[Hemidakota]

Elder Carlos E. Asay, talk titled "The Language and Pattern of Prayer" is another good source.

Recently two grandsons knelt at my side to join in family prayer. At my invitation, both boys fell to their knees, folded their arms, bowed their heads, and closed their eyes. As I spoke the prayer in behalf of the family, the oldest boy, age two, began to mimic my words. Soon the younger boy, only one year old, was doing the same thing. The sounds made by my grandsons were little more than the babbling of babes; nonetheless, their awkward and sincere attempt to pray, along with their special language of prayer, was very choice, and it touched the hearts of all present.

This experience with Seth and Ben caused me to reflect upon another touching scene-one recorded in the Book of Mormon. In this instance the Savior had instructed the Nephite multitude and healed their sick. Then he taught and administered to the children. It is written: ". . . and he did loose their tongues, and they did speak unto their fathers great and marvelous things, even greater than he had revealed unto the people; . . . yea, even babes did open their mouths and utter marvelous things." (3 Nephi 26:14, 16.)

Reflecting upon the family prayer incident with my grandsons, I am reminded of three things: (1) the inherent desire of all persons, particularly the very young, to commune with the God who gave them life; (2) the need for childlike faith and childlike purity in the conduct of true and acceptable worship, and (3) the responsibility I have to teach my children and grandchildren "to pray, and to walk uprightly before the Lord." (D&C 68:28.)

I don't suspect that I have many responsibilities more important than that of encouraging Seth, Ben, and others to pray in a way that is acceptable to Heavenly Father. If I ever hope to measure up in terms of my parental duties, I must do what is necessary to establish dialogue with God and help loved ones do the same. For unless we, and ours, bridge heaven and earth through prayer, our lives will have little meaning and little direction.

I perceive deep significance in the words of the Savior mentioned above: "And he did loose their tongues, and they did speak unto their fathers great and marvelous things." (3 Nephi 26:14.) How do we loose tongues? How do we open the mouths of babes and the mouths of men and enable them to utter marvelous things? The answers to these questions are apparent-by teaching truth, building faith, and teaching people how to pray.

You will recall that on one occasion the Lord's disciples said to him, "Lord, teach us to pray." (Luke 11:1.) (They might have said: "Loose our tongues and teach us how to speak with our Heavenly Father.") The Savior responded by saying, "After this manner therefore pray ye." (Matthew 6:9.) He then gave to them what is known as the Lord's Prayer. (See Matthew 6:9-13 and Luke 11:2-4.) On another occasion, he taught the Nephites the pattern of prayer. (See 3 Nephi 13:9-13.)

The scriptures contain several accounts wherein the Master and his disciples provided inspired instructions concerning prayer. It is to these selected scriptures that we now turn to obtain insight about the approved form and accepted language of prayer.

Standards of Divine Excellence

Before outlining and discussing the standards or guidelines of prayer, we should note some introductory instructions. These instructions might well serve as a preface and channel our thinking as the pattern of prayer is presented.

The Lord said: ". . . I will give unto you a pattern in all things, that ye may not be deceived; for Satan is abroad in the land, and he goeth forth deceiving the nations." (D&C 52:14.) He also said: "I give unto you these sayings that you may understand and know how to worship and know what you worship, that you may come unto the Father in my name, and in due time receive of his fulness." (D&C 93:19.) Unless we know God and are acquainted with his ways, how can we "worship him in spirit and in truth"? (John 4:24.) How can we gain salvation through our worship unless we know the true and living God and are prepared to turn to him in true prayer?

True prayer, the type of prayer that exalts the soul and parts the heavens, is based upon faith in God, the Eternal Father, and in his Son, Jesus Christ. In addition to that faith, we must also know how to approach him and how to converse with him in an approved way. Elder Bruce R. McConkie counsels: "Prayers of the saints are expected to conform to a prescribed standard of divine excellence; they should fit into the approved pattern of proper prayer." (Bruce R. McConkie, Mormon Doctrine, Bookcraft, second ed., p. 581.)

Salutation

Speaking to his disciples, Jesus said: "After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name." (Matthew 6:9.) In one short sentence-a simple yet majestic salutation-the disciples were taught how to begin their prayers and to whom they should direct their words. They were not instructed to address some mysterious or unknown deity. They were told to speak with their Father in heaven, the Father of all spirits. President Marion G. Romney provides this commentary:

"There is a world of difference in the attitude in which one prays understandingly to 'our Father which art in heaven' and that of one whose prayer is addressed to some unknown god thought of as 'cosmic energy,' 'universal consciousness,' or as 'the first great cause.' No man prays to a theoretical god with the faith and expectation that his petition will receive sympathetic personal consideration. But one can understandingly pray to the true and living God with the assurance that his prayers will be heard and answered. When God is believed in as our Eternal Father, we can to a degree understand our relationship to him-that he is the Father of our spirits, a loving parent who is interested in his children individually and whom they can love with all their hearts, might, mind, and strength." (Look to God and Live, Deseret Book Co., 1973, p. 201.)

I have always been intrigued by the account of the misdirected (almost satanic) worship of the Zoramites. They not only denounced Christ in their prayers, but they also addressed a false God in a pompous manner. Note the language of their set prayer: "Holy, holy God; we believe that thou art God, and we believe that thou art holy, and thou wast a spirit, and that thou art a spirit, and that thou wilt be a spirit forever." (Alma 31:15.)

Little wonder that Alma and his brethren were astonished and grieved by such worship. These Nephite missionaries must have felt much like Paul when he observed the superstitious worship by the men of Athens as they paid devotion "TO THE UNKNOWN GOD." Paul did not hesitate to correct the Athenians nor did he mince words in issuing this warning: "And the times of this ignorance God winked at; but now commandeth all men every where to repent." (Acts 17:22-30.)

We are taught and we should teach men everywhere to address prayers to our Father in heaven. We should avoid adding flowered and unnecessary descriptions to our salutations. What words can add dignity or honor to the sacred expression, "Our Father which art in heaven"?

Two cautions: As we pray to our Father in heaven, we should avoid using the term "Lord." This is confusing and makes it difficult for us to tell whether we are addressing the Father or his Son, Jesus Christ. Second, we should avoid the unnecessary repetition of the name of Deity. The repeated use of such phrases as "Our Father," "Dear Father," "Holy Father" can detract and become vain repetition. Dr. Royal L. Garff made this succinct statement: "Needless reiterations change the sacred connotations of prayers into redundant utterances."

Expressions of Thanks

During the Savior's second visit to the Nephites, he departed out of their midst, bowed himself to the earth, and said: "Father, I thank thee that . . ." (3 Nephi 19:20.) A short time later, he prayed again. He addressed the Father and said: "I thank thee that . . ." (3 Nephi 19:28.) Herein is a significant part of the approved pattern of prayer. It is to acknowledge God's goodnesses and to extend thanks for blessings received.

Ingratitude, we are told, is a sin. If we fail to recognize benefits received from a loving and generous parent, we are indeed ungrateful children. What father is not offended by an unthankful son or daughter who finds it easy to receive and inconvenient to say "thanks"? We do demonstrate our gratitude in the way we act or serve; nonetheless, words of gratitude should be included in our songs of praise and prayers of thanksgiving.

The psalmist sang: "Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name." (Psalm 100:4.) "O how you ought to thank your heavenly King!" spoke King Benjamin. He added: "I say unto you, my brethren, that if you should render all the thanks and praise which your whole soul has power to possess, to that God who has created you, and has kept and preserved you, and has caused that ye should rejoice, and has granted that ye should live in peace one with another- . . . yet ye would be unprofitable servants." (Mosiah 2:19-21. Italics added.)

Petitions

Referring once more to Jesus' prayers among the Nephites, we identify another essential part of the pattern of prayer. It has already been mentioned that he addressed the Father and offered thanks for blessings received. He next used expressions such as: "Father, I pray thee that thou wilt give," "I pray unto thee for them," and "I pray not for the world, but for those whom thou hast given me out of the world." (3 Nephi 19:21, 23, 29.) These words teach us that prayers may properly include requests in behalf of others and petitions for divine assistance, forgiveness of sins, direction, and intervention.

It is not uncommon to hear the Saints pray for the prophet, the General Authorities, and their local priesthood leaders. Petitions to God requesting that the health of Church leaders be preserved, that their lives be extended, and that they continue to enjoy the companionship of the Holy Spirit are certainly timely and appropriate. All such petitions, however, should be prompted by sincere feelings and should not be spoken simply because others have used the same petitions.

Quite often we hear people pray for the full-time missionaries. This too is proper and acceptable, providing our prayers are honest. President Spencer W. Kimball has urged us to pray that the doors of nations will be opened to missionary work. He has pled with us to do all within our power to unlock these doors, but he realizes that divine intervention is requisite in some cases. Once Enos had obtained a forgiveness of his sins, he felt a desire for the welfare of his brethren, the Nephites. He, therefore, poured out his whole soul unto God for them. (See Enos 5-9.)

When we speak of petitioning Deity, we instinctively think of Amulek's classic testimony, which included thoughts about prayer. He urged the people to-

"Cry unto him for mercy. . . .
"Cry unto him when ye are in your fields, yea over all your flocks.
"Cry unto him in your houses, yea, over all your household. . . .
"Yea, cry unto him against the power of your enemies.
"Yea, cry unto him against the devil. . . .
"Cry unto him over the crops of your field, that ye may prosper in them.
"Yea, and when you do not cry unto the Lord, let your hearts be full, drawn out in prayer unto him continually for your welfare, and also the welfare of those who are around you." (Alma 34:18, 20-24, 27.)

I have always been impressed by the following counsel: ". . . call on his holy name, and watch and pray continually, that ye may not be tempted above that which ye can bear, and thus be led by the Holy Spirit. . . ." (Alma 13:28.) Such thoughts, such humble expressions are certainly appropriate as we petition God. The Savior's words were: "And lead us not into temptation, but deliver us from evil." (3 Nephi 13:12.)

We have been promised that our Heavenly Father will forgive us of our trespasses if we forgive those who trespass against us. So, it is altogether fitting that we heed the Master's model and pray: "And forgive us our debts, as we forgive our debtors." (3 Nephi 13:11.)

Two related cautions should be mentioned at this point. First, we must be willing to subject our petitions to the will of our Father in heaven. You will recall the Lord's prayer in Gethsemane. Amid pain, agony, blood-sweat, and tears he prayed, ". . . not my will, but thine, be done." (Luke 22:42.) In this instance he was applying that which he had taught his disciples earlier, for he had instructed them to pray, "Thy will be done on earth as it is in heaven." (3 Nephi 13:10.) Anytime we use the language "Thy will be done" or "If it be thy will," it should ring with conviction and never be lip service only. Second, we must attune ourselves to the Spirit so that our petitions are in complete harmony with divine will. Kindly note the following scriptures and the italicized words:

". . . whatsoever ye shall ask in prayer, believing, ye shall receive." (Matthew 21:22. Italics added.)

". . . Whatsoever ye shall ask the Father in my name, which is right, believing that ye shall receive, behold it shall be given unto you." (3 Nephi 18:20. Italics added.)

"Whatsoever ye ask the Father in my name it shall be given unto you, that is expedient for you." (D&C 88:64. Italics added.)

It seems that some people read the Lord's promise contained in the first scripture above and assume that through their prayers of faith, desired blessings will be claimed automatically. They may assume that what they are requesting is right or expedient, and that all they need to do is voice the prayer. This assumption would be proper and correct if the petitioner were completely righteous, completely in harmony with the Spirit, inspired to know fully the will of the Lord, and inclined to ask for that which is not contrary to God's will.

Would that all of us were worthy to receive the blessing pronounced upon Nephi, the son of Helaman:

"Blessed art thou, Nephi, for those things which thou hast done; for I have beheld how thou hast with unwearyingness declared the word, which I have given unto thee, unto this people. And thou has not feared them, and hast not sought thine own life, but hast sought my will, and to keep my commandments.

"And now, because thou hast done this with such unwearyingness, behold, I will bless thee forever; and I will make thee mighty in word and in deed, in faith and in works; yea, even that all things shall be done unto thee according to thy word, for thou shalt not ask that which is contrary to my will." (Helaman 10:4-5. Italics added.)

The promise to all of us is: ". . . if ye are purified and cleansed from all sin, ye shall ask whatsoever you will in the name of Jesus and it shall be done. But know this, it shall be given you what you shall ask." (D&C 50:29-30.)

"In My Name"

In answer to a question posed by Thomas, Jesus said: "I am the way, the truth, and the life: no man cometh unto the Father, but by me." (John 14:6.) While instructing the Nephites, following his resurrection, he said: ". . . Ye must always pray unto the Father in my name." (3 Nephi 18:19. Italics added.) And, in modern times the Lord has declared: ". . . Thou shalt continue in calling upon God in my name." (D&C 24:5. Italics added.)

From the very beginning, even in the days of Adam, man has received this direction: "Wherefore, thou shalt do all that thou doest in the name of the Son, and thou shalt repent and call upon God in the name of the Son forever." (Moses 5:8.) President Marion G. Romney has said:

"Associated with belief in God, the Eternal Father, is belief in his Son Jesus Christ and an acceptance of his divine mission as the Redeemer of the world. This belief is as basic to true prayer as is belief in God, the Eternal Father. It is because Jesus is our Redeemer, and therefore our advocate with the Father, that we must always pray unto the Father in his name. Our hearts are filled with gratitude beyond expression for what the Savior has done for us. We sing with feeling, 'Oh, it is wonderful that he should care for me, enough to die for me!' Every time we partake of the sacrament, we witness unto the Father that we are willing to take upon us the name of his Son. A prayer not offered in his name suggests insincerity or lack of understanding." (Look to God and Live, pp. 201-2. Italics added.)

We should end our prayers by asking in the name of Jesus Christ. However, we should not close by saying, "In thy name." This is confusing and raises the question, whose name? the Father's or the Son's?

Amen

In accord with the Savior's pattern, all prayers are concluded with the word Amen. This word is used to express solemn ratification, acceptance, or hearty approval. When a person says "Amen" at the end of a prayer, he binds himself, in a sense, to the words spoken.

Prayers spoken in behalf of a group should express the thinking, needs, and desires of all, not just the individual serving as voice. Hopefully, the person who speaks for the group has given prior thought to the assignment and has the spirit of the occasion. Then, at the conclusion of the prayer, the speaker's "Amen" is a signal for all to give an audible response. This combined "Amen" shows that the members of the group agree with the prayer and are party to what has been pronounced.

Hallowed Language

A few years ago the question was asked: "Is it important that we use the words, thy, thine, thee, and thou, in addressing Deity; or is it proper when directing our thoughts in prayer to use the more common and modern words, you and yours?" President Joseph Fielding Smith provided this direct answer:

"Our Eternal Father and his Only Begotten Son, Jesus Christ, should never be approached in prayer in the familiar expressions so commonly used in addressing human beings. The Father and the Son should always be honored in our prayers in the utmost humility and reverence." Then President Smith added: "The changing of the wording of the Bible to meet the popular language of our day, has, in the opinion of the writer and his brethren, been a great loss in the building of faith and spirituality in the minds and hearts of the people." (Answers to Gospel Questions, Deseret Book Co., 1958, 2:15, 17.)

Another modern prophet, President Spencer W. Kimball, has written: "In all our prayers, it is well to use the pronouns thee, thou, thy, and thine instead of you, your, and yours inasmuch as they have come to indicate respect." (Faith Precedes the Miracle, Deseret Book Co., 1972, p. 201.)

In the general priesthood meeting, October 6, 1951, President Stephen L Richards remarked:

"We have discovered . . . a lack of proper teaching with reference to prayer. I know that I myself have been shocked as I have heard missionaries called on for prayer who seem to have had no experience or training whatever in the use of the language of prayer.

". . . I think, my brethren, that in the quorums and in the classes, you would do well, as in the homes, also, to teach the language of prayer-'thee' and 'thou' rather than 'you.' It always seems disappointing to me to have our Father in Heaven, our Lord, addressed as 'you.' It is surprising how much we see of this. . . . I think you might make a note of it, and avail yourselves of any opportunities that come in order to teach the sacred and reverential language of prayer."