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Opening Prayer in Church Services with Proper Honor

Opening prayer in church services is a significant act of worship, involving direct address to God and the intercourse of the soul with the divine [4]. This practice is rooted in biblical examples and theological understanding, emphasizing reverence, humility, and a focus on God's character.

The Bible provides numerous instances of prayer, both individual and communal. Nehemiah's prayer, for example, demonstrates a servant's plea to God, asking for an open ear and mercy [1]. Similarly, Paul encourages prayer "in every place, lifting up holy hands, without wrath and disputing" [2]. He also requests prayers for himself, that he might speak boldly to make known the mystery of the gospel [3]. These passages highlight prayer as a means of seeking God's favor, expressing needs, and advancing His kingdom. Public prayer is considered acceptable to God, with promises of hearing and blessing [9].

The act of entering into prayer, particularly in a communal setting, is likened to entering a holy temple and should be performed with reverence [10, 11, 12]. This reverence is a key component of honoring God in prayer. Humility is also essential for the service of God and is regarded by Him [5]. Christ himself set an example of thanksgiving in prayer [6]. Praise is due to God for His majesty, glory, excellency, greatness, holiness, wisdom, power, goodness, and mercy [7].

Theological traditions further articulate the nature and purpose of public prayer. Charles Hodge, in his Systematic Theology, emphasizes that public services are designed for both worship and instruction, with prayer and singing falling under worship [13]. He stresses the importance of the officiating minister possessing a devout spirit, with feelings and desires that are genuine expressions of his heart [15]. Furthermore, the minister's mind should be "well stored with the thoughts and language of Scripture" [15]. John Calvin, in his Institutes of the Christian Religion, notes the importance of public confession of iniquities, which helps individuals understand themselves and manifests God's mercy [16].

Access to God in prayer is understood to be through Christ and by the Holy Spirit, obtained through faith [8]. This access allows believers to approach God with confidence to obtain mercy and grace [8]. Early church fathers, such as Tertullian, also emphasized addressing God as "Our Father who art in the heavens," recognizing the reward of faith in this appellation [14]. The Divine Liturgy of James, a patristic text, includes prayers where the priest acknowledges his unworthiness and seeks God's mercy, directing his voice to God [17]. This underscores the need for humility and a recognition of God's sovereignty in public prayer.

Sources

  1. Nehemiah “Nehemiah 1:11 (LITV) — O Lord, I beg You, let Your ear be open to the prayer of Your servant, and to the prayer of Your servants who delight to fear Your name. And I beg You, bless Your servant today and grant him mercy before this man. For I was cupbearer to the king.”
  2. I Timothy “I Timothy 2:8 (ASV) — I desire therefore that the men pray in every place, lifting up holy hands, without wrath and disputing.”
  3. Ephesians “Ephesians 6:19 (LITV) — Pray also for me, that to me may be given speech in the opening of my mouth with boldness to make known the mystery of the gospel,”
  4. 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”
  5. Torrey's Topical Textbook “Torrey's Topical Textbook: Humility — Necessary to the service of God -- Mic 6:8. Christ an example of -- Mt 11:29; Joh 13:14,15; Php 2:5-8. A characteristic of saints -- Ps 34:2. The who have Regarded by God. -- Ps 138:6; Isa 66:2. Heard by God. -- Ps 9:12; Isa 10:17. Enjoy the presence of God. -- Isa 57:15. Delivered by God. -- Job 22:29. Lifted up by God. -- Jas 4:10. Exalted by God. -- Lu 14:11; 18:14. Are greatest in Christ's kingdom. -- Mt 18:4; 20:26-28. Receive more grace. -- Pr 3:34; Jas 4:6. Upheld by honour. -- Pr 18:12; 29:23. Is before honour -- Pr 15:33. Leads to riches, honour, ”
  6. Torrey's Topical Textbook “Torrey's Topical Textbook: Thanksgiving — Christ set an example of -- Mt 11:25; 26:27; Joh 6:11; 11:41. The heavenly host engaged in -- Re 4:9; 7:11,12; 11:16,17. Commanded -- Ps 50:14; Php 4:6. Is a good thing -- Ps 92:1. Should be offered To God. -- Ps 50:14. To Christ. -- 1Ti 1:12. Through Christ. -- Ro 1:8; Col 3:17; Heb 13:15. In the name of Christ. -- Eph 5:20. In behalf of ministers. -- 2Co 1:11. In private worship. -- Da 6:10. In public worship. -- Ps 35:18. In everything. -- 1Th 5:18. Upon the completion of great undertakings. -- Ne 12:31,40. Before taking food. -- Joh 6:11; Ac 27:35.”
  7. Torrey's Topical Textbook “Torrey's Topical Textbook: Praise — God is worthy of -- 2Sa 22:4. Christ is worthy of -- Re 5:12. God is glorified by -- Ps 22:23; 50:23. Offered to Christ -- Joh 12:13. Acceptable through Christ -- Heb 13:15. Is due to God on account of His majesty. -- Ps 96:1,6; Isa 24:14. His glory. -- Ps 138:5; Eze 3:12. His excellency. -- Ex 15:7; Ps 148:13. His greatness. -- 1Ch 16:25; Ps 145:3. His holiness. -- Ex 15:11; Isa 6:3. His wisdom. -- Da 2:20; Jude 1:25. His power. -- Ps 21:13. His goodness. -- Ps 107:8; 118:1; 136:1; Jer 33:11. His mercy. -- 2Ch 20:21; Ps 89:1; 118:1-4; 136:1-26. His loving-k”
  8. Torrey's Topical Textbook “Torrey's Topical Textbook: Access to God — Is of God -- Ps 65:4. Is by Christ -- Joh 10:7, 9; 14:6; Ro 5:2; Eph 2:13; 3:12; Heb 7:9, 25; 10:19; 1Pe 3:18. Is by the Holy Spirit -- Eph 2:18. Obtained through faith -- Ac 14:27; Ro 5:2; Eph 3:12; Heb 11:6. Follows upon reconciliation to God -- Col 1:21,22. In Prayer -- See Prayer. De 4:7; Mt 6:6; 1Pe 1:17. In his temple -- Ps 15:1; 27:4; 43:3; 65:4. To obtain mercy and grace -- Heb 4:16. A privilege of saints -- De 4:7; Ps 15:1; 23:6; 24:3,4. Saints have, with confidence -- Eph 3:12; Heb 4:16; 10:19,20. Vouchsafed to repenting sinners -- See Repen”
  9. Torrey's Topical Textbook “Torrey's Topical Textbook: Prayer, Public — Acceptable to God -- Isa 56:7. God promises to hear -- 2Ch 7:14,16. God promises to bless in -- Ex 20:24. Christ Sanctifies by his presence. -- Mt 18:20. Attended. -- Mt 12:9; Lu 4:16. Promises answers to. -- Mt 18:19. Instituted form of -- Lu 11:2. Should not be made in an unknown language -- 1Co 14:14-16. Saints delight in -- Ps 42:4; 122:1. Exhortation to -- Heb 10:25. Urge others to join in -- Ps 95:6; Zec 8:21. Exemplified Joshua. -- Jos 7:6-9. David. -- 1Ch 29:10-19. Solomon. -- 2Ch 6:1-42. Jehoshaphat. -- 2Ch 20:5-13. Jeshua. -- Ne 9:1-38. Jew”
  10. Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Berakhot 128a.60:17: Rather, Rabbi Yosei, son of Rabbi Ḥanina, said, it can be proved from here, as David said: “But as for me, by Your abundant loving-kindness I will enter Your house, at Your Holy Temple I will bow in reverence for You” (Psalms 5:8). Entering into prayer like entering the Holy Temple must be performed reverentially.”
  11. Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Berakhot 128b.60:17: Rather, Rabbi Yosei, son of Rabbi Ḥanina, said, it can be proved from here, as David said: “But as for me, by Your abundant loving-kindness I will enter Your house, at Your Holy Temple I will bow in reverence for You” (Psalms 5:8). Entering into prayer like entering the Holy Temple must be performed reverentially.”
  12. Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Berakhot 30b.17: Rather, Rabbi Yosei, son of Rabbi Ḥanina, said, it can be proved from here, as David said: “But as for me, by Your abundant loving-kindness I will enter Your house, at Your Holy Temple I will bow in reverence for You” (Psalms 5:8). Entering into prayer like entering the Holy Temple must be performed reverentially.”
  13. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 73: a custom when the grounds on which it was introduced no longer exist; or to make a church ordinance the substitute for a divine institution. 707 Public Prayer. The public services of the sanctuary are designed for worship and instruction. The former includes prayer and singing; the latter, the reading the word of God and preaching. These elements should be preserved in due proportion. In some churches instruction is made entirely subordinate to worship; twice the time being devoted to the latter that is allotted to the former. This seems ”
  14. Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. II.--THE FIRST CLAUSE.: The prayer begins with a testimony to God, and with the reward of faith, when we say, "Our Father who art in the heavens;" for (in so saying), we at once pray to God, and commend faith, whose reward this appellation is. It is written, "To them who believed on Him He gave power to be called sons of God."[1] However, our Lord very frequently proclaimed God as a Father to us; nay, even gave a precept "that we call no one on earth father, but the Father whom we have in the heavens:[2] and so, in thus praying, we are likewise obeying the precept”
  15. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 73: better than the other. In order that this part of divine service should be conducted to the edification of the people, it is necessary, (1.) That the officiating minister should have a truly devout spirit; that the feelings and desires, of which the prayers are the utterance, should 708 be in exercise in his own heart. (2.) That his mind and memory should be well stored with the thoughts and language of Scripture. Holy men of old spake as they were moved by the Holy Ghost. Their utterances, whether in adoration, thanksgiving, confession, ”
  16. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 59: they should repeat the words after the priest, and make public confession of their iniquities in the temple; because he foresaw that this was a necessary help to enable each one to form a just idea of himself. And it is proper that by confession of our misery, we should manifest the mercy of our God both among ourselves and before the whole world. 11. It is proper that this mode of confession should both be ordinary in the Church, and also be specially employed on extraordinary occasions, when the people in common happen to have fa”
  17. Schaff ANF/NPNF (Patristic) “ANF Vol 7: Lactantius, Venantius, Asterius, Victorinus, Dionysius — THE DIVINE LITURGY OF JAMES, THE HOLY APOSTLE AND BROTHER (part 1): OF THE LORD. I. The Priest.(2) 1. O SOVEREIGN Lord our God, contemn me not, defiled with a multitude of sins: for, behold, I have come to this Thy divine and heavenly mystery, not as being worthy; but looking only to Thy goodness, I direct my voice to Thee: God be merciful to me, a sinner; I have sinned against Heaven, and before Thee, and am unworthy to come into the presence of this Thy holy and spiritual table, upon which Thy only-begotten Son, and our Lord”
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