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Why Do Some Churches Recite Creeds, Confessions, and Pre-Written Prayers?

2/29/2024

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Why Do Some Churches Recite Creeds, Confessions, and Pre-Written Prayers?
2/29/24

This is one of the more common questions that I'm asked. While on campus it might yield some questions in response, as I try to find out what the questioner finds objectionable, I wanted to write a post answering the question in a positive manner.

In fact, if we look at the history of Christianity, most churches use creeds, confessional statements, and often prayers which were written in advance, often passed down from generation to generation. Older Christian traditions do this more than the newer groups.

There's a really good reason to use creedal statements. The very word "creed" is derived from the Latin word "credo" meaning "I believe." So a creed is a statement of what we believe. Making a statement of faith, all together as a congregation, is a good way of cementing those ideas into the whole community, old and new. 

The details of creeds were generally worked out in vigorous debate over issues that threatened the well-being of the Church. Christians want to be sure their statements, and then their lives, agree with the Bible and focus on essential elements of Christianity. If it's an important factor in the Christian life, you can pretty well assume some group of people had a major dispute about it at some point in history. The statement of truth that came out of that issue is going to be very carefully worded, to say something important in a way that could stand up against opposing views.

Most church bodies around the world and throughout history (at least since about the 4th century) recognize the Apostles' Creed, the Nicene Creed, and the Lord's prayer as foundational issues. The content of those two creeds and that one prayer have served for many centuries to define the way Christians think about the facts of their salvation.

Why would a church use these every week? Does it risk becoming a meaningless repetition, just something you say but not that you believe? There's a risk of becoming bored or flippant about anything. Yet that isn't the problem of the creed, it's the problem of the person reciting the creed. We can say and do things in all areas of our life without paying adequate attention. So we do need to be careful.

The confessions can serve as an effective test of other teaching we receive. Did the sermon's picture of Jesus agree with the creed's picture? Which area of the Lord's prayer would be similar to the lesson we just heard? Asking questions and evaluating what goes on in church is perfectly fair.

The confessions can serve as a reminder of God's person and work. They're centered on the Father, the Son, and the Holy Spirit, engaged in the things of this world. Jesus, the very real savior, did all that he did for you and for me, in a particular time, in a particular place. 

Repeated use of confessions provides us with a strong memory of essentials of the Christian faith. You can carry that along with you always. It's always appropriate to get statements of definitive truth like we find in the creeds into your mind in a way you can't forget. You may forget everything sometime, except for those things you have purposely lodged in your mind.

The real question about using the creeds, then, is why people don't do this. In Matthew 6:7 Jesus warns his disciples against making vain repetitions, mindless words, which do no good. Some church bodies view creeds, as well as the Lord's Prayer, as being what Jesus warns against. However, in Matthew 6, immediately after warning against the vain repetitions, Jesus tells his disciples, "Pray this way." He teaches them the Lord's prayer.  Another possible reason that a church wouldn't use historic creeds, confessions, and prayers is because they think the things that we make up on the spot might be better than what other people have worked out. Frankly, I'm not arrogant enough to think that I can do it better than the council at Nicea, or the many godly people who have worked at constructing beautiful and meaningful prayers.

We can be glad as Christians that God has raised up good scholars and teachers who preserve the Scripture and statements based on it so as to feed our faith.

​
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Components of a Prayer

3/24/2023

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3/24/23
Scholarly Reflections

Mazza, Enrico. "Chapter Seventeen: The Parts of the Eucharistic Prayer." The Celebration of the Eucharist: The Origin of the Rite and the Development of Its Interpretation. Collegeville, MN: The Liturgical Press/Pueblo, 1999, 281-295.

Mazza uses this penultimate chapter of his book to describe the different elements of the eucharistic prayer in some detail. Initially, the preface was centered on thanksgiving to God (Mazza 1999, 281). The preface, then, is related to Jesus' initial action in the Last Supper, that of giving thanks. The thanksgivings in the earliest anaphoras are short, but developed over time to include more elaborate descriptions of salvation and the nature of the Christian faith (Mazza 1999, 282). Because of the great number of different prefaces, Mazza does not deal with individual forms oin detail. He does, however, note that the thanksgiving always speaks of God's gifts which we receive (Mazza 1999, 283).

The prayer moves on to the Sanctus, introduced into the eucharistic prayer in the fifth century (Mazza 1999, 285). The text itself is of a very early date, but the use in the eucharistic prayer is more recent. The recognition of holiness makes the participant an imitator of the angels who cry out to God regarding his holiness (Mazza 1999, 286).

The third part of the eucharistic prayer is the institution account (Mazza 1999, 287). The consecration has been taken to be at the same point in the prayers, though the formal language of consecration in this account of institution was not present until the 1972 Missal (Mazza 1999, 288). Mazza observes that an account of institution is theologically distinct from an act of consecration, though the actual words and actions may be the same.

After the account of institution comes an Anamnesis and an offering. The anamnesis recalls Jesus' command to "do this in memory of me" (Mazza 1999, 290). The congregation receives communion while actively remembering what the Lord has done. In the Roman Canon this is followed by an act of offering the consecrated elements to God (Mazza 1999, 292). Mazza sees this as a sacrifice of prayer, in which God receives what is committed to him.

Fifth comes an epiclesis, in which the prayer is made that the eucharist would be fruitful (Mazza 1999, 292). The congregation is to receive the eucharist faithfully and become one in Christ. Ths is confessed to be a work of the Holy Spirit (Mazza 1999, 293).

At the end of the eucharistic prayer come intercessions (Mazza 1999, 294). These particularly pray for Christian leaders and then for all God's saints. The prayer closes with a doxology making praise to God as the end of all our prayers (Mazza 1999, 294-295). 

​
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Origins of Eucharistic Prayers

1/27/2023

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1/27/23
Scholarly Reflections

Voöbus, Arthur. "Part 2: On the Rite of the Eucharist." "Chapter Five: Prehistory of the Eucharistic Prayers." Liturgical Traditions in the Didache. Stockholm: ETSE, 1968, 159-171.

Voöbus closes his book with an attempt to trace the origins of the eucharistic prayers, which strike him as being "very archaic" in some elements (Voöbus 1968, 159). Terms such as "the vine of David," the reference to "the Name," and the idea of God "tabernacling" with His people are among these. The elements seem to indicate Jewish thought, including that of the earliest Christian groups. Voöbus takes this to be the case especially in the designation "Servant" for Jesus (Voöbus 1968, 160).

Though it is tempting to take the prayers as adapted Jewish table prayers for an agape meal, this is not acceptable to Voöbus. He is not sure we could prove that Christian liturgical needs could be supplied by Hellenistic Judaism, a proposition which has not been well demonstrated (Voöbus 1968, 161). Moreover, the entire proposition is based on drawing material from different sources bit by bit rather than the more natural composition of new material inspired by older material.

Rather than follow this pathway, Voöbus looks for actual conceptual background elements. The prayer over the cup follows the pattern of a traditional Jewish thanksgiving over a cup. However, in the Didache it has been thoroughly re-purposed to reflect on the gift of salvation in Christ (Voöbus 1968, 163). Likewise, the prayer over the bread takes its start from a Jewish thanksgiving. However, here it is so repurposed the bread is not important. Rather, the invisible gifts of God are at the center (Voöbus 1968, 164). The significance of God's dwelling among his people is similarly present in Jewish thought but it has been amplified in Christian thought to the point of God not only dwelling in the temple but in the blievers (Voöbus 1968, 164). Again, the work of God to draw people into unity is clearly a Jewish idea. However, it now takes on a spiritual significance, with the unity being on the spiritual plane rather than the physical (Voöbus 1968, 165).

The prayer of Didache 10.5 has been compared with the Jewish Birkat hamazon, but Voöbus observes in the Didache there is an introductory fomula which is not found in conjunction with the Jewish prayer (Voöbus 1968, 166). He concludes that the prayer is not borrowed, though the schema is familiar from Jewish thought. It bears a resemblance to a zekor from the Hebrew Psalter (Voöbus 1968, 167). The pattern, which would have been a well knwon form, was adapted, but adapted thoroughly to Christian use (Voöbus 1968, 168).

​
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