These are reflections on Scot McKnight‘s book, Praying with the Church, that I wrote and shared with a small circles of friends in 2006. I’ve decided to publish them here only lightly edited. Since they are four years old, they don’t necessarily reflect exactly what I would say today, but they do accurately capture my reaction at the time.
I don’t know how or why our tradition moved away from the practice of, as Scot McKnight puts is, ‘praying with the church in the basilica’, whether physically with other believers or not. I’ll be generous and assume they had what seemed to them to be good reasons at the time. However, whatever the forces that were once in play, we are in the midst of a massive cultural shift. And as someone who was shaped by forces somewhere further along the shift than, it seems, many in our church, I can only say that this strikes me as a more important discipline and practice today than perhaps any time since the days of the early church.
In this chapter, Scot shifts from looking into the scriptural underpinnings of the practice of set prayers at set times and moves into just a few of the specific examples of those practices and prayers. However, he opens with an overview of the idea of prayer books. I like the way he assumes his reader will have absolutely no significant background in the practice. That describes me!
The foundation of every prayer tradition, apparently, are the prayers in Scripture. We call the book of prayers Psalms. And from that all traditions draw a Psalter. Typically Psalters divide the Psalms into cycles of readings that allow you to read them all each month. Naturally, Psalms should be read aloud. Allow the rhythm to permeate your being. With the Psalms as a foundation, the different prayer books are designed to draw on scripture and the lengthy history of the church to pray in the manner Jesus modeled for us and instructed us to pray.
McKnight will take us through four prayer books in the ensuing chapters. He has ordered his presentation in chronological order, which is basically an arbitrary order. That means he will start with Eastern Orthodox, move to the Roman Catholic prayer book, then to the Anglican Book of Common Prayer, and finally to the modern Divine Hours by Phyllis Tickle. There are, of course, many others. But from those, we can learn some of the flavors of this rich tradition and practice of the Abrahamic faiths in general and Christianity specifically. He does note that for those without experience in Christian prayer tradition, the ecumenical ‘Divine Hours’ is probably the most readily accessible.
To open, Scot attempts to distill a definition of ‘prayer books’. No single definition fits all, but this is the essence he comes up with. “Prayer books are an ordering of the Psalms, the Lord’s Prayer, and various passages of the Bible into worship.”
Scot also notes that prayer books are shaped by the Christian calendar. Do any of you know why we essentially ignore the ordering of time itself as part of our faith in our denomination? As I’ve learned more about the Christian calendar, that choice has increasingly puzzled me. If there’s a reason, I would like to be able to consider it. But most of what I’ve found seems like essentially mindless reaction against anything that could be considered even vaguely “Roman Catholic.” And frankly, that strikes me as utterly insufficient reason to abandon such formative and central ideas and practices.
Scot then notes that the Psalms (and perhaps many prayers) should be sung or chanted rather than spoken. Paul assumes people will sing Psalms. Jesus and the disciples sang what were very likely Psalms after the Last Supper. Augustine said, “Whoever sings the psalms, prays twice.” And most prayer books can be spoken, read responsorially, read antiphonally, or read responsively. Prayer books also indicate when the sign of the cross is appropriate, typically with the symbol (+). Christians have crossed themselves from the earliest days. Most Protestant resistance to it seems again to fall into the category of protest against anything the Roman Catholic church ever did. And that’s just nuts.
Scot ends this chapter with a reminder that set prayers do not in any way replace or detract from spontaneous prayers. Both are called for and reinforce each other.