Ruth
Meyers’s essay “Mission and Worship: Making the Connection” in the fall issue
of Liturgy, explores the ways in
which the church enacts its responsibility toward “the least among us” through
worship. Here, she deals with the role of intercessory prayer.
Drawing from the well of tradition, missional worship
attends to the context, incorporating elements of the local culture that
reflect the gospel. Missional worship is counter-cultural when necessary,
challenging injustice and oppression, critiquing and transforming cultural
patterns in light of the gospel. Missional worship is also cross-cultural,
celebrating the diversity of the body of Christ in many different contexts and
uniting worshipers with Christians in other places.
Perhaps the most obvious place that worship is missional
is in intercessory prayer, in which the assembly gives voice to the needs and
hopes of the world, for example, for immigrants seeking refuge. This is liturgy
as public work for the common good. By praying in, with, and through Christ,
the assembly expresses its confidence that God does love the world, that God is
at work healing the broken-hearted and restoring all creation to wholeness. The
clearest scriptural command for Christians to intercede says: “I urge that
supplications, prayers, intercessions, and thanksgivings should be made for
everyone. . .” (1 Tim 2:1–2). Christians are to be concerned with the whole world,
to pray “for everyone,” because, the letter-writer explains, God “desires
everyone to be saved” (1 Tim 2:4). Clement, bishop of Rome in the late first
century, in contrast, shows particular concern for those who are poor or weak
or in need. [Lucien
Deiss, Springtime of the Liturgy (Liturgical
Press, 1979), 82-85]
Save the afflicted among us, have mercy on the lowly.
Raise up the fallen, show yourself to those in need.
Heal the sick, and bring back those who have strayed.
Fill the hungry, give freedom to our prisoners.
Raise up the weak, console the fainthearted.
These ancient examples suggest that the prayers of the
assembly are wide in scope. They address not only the needs of those gathered
and those near and dear to members of the assembly, but the needs of the entire
world.
Several years ago, I visited Franklin Reformed Church in
Nutley, New Jersey. The pastor had been teaching the congregation to ask, when
they heard about specific needs in their community, “Can I pray about that for
you?” The congregation was beginning to get a reputation for this ministry, and
strangers, not all of them Christian, began to call and ask for prayer. During
the Sunday assembly, members of this small congregation would speak aloud a
particular concern, and the pastor would then repeat that need and broaden it.
For example, a prayer for a seventh-grader struggling in school would be
extended to prayer for all school children in the community. Intercessory
prayer such as this is missional, joining God’s concern for those in need,
turning the hearts and minds of the assembly to God’s call to work for justice.
. . . In the public service that is liturgy, the assembly
responds to God’s self-giving for the life of the world. Gathered by the
Spirit, the assembly is drawn into Christ’s liturgy, the paschal mystery of
Christ’s dying and rising. In this public service, the assembly enacts and
signifies God’s reconciling love for all creation.
Ruth Meyers is dean of Academic Affairs and Hodges-Haynes
Professor of Liturgics at Church Divinity School of the Pacific, a member of
the Core Doctoral Faculty at the Graduate Theological Union, Berkeley,
California, and author of Missional
Worship, Worshipful Mission (Eerdmans, 2014).
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