12.5     The role of prayer in the life of the individual

An example of materials that have been used in Years 11-12 for educating in prayer

Curriculum materials from Teaching Religion In the Secondary School  Year 12 curriculum

The previous topic examined the way the Church and its worship may help individuals find purpose in life;  it serves as a background for this topic in which students consider the role of prayer.  Four particular strands will be taken up in the study:-  the meaning of prayer for the individual;  the role of formal prayers contrasted with the individual's private prayer;  the similarity between prayer and activities where hopes, feelings and convictions are expressed, Eg.  poetry, protest songs;  the role of meditation.  Teachers can present materials on all of the strands while allowing the students to give special attention, usually in discussion or in follow up work, to the aspects of prayer they find most interesting.

One of the main difficulties in treating topics like prayer and worship with senior pupils is their negative reaction when they think that the exercise is designed to improve their piety or their Sunday church attendance.  The teacher should show that this is not the intention of the study and should indicate that it is an investigation of what prayer has meant for People and what role it has.  This leaves the pupils free to make up their own minds as to what prayer might mean for them.

Introductory exercise

This introductory exercise will provide a useful perspective for the study.

The students are asked to list words and phrases which best describe how they feel when they are tense, upset, anxious, apprehensive, distressed or "out of sorts with the world".  Some examples are then read out in class.

The students are then asked to explain in a short paragraph what they do to try to get themselves out of an anxious mood.  What activity, what person could help them when tense or anxious.  How does the activity/person 'bring them back' to a more peaceful frame of mind?  Some examples are read in class.  The students may list a variety of activities like listening to music, meditating, calling on a best friend, going for a walk, etc.  They usually note that the activity does not completely take away the difficulty, but it makes them feel better.

The suggestion is then made that the discussion of the topic 'prayer' will proceed with a general view of prayer as the type of activity that helps bring people back in tune with their best selves.  The framework of the study proposes that prayer is an activity which helps people get in touch with themselves at their best.  This perspective on prayer is usually perceived by students positively;  it gives coherence to the study.

Following the introductory exercise and before the presentation of any materials on prayer, the teacher could note that for many people prayer is a necessary and valuable part of their lives and fulfils many needs, but for others, praying can be seen as a mechanical and meaningless exercise.  While the study will inevitably draw attention to stereotypes of prayer, the students can be encouraged not to let the stereotypes spoil the objectivity of their inquiry.  The scope of the study can then be outlined.  The main emphasis will be to consider how prayer can be defined and what function it can have in people's lives.  It can be noted that no one type of prayer might satisfy people's needs at all times -- they have different needs and outlooks at different stages of life.  The study can examine areas of difficulty in prayer -- for example:-  why some find formal prayers boring and meaningless;  why some feel that prayer ought to be 'serious' and 'hard', finding it difficult to accept that a free unself-conscious conversational style could be valuable;  and the question, if one is uncertain about belief in God are there 'secular' activities which have a function similar to that of prayer?

What prayer means to the individual

This part of the study can begin by having the students write briefly about how they define prayer and how they pray.  After a brief discussion of their own views they can be given a series of statements showing how theologians, philosophers and others define prayer.  The statements can be written on poster sized sheets displayed on the walls, on printed sheets or on overhead transparencies.  Statements can be selected from various sources to illustrate different views of prayer.  The students can identify stereotypes of prayer;  they can also formulate questions about prayer which arise from comments on the statements.

The following is a sample of material from which a selection could be made.  Teachers can draw statements from books about prayer, from encyclopedias and from sources like the Oxford Dictionary of Quotations (also the Macmillan Treasury of Relevant Quotations and Menken's A New Dictionary of Quotations.

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Quotations about the meaning of Prayer

Prayer is asking God to help when we do not feel confident of managing by ourselves.

Formal prayers console us in times of grief or difficulty.

Saying formal prayers can celebrate happiness and an awareness of God and his mercy in our lives;  it can remind us of the goodness in life and of the wonder of simple but abiding blessings like friendship and love.

Some believers associate guilt, uneasiness and frustration with formal prayer, a combination which almost stills their longing impulse to pray.

Prayer and worship is for Sundays while you get on with the real business of living during the rest of the week.

Praying together gives a feeling of mutual support.

Prayer helps provide answers for our perennial difficulties.

Prayer arises from the flickering insights we have into ourselves at our best and most intense human moments.

Praying is like learning a foreign language which one then seldom speaks, like when offering 'tourist-guide' phrases rather than any true communication of self.

Like 'love', 'prayer' arises naturally in a gentle way from within us.  Neither prayer nor love is a great distance from our experience;  neither should be considered impossibly difficult.  Like love, prayer does not lead us away from the human situation;  it rather leads us more deeply into it.

Prayer is neither a trick nor a way of coaxing ourselves into a winning position with God.  It offers us a way of making ourselves present to God because we take seriously God's invitation to make ourselves present to each other.  The way we present ourselves to God in prayer cannot be radically different from the way we present ourselves as persons to each other in life.

Prayer is the chief way in which humans give glory to their creator by reciting special words of praise.  We do not enter prayer by numbing ourselves to the experience of the world;  we begin to pray when we feel the world and all its pain deeply in our own bones.

As with friendship and love, prayer unself-consciously improves as we deepen a commitment to our own truth.

Individuals pray differently at the changing stages of personal growth...  prayer matures us as we deepen our understanding of our own identity.

Prayer is screaming at God if that is the only thing that will get results.

One of the central aspects of being able to pray...is the ability to be honest with each other.  Closely related is our ability to listen and truly hear the world and people around us and to be truthful to ourselves.  Then there is the capacity to be able to rejoice in other people, to forgive them and to be accepted and forgiven ourselves.

It is an unfortunate tradition that has made prayer some kind of independent exercise through which we are meant to become more spiritual through battling and defeating the weaknesses in our nature.

Prayer is an education.  It draws us out so that we may understand who we are and the nature of the place we, for a while at least, inhabit.  (Dostoyevsky)

Meditation has been offered as a method of getting control of one's emotions and thereby achieving some kind of peace of soul in a disturbed universe.  Meditation is also a traditional form of highly personal prayer which the Church has encouraged and endorsed for centuries.

Life is not waiting to happen to us;  it is happening to us all the time.  Meditation provides us with the opportunity to understand this, to get it into focus before it slips past us altogether.

If God knows our needs before we do then it is pointless praying to tell him.

Prayer is more for our sake than for God's;  we need to hear and understand our needs and weakness.

Prayer is the most adequate and normal of all the pacifiers of the mind and calmers of nerves.  (William James)

Ordinarily when persons in difficulty turn to prayer they have already tried every other means of escape.

The wish to talk to God is absurd.  We cannot talk to one we cannot comprehend -- and we cannot comprehend God;  we can only believe in him.  The uses of prayer are thus only subjective.  (Immanuel Kant, 1775)

He prayeth best who loveth best All things both great and small.  (S.T.  Coleridge, 1798)

The dull pray;  the geniuses are light mockers.  (R.W.  Emerson, 1850)

Both read the same Bible, and pray to the same God;  and each invokes his aid against the other.  We on our side are praying Him to give us victory, because we believe we are right;  but those on the other side pray Him, too, for victory, believing they are right.  What must he think of us.

(Abraham Lincoln, 1865)

Prayer is and remains always a native and deepest impulse of the soul of man.

(Thomas Carlyle, 1870)

Plenty well, no pray;  big bellyache, heap God.  (Ascribed to an American Indian by Ambrose Bierce, 1906)

I like long prayers,            Holding my breath,

The kind that stretch         Hoping they'll snap back

Like elastic bands.            And hit the preacher

I always sit around,           On the nose.

(R.C.  Brown, 1915)

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Some points that could be made after the examination of the statements are as follows:-

*    From the statements about prayer it can be seen that people's concept of prayer is in part stereotyped.  Like attitudes to formal Church services (see topic 12.4), attitudes to prayer may have been affected by negative experience.

*    It would be inflexible and narrow-minded to maintain that one way of praying was the 'correct' way.

*    As with the different types of liturgies and church services that are now offered, so too there is need to consider different styles of praying.  This flexibility should respect the need some people have for formal prayers.

The students' comments on the statements about prayer will open up the topic in a number of directions which can be followed up in later work.  One way of concluding the discussion on the statements is to ask the students to pick out examples that appealed to them or gave them a new perspective on praying.  They could explain their choices.  The discussion could help them clarify some of their own ideas and questions about prayer.

Another approach that can be followed at this point in the study is to present quotations from the Gospels about prayer and to have the students talk about the roles for prayer that are implied.  Note passages such as Mark ch.11, 24;  ch.13, 33;  Matthew ch.6, 5-18, 25-34;  ch.7, 7-11;  Luke ch.18, 1-8.  They might consider how the Gospel passages on prayer relate to the statements examined earlier.

A further activity that can be given to conclude this section of the study, or at the very end of the study, is to invite students to compose a prayer that they could feel comfortable with.

The role of formal prayers

A consideration of the role of formal prayers can begin with a teacher presentation which gives historical perspective to the way formal prayer evolved in Christianity.  The function of formal prayer as a complement to private prayer can then be considered under a number of headings.  The following paragraphs cover some of the main ideas and issues for presentation.

Historical Perspective on the evolution of formal prayers.  This section examines briefly the evolution of formal prayer in Christianity.  Praying communities in the New Testament church probably prayed and celebrated the Eucharist without regular patterns or definite words, even though special words like the words of consecration may have remained the same since the beginning.  As time passed, the communities developed formal prayers, creeds (statements of belief) and hymns of praise (like the Glory to God in the highest) which helped express their shared faith and present it to new Christians.  This process continued through the centuries.  Note for example creeds such as that of the Council of Nicea (the Nicene creed), the Athanasian creed and the Apostles' creed -- and more recently Pope Paul VI's credo of the People of God.  Attention can also be given to hymns from different centuries -- note the Easter hymn the Exultet.

The formalising of prayers and rituals was important for the many illiterate people in the Christian church before modern times.  Formal prayers helped articulate their common faith and values.  Changes in style of prayer and hymns reflected changing theological emphases.  Note for example, the changing ideas of salvation, punishment for sin, hell and the devil in Christian prayers over a long period of time.  The liturgy had a role in educating people as to the main tenets of their faith.  Hence, there was an emphasis on the memorisation of prayers.  The main idea in formal prayer was on the community praying.  In time, 'prayers for all occasions' were formalised, included in prayer books etc.

With possible reference back to work done in earlier years on world religions, the point can be made that different religions have their distinctive ways of communal and private prayer.  Note, for example the Buddhist intoning and the calling prayers of the Muslims.

The function of formal prayer.  Another important aspect of formal prayer to be considered is its function.  Before elaborating on this, teachers may need to acknowledge the complaints that students make about formal prayer -- the words can be too sentimental or out of tune with today's world;  the tone of voice can seem artificial;  there can be much repetition;  there can be a pressure to participate when they do not want to;  an unrealistic level of devotion and emotion can be presumed;  they may not want to identify their own response with what is proposed as the 'public response'.  The class may consider why the words and other aspects of formal prayer may be irritating.

Having noted the difficulty they find with formal prayer, the students may be in a better position to consider the function of formal prayer.  They should reflect on the need for formal prayer, its value for people and the reasons they give for saying prayers.  The following aspects can be examined:-

1.  Community experience.  Formal prayer is based on a community experience.  It reinforces the identity of the group and fosters a sense of community.  Formal prayer meets some particular human needs for prayer, but not all of them.  It does not take the place of the individual's own prayer.  Formal prayer allows people to participate in a group prayer activity.  It helps them recognise that they stand within a long historical tradition of people who have held to those beliefs and who have prayed those prayers.  They are supported by people who share the same convictions.

2.  Focus of attention.  Formal prayer helps focus the attention of worshippers on particular ideas or images as they pray.

3.  The need for ritual.  Communal prayer usually consists of familiar words and rituals.  Just as people have a need for ritualising special occasions like birthdays, engagements, marriage, graduations, anniversaries, funerals, etc., this need also applies to prayer.  In some instances, secular rituals in celebrations, football matches, warcries etc.  express people's hopes in a way that parallels what happens in formal prayers.

Ritualised prayer does not totally express people's deepest religious experience or feelings but it can provide powerful symbols of what they believe in and can serve as a reminder of the values and hopes that are central to their lives.  Special poems, commemoration objects (like plaques, or gifts) and formal prayers can be used for much the same reason:  to bring into sharper focus the sustaining ideals and interpretations of reality that help people keep their hope and purpose in life.

Formal prayers also help people express their sentiments in 'suitable' language on occasions when it is difficult to express such sentiments in other forms.

4.  Mutual support.  Formal prayer allows individuals to recognise that others believe what they believe and hope what they hope, providing a sense of reinforcement of their faith.  Because of the security and comfort given to people through joining in community prayer, such prayer has a therapeutic value.

Formal prayers can support people in times of great need or difficulty.  They may not be able to pray individually.  They may feel so distressed or even so unsure of what they feel, that formal prayers with which they are familiar can serve as spiritual 'anchors' to hold onto.  Such prayers remind them of some of their ultimate values in life and death.  Repetition of such prayers can be reassuring.  In other instances, this is not the case;  some people when in stressful situations find that regular formal prayers seem empty and inadequate.

Formal prayers can help a group of people achieve a common focus for mutual support.  Prayers for the needy, the sick or the dead can help the individuals most affected feel that others are thinking about them and wishing them encouragement.

5.  'Secular' prayers, protest songs.  Poetry and songs which express strong human feelings are like prayer.  They articulate people's hopes and desires for themselves and others;  they speak of life and the world in the way people hope they might be.  Attention could be given to some of the protest songs of the 1960s --- The Times they are a Changin, by Bob Dylan, How Many Times, by Peter, Paul and Mary, also Go Tell it on a Mountain and If I had a Hammer.  The anti-war songs of Eric Bogle (No Man's land) and The Band Played Waltzing Matilda) and those about the purpose of life (Scraps of Paper and A Reason for it All) could be considered along with other examples --- note the modern songs concerned with drawing the world's attention to famine in Africa and other social concerns.

Protest songs are 'bridges' between social concern building up in the community and resultant social action.  They serve as a focal point for protest and their repetition bonds the group together in the same way that was intended in formal prayers.

Protest songs, poetry, 'secular' prayers and formal religious prayers are similar in that they represent attempts to find words that will give voice to the unexpressed feelings and hopes of people.  By saying or singing the words aloud they feel more direct and confident about commitments.

It may be appropriate at this stage of the study to introduce material which illustrates the styles and patterns of prayer from non-Christian religions.  This could involve reading some prayers from the sacred writings of Islam and Hinduism.  Broadening the perspective at this point would also help lead into a consideration of meditation.

Meditation

This strand of the topic may include some practical experience of meditation as well as a discussion of the value of meditation and its relationship with prayer.  The following provides some ideas which can be considered in class.

Meditation, relaxation, yoga and massage are becoming very popular.  The modern interest in meditation may give more emphasis to its function in improving the individual personally than as a way of entering into communion with God.  Both roles should be considered by the students.  As noted in an earlier quotation, meditation has been offered as a method of purifying the mind and gaining more control over one's emotions thereby giving some peace of mind in a disturbed world.  Meditation, however, is also a traditional form of highly personal prayer which has been endorsed by the Church for centuries.  Meditation is also a prominent part of Eastern religions.

Attention might be given to some of the following points:-

1.   Students' impressions of meditation.  After trying some meditative activities, the students could comment on how they found the exercise and on what potential value they saw in it.

2.   Meditation as a natural human activity.  It is basically a natural human activity and is not a complicated or esoteric exercise for the sophisticated.

People who are committed to life automatically meditate without calling it by this name.  On the other hand, there are people who have committed themselves to some form of meditation who have missed life altogether and worn themselves down trying to make a science out of something that is essentially an art that is far more congenial to human nature than they suppose.  (E.  Kennedy 1975, A Contemporary Meditation on Prayer, Chicago:  Thomas More Press.

3.   Meditation for economic benefit or meditation for personal improvement.  The popularising and the commercialising of meditation can suggest that it is needed to make people more effective and productive -- another necessary element in the makeup of the successful modern person.  This can be contrasted with an interest in meditation for personal and spiritual development.

4.   What meditation can do for people

What Meditation can do for People   (From E.  Kennedy)

Additional note on formal prayers and prayer services for senior students

At a time when students may be uncertain as to what particular stance they will take in relation to religion, and when they are particularly sensitive to any attempt to impose piety on them, the religious activities they are required to attend can be made more tolerable and meaningful for them if the formal prayers are not narrow or 'strongly devotional'.  They are more likely to appreciate the value of prayers when religious activities take in ideas from a variety of religious traditions, Eg.  prayers and thoughts from Islam, from the Hindu Scriptures, etc.  Some written materials from prominent authors and philosophers may also be used.  These materials can be a valuable source of reflection whether or not they come from Christian people.  Young adults can be more comfortable in learning about their religious heritage and appreciating what it has meant to people in the past and in the present as long as it is not presented as a fait accompli or as a devotion which is imposed on them.

Where formal prayers draw on a range of religious traditions, young people may be helped to realise that the idea of prayer transcends the local church and says something about the secret aspirations of generations of human beings seeking spiritual meaning for their lives.  Such prayers can be acceptable to young people because they have a natural appreciation of the pluralism of philosophies and religions in society.

A broadly based approach like that noted above helps young people to see themselves as individuals in a long line of seekers of meaning who are struggling to understand what life is about and who are struggling to come to terms with what prayer might mean to them personally.  Such an open-ended approach helps them work through these issues with greater comfort and freedom.

One Uniting Church school in Sydney sought to promote this way of thinking about prayer and worship by naming their chapel "A House of Prayer for all Nations".  The chapel's architecture suggests mystery and majesty in its use of space.  A Tabernacle lamp reminds students of the Catholic tradition.  Icons remind them of the Greek Orthodox tradition.  Other elements remind the students of other traditions.  Around the walls of the chapel are the names of significant men and women who have contributed to the world's treasury of art, literature, music, philosophy.  The names include people like Plato, Aristotle, Muhammad, Madame Curie, famous artists, writers, musicians, etc.  The names round the chapel give students a feeling that they are there as contemporary individuals in a long line of seekers of wisdom.

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