[Hemidakota]

Part -2 of 2

We not only worship the true and living god, but we also bear witness to the world of his reality. Therefore, our worship and witness must build in the minds and hearts of men respect and reverence for god. We must approach him with awe, humility, and reverence, and invite others to do the same. Our language of prayer should be hallowed language that mirrors accuracy of faith and unquestioned respect and devotion to deity.

length of prayers

there may be valid reasons and suitable circumstances for lengthy prayers. A dedication prayer might appropriately be longer than usual prayers. Yet we should normally avoid wordy or ear-tickling exercises of worship. Well might we remember these words: "woe unto you, scribes and pharisees, hypocrites! For ye devour widow's houses, and for a pretence make long prayer: Therefore ye shall receive the greater damnation." (matthew 23:14. Italics added.) neither pretense nor hypocrisy has place in our conversations with god and man.

A number of years ago, elder francis m. Lyman had this to say about length of prayers: "it is not necessary to offer very long and tedious prayers, either at opening or closing. It is not only not pleasing to the lord for us to use excess of words, but also it is not pleasing to the latter-day saints. Two minutes will open any kind of meeting, and a half minute will close it. . . . Offer short prayers, and avoid vain repetitions. . . ." (from an address delivered in mia conference, june 5, 1892, and reprinted in improvement era, april 1947, p. 245.)

it is expected that invocations are longer and fuller in expression. We normally invoke the spirit of the lord (not a portion of it) to be with us, and we attempt to set the spiritual tone of the gathering. On the other hand, dismissal prayers are short and to the point. Thanks may appropriately be expressed for the spiritual upliftment of the occasion and blessings sought upon the point of departure.

I fear that in some of our meetings prayers have a tendency to be drawn out and full of trite or vain expressions. This tendency discourages participation in prayer, especially among the youth, and promotes clock-watching. How much better it would be if we prayed as the nephites. It was said of them: ". . . And they did not multiply many words, for it was given unto them what they should pray, and they were filled with desire." (3 nephi 19:24.)

more than mere words

elder james e. Talmage wrote: "it is well to know that prayer is not compounded of words, words that may fail to express what one desires to say, words that so often cloak inconsistencies, words that may have no deeper source than the physical organs of speech, words that may be spoken to impress mortal ears. The dumb may pray, and that too with the eloquence that prevails in heaven. Prayer is made up of heart throbs and the righteous yearnings of the soul, of supplication based on the realization of need, of contrition and pure desire." (jesus the christ, p. 238.)

i suspect that some of the most acceptable prayers ever offered heavenward have been offered by those limited in language skills. The prayers of children are spoken simply; the prayers of the deaf are silent movements of the hands; the prayers of the handicapped may consist of only a pleading eye and look of innocence. But such prayers often transcend in beauty and import the wordy, complicated soundings of a pseudoscholar.

I remember with extreme fondness the prayers of sister berta piranian, the wife of my mission president, badwagon piranian. Sister piranian's native tongue was german; english, her second language, was not so polished. When she prayed or bore her testimony in english it was broken, simple, and dotted with grammatical errors. Still, her prayers were so beautiful and so reflective of her goodness. No one who ever heard those prayers doubted her ability to communicate with deity.

These comments are not intended to imply that we should not seek eloquence and excellence of language in our prayers. We should seek perfection in our prayers as we seek perfection in other aspects of our living and worship. However, these comments are made to establish the fact that true eloquence is found in the feeling that accompanies the words. An acceptable prayer is more than mere words.

Shakespeare's play hamlet includes these words of claudius when he broke off praying because his heart was not in it: "my words fly up, my thoughts remain below; / words without thoughts never to heaven go." (act iii, sc. 3.)

the master spoke these plain words that should not be overlooked: "this people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me." (matthew 15:8.)

conclusion

in conclusion, here is a summary of standards for prayer. These guidelines provide the basic do's and don'ts relating to the approved form and accepted language of prayer:

1. Salutations. Prayers are addressed to "our father which art in heaven." as we pray to our father in heaven, we should avoid using the term "lord." we should also avoid the unnecessary repetition of the name of deity.

2. Expressions of thanks. Prayers may appropriately contain expressions of praise and thanksgiving, such as, "i thank thee that . . ." and "i thank thee for. . . ." in public prayer, we speak for the entire group and use the pronouns we and ours, never i or my.

3. Petitions. Prayers may appropriately include requests or petitions for

divine assistance, forgiveness of sin, inspiration, etc., such as "i pray thee that thou wilt . . . . " we must be willing to subject our petitions to the will of our father in heaven ("not my will, but thine, be done"). We should live righteously so we will know what is right and expedient for us, and so we will not ask for that which is contrary to god's will.

4. "in my name." prayers are made or done in the name of jesus christ, for he has instructed, "ye must always pray unto the father in my name." we should not close by saying, "in thy name."

5. Amen. Prayers are concluded with the word amen, which expresses acceptance or approval. We should say "amen" aloud when we are in a group and someone prays in behalf of that group.

6. Hallowed language. Prayers are spoken in the sacred language of prayer (that of the king james version of the bible). We should use the reverent words thy, thine, thee, and thou in addressing deity. We should not resort to the popular language of the day and use the common pronouns you, your, and yours.

7. Vain repetitions. Prayers should be meaningful and pertinent. We do not use vain repetitions, such as the repeated use of the name of deity. We also avoid the use of idle, meaningless, threadbare terms and expressions.

8. Length of prayers. Prayers should be suited to the occasion and offered in a concise, honest manner. We should not "for a pretence make long prayers" or become involved in wordy or ear-tickling exercises of worship. Invocations are normally longer and fuller in expression. In such prayers we invoke the spirit of the lord (not a portion of it) to be with us. Dismissal prayers are normally short and to the point.

9. More than mere words. Prayers are the "heart throbs and the righteous yearnings of the soul." we should seek eloquence and excellence of language in our communion with god. However, we should understand that true eloquence in prayer is found in the feeling that accompanies the words.

remember, "prayers . . . Are expected to conform to a prescribed standard of divine excellence; they should fit into the approved pattern of proper prayer." (elder bruce r. Mcconkie, op. Cit.) ". . . We ought not to make too much of form. The lord rules against long and hypocritical prayers." (president spencer w. Kimball, op. Cit., pp. 201-2.) we should also avoid set or memorized prayers, except in the case of prescribed baptismal and sacramental prayers that have fixed meaning.

A few years ago, while serving as a mission president, i determined that i would begin a series of interviews with the missionaries by asking, "when did you have your last spiritual experience?" the replies were varied and revealing. Some confessed that they had not experienced anything special. Others said that it had been some time since they had felt a closeness to the spirit. Still others told me of marvelous experiences that had occurred the day or days previous to the interview. One missionary's answer, however, was unique. His response was, "this morning." "this morning?" i repeated. "what happened this morning?" slowly, yet confidently, he replied, "i prayed." i was thrilled by the missionary's response. I did not doubt his word, for i knew of his commitment, his spiritual nature, and his ability to pray.

Many times since this experience i have pondered the matter of prayer and spiritual experiences. I've concluded only that which is obvious-our dialogue with deity can and ought to be very special and very uplifting. And it can be if we seek god humbly and sincerely. We must approach him with childlike faith and we must pray in a christlike way.

I pray that we will follow the true pattern of prayer and employ the reverent and sacred language of prayer. Would that it could be said of our prayers as it was said of the savior's: "the eye hath never seen, neither hath the ear heard, before, so great and marvelous things as we saw and heard jesus speak unto the father;

"and no tongue can speak, neither can there be written by any man, neither can the hearts of men conceive so great and marvelous things as we both saw and heard jesus speak; and no one can conceive of the joy which filled our souls at the time we heard him pray for us unto the father." (3 nephi 17:16-17.)