As much as I love music . . . we have placed far too much faith in it and not nearly enough in the power of the Word, the authority and sweep of fearless prophecy and earnest, yet hope-filled, intercessory prayer. I have often wondered what would happen if we got music out of the way, especially in its upfront dress, and spent abundant time in interceding prayer, reading and searching the Scriptures, sitting in silence, prophesying and perhaps only then singing and making music.
—Harold M. Best, Unceasing Worship: Biblical Perspectives on Worship and the Arts, 140
“Pray in the name of Jesus,” I think means “on the basis of what Jesus has done to make our access to God possible,” namely His blood and righteousness. So when I say, “In Jesus’ name” at the end of a prayer, I mean “because Jesus died for me and rose again, covered my sins, and imparted and imputed righteousness to me, I have access to the Father.” “Because of Him”—that’s what “In Jesus’ name” means.
—John Piper, http://www.desiringgod.org/interviews/does-it-matter-which-person-of-the-trinity-we-pray-to?hc_location=ufi
A visitor can tell a lot about a congregation from the prayers spoken in worship. Maybe you have experienced services in which congregations appear to be completely self-centered. They prayed for needs within which congregations appear to be completely self-centered. They prayed for needs within their own congregation, but said hardly a word about anything or anyone outside themselves—unless, perhaps, there had been a hurricane or some other sort of disaster in the news. Of course it is a beautiful and important part of our priestly function as a community to pray for the needs of the congregation—this is one way we rejoice with those who rejoice and weep with those who weep. But we have to reach beyond our congregational families too.
Bringing the needs of the world before God in the worshiping assembly demonstrates to members and visitors that a given congregation is more than just a nice social club.
—Ron and Debra Rienstra, Worship Words: Discipling Language for Faithful Ministry, 205-206
C. S. Lewis identifies several things that keep us from adoration.
The first is inattention. How easy it is to be caught up into the whirl of life and miss the overtures of Divine Love.
A second obstacle is the wrong kind of attention. We see a sunset and are drawn into analysis rather than doxology.
A third obstacle to adoration is greed. Instead of simply enjoying pleasures, we demand more pleasures.
Lewis mentions one more obstruction: conceit. When conceit takes over, the focus is once again on how wonderful we are—which is why it so effectively severs the cords of adoration.
—Richard Foster, Prayer: Finding the Heart’s True Home, 85-87
What cannot be translated into prayer is bad theology.
—Jean-Jacques von Allmen, Worship: Its Theology and Practice, 119
Every true Christian prayer is the bearer and agent of history, it brings the end of the world closer….When the Church gathers for prayer, the Church is the instrument of God’s purpose for the world.
—Jean-Jacques von Allmen, “On the Theological Meaning of Common Prayer,” Studia Liturgica 10, 3/4 (1974), 128
All too many free-church prayers and hymns have forsaken biblical imagery in favor of a host of frivolous, superficial, pop psychological jargon and cliches that chatter about “celebration,” “becoming human,” “finding ourselves,” “being free to be you and me,” and other amorphous trivialities. This is particularly tragic among those whose forebears once felt that the presence and guidance of Scripture in worship was something worth dying for.
—William H. Willimon, The Bible: A Sustaining Presence in Worship, 14