is none like her. But when we judge her by the mind of her Master, we bow in pity and contrition. Oh, baptize her afresh in the life-giving spirit of Jesus.
Grant her a new birth, though it be with the travail of repentance and humiliation. Bestow upon her a more imperious responsiveness to duty, a swifter compassion with suffering, and an utter loyalty to the will of God. Put upon her lips the ancient gospel of her Lord. Help her to proclaim boldly the coming of the kingdom of God and the doom of all that resist it. Fill her with the prophets’ scorn of tyranny, and with a Christlike tenderness for the heavyladen and down-trodden. Give her faith to espouse the cause of the people, and in their hands that grope after freedom and light to recognize the bleeding hands of the Christ... Make her valiant to give up her life to humanity, that like her crucified Lord she may mount by the path of the cross to a higher glory. Walter Rauschenbusch.
BOOKS RECOMMENDED FOR FURTHER STUDY M. P. Tailing, Extempore Prayer, pp. 13-219.
Arthur S. Hoyt, Public Worship in Non-Liturgical Churches, pp. 49-104.
MANUALS OF WORSHIP Walter Rauschenbusch, For God and the People.
W. E. Orchard, D.D, The Temple.
D. R. Porter, The Enrichment of Prayer.
Karl R. Stolz, The Psychology of Prayer.
M. P. Tailing, Extempore Prayer, pp. 220-293.
James Burns, M.A, A Pulpit Manual.
George W. Coleman, The People’s Prayers.
Samuel McComb, A Book of Prayers.
W. A. Quayle, The Climb to God.
W. P. Thirkield, Service and Prayers.
Prayers Ancient and Modern. The Book of Common Prayer.