The Prayer Book Explained

by Percival Jackson

CHAPTER III.

THE MODEL.

THE LORD'S PRAYER.

"After this manner therefore pray ye." S. Matth. vi. 9.

The pronouns used in the Lord's Prayer are 'Thy,' 'us,' 'our.' It is the voice of a people speaking to God. Even in private we may not pray for self alone; we must include our friends, neighbours, and all others.

For this reason the Lord's Prayer is singularly adapted to the services of a congregation. Its petitions are short and direct, and therefore easily thought by every one at the same moment. This is an important point, because unity of intention is the essence of congregational worship. (S. Matth. xviii. 19, 20.)

Notice the order of the pronouns in the seven petitions:

( Hallowed be Thy Name.
Thy. ( Thy Kingdom come.
( Thy Will be done.

( Give us this day our daily bread.
( Forgive us our trespasses, as we forgive
Us, our. ( them that trespass against us.
( Lead us not into temptation.
( Deliver us from evil.

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There are, it appears, two motives which prompt a man to worship God.
One of these is God; Man himself is the other.

a. Two Kinds of Worship.

Worship means 'worthiness,' and thence 'regarding anyone as worthy.' For this reason a magistrate is called 'his worship'; and a guild or company is called 'worshipful.' In the Marriage Service the man says to his wife "I thee worship" because he sets her before all else. In Wyclif's Bible (S. Matth. xix. 19) we find "Worschipe thi fadir and thi moder." In old days any act of mind or body acknowledging the worthiness of another was an Act of Worship. In later days the word 'Worship' has been limited.

Limitation 1. Since God alone is perfectly worthy, worship is now ascribed usually to God alone: any act of mind or body acknowledging the worthiness of God may still be called an Act of Worship. For instance, in Col. iii. 17-iv. 1, the duties of mankind in daily life are set forth as a constant acknowledgment of the presence of God. The repetition of the word (kurios) meaning 'Lord' and 'master'—10 times in 10 verses—falls on the ear like a peal of bells, calling us to make daily life an unbroken Worship of God.

Limitation 2. We ought not to forget that life is all one piece; and that the word Worship should describe what we do and say outside our prayers, as well as what we say and think in prayer and praise. The word is, however, more commonly limited to words and thoughts. These two limitations lead us {14} to a second definition of worship as words and thoughts which acknowledge the worthiness of God. We have nearly abandoned the word as describing the honour paid by one creature to another, and but rarely use it of acts of the body.

God is always the object of Worship: but the subject of worship is two-fold—we may speak of ourselves or we may speak of our God. When we chiefly think of God in worship we call it Praise: when we chiefly think of ourselves we call it Prayer.

These are then the two kinds of Worship—Praise and Prayer. It is evident that the Lord's Prayer teaches us to put Praise in the higher place.

b. Praise and Prayer.

Praise. There are two ways in which respect is paid to a man, viz. (1)
Outspoken praise, (2) Deference to his words. In like manner we praise
God (1) by dwelling with joy and gladness on His perfections; and (2)
by listening with reverence to His Word.

Prayer, on the other hand, is that kind of worship which acknowledges God as the Source of all our help. Our needs are necessarily in our minds when we pray. We think of them in order to ask Him to help us; and we think of them again when we thank Him for the help which we have already had.

Thanksgiving might be coupled with Praise because its aim is to glorify God: but as its motive is the thought of human wants which have been already supplied, Thanksgiving is placed with the Prayers, which also relate to human wants.

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We must therefore expect to find in Worship;

I. Praise. (1) Declaration of God's excellence.
(2) Attention to His Word.

II. Prayer (3) Petitions for grace and help.
(4) Thanksgivings for grace and help.

c. Intention and Setting.

The same words may serve for Praise and for Prayer. The plainest meaning of "Hallowed be Thy Name" is Praise to God. But it may be also a Prayer to Him to cause His Name to be hallowed. If we have no reason to the contrary, we shall use the Lord's Prayer as an act of Praise and Prayer—Praise in its first three petitions, Prayer in its last four. If, however, we want to ask Him to cause His Name to be hallowed and His Kingdom to come and His Will to be done, we can turn it all into a prayer.

This direction of our minds into a certain channel is called
'Intention'.

We have already said that Unity of Intention is the essence of congregational worship. Hence the Intention must be the same in all the worshippers if they use words suitable for both Praise and Prayer. If one is saying "Hallowed be Thy Name" and thinking chiefly of God's holiness, his Intention will be different from that of a neighbour who is thinking chiefly of the wickedness of sin. We need some agreement, that our intention may be the same.

This agreement might have been left to the knowledge of those who take part in the Service. They might have been expected to learn what the intention is, at each place when the Lord's Prayer is said. Or it might {16} have been stated in a Rubric, or direction, at the head of the Prayer. Neither of these methods is adopted in the Book of Common Prayer. Instead of them, the Prayer itself is so arranged as to proclaim the Intention.

When it is to be used for Praise, the words "for thine is the kingdom, the power, and the glory, for ever and ever" are placed at the end: when it is to be used for Prayer, the Lesser Litany "Lord have mercy upon us, Christ have mercy upon us, Lord have mercy upon us" is placed at the beginning.

It is convenient to call this the 'setting'.

When the Lord's Prayer is 'set' for Praise, every petition in it is to be said with that intention. We shall then unite in praising God for the glory of His holy Name, the majesty of His Kingdom, the power of His Will, and also as the Giver, the Forgiver, the Leader and Deliverer. The thought of our weaknesses will be as much as possible left out, that we may rejoice in the perfections of God.

In like manner, when the Lord's Prayer is 'set' for Prayer, the thought of human wants will be present in every petition. We have great need to pray that God will cause His Name to be hallowed, His Kingdom to come, and His Will to be done, on earth as in heaven, as well as to ask Him for the necessaries of life, the forgiveness of sins, guidance, and deliverance from evil.

d. The key-note of Prayer and Praise.

"When ye pray, say, Our Father, &c." S. Luke xi. 2.

We can now understand why the Lord's Prayer is used twice in the same Service. The Praises begin with it and the Prayers begin with it. The setting of {17} the Lord's Prayer will always proclaim what kind of Service is beginning[1]. Thus the Lord's Prayer is made to strike the key-note of the Service, or part of a Service, to which it is prefixed.

e. Forms of Worship.

We have seen that Unity of Intention is necessary to congregational worship. When a few people, animated by the same sentiments, are drawn together by one motive, and incur the same dangers, it matters little whether they use a form of worship or not. Whatever words are used in their name, their unity of intention is secured by the fact that they have no diversity of desires.

If the small body becomes a large one and times grow peaceful, diversity of desires will destroy unity of worship unless they adopt a form.

Forms of worship should, if possible, unite the most diverse features of character, occupation, danger, trial, suffering, joy, &c. in the expressions of Praise or Prayer which are common to them all. Local colouring and personal references are admissible only when they arouse a common emotion. The Lord's Prayer {18} is in this, as in other respects, an ideal Form of Worship.

Christian Worship began amongst people who were already accustomed to
Forms. The Jews had Psalms for Worship (1 Chron. xvi. 4-43), and two
Lessons in their Synagogue Service (Acts xv. 21, First Lesson: Acts
xiii. 27, Second Lesson). The two Lessons were followed by the
Exhorter (Acts xiii. 15; St Luke iv. 16, 17).

The word Amen, being Hebrew, gives further evidence of the derivation of the first Christian forms from the Synagogue Services, with, of course, a Christian character infused into them (1 Cor. xiv. 15, 16; cf. Deut. xxvii. 15-26).

Amen, as a Hebrew adjective, means firm, faithful; and, as an adverb, verily, or, as the Catechism explains it, so be it. "Its proper place is where one person confirms the words of another, and adds his wish for success to the other's vows and predictions" (Gesenius). Each of the first four Books of the Psalms ends with it—see Psalms xli., lxxii., lxxxix., cvi.

For some time the first Christians were able to resort to the Temple and Synagogues, and both worship and teach there (Acts ii. 46, iii. 1, 3, 8, 11, v. 12, 21, 25, 42: xiii. 5, 14, xiv. 1, xvii. 1, 2, xix. 8). They were joined by a number of the Priests (Acts vi. 7) whose help in arranging the services would bring a considerable influence in the same direction. At Ephesus (Acts xix. 9) a division arose in the Synagogue, causing S. Paul and the Christian disciples to remove into a school. At Corinth, for a similar {19} reason, they set up the Christian worship in the next house to the Synagogue, and the Ruler of the Synagogue went with them (Acts xviii. 7, 8). It is not very surprising that under these circumstances they derived some of their forms of Worship from the Synagogue.

Forms assist the mind to take its due part in the worship which we offer to the Almighty. Worship is offered with body, mind and spirit. If one of these encroaches on the others, their share is in danger. If the tongue and the knees and the hands are too much engaged in it, the mind grows weary or idle. If the mind is too busily employed, the spirit has a diminished share, or the body is indolent. It is necessary to provide occupation for the mind, but not to occupy it in following great mental efforts for which it is unprepared. If the mind is unprepared, it no sooner reaches one point than it has to follow the speaker to another; and thereby the spirit loses its power of speeding the utterance to the throne of God.

f. Worship-Forms.

(See Table, p. 21. Cf. Chap. I, p. 3.)

We find that, in the Services, shares are distributed to the worshippers in five different ways, which may be called Worship-forms. The Table on p. 21 should be carefully studied. Hooker's description of them (E. P. v. xxxix. 1) is a little difficult to make out; but it will be found to verify our table. (See Appendix A, pp. 22, 23.)

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Walter Travers was Reader at the Temple Church in London, when (1585) Richard Hooker was appointed to be Master of the Temple. Travers had been a friend and favourite of Thomas Cartwright, a severe critic of the Order and Discipline of the Church of England. Travers took up the criticisms, and so attacked Hooker that the latter in self-defence wrote his Books on The Laws of Ecclesiastical Polity (1592), wherein he replies to Cartwright's and Travers' criticisms.

The Worship-forms have been in use for so long that it is scarcely possible to discuss their origin. The traces of them in the Bible are interesting:

1. Amen. 1 Cor. xiv. 16; Rev. xxii. 20.

2. Responsorial or Interjectional. S. Luke ii. 13, 14.

3. Anthem. Exodus xv. 21; Isaiah vi. 3.

4. Litany.

5. Preceded. Exodus xxiv. 7, xix. 7, 8, xx. 18-21.

The Prayer Book furnishes examples of Praise and Prayer in each Form, excepting the Litany Form, which is used only for Prayer. But there is no reason why that also should not be used for Praise: the 136th Psalm will show how this might be done.

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THE FIVE KINDS OF WORSHIP FORMS

(See Hooker, Eccl. Pol. v. xxxix. 1.)

Examples— Examples—
Prayer Praise

1. The Minister AMEN form The Collects Prayer of
offers and the Consecration
People endorse in Holy
it Communion (see
1 Cor. xiv. 16)

2. Minister and Responsorial, Hymn at Sursum Corda People pursue or Ordination of in Holy different lines INTERJECTIONAL Priests Communion interrupting form Preces before Versicles one another Collects before Psalms

3. The Congregation Antiphonal, "From our The Psalms
form two or ANTHEM enemies, &c." in Mattins
companies which form —8 verses in and
reply to one the Litany Evensong
another

4. The Minister LITANY The main body
names the subject form of the Litany
and the People
offer the prayer
(or praise)

5. A portion of PRECEDED The Lesson and
Holy Scripture prayer or Commandments Canticle
is read and the praise in Holy
prayer or praise Communion
completes it as
an Act of Worship

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APPENDIX A.

Cartwright, attacking the Prayer Book, 1572 or later, wrote—

"For the singing of Psalms by course and side after side, although it be very ancient yet it is not commendable, and so much the more to be suspected for that the Devil hath gone about to get it so great authority, partly by deriving it from Ignatius' time, and partly in making the world believe that this came from heaven, and that the Angels were heard to sing after this sort," &c.

To this Hooker (Eccl. Polity, v. xxxix. 1) replies—

"And if the prophet David did think that the very meeting of men together and their accompanying one another to the House of God should make the bond of their love insoluble, and tie them in a league of inviolable amity (Ps. lv. 14); how much more may we judge it reasonable to hope that the like effects may grow in each of the people towards other, in them [Sidenote: Anthem] all towards their pastor, and in their pastor towards every of them, between whom there daily and interchangeably pass, in the hearing of God Himself, and in the presence of His holy Angels, so many heavenly acclamations, exultations, provocations, petitions, songs of {23} comfort, psalms of praise and thanksgiving: in all which [Sidenote: Amen] particulars, as when the pastor maketh their suits and they with one voice testify a general assent thereunto; or when he joyfully beginneth, and they with like alacrity follow, dividing [Sidenote: Interjection] between them the sentences wherewith they strive which shall most show his own and stir up others' zeal, to the glory of that God whose name they magnify; [Sidenote: Litany] or when he proposeth unto God their necessities, and they their own requests for relief in every of them; or when he lifteth up his voice like a trumpet to proclaim unto them the laws [Sidenote: Preceded] of God, they adjoining, though not as Israel did by way of generality, a cheerful promise, 'All that the Lord hath commanded we will do,' yet that which God doth no less approve, that which savoureth more of meekness, that which testifieth rather a feeling knowledge of our common imbecility, unto the several branches thereof several lowly and humble requests for grace at the merciful hands of God to perform the thing which is commanded; or when they wish reciprocally each other's ghostly happiness, or when he by exhortation raiseth them up, and they by protestation of their readiness declare he speaketh not in vain unto them; these interlocutory forms of speech, what are they else, but most effectual, partly testifications, and partly inflammations, of all piety?"

[1] There are two or three apparent exceptions which on examination prove the rule. At the beginning of the Communion Service the intention is so plain and the Lord have mercy is repeated so often with the Commandments, that it is left out before the Lord's Prayer. At Baptism and Confirmation there is no setting, probably because the Thanksgiving close of those services has the character of both Praise and Prayer: and this certainly is the effect of the double setting in the Churching Service.

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