Hear, O Israel, the Lord our God, the Lord is one.
Love the Lord you God with all your heart,
with all your soul,
with all your mind, and with all your strength.
The second is this: Love your neighbor as yourself.
There is no commandment greater than these.
This is a series of reflections on Scot McKnight’s book, The Jesus Creed: Loving God, Loving Others. It’s a book I unequivocally recommend for anyone. Each chapter opens with recommended Gospel readings. The ones for this chapter are: Luke 11:1-4; Matthew 6:9-13.
Sometimes prayer is like dry lima beans in a dry mouth on a dry day.
That’s how McKnight opens this chapter. I really like the imagery.
Why? Prayer is hard, it gnaws into our schedule, and it can be as much a source of frustration as satisfaction. Brother Lawrence, who has probably encouraged more people in prayer than anyone in the history of the Church, found routines in prayer dry and dull. He was bluntly honest about his own perplexity with prayer. Such honesty about prayer by a champion of prayer encourages us all in our own struggle to pray.
Of course, nobody who knows me would be surprised that the reference to Brother Lawrence struck a chord with me. Still the statement is true. McKnight continues:
At the bottom, prayer is simple. It is loving communication with God. All we need for prayer is an open heart.
All? How easy for any of us is a truly open heart?
The good news for us is that it was struggle with prayer that gave rise to the Lord’s Prayer. The disciples were struggling with their own prayer lives. After observing Jesus pray, one of his disciples said, “Lord, teach us to pray.” To help them with prayer, he gave them a prayer…
McKnight then provides the ancient Jewish prayer Jesus amended through the lens of his modified Shema. This is that prayer (which we know was present and widely used at the time of Jesus) call the Kaddish (Sanctification).
Magnified and sanctified be his great name in the world He created according to His will. May He establish His kingdom during your life and during your days, and during the life of all the house of Israel, speedily and in the near future. And say Amen.
This prayer bears striking similarities to the Lord’s Prayer and McKnight proposes that Jesus makes it his own. And this connection, while not as obvious or clearcut as the amendment of the Shema, makes a lot of sense within its context. Jesus amends the central creed and then he amends a sacred prayer, reshaping them both in dramatic ways. McKnight examines the parallels between the two in several tables. When you lay them out side by side, the correlations are pretty obvious.
There are three basic changes: First, the Lord’s Prayer begins with ‘Father’ (Abba). [I also want to note that in an appendix, McKnight the linguist, bible scholar, and theologian notes that ‘Daddy’ is an inappropriate interpretation of ‘Abba.’ It’s a form adults used and so ‘Father’ (or I would also suggest ‘Dad’) is appropriate. I’ve typically used ‘Dad’ myself, but have heard others promote the ‘Daddy’ version. Minor note, really, but I wanted to mention it.] Second, Jesus adds three lines. Third, the additional lines shift from ‘your’ to ‘us.’ As a result of these changes, the Lord’s Prayer has two parts (you petitions and we/us petitions). The ‘You’ petitions are ‘Love God’ petitions and the ‘We/Us’ petitions are ‘Love Others’ petitions. (Notice that none of them are me/I requests.)
Next, I will note that Judaism is deeply symbolic, creedal, and essentially what we call ‘liturgical.’ Further, it is the only system of worship that, in its original form, was directly established by God. At least, it’s the only one recorded. And God established a highly liturgical form of worship. In our ‘low worship’ style, it’s important that we remember and acknowledge that reality because McKnight’s next point is one I’ve noticed many Baptists (and others) struggle with. McKnight even confesses his own struggle. This is an important note for his next section, titled “The Lord’s Prayer as a Gift for Liturgy.”
“When the disciples asked Jesus for a prayer, he said, ‘When you pray, say.” Literally, ‘say’ means ‘repeat.’ I already knew that, but I’ve watched people go to great lengths to make it mean something else. Further, contextually it makes no sense for Jesus to do anything else. The disciples ask for a prayer. Given their liturgical setting, they would expect a prayer they could repeat. Like the Kaddish. Like others. Surely that’s what Jesus would have given them?
Of course, liturgical prayers *can* become mindless rote. But frankly, non-liturgical prayers easily become just as mindless, shallow, and empty. The problem lies not with the prayer or the form, but with us. If prayer, any prayer, is actually loving communication with God, it’s real prayer whatever form it takes. If it’s not, it’s nothing but empty words.
The advantage of liturgical or structured prayers is twofold (in my mind). By their content, even if we start in a place of mindless repitition, they always have the ability to capture our attention and shape our thoughts toward God. And if we start with God in mind, they contain many ‘hooks’ that can lead us into conversational prayers. Neither liturgical churches nor Jesus suggest that *all* prayer should be structured. But structured prayers give us a routine and a place to begin when we don’t otherwise ‘feel’ like praying, when the ‘dry lima beans in a dry mouth on a dry day’ experience descends upon us.
The Lord’s Prayer focuses us on the priorities (loving God and loving others) and does not allow us to easily descend into what McKnight calls ‘self-saturated prayers.’ He quotes Lauren Winner (a convert from liturgical Judaism to liturgical Christianity), “Liturgy is not, in the end, open to our emotional whims.” Maybe it’s the ‘postmodern’ (or whatever) within me, but that statement resonates deeply.
McKnight then relates the personal impression the Lord made on his heart about this prayer as he studied and reflected on it. Now he concludes each of his Jesus classes with a recitation of the Lord’s Prayer (and begins it with a recitation of the Jesus Creed).
McKnight explores four things which we can learn when we permit the Lord’s Prayer to mentor our Prayer to mentor our prayer life.
We learn to approach God as Abba….This is the signature term of Jesus and it marks the center of his teaching about God.
We learn what God really wants… God’s love plan is for his glorious Name to be honored and his will to become concrete reality on earth. Earth is Abba’s frontier; heaven is already his. In pondering God’s Name, kingdom, and will, we are prompted (daily) to yearn for what God yearns for. Love always prompts yearning.
We learn to think of others… As Jesus didn’t leave the Shema to be a God-only thing, so he didn’t leave the Kaddish to be a God-only thing. And he doesn’t want it to be an I-only thing either.
We learn what everyone needs. Hanging our prayers on the framework of the Lord’s Prayer will lead us to yearn that all will have provision, be granted forgiveness, and be spared temptation. … We need to think our way back into Jesus’ world by recalling that we have just petitioned the Abba about his Name, Kingdom, and will. Our concern is with God’s breaking into history to make this world right for all of us. And that means praying for others so that they will have adequate provisions, spiritual purity, and moral stability. I don’t know about you, but I tend to begin my prayers for others with what I know about them and what they need. Jesus offers another path: We can begin with what he wants for them. By using the Lord’s Prayer, we join his loving prayer for them.
Do you get those things from the Lord’s Prayer? I’m starting to. Prayer is a big issue. As I’ve related in other posts, in my search for how to pray and especially what it meant to pray without ceasing, and my dissatisfaction with the things most evangelicals seem to write and say, I turned to Brother Lawrence. And through, at least in part I believe, his intercession, the Jesus Prayer came to me. I’ve never confused set prayers with “vain repetition” probably because I have a sense of history and first-hand experience with other religions. In the ancient context, people would use many words and take other actions in an effort to get their god’s attention. We see that recorded in our Scripture as well. One excellent example is the encounter between Elijah and the priests of Baal. I’ve also meditated with mantras whose purpose is to clear your mind of thought and activity. That’s neither the goal nor the result of praying Christian set prayers.
McKnight concludes with the note that the Lord’s Prayer is a “gift for action.” It’s “a commitment of the pray-er to the values of the Lord’s Prayer.” He then includes a quote from Frank Laubach. (I don’t know who that is, but I really like the little excerpt here.)
It [the Lord’s Prayer] is the prayer most used and least understood. People think they are asking God for something. They are not — they are offering God something.
… the Lord’s Prayer is not a prayer to God to do something we want done. It is more nearly God’s prayer to us, to help Him do what he wants done… He wanted that entire prayer answered before we prayed it…. The Lord’s Prayer is not intercession. It is enlistment.