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A SACRIFICE OF LOVE
Prayer as Remembrance
Donald S. Stone

Christopher is an evangelical believer who is very conscientious about reading the Bible
and praying for personal and family needs. Yet, Christopher senses something missing. He
endeavors to love his neighbor and stranger; he pays attention to the world around him; he reads
the local newspaper and national journals; views television news programs and discussion
groups; and discusses local, state, and national politics. Yet, he senses something lacking
regarding his prayers. He recognizes that his own prayers, the prayers of his family and friends,
and even the prayers expressed during times of worship at church are very parochial.
Christopher wonders if his perspective on life expressed in his prayers is too narrow. Is the
focus of his prayers imbalanced and characterized by individualism and subjectivism? Is there
something Christopher could do to expand his horizons when praying? I would say “yes” and
suggest the use of a standard prayer book. By doing so, Christopher could pray with others using
carefully crafted prayers designed to address the needs of God’s kingdom. Such prayers offered
to God express the wisdom and insights of generations of believers. Common prayers, like
common songs, can assist the intercessor in finding the appropriate words to express the truly
urgent needs facing the Christian and the Church.

There was a time in the life of Christ’s Church when common, corporate prayer would
have been considered the norm. If not the norm, then it was at least something toward which the
community of faith was striving. These common prayers were designed to petition God about
universal and typical needs including prayers for civil and ecclesiastical rulers, society, families,
and individual concerns.

Common, corporate prayer is an expression of love because it requires sacrifice to offer

oneself for the sake of others. Prayer is a sacrifice. Common and corporate prayer helps shape a
people into a community of love. It makes demands of time and accessibility. This is part of the
demand of being a part of the Royal Priesthood of God.

Become what you are! The Christian needs to know who he or she is. The man or
woman placed into the church by means of baptism has been incorporated into a royal
priesthood. The rite of baptism confers upon the recipient a new status. It is a new standing
before God and the world. He or she has become a member of God’s priestly people. This
membership involves prayer. It is part of the calling or vocation of a Christian to pray. How a
Christian prays says a great deal about who he or she is and his or her relationship with God.
Samuel Balentine comments, “Although God is not the one speaking in the act of prayer, God is
being addressed. In this sense, what one says to God and about God in prayer provides insights
into God’s identity, from the pray-er’s perspective.”1 We pray to communicate with God and the
act of prayer expresses the type of relationship we have with him. “. . . there is no better index of

1
Samuel E. Balentine, Prayer in the Hebrew Bible: The Drama of Divine-Human Dialogue
(Minneapolis, MN: Fortress Press, 1993), p. 264.
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a man’s understanding of God than his prayers.”2

St. Paul writes to the Ephesians so that these Christians might have a better grasp of their
identity as God’s people, the Body of Christ, the Bride of Christ. The letter opens with the
majestic and lofty recognition that these men and women are God’s elect, chosen by the Father
“so that we who were the first to hope in Christ might be to the praise of his glory” (Ephesians
1:12). The letter provides a very simple and straightforward definition of prayer: “For through
him we both have access in one Spirit to the Father” (Ephesians 2:18). The letter closes with a
reminder that these believers put on the whole armor of God “praying at all times in the Spirit,
with all prayer and supplication” (Ephesians 6:18). It is striking to note the same thrust given by
Paul to Timothy: “First of all, then, I urge that supplications, prayers, intercessions, and
thanksgivings be made for all people, for kings and all who are in high positions, that we may
lead a peaceful and quiet life, godly and dignified in every way” (1 Timothy 2:1-2).3

So what is the value of common prayer? Common prayer expresses who we are as God’s
priestly people. This identity is most poignantly manifested when the saints are gathered; or, at
least, when they pray in common. The term “church”4 used in the New Testament means to be
called out and assembled. This gathered people are given the privilege of and responsibility for
the praise of God, for thanks to the Creator as creation’s spokesman, and for intercession for a
world that is groaning. This is our special vocation as believers joined to Christ our Head and
great High Priest. The faithful can place before God with confidence the needs of humanity
knowing that they will be heard. If God’s people are to be healthy and effective, they need to be
what they are!

Prayer helps believers mature in their relationships. The Westminster Larger Catechism
(WLC), question 153 asks the following question and gives its answer: Q. “What doth God
require of us, that we may escape his wrath and curse due to us by reason of the transgression of
the law? A. That we may escape the wrath and curse of God due to us by reason of the
transgression of the law, he requireth of us repentance toward God, and faith toward our Lord
Jesus Christ, and the diligent use of the outward means whereby Christ communicates to us the
benefits of his mediation” (emphasis added). The Larger Catechism identifies the outward
means in the next question, number 154: Q. “What are the outward means whereby Christ
communicates to us the benefits of his mediation? A. The outward and ordinary means whereby
Christ communicates to his church the benefits of his mediation, are all his ordinances; especially
the word, sacraments, and prayer; all which are made effectual to the elect for their salvation”
(emphasis added).

Prayer is one of those “means” appointed by God to communicate the benefits of Christ’s

2
Ibid., p. 264.
3
All Scripture references are taken from the English Standard Version, (Wheaton, IL: Crossway
Bibles, 2002).
4
In the Old Testament, the Hebrew term, qahal, is often used to express the idea of assembling or
congregating. In the Greek translation of the Old Testament, the Septuagint, will translate qahal with the New
Testament term, ekklesia, an assembly or gathering. To be the church is to be gathered.
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mediation. Now, the benefits of Christ’s mediation are not only to address the negative, “escape
his wrath and curse due to us by reason of the transgression of the law”; but also the positive as
Christians carry forth the Great Commission. It is instructive to note the proof texts attached to
question 154 of the WLC. The biblical passages cite the corporate or common activity of the
disciples recorded in Acts 2: “And they devoted themselves to the apostles' teaching and
fellowship, to the breaking of bread and the prayers. . . . And day by day, attending the temple
together and breaking bread in their homes, they received their food with glad and generous
hearts, praising God and having favor with all the people. And the Lord added to their number
day by day those who were being saved” (Acts 2:42, 46-47). The pronouns speak for themselves.
Teaching, eating, and praying were corporate activities. Prayer is primarily a corporate activity.

What follows is a cursory treatment of some biblical passages which point to common
and corporate prayer; prayer done at particular times and with others. The adjective common
suggests the use of similar words to express praises, petitions, and intercessions (e.g. praying the
Lord’s Prayer where it begins with “our”; confessing the faith by means of the Nicene Creed and
using the first person plural pronoun, “we” at times in place of “I”; singing the gloria patri, etc.).
The term corporate suggests done with others. Both common and corporate prayer was
practiced by our fathers and mothers in the faith. Therefore I have noted a few statements made
by the church which confirm the importance of common prayer. As John Calvin reminds us,
“What God has thus joined, let not man put asunder (Mark x. 9): to those to whom he is a Father,
the Church must also be a mother. This was true not merely under the Law, but even now after
the advent of Christ; since Paul declares that we are the children of a new, even a heavenly
Jerusalem (Gal. iv. 26).”5 Let us also be reminded that our heavenly Father speaks to us through
His Word and by means of our mother through her testimonies (i.e, creeds, confessions, sermons,
instructions, etc.). Just as faith comes by hearing, which suggests at least a company of two, one
speaking and another hearing, much of our praying ought to be done in the company of others.

When reading about the church in Acts, there are at least three truths we can glean about
the activity of prayer: First, common prayer is a vital aspect of the Church’s identity and
vocation (cf. Acts 1:14; 4:23-31; Ephesians 6:10-20; Revelation 8:1-5). Second, prayer is a
sacrifice offered to God (Acts 10:1-4; Exodus 29:38-39; 30:6-8; Hebrews 13:15-16). Third,
prayer serves as a memorial or remembrance much like the Lord’s Supper (Acts 10:4; Genesis
9:16; 1 Corinthians 11:23-26).

Prayer Ought to Express Our Oneness

“All these with one accord [homothumadon] were devoting themselves to prayer,
together with the women and Mary the mother of Jesus, and his brothers” (Acts 1:14). The
oneness expressed by the disciples following the ascension of our Lord was an answer to the

5
John Calvin, Institutes of the Christian Religion, translated by Henry Beveridge (Grand Rapids,
MI: Wm. B. Eerdmans Publishing Company, 1972), Book 4.1.1, p. 281.
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prayer of our Lord (cf. John 17). The term, homothumadon,6 is translated in the Bible as being
“in one accord.” Those disciples expecting the outpouring of the promised Spirit shared a
common passion and were of one mind. They were in sync. It’s a wonderful thing to behold
when you see people working in harmony.

Have you ever observed a well trained couple ballroom dancing? There is something
very beautiful and attractive about it. A man leads and the woman gracefully follows. Each has
unique moves enhanced and complimented by the other. They are in sync. Their movements
and gestures appear effortless. The same can be said regarding a marching band or a platoon of
U.S. Marines on the drill field. This is the beauty and attraction of liturgy on Sunday as well as
common prayer during the week. Head and Body moving in one accord. A vital aspect of prayer
in the Bible involves God’s people being in one accord.7

Paul Bradshaw writes in his book, Daily Prayer in the Early Church, “‘The impression
given by the passages in the Acts, and especially by the frequent use of the adverb
homothumadon, ‘together, with one accord’ (Acts 1:14; 2:46; 4:24; 5:12), is of a corporate
observance of daily prayer in the early community . . . One cannot be overly rigid regarding the
composition of this ‘corporate observance.’ This corporate group may have been family units or
small groups of believers living in close proximity to one another. For the new community of
believers in Christ, homothumadon, conveyed the thought of unanimity. This unity was
expressed verbally and visibly. The early disciples were of one mind, one heart, one work, and
one life in Christ. They sought to express their unified faith with one confession and one
prayer.”8

Common prayer can be a helpful antidote to the ailing church today which is often
afflicted with individualism and subjectivism.

Prayer Expresses Our Love as Sacrifice

“Your prayers and your alms have ascended as a memorial before God” (Acts 10:4). The
prayers and alms of Cornelius, a God-fearing gentile, are described as having ascended. The use
of the term ascend identifies prayer as a sacrifice. The Apostle Paul told the Christians in Rome,
“I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living
sacrifice, holy and acceptable to God, which is your spiritual worship” (Romans 12:1). Sacrifice

6
According to its classical usage in Greek, “homothymadon is compounded of homo, together and
thymos (derived from thyo, rage, seethe), the principle of life, feeling and thought . . . It is first found in the 5th and
4th cent. B.C. . . . and in the political sphere is used especially for the visible, inner unity of a group faced by a
common duty or danger. The unanimity is not based on common personal feelings but on a cause greater than the
individual” (The New International DICTIONARY OF THE NEW TESTAMENT THEOLOGY).
7
James B. Jordan, Biblical Horizons, Rite Reasons Newsletter, “Liturgical Man, Liturgical
Woman,” numbers 86-87. Jordan comments on the importance the choreography between a man and woman before
the Lord.
8
Paul F. Bradshaw, Daily Prayer in the Early Church: A Study of the Origin and Early
Development of the Divine Office (New York: Oxford University Press, 1982), 25. Bradshaw also wrote an article
in Worship 64 (1990) with the engaging title, “Whatever Happened to Daily Prayer?” It’s a good question.
 5

is still required in the New Covenant. Of course, Christ Jesus’ sacrifice is the only propitiary
sacrifice acceptable to God for our atonement, but we are called to be sacrifices. The writer to
Hebrews reveals that the Word of God kills us (Hebrews 4:12) so that we might be placed upon
the altar or table in order to ascend into God’s presence where we can offer ourselves as living
sacrifices, which involves our lips and lives. The believer obviously lives through this ordeal
just as Isaac did because a substitute actually died in his place. But sacrifices are placed upon the
altar in order to ascend before God. That is why the writer to Hebrews goes on to say later:
“Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips
that acknowledge his name. Do not neglect to do good and to share what you have, for such
sacrifices are pleasing to God” (Hebrews 13:15-16). Remember the setting is a gathered
assembly (Hebrews 10:19-25). Remember the various sacrifices offered by God’s people are
consumed by fire and described as ascending. This was the case with incense offered on the
incense altar (Hebrews 9:3-4; cf. Exodus 30:7-9; Psalm 141:2). The Lord smells the sacrifice
and delights in it.

We read in Acts 10 about a God-fearing gentile by the name of Cornelius. He is stationed

in Caesarea when, at a time associated with the prayers of God’s people in Jerusalem, Cornelius
has a vision of an angel addressing him: “Your prayers and your alms have ascended as a
memorial before God” (Acts 10:4). What a commendation! It is to be noted that the time at
which the angel appeared to Cornelius is a time at which prayers are lifted up before the Lord in
the temple (cf. Acts 3:1; “Now Peter and John were going up to the temple at the hour of prayer,
the ninth hour.”). This suggests a recognition that prayer was done in common, that is, at
particular times although people may be separated spatially. Cornelius testifies to the truth that
God’s kingdom advances as God’s people pray (cf. Revelation 8:1-4). Consider the activity of
these pious Jews and this god-fearing Gentile when you read in 1 Kings 8 at the consecration of
the Temple by King Solomon and all of Israel.

“Likewise, when a foreigner, who is not of your people Israel, comes from a far
country for your name's sake (for they shall hear of your great name and your
mighty hand, and of your outstretched arm), when he comes and prays toward this
house, hear in heaven your dwelling place and do according to all for which the
foreigner calls to you, in order that all the peoples of the earth may know your
name and fear you, as do your people Israel, and that they may know that this
house that I have built is called by your name” (1 Kings 8:41-43).

Prayer Is an Important Way to Remember

“Your prayers and your alms have ascended as a memorial before God” (Acts 10:4).
Prayer is a memorial or remembrance. Remembrance is a vital function of daily prayer. In Two
Ways of Praying Paul Bradshaw presents a very helpful chapter about “The Biblical Roots of
Liturgical Prayer” which presents prayer as remembrance, anamnesis.9 What we do each Lord’s

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Remembrance is a vital activity for the Christian and the Church. Remembrance involves God and
His people (cf. Genesis 9:6, the rainbow reminded the Lord of His covenant with creation). When Israel crossed into
the promised land, the Lord instructed Joshua to have stones placed by the Jordan River to remind the tribes of their
relationship to God and each other. Stones were also placed in the river bed to remind God of the covenant
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Day is a remembrance and by extension, prayer every day ought to be a remembrance. A

remembrance that provides (1) an interpretation of life before God, (2) a confession of faith in
God, (3) a proclamation concerning the good news about God, and (4) a consecration of one’s
life for God.10

The remembrance involves God and His children. Our prayers remind God of His
covenant with us. King David writes: “Remember your mercy, O Lord, and your steadfast love,
for they have been from of old. Remember not the sins of my youth or my transgressions;
according to your steadfast love remember me, for the sake of your goodness, O Lord!” (Psalm
25:6-7). Our prayers rehearse before God and each other the Lord’s saving work in our midst (cf.
Psalm 77).

Nehemiah 9 demonstrates an example of prayer as remembrance. After Ezra, the scribe,

reads the Law during the Feast of Tabernacles (cf. Nehemiah 8), the Levites lead the people in
prayer as they address God. The prayer recorded in chapter 9 functions as a reminder in four
different ways. First, the prayer interprets the captivity of Israel as the activity of God’s
punishment for his people. Second, the prayer confesses the Lord God to be the Creator and
Redeemer (vv. 6-12); the Lawgiver, Savior and Judge (vv. 13-31). Third, those assembled
hearing this prayer addressed to God proclaim God is mighty and merciful. The Lord God’s
activity of leading his people out of Egypt into the promised land is rehearsed. Various
deliverances and defeats demonstrating God’s patience and love are recalled. This is good news.
Finally, the leaders and people renew their covenant with God. “Behold, we are slaves this day .
. . Because of all this we make a firm covenant in writing; on the sealed document are the names
of our princes, our Levites, and our priests” (Nehemiah 9:36-38).

The New Testament provides another example of prayer as remembrance in the song of
Zechariah, the father of John the Baptist (Luke 1:68-79). Zechariah was privileged to serve as a
priest at the Temple in order to intercede for Israel before Almighty God. While in the Holy
Place before the altar of incense, an angel of God appeared and spoke to Zechariah, “But the
angel said to him, ‘Do not be afraid, Zechariah, for your prayer has been heard, and your wife
Elizabeth will bear you a son, and you shall call his name John’” (Luke 1:13). The events
surrounding John the Baptist’s conception, birth, and circumcision are quite unusual. In response
to the Lord’s gracious gift of a son, this humble priest further responds with the Benedictus (Luke
1:67-79). This beautiful prophesy (song and prayer) is comprised of an interpretation of a
religious experience (v. 68), a confession (vv. 69-75), a consecration (vv. 76-78), and a
proclamation (vv.78-79). Zechariah interprets what has occurred as the work of God. This
faithful priest acknowledges God’s faithfulness to the people of God and he further proclaims the
significance of his son’s life.

There is an intimate relationship between prophesy and prayer. The prophet is a

privileged counsel member before God. The prophet contributes to the deliberations with God
and the heavenly council by prayer. When Abimelech, the Philistine king, was fearful of God’s

relationship (cf. Joshua 4). Who else would see them?

10
Paul Bradshaw, Two Ways of Praying (Nashville, TN: Abingdon Press, 1995), pp. 45-56.
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judgment upon him, the Lord instructed and comforted him with these words: “Now then, return
the man's wife, for he is a prophet, so that he will pray for you, and you shall live. But if you do
not return her, know that you shall surely die, you, and all who are yours” (Genesis 20:6). The
testimony of Scripture is that Christians are Abraham’s seed and heirs according to the promise
(Galatians 3:27-29). Christians are to prophesy (Acts 2:17-21); therefore, they are to be a
praying people.

Christians pray to communicate their loving response to God; the Loved dialoguing with
the Beloved. Christians pray to develop their relationship with God; to edify one another as a
unified people, Christ’s Body; to remember who they are as living sacrifices; and to groan with
the creation along with the Spirit (Romans 8:18-30). This is one of the most loving acts
Christians perform. It is “faith working through love.” This is the testimony of God’s people
down through the centuries.

Our Fathers and Mothers Prayed

Daily prayer was the norm for the early disciples. It would appear that these early
Christians were greatly influenced by the practices of the Jewish system of the Old Covenant and
the Rabbinic Judaism which was observed during the first century. Although there is some
question as to how many synagogues throughout Israel during the first century could maintain
corporate daily prayer, devout Jews would take the time to recite the Tefillah, eighteen
benedictions designed to bless God for all he had done for his people, along with the Shema, a
creedal statement (cf. Deuteronomy 6:4-9; 11:13-21; Numbers 15:37-41). Robert Taft asks the
question, “Did the early Christians observe these Jewish hours of prayer? It is impossible to
give a definitive answer to this question. But the New Testament knew the Shema (Matt 22:37;
Mark 12:29-30; Luke 10:26-27; 1 Cor 8:4-6), and also portrays Jesus as praying in the morning
(Mark 1:35) and in the evening (Matt 14:23; Mark 6:46; John 6:15).”11 There was a daily
remembrance by people concerning the Lord’s gracious provisions for life and guidance.
Josephus, a military general and historian, records in his Jewish Antiquities, “Twice every day, at
the dawn thereof and when the hour comes for turning to repose, let all acknowledge before God
the bounties he has bestowed on them through their deliverance from the land of Egypt.
Thanksgiving is a natural duty, and is rendered both in gratitude for past mercies, and to incline
the giver to others yet to come.”12 This comment by Josephus is common among early
Christians. It displays a very similar spirit about morning and evening prayer as celebrated by
pious believers.

The Church wanted to generate an appreciation for habit or regimentation among its
people. Tertullian, writing On Prayer, states,

Concerning the time [of prayer], however, the external observance of certain

11
Robert Taft, The Liturgy of the Hours in East and West (Collegeville, MN, The Liturgical Press,
St. John’s Abbey, 1986), p. 9.
12
Josephus, Jewish Antiquities, Books I-IV with an English translation by H. St. J. Thackerary, M.A.
(Cambridge, MA: Harvard University Press, 1930), p. 212.
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hours will not be unprofitable. . . . Although these hours simply exist without any
command for their observance, still it is good to establish a presumption that
might reinforce the admonition to pray, and tear away from our affairs for this
duty as if by law, so that we at least pray not less than three times a day . . . which,
as we read, Daniel also observed in accord, certainly, with Israel’s discipline. Of
course this is in addition to the statutory prayers, which are owed without any
admonition at the beginning of light and of night.13

This statement by Tertullian is important because it demonstrates how the church was
developing a standardization for regular times of prayer by the end of the second century. The
goal was to develop a discipline of prayer among individuals, families, and small groups.
Whether we pray in solitude, with family, in a small group, or in a parish setting, we should
recognize that we are praying as members of the one body.

The Scriptures describe the Church in a variety of ways with the utilization of different
metaphors to describe those united with God through Christ in the Spirit: the Body of Christ, the
Bride of Christ, the Temple of the Holy Spirit, the household of God, etc. These metaphors are a
descriptive of God’s people and about what they ought to be in the world. Just as our beliefs
(e.g. church confessions) shape our understanding and conduct, our prayers shape beliefs.
Common and corporate prayer express who the Church is.

The ecclesiological aspect of Christian prayer naturally receives its fullest

liturgical expression when believers assemble together to pray, and so manifest
the presence both of Christ (“Where two or three are gathered in my name, I am
there among them” Matt. 18:20) and also of the church. Corporate daily prayer,
therefore, is not an optional extra; it is what all Christian prayer is meant to be.
There is strictly speaking, no such thing as private prayer for a Christian.
Whenever we pray, we do so as members of the body of Christ and united by the
Spirit with the whole company of earth and heaven. We pray as the church and
with the church.14

The people of God make up a living organism. It is made up of parts which comprise the
whole. In order for the body to function properly, all the parts or members need to participate.
This is true regarding work done in the world, in the home, and in the house of God. Christians
need to be reminded of their true identity and mutual interdependence. The church in the
environs of Antioch in the late fourth century endeavored to promote the oneness of Christ’s
people in prayer.

When you teach, bishop, command and exhort the people to frequent the church
regularly, morning and evening every day, and not to forsake it at all, but to
assemble continually and not diminish the Church by absenting themselves and
making the Body of Christ lack a member. For it is not only said for the benefit of

13
Tertullian, On Prayer, quoted by Robert Taft, The Liturgy of Hours East and West, pp. 17-18.
14
Paul F. Bradshaw, Two Ways of Praying, p. 69 (emphasis added).
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the priests, but let each of the laity hear what was said by the Lord as spoken to
himself: “He who is not with me is against me, and he who does not gather with
me scatters” (Mt 12:30). . . . Do not be neglectful of yourselves, nor rob the
savior of his own members, nor divide his body, nor scatter his members, nor
prefer the needs of this life to the Word of God, but assemble each day morning
and evening, singing psalms and praying in the Lord’s houses, in the morning
saying Ps 62, and in the evening Ps 140.

But especially on the Sabbath and the Lord’s Day of the resurrection of the Lord,
meet even more diligently, sending up praise to God. . . . Otherwise how will one
defend himself before God, one who does not assemble on that day . . . on which
is accomplished the reading of the prophets and the proclamation of the gospel
and the offering of the sacrifice and the gift of the holy food?15

This statement is important for the home and church to hear. The early church
understood the work of prayer as the responsibility and privilege of the entire church and not the
sole work of the church officers or heads of households. Although the following comment by
Paul Bradshaw is directed toward the teaching office of the church, it could just as easily be
applied to the leaders of households (i.e., fathers and mothers).

The role of the ordained minister, therefore, is not to do the Christian

community’s praying on its behalf, but to lead that community in regular prayer,
and to enable and encourage the prayer of the church to take place. This is a much
more demanding obligation than vicarious praying, and involves teaching people
how to pray as well as making the practical arrangements for the occasions of
communal prayer and for individuals to share in it in some way even when they
are unable to be physically present.16

Everyone who was able to attend was exhorted to participate. Prayer is a labor of love for
everyone. This is true in the Church and in the home. The previous quotation from the Apostolic
Constitutions II, 59 demonstrates the significance of the liturgy of prayer during the week.
Common and corporate prayer functioned as a memorial (anamnesis) during the week just as the
Lord’s Supper did during Lord’s Day worship. A sacrifice of thanksgiving along with
intercessions were presented to the Lord God. Christians were understood to be the living stones
joined to the Chief Cornerstone, Jesus Christ, who is the temple of God, where the Lord
especially meets with His people (John 2:19-21; 1 Peter 2:4-10; Hebrews 12:22-24). “Do you
not know that you are God's temple and that God's Spirit dwells in you? . . . For God’s temple is
holy, and you are that temple” (1 Corinthians 3:16-17). The early church fathers stressed the
importance of morning and evening prayer because of their convictions that the Church was the
Temple of the Holy Spirit. Jesus Christ came to fulfill the Old Covenant as the perfect man, the
last Adam (1 Corinthians 15:45) and High Priest over creation. He embodies all that the Old

15
Apostolic Constitutions II, 59 quoted in Robert Taft, Liturgy of the Hours in East and West, p.
333.
16
Paul F. Bradshaw, Two Ways of Praying, p. 68.
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Testament Scriptures have to say regarding mankind’s activity before the Heavenly Father.
“Now this is the main point of the things we are saying: We have such a High Priest, who is
seated at the right hand of the throne of the Majesty in the heavens, a Minister of the sanctuary
and of the true tabernacle which the Lord erected, and not man” (Hebrews 8:1-2). The people of
God are joined with their High Priest to pray.

This was the approach taken by many of the Protestant leaders who wanted to restore
daily prayer to the whole church. “The Reformers reaffirmed the basic insight of the daily office,
that daily prayer is an essential service of the whole body of the Church. The Reformers did not
dissolve the daily prayer services into private devotions as pietism was to do in following
centuries.”17 There were several principles observed by these Reformers:18

1. The Reformers reaffirmed the basic insight of the daily office, that daily
prayer is an essential service of the whole body of the Church. The
Reformers knew from such passages of Scripture as Acts 4:23-31 that the
Apostles maintained daily services of prayer, and the Reformers intended
to maintain the daily prayer of the Church as well. Daily prayer was to be
a corporate service of the whole Church.

2. Daily prayer was no longer to be celebrated primarily by those in religious

vocations but rather it was to be celebrated by the whole Church. It was to move
from the monastery to the parish.

3. Daily prayer was to be celebrated in the common language rather than in Latin.

4. It was recognized that an ordinary congregation of people who were not engaged
in religious vocations could not maintain all the hours of prayer which the
cathedral church or monastic communities were accustomed to maintaining.

Daily prayer from a Reformed perspective was understood to be a sacrifice of praise and
thanksgiving to God (Exodus 29:38-39; 30:6-8; 1 Chronicles 23:30). Diane Karay Tripp writes:
“The understanding of prayer as sacrifice is a thankful response to the grace of God for self-
giving to point of death in Jesus Christ upon a cross, and through his complete sacrifice,
obtaining forgiveness and eternal life for unworthy creatures. Only a like sacrificial love is the
proper response to this divine gift ”19

Daily prayer from a Reformed perspective was a renewal of one’s covenant with God
which had been signed and sealed in baptism. This was an important outlook in the Christian’s
understanding of himself. Baptism placed the individual or household into the Church which is a

17
Hughes Oliphant Old, “Daily Prayer in the Reformed Church of Strasbourg, 1525-1530,” Worship
(1978), p. 122.
18
Ibid., pp. 122-4.
19
Diane Karay Tripp, “Daily Prayer in the Reformed Tradition: An Initial Survey,” Studia
Liturgica 21 (1991) p. 87.
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royal priesthood. Membership in this royal priesthood has its privileges and obligations.
“Families were expected to instruct their children in the meaning of baptism, leading them to a
free and joyful consent to the vow made in baptism, surrendering themselves wholly to God’s
will, . . . Relinquishing everything to God, they received in return union with Christ, and through
him were made heirs of the world.”20 Prayer was understood as an activity of the whole person:
body and soul. The members of this royal priesthood were to give themselves to God as whole
burnt (ascension) offerings, to cling to God’s word of promise, and to expect the fulfillment of
those promises.

Common/Corporate Prayer Needs to be Rediscovered

Direction and consistency are necessary ingredients for anyone who hopes to succeed in
life. Daily prayer provides the pilgrim both. Daily, common prayer directs the Christian to the
important truth expressed in the Apostles’ Creed, “I believe in the Holy Ghost; the holy catholic
church; the communion of saints; the forgiveness of sins; the resurrection of the body; and the
life everlasting.” The Lord God intends for man to live in community. The reading of the Word,
the hearing of the Word, and the responding to the Word are best accomplished corporately.

For many Christians, the spiritual life is often characterized as a rugged individual effort
which appears, at times, to be directionless. Those Christian traditions that have emphasized
private, extemporaneous prayer in the prayer closet need to discover the importance of daily,
common prayer. It is an appropriate corrective to the imbalance of individualism which plagues
the American society at large and in particular the American Church.

Now, where can one find help to get started in the use of common prayers? Various
church communions have ‘older’ prayer books which contain prayers for church, family, and
personal use: The Book of Common Prayer (Episcopalian), The Lutheran Book of Worship
(Missouri Synod Lutheran), The Book of Common Worship (Presbyterian), etc.21 These prayer
books can be helpful resources for use on a personal or family basis. Try to set a particular time
of the day in which your family or friends can meet to pray. You may need to modify or adjust
some prayers in these books to better express specific petitions according to your concerns.
Remember, that most, if not all, of these prayers have been carefully crafted based upon the
wisdom and needs of God’s people for generations.

The testimonies of Scripture and the Church confirm the importance of daily, common
prayer. They express a Christian piety that affirms the Creator’s intention to have redeemed
humanity, the Church, joined to Christ as his helpmate. A part of the crucial work to be
performed by the Church is interceding for a world that is in chaos and confusion. The Bride of
Christ needs to act confidently with the knowledge that the golden scepter of her King is
extended to her. He extends the scepter because he delights to give her up to half the kingdom

20
Ibid., p. 89.
21
It is important to exercise discretion regarding modern prayer books such as the 1979 edition of
the Book of Common Prayer. Some of the modern prayer book editions contain inappropriate petitions and language
(e.g. inclusive language). A simple search on the web will provide an abundance of resources.
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(cf. Esther 5:3). Each Lord’s Day the Lord’s people come before their King as they remember.
Each day of prayer also serves as a time of remembrance. Each morning reminds us of the bodily
resurrection of Christ and our resurrection along with the restored cosmos. Each night reminds
us of our hope in the true light of the world that each Christian seeks to reflect to his neighbor
(Philippians 2:14-17; Psalm 112:4).. In other words, daily prayer is an extension through the
week of our remembrance made before God each Lord’s Day.

“Rejoice in the Lord always; again I will say, Rejoice. Let your reasonableness be
known to everyone. The Lord is at hand; do not be anxious about anything, but in
everything by prayer and supplication with thanksgiving let your requests be
made known to God. And the peace of God, which surpasses all understanding,
will guard your hearts and your minds in Christ Jesus” (Philippians 4:4-7).

Our blessed Lord God extends this invitation to his Royal Priesthood: come join your
Great High Priest, Jesus Christ, in interceding for the world. “Lord, teach us to pray and
motivate us to do it together.”