Formality in Prayer: Formal vs Informal Prayer Styles

Formality in Prayer: Understanding Different Styles

The concept of formality in prayer refers to the manner in which individuals address God, encompassing various aspects such as language, structure, and posture. The Bible provides numerous examples and teachings on prayer, illustrating both formal and informal styles.

Biblical Foundations

The Lord's Prayer, as recorded in Matthew 6:9-13, serves as a foundational model for Christian prayer. This prayer is considered a comprehensive and universal prayer, containing all the essential elements of prayer ^[2]. The biblical account of prayer includes various forms of expression, such as ejaculatory prayers (short, spontaneous prayers) and formal prayers ^[1].

In the Old Testament, prayers were often formal and ritualistic, with specific postures and language used in worship. For example, the Psalms contain many formal prayers, such as Psalm 51, which expresses deep repentance. In the New Testament, Jesus and the apostles also practiced prayer, often using formal language and structure ^[3].

Historical Development

Throughout Christian history, the formality of prayer has been a subject of discussion and development. The early Church Fathers, such as Tertullian and Augustine, wrote about the importance of prayer and its various forms. Tertullian noted that the Spirit of God determined a new form of prayer for the disciples of the New Testament ^[9]. Augustine emphasized the need for continuous prayer, suggesting that believers should "pray always" by maintaining a constant desire and exercising faith, hope, and charity ^[8].

The Reformation period saw a renewed emphasis on the Lord's Prayer as a model for Christian prayer. John Calvin, a prominent Reformed theologian, wrote extensively on prayer, highlighting the importance of reverence, humility, and faith. He noted that the Lord's Prayer is a complete and perfect prayer, containing all the necessary elements for effective prayer ^[6].

Formal vs. Informal Prayer Styles

Christian traditions have varied in their approaches to formality in prayer. Some traditions, such as the Reformed and Presbyterian churches, have historically used more formal liturgies and prayers, while others have emphasized informal, spontaneous prayer.

The Catholic tradition, as represented by Thomas Aquinas, has a more formal and structured approach to prayer, with an emphasis on the sacraments and liturgical worship. Aquinas discussed the different parts of prayer, including supplications, prayers, intercessions, and thanksgivings, highlighting the importance of approaching God with reverence and humility ^[10].

In contrast, some Protestant traditions have emphasized the importance of informal, spontaneous prayer, often citing biblical examples such as the prayer of Hannah (1 Samuel 1:13) and the apostle Paul's exhortation to "pray in the Spirit at all times" (Ephesians 6:18) ^{[7, 5]}.

Tradition Contrasts

Different Christian traditions have distinct approaches to formality in prayer. The Reformed tradition, as represented by Calvin, emphasizes the importance of reverence and humility in prayer, while also allowing for some flexibility in prayer style. In contrast, the Catholic tradition places a strong emphasis on formal, liturgical prayer, with a focus on the sacraments and the role of the Church in prayer.

The patristic tradition, as represented by Augustine and Tertullian, highlights the importance of continuous prayer and the need for believers to cultivate a deep sense of reverence and humility in their prayer lives ^{[8, 9]}.

Conclusion

The debate surrounding formality in prayer reflects the diversity of Christian traditions and their approaches to worship and prayer. While some traditions emphasize formal, liturgical prayer, others prioritize informal, spontaneous expression. Ultimately, the Bible provides a foundation for understanding the various forms and styles of prayer, emphasizing the importance of reverence, humility, and faith in approaching God. As Ecclesiastes 3:7 notes, there is "a time to be silent, and a time to speak," suggesting that both formal and informal prayer have their place in the life of the believer ^[4].

Sources

Easton's Bible Dictionary “Easton's Bible Dictionary: Prayer — Is converse with God; the intercourse of the soul with God, not in contemplation or meditation, but in direct address to him. Prayer may be oral or mental, occasional or constant, ejaculatory or formal. It is a "beseeching the Lord" (Ex. 32:11); "pouring out the soul before the Lord" (1 Sam. 1:15); "praying and crying to heaven" (2 Chr. 32:20); "seeking unto God and making supplication" (Job 8:5); "drawing near to God" (Ps. 73:28); "bowing the knees" (Eph. 3:14). Prayer presupposes a belief in the personality of God, his ability and willingness to hold inter”
Easton's Bible Dictionary “Easton's Bible Dictionary: Lord's Prayer — The name given to the only form of prayer Christ taught his disciples (Matt. 6:9-13). The closing doxology of the prayer is omitted by Luke (11:2-4), also in the R.V. of Matt. 6:13. This prayer contains no allusion to the atonement of Christ, nor to the offices of the Holy Spirit. "All Christian prayer is based on the Lord's Prayer, but its spirit is also guided by that of His prayer in Gethsemane and of the prayer recorded John 17. The Lord's Prayer is the comprehensive type of the simplest and most universal prayer."”
Torrey's Topical Textbook “Torrey's Topical Textbook: Prayer — Commanded -- Isa 55:6; Mt 7:7; Php 4:6. To be offered To God. -- Ps 5:2; Mt 4:10. To Christ. -- Lu 23:42; Ac 7:59. To the Holy Spirit. -- 2Th 3:5. Through Christ. -- Eph 2:18; Heb 10:19. God hears -- Ps 10:17; 65:2. God answers -- Ps 99:6; Isa 58:9. Is described as Bowing the knees. -- Eph 3:14. Looking up. -- Ps 5:3. Lifting up the soul. -- Ps 25:1. Lifting up the heart. -- La 3:41. Pouring out the heart. -- Ps 62:8. Pouring out the soul. -- 1Sa 1:15. Calling upon the name of the Lord. -- Ge 12:8; Ps 116:4; Ac 22:16. Crying to God. -- Ps 27:7; 34:6. Drawing”
Ecclesiastes “Ecclesiastes 3:7 (YLT) — A time to rend, And a time to sew. A time to be silent, And a time to speak.”
Ephesians “Ephesians 6:18 (BSB) — Pray in the Spirit at all times, with every kind of prayer and petition. To this end, stay alert with all perseverance in your prayers for all the saints.”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 75: 48. All things that we ought, indeed all that we are able, to ask of God, are contained in this formula, and as it were rule, of prayer delivered by Christ, our divine Master, whom the Father has appointed to be our teacher, and to whom alone he would have us to listen ( Mt. 17:5 ). For he ever was the eternal wisdom of the Father, and being made man, was manifested as the Wonderful, the Counsellor ( Isa. 11:2 ). Accordingly, this prayer is complete in all its parts, so complete, that whatever is extraneous and foreign to it, whate”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 75: feeling is insufficient for incitement, or the vehemence of the incitement carries the utterance of the tongue along with it. For although the best prayers are sometimes without utterance, yet when the feeling of the mind is overpowering, the tongue spontaneously breaks forth into utterance, and our other members into gesture. Hence that dubious muttering of Hannah ( 1 Sam. 1:13 ), something similar to which is experienced by all the saints when concise and abrupt expressions escape from them. The bodily gestures usually observed i”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 1: Augustine — Confessions, Letters — CHAP. IX -- 18. When we cherish uninterrupted desire along with the exercise of faith and hope and charity, we "pray always." But at certain stated hours and seasons we also use. words in prayer to Go: CHAP. X. -- 19. Wherefore it is neither wrong ! nor unprofitable to spend much time in praying, if there be leisure for this without hindering other good and necessary works to which duty' calls us, although even in the doing of these, as I have said, we ought by cherishing holy desire to pray without ceasing. For to spend a long time in prayer is ”
Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. I.--GENERAL INTRODUCTION.[1] (part 1): The Spirit of God, and the Word of God, and the Reason of God--Word of Reason, and Reason and Spirit of Word--Jesus Christ our Lord, namely, who is both the one and the other,[2]--has determined for us, the disciples of the New Testament, a new form of prayer; for in this particular also it was needful that new wine should be laid up in new skins, and a new breadth be sewn to a new garment.[3] Besides, whatever had been in bygone days, has either been quite changed, as circumcision; or else supplemented, as the rest of the La”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Prayer, Art. 17: Article: Whether the parts of prayer are fittingly described as supplications, prayers, intercessions, and thanksgivings? I answer that, Three conditions are requisite for prayer. First, that the person who prays should approach God Whom he prays: this is signified in the word "prayer," because prayer is "the raising up of one's mind to God." The second is that there should be a petition, and this is signified in the word "intercession." In this case sometimes one asks for something definite, and ”

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