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LORD, TEACH ME TO PRAY Five Ways To Pray from a series of forums presented November 18 – December 16, 2007 St. Luke’s Episcopal Church, Jamestown, New York
Introduction * Ignatian * Prayerbook * Contemplative * Lectio Divina * Prayer Beads
In the Fall of 2007, the people of St. Luke’s embarked on a journey to discover and develop their passionate spirituality. The “Understanding Spirituality” group was tasked with devising ways to help people have a personal relationship with God. It decided that perhaps the best way to begin was to identify methods of personal spiritual practices and to teach people how to pray. A series of five Sunday Adult Forum sessions, led by Donna Phillippi, Kim Mann, The Rev. Merrill Woolnough, Jay Phillippi, Kay Stahlman and The Rev. Susan Anslow Williams were held beginning November 18 and continued through Advent. What follows are the notes used by the Forum presenters.
There is no “correct” way to pray. In fact, there are as many ways to pray as there are pray-ers. But we hope that by introducing you to five different techniques of praying, however briefly, you may find one or more of them useful in drawing you closer to God. Prayer is about developing a personal relationship with God. And as with all relationships, it is a two-way street; a dialogue, if you will, as opposed to a monologue. While you are talking with God, it is important to listen to what He is saying.
Our thanks to the six presenters who shared their notes and ideas with us. Recordings of their presentations are also available by contacting the church office. I urge you to get a copy and to listen to them when reading the following notes; both compliment each other.
Catherine Way Editor
Introduction * Ignatian * Prayerbook * Contemplative * Lectio Divina * Prayer Beads
Presenter: Donna Phillippi
This presentation is available on CD by request at the church office or go to thewingedox.blogspot.com to listen to a podcast of these five presentations.
SOME BACKGROUND
The man we know as St. Ignatius of Loyola, the founder of the Jesuits (the Society of Jesus), was born Christmas Eve, 1491. During his early career as a soldier, he was badly wounded and spent a year recovering from his injuries. During this convalescence, the only books available to Ignatius (who loved to read) were texts on the life of Christ and of the saints.
As a younger man, Ignatius’ favorite literary genre was what we would call stories of “knights in shining armor.” He would immerse himself in the story and daydream about what HE would do in those situations. During his recuperation, he followed that same technique in his readings of Jesus and the saints of the Church – imagining himself in those circumstances. He found that this was much more fulfilling than his more secular day dreams – so much so that after he recovered, he embarked on a series of pilgrimages, meditations and mystical experiences.
HALLMARKS OF IGNATIAN SPIRITUALITY
Finding God in all things – this spirituality is deeply rooted in becoming more aware of what is happening in your daily experience. Ignatian spirituality can be described as an active attentiveness to God joined with a prompt responsiveness to God, who is ever active in our lives.
SOME TOOLS
The Spiritual Exercises are a set of meditations, prayers and various mental exercises designed to be carried out in a retreat setting over a period of 28 to 30 days. More information may be found at:
www.nwjesuits.org/JesuitSpirituality/SpiritualExercises.html
General Examination of Conscience. This is a simple form of prayer, perhaps best done at the end of the day, taking anywhere from 5 to 15 minutes. The important thing is to open oneself to recognizing and responding to God’s movement in your heart:
1. Give thanks to God our Lord for favors received 2. Ask for the grace to know your sins 3. Examine how you have lived this day 4. Ask forgiveness for any faults 5. Resolve to amend with the grace of God
Sacred Space Online. God is everywhere, even on the computer! This is a session of prayer in six stages, including preparing your body and mind, and culminating in a reflection on a scripture passage chosen specially for the day. The stages are: The Presence of God Freedom Consciousness The Word Conversation Conclusion
To give this a try, go to http://www.sacredspace.ie and follow the on-screen prompts.
Additional Resources
Books Ignatian Workout: Daily Spiritual Exercises For a Healthy Faith by Tim Muldoon, Loyola Press, 2004.
Inner Compass: An Invitation To Ignatian Spirituality by Margaret Silk, Loyola Press, 1999.
No Man is an Island by Thomas Merton, Harcourt, Brace, & Company, 1955.
Saint Ignatius of Loyola: Personal Writings. Tr. By Joseph A. Munitiz and Philip Endean, Penguin Classics, 1996. Includes Ignatius' Autobiography, selected letters, and the Spiritual Exercises.
The Screwtape Letters by C. S. Lewis, HarperCollins, 1942.
Websites
www.nwjesuits.org/JesuitSpirituality/SpiritualExercises.html
Introduction * Ignatian * Prayerbook * Contemplative * Lectio Divina * Prayer Beads
Presenter: Kim Mann
This presentation is available on CD by request at the church office or go to thewingedox.blogspot.com to listen to a podcast of these five presentations.
(Editor’s Note: A useful tool to have at hand when reading this section is The Book of Common Prayer. You can get an online version of the Book of Common Prayer at http://justus.anglican.org/resources/bcp/bcp.htm.)
Let us pray: Almighty and everliving God, ruler of all things in heaven and earth, hear the prayers for this parish family. Strengthen the faithful, arouse the careless, and restore the penitent. Grant us all things necessary for our common life, and bring us all to be of one heart and mind within your holy Church; through Jesus Christ our Lord. Amen.
This opening prayer is A Prayer for the Parish found in the Book of Common Prayer (BCP, pg. 817). You can literally find a prayer for any need in the Book of Common Prayer.
I was asked to lead this session because of the condition of my copy of The Book of Common Prayer which sits on the shelf in my office. (Editor’s Note: Kim shows her battered, tattered, annotated and much used copy of The Book of Common Prayer.) It is a reference book. It is MY reference book. It not only helps me to find parts of the Sunday service that may need to go into the bulletin, or the order for a funeral or a wedding, but it also helps me direct people who are hurting, or anxious, or who might be looking for a prayer for “grace at the table,” or who want a prayer of thanksgiving. This book contains wonderful words when we think our words are not enough, or just don’t quite cover what it is we want to express to God. The Book of Common Prayer offers an ancient pattern of tradition of prayer and praise.
We’re going to use “Daily Prayer and Bible Study with the Book of Common Prayer,” by Joseph P. Russell, to help us get through the Order for Morning Prayer. (Editor’s Note: Copies of this booklet and the BCP are available at the Church Office.)
Open your BCP. At the very beginning you’ll find the Table of Contents, just as any other good book has. You’ll see Morning Prayer, Evening Prayer, Daily Prayer, Compline, Daily Devotions for Individuals and Families, and a suggested Table of Canticles. Turn the page, and in the “800” pages you’ll find “the Outline of Faith” commonly called the Catechism, and Historical Documents, which are fun to read. You can even figure out for yourself when Easter will be.
In ancient times, the monastic communities of Christianity were called to prayer seven times each day (see Psalm 119:164) “Seven times a day do I praise you, because of your righteous judgments.” Thomas Cranmer in England and Martin Luther in Germany simplified the intricate prayer habits into morning and evening prayer liturgies.
Let’s begin with Monday. Going to the very back of the book, you’ll see Proper 29 is listed on both pages 994 and 995. One page is “Year One” and the other is “Year Two”. The year we use is determined by whether the current year is an odd or even number. 2007 is an “odd” number and thus, Year One. We will change years at ADVENT, the liturgical season prior to Christmas, which is the beginning of our new church year. Sunday readings are found elsewhere and are sorted into years “A”, “B”, and “C”.
The service of Morning Prayer itself begins on page 75 of the BCP. The “900” pages determine the readings we will use for scripture and psalms. Reading the rubrics, which are the guides for the service, will lead you through the service. Rubrics are “italicized directions for conducting the services of The Book of Common Prayer. In early prayer books, directions were printed in red. In time, the Latin word for “red” (rubrica) was applied to all Prayer Book directions.”
I learned to use The Book of Common Prayer by using the booklet, “Daily Prayer and Bible Study with the Book of Common Prayer, by Joseph P. Russell.” I sat down with my BCP and this booklet and marked my prayer book so I knew what I was reading for each day. A traditional opening for Morning Prayer is found on page 80 beginning with the words “Lord, open our lips.” Russell says, “These words repeated daily …remind us of our first obligation in life that God gives us anew each morning. We are to speak and to live so as to proclaim God’s praises to the world.”
Russell also says, “The lectionary readings are not chosen at random. The ebb and flow of the liturgical year are reflected in the selected readings so that the daily readings enrich our hearing of the Bible on Sundays.”
Canticles are read as outlined on page 144, one following each of the Old Testament and New Testament readings. Again, I suggest marking your prayer book to avoid having to flip the pages back and forth, with the suggested Canticles to be used each day. Notice these are suggested. You are free to make changes to your worship as your heart is drawn. Possibly the Old Testament reading for the day may lead you to read a Canticle for one of the “other” days. You’ll become familiar with them as you use this form of daily prayer more often.
We have offered our praise to God in the beginning of Morning Prayer, and move to “The Apostles’ Creed” completes the major portion of Morning Prayer. Next we go on to “The Prayers”, which begin on page 97 of The Book of Common Prayer. The Lord’s Prayer, “The Suffrages” – short intercessory prayer (note: the v’s and r’s, refer to “versicle” and “response”, usually attributed to the “leader” of the prayers, and the “responder’’ when more than one person is participating; then the “Collects” (pronounce the word with the emphasis on the first rather than the last syllable.). Collects follow “a pattern of development. First there is an address to God; second, there is a description of what God has done or is doing in creation and history; then we move into petition; and we close with words ascribing the prayer to God through Christ.” (Russell booklet, pg. 10) Watch for this pattern in the collects. Beginning on page 98 you’ll see a Collect for Sundays, Fridays, and Saturdays, leading you to wonder what happened to the rest of the week? Take the next four collects and mark them: Monday, Tuesday, Wednesday and Thursday.
We then move to personal prayers and thanksgivings. I would direct your attention to the pages, beginning with 810. At this point in Morning Prayer, you may pray for those you know and the sick. You might have your “sick list” handy. Pray for family members, your own family, your church family members and clergy – i.e., J2A, Church School, those attending the other services that you do not know. On page 810 there is a listing of prayers --- prayers for the world, prayers for the church, national life, family and personal life, and general prayers. If you are not sure what to pray for, here are suggestions and options for each day. What’s going on in the world today; pray for our service people; for the upcoming election – all are ideas for prayer. Read through some of the prayers and add one or two or three as you feel moved by the Spirit.
Turn back to page 100, and close with one of the prayers for mission. My particular favorite is on page 101 and was written by Bishop Brent, former Bishop of the Diocese of Western New York. Finish up with a dismissal, “Let us bless the Lord. Thanks be to God.”
With that you have completed the service of Morning Prayer. On Page 12 of Russell’s booklet he says, “This round may seem complicated at first, but with continued use the Daily Office will become part of your life. Mark your Bible with the appointed passages ahead of time. Simplify the structure if you need to.”
In a rush? Page 138 begins a shorter Daily Office, “In the Morning” Brief “Noontime,” “In the Early Evening” and “At the Close of Day” follow. None of these take much time.
The Order for Compline which is said at the end of the day is found on page 127. Make this service an end of day habit. As you’re sitting on the edge of your bed, read through the service of Compline.
Asked to say “grace” at a gathering or meal? Turn to the “800” pages and find the prayers for “grace at meals.”
On pages 836 and 837 you’ll find two wonderful Prayers of Thanksgiving. One of the things I have done over the years is learned to personalize these, and other prayers, by changing the pronoun in the prayers. Use “I” and “me” when you pray and see the difference for yourself. For example: “Accept, O Lord, my thanks and praise for all that you have done for me.”
For an especially easy way to pray through the day, carry a copy of “Praying the Hours” in your purse or pocket. (Editor’s Note: Available at the Church Office.) It is your “E-Z pass” to prayer time. It “outlines” the seven times a day to pray, beginning with waking, rising, mid-morning, noon, mid-afternoon, evening, compline.
Additional Resources
Books Opening The Prayer Book (New Church’s Teaching Series, v. 7) by Jeffrey Lee, Cowley, 1999
The Oxford Guide To The Book Of Common Prayer: A Worldwide Survey, Oxford University Press, USA, 2006.
Welcome To The Book of Common Prayer by Vicki K. Black, Morehouse Publishing, 2005.
A Year Of Days With The Book Of Common Prayer by Bishop Edmund Browning, Wellspring, 1997
Websites
www.missionstclare.com/english/index.html
Introduction * Ignatian * Prayerbook * Contemplative * Lectio Divina * Prayer Beads
Presenter: The Rev. Merrill Woolnough, “revmerrill”
This presentation is available on CD by request at the church office or go to thewingedox.blogspot.com to listen to a podcast of these five presentations.
I was asked to present on centering prayer, but I've decided to expand my topic to contemplative prayer as centering prayer is really a subset of contemplative prayer. Let’s begin with an opening prayer by Richard of Droitwich, Bishop of Chichester:
“Thanks be to Thee, my Lord Jesus Christ. For all the benefits Thou hast given me. For all the pains and insults Thou hast borne for me. O most merciful Redeemer, friend and brother, may I know Thee more clearly, love Thee more dearly, follow Thee more nearly, day by day.” Amen.
ABOUT PRAYER
Prayer is not magic. If nothing happens, you didn't do anything wrong. Results are up to God. Contemplation is an experiential contact with God, not an end in itself. Contemplation leads to action. If you are drawn to contemplative prayer, it is God who draws you to God's own self.
ON THE SELF
We are, from infancy, at the center of our own universe, motivated by self-interest. We maintain, in our hearts of hearts, that we, therefore, are autonomous, divine, God-like. The First Commandment says "You shall have no other gods before me."
In the Large Catechism, Martin Luther writes: “Thou shalt have [and worship] Me alone as thy God. What is the force of this, and how is it to be understood? What does it mean to have a god? or, what is God? Answer: A god means that from which we are to expect all good and to which we are to take refuge in all distress, so that to have a God is nothing else than to trust and believe Him from the [whole] heart; as I have often said that the confidence and faith of the heart alone make both God and an idol. If your faith and trust be right, then is your god also true; and, on the other hand, if your trust be false and wrong, then you have not the true God; for these two belong together faith and God. That now, I say, upon which you set your heart and put your trust is properly your god.”
God calls us to the center where God is God and we are that which God gives to us, not that which we achieve ourselves.
St. Paul writes in 1 Corinthians 4:7, “For who makes you different? And what do you have that you didn't receive? But if you did receive it, why do you boast as if you had not received it?
ME AND AUTONOMY
Independence: Fear of losing my identity. I am afraid of surrender to God, of giving up my autonomy, of being out of control or losing control over my own life. Isn't that why old age and infirmity terrifies us so much?
As a culture, we are all afraid. Isn't that why we fight so hard to maintain our independence? In light of surrendering totally to God, giving up autonomy, consider this passage from the Gospel of Luke:
“As they went on the way, a certain man said to him, ‘I want to follow you wherever you go, Lord.’ Jesus said to him, “The foxes have holes, and the birds of the sky have nests, but the human one has no place to lay his head.’ He said to another, ‘Follow me!’ But he said, ‘Lord, allow me first to go and bury my father.’ But Jesus said to him, ‘Leave the dead to bury their own dead, but you go and announce the Kingdom of God.’
“Another also said, ‘I want to follow you, Lord, but first allow me to say good-bye to those who are at my house.’ But Jesus said to him, ‘No one, having put his hand to the plow, and looking back, is fit for the Kingdom of God.”
If you look backward while you are plowing, you cannot plough a straight line. You make crooked furrows.
SURRENDERING TO GOD
Self-surrender is not defeat. It is a voluntary act of love. St. Augustine wrote: "O God, our hearts are made for thee, and they shall be restless until they rest in thee!" Contemplation is a way of life and not for the fainthearted.
ANTHONY
Consider Anthony who strove to be pure in heart. For Anthony, purity meant: The radical restructuring of the human being, removal of the stains inflicted by sin and restoration by grace of the original innocence. First he sold everything he had like the rich young man. Then he went and lived in a tomb, seeking to be totally rid of all fleshly desires. You can draw your own conclusions whether Anthony battled with the Devil or with himself. Athanasius’s biography of Anthony caused the phenomenon we know as the desert fathers and mothers.
THE CLOUD OF UNKNOWING
An anonymous work of 14th century England by a contemporary of Chaucer proclaims that the way to God is the way of love. We cannot reach God through the intellect because God is beyond conception.
The prologue of “The Cloud of Unknowing” reads: “In the name of the Father and the Son and of the Holy Ghost. I charge you and I beseech you with as much power and strength as the bond of charity will permit, that whoever you may be who comes into possession of this book, whether as your own property or by borrowing, that you neither read it nor write it nor permit it to be read, written, or spoken by any one who has not as far as you can judge a full desire and intention to be a perfect follower of Christ not only in his active life but in the ultimate degree of contemplation to which it is possible to attain by grace in this life by a perfect soul still dwelling in a mortal body; and if you know that he does those things and has done so for a long time before, so that he has become capable of contemplative living by the virtuous means of active life, you may permit him to read this book. Otherwise, it is not for him.”
Summary of The Cloud of Unknowing
1. Training for the virtuous life.
A. Be on the path to a life of sanctity. B. Long for God with all your might. C. Beware of the devil's wiles. D. Cleanse mind and heart especially by cultivating humility. E. Treasure every moment of prayer including lectio divina, mediation and private devotion uniting with Christ and all the saints. F. Virtue gives rise to contemplation and contemplation gives rise to virtue when God is at the center.
2. Perfection of the contemplative method.
A. An intention reaching out to God or a sharp dart of living love. B. Our contemplation will not reach God, but a darkness. C. We are to wait in this darkness for God. This is the cloud of unknowing. We are in the cloud of unknowing because we see through a glass darkly and because of original sin, we cannot see God face to face. Recall the cherubim that guard the entrance to Eden and the flaming sword blocking our path inside.
3. Abandonment of earthly things
A. We must enter the cloud of forgetting. Not just negative thoughts, but all thoughts. B. To avoid thinking, we can utter a repetitive one-syllable word. The author suggests Love or God.
CENTERING PRAYER
Centering prayer was developed in the late 20th century based on the methodology of “The Cloud of Unknowing. Centering prayer focuses on silence and the repetition of a short prayer. Centering prayer does not emphasize the dark cloud. Recall John of the Cross and the dark night of the soul. This is the cloud of unknowing.
OTHER ROUTES FOR THE CONTEMPLATIVE:
1. Lectio Divina I'm not going to say too much about lectio divina since that's next week's topic;
2. Meditation Spend time with a word or phrase from Scripture. Examples:
Revelation 3:20 “Behold, I stand at the door and knock. If anyone hears my voice and opens the door, then I will come in to him, and will dine with him, and he with me.”
Isaiah 65:1 "I am inquired of by those who didn't ask; I am found by those who didn't seek me: I said, See me, see me, to a nation that was not called by my name.”
Psalm 33:20-21 “Our soul has waited for the LORD. He is our help and our shield. For our heart rejoices in him, because we have trusted in his holy name.”
Psalm 63:1 “God, you are my God. I will earnestly seek you. My soul thirsts for you. My flesh longs for you, in a dry and weary land, where there is no water.”
You could also use familiar parts of the liturgy or short prayers. Ponder. See connections you haven't seen before. You may need to focus on a word or a phrase rather than the whole verse.
3. Prayer
You may speak to God. God may speak to you. Remember: What happens is up to God.
4. Contemplation
Without words or thoughts. In silence. Sit upright, feet on the floor, in a straight chair. You may want to designate a special chair so others and you know you are praying. Stay with a verse for a time, even a month. You are not in a hurry. As I understand it, contemplative prayer is not so much a conversation, mind to mind or even a heart to heart, but being filled with Jesus' love and being able to return that love, albeit imperfectly, by going beyond words.
Additional Resources
Books Active Meditations For Contemplative Prayer by Thomas Keating, Continuum International Publishing, 2007
Beginning Contemplative Prayer: Out Of Chaos, Into Quiet by Kathryn J. Hermes, Charis Books, 2001.
Contemplative Prayer by Thomas Merton, Image, 1971.
Websites
www.thecentering.org
Introduction * Ignatian * Prayerbook * Contemplative * Lectio Divina * Prayer Beads
4. LECTIO DIVINA or “HOLY READING”
Presenter: Jay Phillippi
This presentation is available on CD by request at the church office or go to thewingedox.blogspot.com to listen to a podcast of these five presentations.
Lectio Divina is a way of prayerfully reading scripture. Its roots extend back to the earliest days of the church, and it's a regular part of the lives of many monastic orders. It is a personal spirituality form that can be attractive for almost any type of personality.
The Four Moments
Lectio Divina is broken down into four steps known as "moments". They are:
1. Lectio (Reading) – The book, Prayer and Temperament by Michael and Norrissey calls this "...the eager seeking after the Word of God". In less poetic terms it is simply the careful, slow reading of a passage of Scripture. You will do this step several times. The passage itself is not as important as the savoring of the experience.
2. Meditatio (Reflection) – Think about the passage, with particular note of any words or phrases that jump out at you.
3. Oratio (Respond) – This is the time to "enter into a conversation with God" about what you've read.
4. Contemplatio (Listen) – Hear what God says back to you.
Here's a simple outline of how to do Lectio Divina on your own or in groups:
First - Lectio requires a certain amount of quiet time that can be dedicated to your study. Find at least 30 minutes (up to an hour) in your schedule and a comfortable place to do your reading.
Second - Determine how you want to approach Scripture. You may choose to use the Sunday or daily readings found in the lectionary in your Prayer Book, use the Day by Day readings, or simply choose a book of the Gospel or Epistles and work your way through. Your selection should be relatively short so you can focus more intently. The maximum I've used is a chapter at a time and that's only if the chapters are pretty short. The general recommendation is to include no more than 20 sentences; however, read the entire story even if it is longer.
Third - Prepare for your time with a centering prayer, or a favorite prayer from the Book of Common Prayer. You can also choose anything that speaks to you and brings you into a calm and quiet mind set. Don't skimp on this step. Deep breaths can help to clear your mind and body of outside distractions.
Fourth - Read the passage for the first time. Listen for any word or phrase that jumps out at you. It can be very useful to keep a journal handy to write down what comes to you. Don't try to analyze it just yet.
Fifth - Read the passage again. This time listen for a sentence or a phrase that stands out. Don't be surprised if it's different from the word that spoke to you the first time. What is it about this passage that speaks to you?
Sixth – Read the passage again. This time listen for what God wants you to hear in this passage. What personal message is waiting for you?
There are many different ways to do Lectio Divina. You may want to try an Ignatian approach called projection. With each reading project yourself into that time and place. Perhaps you are a character in the parable. Perhaps you are Jesus teaching, or one of the people being taught or healed. Try and understand how they feel, what they think, what they experienced in that moment. At the end again listen for the lesson that God wants you to take away from that reading.
For additional resources check out the work of Fr. Luke Dysinger a Benedictine monk, and Fr. Thomas Keating a Trappist monk. Dysinger said that Lectio Divina has no goal other than that of the individual being in the presence of God by praying the scripture. Simply entering the words Lectio Divina into a computer search engine will result in many, many, many resources.
Additional Resources
Books Intimacy With God by Thomas Keating, Crossroad Publishing, 1994.
Prayer And Temperment: Different Prayer Forms For Different Personality Types by Chester P. Michael and Marie C. Norrisey, Open Door, 1991.
Websites
Introduction * Ignatian * Prayerbook * Contemplative * Lectio Divina * Prayer Beads
5. A SHORT GUIDE TO THE USE OF ANGLICAN PRAYER BEADS
Presenters: Kay Stahlman and The Rev. Susan Anslow Williams
This presentation is available on CD by request at the church office or go to thewingedox.blogspot.com to listen to a podcast of these five presentations.
A History of Prayer Beads Since the earliest of times people have used pebbles or a string of knots or beads on a cord to keep track of prayers offered to God. Originally a form of repetitive prayer was devised, enabling one to pray while doing routine jobs and between activities. In early times, prayers were marked by dropping little pebbles one by one. About 500 years before Christ, it became customary to tie knots in strings. Early prayer beads were made from fruit pits, dried berries, and pieces of bone or hardened clay. The wealthy used precious gems or gold nuggets. Almost every religion in the world uses some form of prayer beads. Muslim prayer beads are strung in 33 or 99 bead strands, while the Buddhists’ have a total of 108 beads on each prayer string. Hindu prayer beads add one more to make 109: one for each of the 108 names of God, and one to mark the beginning of the prayer cycle. Christian prayer beads vary in number. The Roman Catholic rosary, another name for prayer beads, generally has 50 (sometimes 100) beads divided into groups of ten, called decades. Several of the Orthodox traditions also use prayer counters. “Anglican” prayer beads are a relatively new form of prayer. The design of 33 beads (the number of years Jesus lived on earth) was created by the Rev. Lynn Bauman in the mid 1980s. The use of the rosary or prayer beads helps to bring us into a contemplative or meditative prayer – really thinking about and being mindful of praying or being in the presence of God, by use of mind, body and spirit. The touching of the fingers on each successive bead is an aid in keeping our mind from wandering. If this is a problem you have during prayer, or if you are a “tactile” sort of person, you might want to give this method a try. USING ANGLICAN PRAYER BEADS Anglican beads are fewer in number (33, with four basic groups of seven, called “weeks”) than the more familiar Roman Catholic Rosary (55-60 beads, with five groups of ten, called “decades”). And whereas the Catholic version usually prescribes the “Hail Mary” prayer for each bead, the Anglican version encourages the user to come up with whatever is helpful or meaningful.
Looking at the diagram and an actual set of beads (which you hold in your non-dominant hand and touch the beads with the other hand): Notice the several types of beads, larger and smaller. The use of a rosary begins with the Cross, then moves up and around counter-clockwise (though the other way is fine). You can go around once (four sets of weeks and the cruciform beads that separate them) or three times, giving a tidy number of 100. Before beginning, select one of the sets of prayers that follows, or make up your own using familiar texts from the BCP, Bible, hymn, etc. At the Forum, we took the Sunday bulletin and easily found phrases that were appropriate for beads. (It might be helpful to write down your set until it’s memorized.) Settle onto a comfortable chair, feet on the floor, and relax for a minute or two. Hold the beads loosely. Ready to pray?
Begin with the Cross or crucifix, say its prayer (aloud or silently); this typically mentions the Cross or invokes Jesus. Then move up to the “Invitatory Bead” (an Invitatory is a short prayer or piece of scripture that invites the presence of God). Then hold the first of four “Cruciform Beads” – which separate the weeks of seven, and form a cross when laid flat. The same short prayer or Scripture verse is said on each of these four beads; it might be seasonal, or otherwise thematic.
On the small “weeks” beads, repeat a short phrase of prayer or Scripture; or, let each bead stand for a person or concern you wish to pray for. You might group them: seven People who are Ill; seven Places that need Peace; seven Reasons I’m Thankful; seven Family / Friends. You get the idea. Repeat the Cruciform prayer between each Week of seven. When you make it all the way around (once or thrice), end with the Lord’s Prayer or similar. Stay quiet for a minute to enjoy the holy peace.
Some thematic sets of Prayers for Beads:
The Cross
The Invitatory As it was in the beginning, is now, and will be forever. Amen.
The Cruciforms
The Weeks
Or, in a group setting:
2. Come, Lord Jesus (Scripture references are “FYI”)
The Cross be to our God forever and ever! Amen. —Revelation 7:12
The invitatory
The Cruciforms
The Weeks Or Maranatha! Come, Lord Jesus. – Revelation 22:20
3. In the Evening (BCP texts)
The Cross
O gracious light, pure brightness of the
everliving Father in heaven,
The Invitatory Let my prayer be set forth in your sight as incense, the lifting up of my hands as the evening sacrifice.
The Cruciforms Guide us waking, O Lord, and guard us sleeping; that awake we may watch with Christ, and asleep we may rest in peace.
The Weeks
My soul proclaims the greatness of the
Lord,
Additional Resources
Books Praying With Beads: Daily Prayers For The Christian Year by Nan Lewis Doerr and Virginia Stem Owens, Eerdmans Publishing, 2007.
A String And A Prayer: How To Make and Use Prayer Beads by Eleanor Wiley and Maggie Owen Shannon, Red Wheel/Weiser, 2002.
Websites
www.trinitybeth.org/prayerbeads.html
Introduction * Ignatian * Prayerbook * Contemplative * Lectio Divina * Prayer Beads
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