Mother and three children praying. This picture was sent to their father who was away serving a mission. Courtesy Rare Books and Manuscripts, Brigham Young University.

Prayer by Mae Blanch
Prayer by Elder Bruce R. McConkie

by Mae Blanch

Prayer marked the beginning of THE CHURCH of JESUS CHRIST of Latter-day Saints when God the Father and his son Jesus Christ appeared in answer to the Prophet Joseph Smith's plea to know which of the neighboring churches he should join. Young Joseph Smith had followed James's invitation: "If any of you lack wisdom, let him ask of God, that giveth to all men liberally…. But let him ask in faith, nothing wavering" (James 1:5-6). God answered the boy's sincere and earnest plea (JS—H 1:5-20). And this first vision shows prayer as the way to commune with God and receive revelation from him. Faith, sincerity, obedience, and seeking are attributes that lift the soul to God; this is the essential character of prayer for the Latter-day Saint.

Adam and Eve began praying to God after they were cast out of the Garden of Eden. "And Adam and Eve, his wife, called upon the name of the Lord, and they heard the voice of the Lord from the way toward the Garden of Eden, speaking unto them, and they saw him not" (Moses 5:4). Though they were separated from God, communication with him was possible and important, for the Lord commanded, "Thou shalt repent and call upon God in the name of the Son forevermore" (Moses 5:8).

Among Latter-day Saints, this commandment to pray still applies. The Lord instructs, "Ask, and ye shall receive; knock, and it shall be opened unto you" (D&C 4:7; cf. Matt. 7:7). Home teachers, for instance, are to "visit the house of each member, and exhort them to pray vocally and in secret" (D&C 20:47). Other scriptures emphasize these important commandments: "Pray always lest that wicked one have power in you, and remove you out of your place" (D&C 93:49). "Pray always, lest you enter into temptation and lose your reward" (D&C 31:12). "For if ye would hearken unto the Spirit which teacheth a man to pray ye would know that ye must pray; for the evil spirit teacheth not a man to pray, but teacheth him that he must not pray. But behold…ye must pray always, and not faint; …ye must not perform any thing unto the Lord save in the first place ye shall pray unto the Father in the name of Christ, that he will consecrate thy performance unto thee, that thy performance may be for the Welfare of thy soul" (2 Ne. 32:8-9). Thus, the scriptures make clear that prayer is a commandment as well as an opportunity to communicate with God and to receive blessings and direction from him.

The Church uses set prayers only in temple ordinances, in the two Sacrament prayers, and in the baptismal prayer. "By revelation the Lord has given the Church…set prayers for use in our sacred ordinances…. [These] relate to the Atonement of the Lord Jesus Christ, his crucifixion, and his burial and resurrection. All of the ordinances in which we use these prayers place us under solemn covenants of obedience to God" (Kimball et al., p. 56). In all other instances, Latter-day Saints express themselves in their own words.

Although few set prayers occur in their worship, Latter-day Saints follow a pattern when praying. Prayers are addressed to the Father in Heaven, following the example set by Christ when instructing his disciples how to pray (Matt. 6:9; 3 Ne. 13:9). His prayer serves as a pattern: Disciples are to praise and thank God, ask for daily physical needs, and plead for the spiritual power to forgive, be forgiven, and resist temptation. Jesus used simple, expressive language in his prayers, avoiding vain repetition and flowery phrases (Matt. 6:5-13; 3 Ne. 13:5-13; 19:20-23, 28-29; cf. 3 Ne. 17:14-17; 19:31-34). More important than the words is the feeling that accompanies prayer. Christ reiterated a clear, prophetic warning: "This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me" (Matt. 15:8; cf. Isa. 29:13). In praising God, in offering thanks, in asking for needs—remembering to pray that God's will be done—language is to be reverent, humble, and sincere. President Spencer W. Kimball commented, "In all our prayers, it is well to use the pronouns thee, thou, thy, and thine instead of you, your, and yours inasmuch as they have come to indicate respect" (p. 201). Unnecessary repetition of God's name is avoided, as are idle clichés. Prayers close by stating that the prayer is offered in the name of Jesus Christ, concluding with amen. When someone prays in behalf of a group, the members customarily repeat the final "amen" aloud, expressing acceptance of what has been said. In private, the individual or family members kneel with bowed heads and closed eyes. In public, the one praying usually stands, but also observes behavior appropriate to prayer. A prayer's length is determined somewhat by the occasion, but generally prayers are reasonably concise, expressing thanks and petitioning God for what the group needs, avoiding a sermon or display of verbal skills. For both invocations and benedictions the Church teaches that the one praying should express worship rather than make a display or preach a sermon.

Prayer is both an individual and a family form of worship. Usually, the day begins and ends with prayer. At least once daily, LDS families should pray together (see Family Prayer). The father, or the mother in his absence, calls on one member to pray for the family. As days pass, each family member has the opportunity to lead family prayer. A blessing on the food that offers thanks to God also precedes each meal, the younger children often offering this simple prayer, at first with the help of a parent. In addition, one is encouraged to pray whenever the desire or need occurs: to give thanks for a special blessing, to ask for help in difficult circumstances, or to speak with God on any matter of concern. Prayers begin and end all formal Church meetings and often begin other occasions for which Latter-day Saints have responsibility, such as Church-sponsored athletic contests, concerts, and plays.

Another practice associated with prayer is the fast observed on the first Sunday of the month. Latter-day Saints abstain from two consecutive meals, ending their fasting with a fast and testimony meeting, bearing public testimony of God and Christ and giving thanks for God's goodness and blessings. In addition, whenever circumstances dictate, special pleas to God are combined with fasting, occasionally observed by a whole congregation to petition for special blessings outside the ordinary course of events (see D&C 27:18).

The comprehensive scope of prayer has been outlined by the Book of Mormon prophet Alma: "I would that ye should be humble,…asking for whatsoever things ye stand in need, both spiritual and temporal; always returning thanks unto God for whatsoever things ye do receive" (Alma 7:23). Amulek, a noted Book of Mormon teacher, followed these essential qualities of prayer when he counseled men and women to pray about physical needs: "Cry unto [God] when ye are in your fields, yea, over all your flocks. Cry unto him in your houses, yea, over all your household, both morning, mid-day, and evening…Cry unto him over the crops of your fields, that ye may prosper in them. Cry over the flocks of your fields, that they may increase" (Alma 34:20-21, 24-25). Thus, a student may pray about studies, a merchant about business, a mother and father about the Welfare of their children. Although prayer may be for physical needs, spiritual results may also occur, and vice versa. A student who prays about studies is not likely to cheat on examinations; a merchant who prays about business is not likely to be dishonest.

Alma sought still other spiritual blessings:

O Lord, my heart is exceedingly sorrowful; wilt thou comfort my soul in Christ. O Lord, wilt thou grant unto me that I may have strength, that I may suffer with patience these afflictions which shall come upon me, because of the iniquity of this people…. O Lord, wilt thou grant unto us [Alma and fellow missionaries] that we may have success in bringing [our brethren] again unto thee in Christ. Behold, O Lord, their souls are precious,… therefore, give unto us, O Lord, power and wisdom that we may bring these, our brethren, again unto thee [Alma 31:31-35].

The intent of Alma's prayer underlies the missionary program of the Church. Alma's disciple Amulek also told his people to "cry unto [God] against the devil, who is an enemy to all righteousness" (Alma 34:23). The spiritual blessings one might pray for include comfort when sorrowing, strength to resist temptation, wisdom to discern good and evil, compassion to forgive others, and understanding of God's will for one's life. An important purpose of prayer is to thank God for life itself and for all that makes life valuable. Ingratitude is an offense against God because it is a failure to recognize his power and love (D&C 59:14-21). Giving thanks is a way of praising God by acknowledging his ever-present hand.

Latter-day Saints are taught that preparation is necessary if one is to communicate effectively with God. A tranquil time and place allow quiet contemplation on the specific requests one may make. Joseph Smith went to a nearby grove to pray for an answer to his question, and received his glorious vision. Job was told, "Prepare thine heart, and stretch out thine hands toward him" (Job 11:13). Alma listed the qualities of a heart prepared for prayer: "I would that ye should be humble, and be submissive and gentle; easy to be entreated; full of patience and long-suffering…being diligent in keeping the commandments of God…. And see that ye have faith, hope, and charity, and then ye will always abound in good works" (Alma 7:23-24). Moroni stressed the need for "a sincere heart,…real intent,…[and] faith in Christ" (Moro. 10:4).

Latter-day Saints believe that relationships with others must also harmonize with Christ's teachings. Christ taught that God's forgiveness could not be obtained unless the sinner were willing to forgive those who had sinned against him (Matt. 6:14-15; Mark 11:25-26). A prepared heart is also a giving heart. Amulek spoke of this quality: "I say unto you, do not suppose that [praying] is all; for…if ye turn away the needy, and the naked, and visit not the sick and afflicted, and impart of your substance, if ye have, to those who stand in need—I say unto you, if ye do not any of these things, behold, your prayer is vain, and availeth you nothing" (Alma 34:28).

When one's heart is prepared, God promises answers. The elders of the early Church were promised that "if ye are purified and cleansed from all sin, ye shall ask whatsoever you will in the name of Jesus and it shall be done" (D&C 50:29). In even stronger terms this assurance is repeated to all who pray: "I, the Lord, am bound when ye do what I say; but when ye do not what I say, ye have no promise" (D&C 82:10). However, it is wise to pray that God's will be done, even if it means denial of a request. God warns that asking for what "is not expedient" will turn to one's "condemnation" (D&C 88:64-65).

One answer to a faithful prayer is illustrated through the experience of Oliver Cowdery, an early elder of the Church, when he attempted to help with translating the Book of Mormon. He was told to "study it out in [his] mind" and, if his translation were right, it would be confirmed with a burning in his bosom; if wrong, a "stupor of thought" would come (D&C 9:8-9). When prayers are answered, one experiences peace of mind and assurance that God has heard, even though the answer may be no. The Savior's submissiveness as he prayed in Gethsemane shows the way: "Nevertheless not my will, but thine, be done" (Luke 22:42).

Bibliography

Kimball, Spencer W. Faith Precedes the Miracle, pp. 21-58. Salt Lake City, 1972.

Kimball, Spencer W. The Teachings of Spencer W. Kimball, ed. Edward L. Kimball, pp. 115-27. Salt Lake City, 1982.

Kimball, Spencer W., Prayer. Salt Lake City, 1977.

McConkie, Bruce R. Doctrinal New Testament Commentary, Vol. 1, pp. 233-37. Salt Lake City, 1975.

Encyclopedia of Mormonism, Vol. 3, Prayer

Copyright © 1992 by Macmillan Publishing Company

by Elder Bruce R. McConkie

To pray is to speak with God, either vocally or by forming the thoughts involved in the mind. Prayers may properly include expressions of praise, thanksgiving, and adoration; they are the solemn occasions during which the children of God petition their Eternal Father for those things, both temporal and spiritual, which they feel are needed to sustain them in all the varied tests of this mortal probation. Prayers are occasions of confession -- occasions when in humility and contrition, having broken hearts and contrite spirits, the saints confess their sins to Deity and implore him to grant his cleansing forgiveness.

Prayer has been a part of the gospel from the beginning. "Thou shalt do all that thou doest in the name of the Son," an angel declared to Adam, "and thou shalt repent and call upon God in the name of the Son forevermore." (Moses 5:8.) This course is essential if men are to be saved; there is no salvation without prayer. How could a man set his heart on righteousness, so as to work out his salvation, without communing by prayer with him who is the author of righteousness?

Prayers of the saints are expected to conform to a prescribed standard of divine excellence; they should fit into the approved pattern of proper prayer. They are to be addressed to the Father; should always be made in the name of Jesus Christ; must be reverential and worshipful in nature, which requirement includes use of the language of prayer (the pronouns thee and thine, for instance, never you and your); and above all they must be offered in sincerity of heart, with real intent and purpose, and must come from the lips of those who have broken hearts and contrite spirits; and finally, they should be closed with the word Amen. As a token of reverence and respect, when occasion permits, they should be made from a kneeling position.

There is nothing in the gospel that is better designed to keep the attention of men centered on God, on righteousness, and on their duties than is prayer. Every thought, word, and act is influenced or governed by the nature and extent of one's communion through prayer with Deity. Over and over again the revelations command: Watch and pray always, lest ye enter into temptation. (Matt. 26:41; Mark 13:33; 14:38; Luke 21:36; 22:40, 46; D. & C. 10:5.) "Ye must pray always, and not faint," Nephi told his brethren. "Ye must not perform any thing unto the Lord save in the first place ye shall pray unto the Father in the name of Christ, that he will consecrate thy performance unto thee, that thy performance may be for the welfare of thy soul." (2 Ne. 32:9.)

It is common to classify prayers as public and private or secret. Family prayers and those offered as blessings on the food at mealtime would be considered private prayers. Those spoken at formal gatherings, and in which one person acts as mouth for the congregation, are public prayers. An opening prayer in a formal meeting is sometimes called the invocation (because the blessings of the Lord upon that particular meeting are being sought or invoked), and the closing prayer is often referred to as the benediction (because a final short statement of blessing and comfort is being made).

Certain proprieties attend the offering of all prayers. Public prayers, in particular, should be short and ordinarily should contain no expressions except those which pertain to the needs and circumstances surrounding the particular meeting then involved. They are not sermons or occasions to disclose the oratorical or linguistic abilities of the one acting as mouth.

Unfortunately the all too common practice in the Church in conference sessions, sacrament meetings, and the like, is for those saying the prayers to take entirely too much time and pray about too many matters not directly involved in the particular meeting. One's own secret prayers can be as long as the individual cares to make them; Enos, for instance, took occasion to pray all day and on into the night. (Enos 4.)

President Francis M. Lyman, speaking of the proprieties attending the offering of prayers by the saints, gave this wise counsel: "Latter-day Saints, I presume, have learned to feel and appreciate the importance of prayer, equally to any other people. But like the saints in the days of the Savior, we sometimes need some suggestions to aid us in our family prayers, in our prayers for opening and closing meetings of various kinds, our prayers in the blessing of the sacrament, and our prayers in ordaining and confirming. There are a great variety of prayers that the elders of Israel are expected to offer up day after day. In a revelation given to Brother Joseph, the Lord announced that those who did not attend to their prayers in due season, should be had in remembrance before the common judge. (D. & C. 68:33.)

"Family prayers should be attended to in every household, and in these prayers, as in all others, we should remember the injunction of the Savior, that we should not do as the heathen do, indulge in vain repetition, or feel that we are to be heard because of our much speaking.

"Prayers should be offered under the direction and inspiration of the Almighty. Every elder in Israel, should learn to subject himself to the Spirit of the Lord, in all his prayers, and in all the ordinances of the gospel.

"The morning prayer should be suited to the circumstances and conditions of the family, whatever they are. The circumstances of the family differ from morning to morning and from evening to evening, almost as much as our meetings vary. And it is quite suitable that when we meet together, for the transaction of business in the interests of the saints of God, and the interests of the kingdom, we should offer up a prayer to the Lord, and ask his blessings upon us in our labor, and in our counsel. It would not be suitable, of course, for us to offer up a business prayer in the opening of a conference, or in the opening of a ward or a priesthood meeting. A prayer should be suited to the occasion, just as we suit an ordination to the circumstances.

"In the opening of meetings, such as conferences, the brother should at one thought and glance take in the situation and ask the Lord to bless us according to what the meeting is.

"In dismissing, we should ask the blessings of the Lord upon the congregation, and what has been said, and commit ourselves to the care of the Lord.

"It is not necessary to offer very long and tedious prayers, either at opening or closing. It is not only not pleasing to the Lord for us to use excess of words, but also it is not pleasing to the Latter-day Saints. Two minutes will open any kind of meeting, and a half minute will close it.

"We ought to take into account the occasion, and let the prayer be suited exactly to it. Sometimes our habits may control us more strongly than the Spirit of the Lord, so we should consider these things. Offer short prayers, and avoid vain repetitions, particularly the repetition of the name of Deity, and the name of the Savior. It is quite common to open a prayer in the name of Jesus Christ, to close it in his name, and possibly use his name a few times through the prayer. If we approach the Father, and offer our petitions to him, and then close in the name of Jesus Christ, it is sufficient. There is no prayer so great and important that it is necessary to use more than once the name of the Son of God and of the Father. "And let this be a never-forgotten lesson to the young men in Israel, and to all others, that whenever an elder stands up to speak to the people, all hearts of those who have faith in the gospel shall offer up a silent prayer, asking God to bless his servant with the Holy Spirit.

"Avoid praying to be seen or heard of men, but let your prayers be unto the Lord. If you pray to open a meeting, one propriety is to speak loud enough for all to hear. And the same when the sacrament is administered.

"Understand the proprieties in prayer, and shun the improprieties." (Improvement Era, vol. SO, pp. 214, 245.)

"Pray in your families unto the Father, always in my name," our Lord said, "that your wives and your children may be blessed." (3 Ne. 18:21.) It is the counsel of the Church that family prayer should take place twice daily, ordinarily before the morning and evening meals. It is a common practice among the saints, particularly in families having children who need training in praying, to offer one prayer as a family prayer and another one as a blessing on the food. The family prayer is offered while kneeling around the table, the blessing on the food while sitting at the table. There is, of course, no impropriety, particularly where one or two adults only are involved, in including the blessing on the food in the formal family prayer.

Individuals or groups of Latter-day Saints when eating in public places, if conditions are sufficiently quiet and reverential, may with propriety offer a blessing on the food. If circumstances are such that it does not seem appropriate so to do, however, the food is eaten with a thankful heart, and it is considered that the private prayers of the individuals concerned have already asked for all of the blessings needed for that particular day. Each individual should, of course, have his own secret prayers, ordinarily night and morning. The scriptures speak of prayers "morning, mid-day, and evening." (Alma 34:21; Ps. 55:17; Dan. 6:10.) The command, Pray always, means a prayer should always be in the hearts of the faithful and that frequent secret prayers should be spoken.

Our Lord's instruction to the Nephites was: "Verily, verily, I say unto you, ye must watch and pray always, lest ye be tempted by the devil, and ye be led away captive by him. And as I have prayed among you even so shall ye pray in my church, among my people who do repent and are baptized in my name. Behold I am the light; I have set an example for you .... Behold, verily, verily, I say unto you, ye must watch and pray always lest ye enter into temptation; for Satan desireth to have you, that he may sift you as wheat. Therefore ye must always pray unto the Father in my name; And whatsoever ye shall ask the Father in my name, which is right, believing that ye shall receive, behold it shall be given unto you." (3 Ne. 18:15-20.)

To be binding and efficacious prayer must be offered in faith and with real intent. "For behold, God hath said a man being evil cannot do that which is good; for if he offereth a gift, or prayeth unto God, except he shall do it with real intent it profiteth him nothing. For behold, it is not counted unto him for righteousness .... And likewise also is it counted evil unto a man, if he shall pray and not with real intent of heart; yea, and it profiteth him nothing, for God receiveth none such." (Moro. 7:6-9.) Rather men are commanded to "pray unto the Father with all the energy" of their hearts, with all the strength that their whole souls possess. (Moro. 7:48.)

"And when thou prayest thou shalt not do as the hypocrites, for they love to pray, standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, they have their reward. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father who is in secret; and thy Father, who seeth in secret, shall reward thee openly. But when ye pray, use not vain repetitions, as the heathen, for they think that they shall be heard for their much speaking. Be not ye therefore like unto them, for your Father knoweth what things ye have need of before ye ask him.

"After this manner therefore pray ye: Our Father who art in heaven, hallowed be thy name. Thy will be done on earth as it is in heaven. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil. For thine is the kingdom, and the power, and the glory, forever. Amen." (3 Ne. 13:5-13; Matt. 6:5-13.)

"Do not pray as the Zoramites do, for ye have seen that they pray to be heard of men, and to be praised for their wisdom. Do not say: O God, I thank thee that we are better than our brethren; but rather say: O Lord, forgive my unworthiness, and remember my brethren in mercy -- yea, acknowledge your unworthiness before God at all times." (Alma 38:13-14.) Further: "Pray for them who despitefully use you and persecute you." (3 Ne. 12:44; Matt. 5:44.)

Those formal, written prayers which are commonly read by ministers, and those recited by lay church members in doing penance or seeking grace, are devoid of the true spirit of prayer and should be shunned. Frequently they are spoken without real intent; and their use keeps men from searching their own hearts in an attempt to pray in faith according to an approved pattern so that actual blessings may be gained from Deity. Not infrequently these prepared prayers are read, recited, or chanted in ritualistic ceremonies in which the speakers do not concentrate all the faculties of their whole souls upon the prayers being offered. As a consequence the words often take on the nature of useless jargon and do not open the door to the receipt of the Lord's blessings.

What blessings should be sought by prayer? Amulek has given this inspired answer: "Call upon his holy name, that he would have mercy upon you; Yea, cry unto him for mercy; for he is mighty to save. Yea, humble yourselves, and continue in prayer unto him. Cry unto him when ye are in your fields, yea, over all your flocks. Cry unto him in your houses, yea, over all your household, both morning, mid-day, and evening. Yea, cry unto him against the power of your enemies. Yea, cry unto him against the devil, who is an enemy to all righteousness. Cry unto him over the crops of your fields, that ye may prosper in them. Cry over the flocks of your fields, that they may increase. But this is not all; ye must pour out your souls in your closets, and your secret places, and in your wilderness. Yea, and when you do not cry unto the Lord, let your hearts be full, drawn out in prayer unto him continually for your welfare, and also for the welfare of those who are around you." Then, in effect, he counsels that men must live as they pray and work the works of righteousness in order to gain the blessings for which they pray. (Alma 34:17-29.)

Perfect prayers are those which are inspired, in which the Spirit reveals the words which should be used. (3 Ne. 19:24.) "And if ye are purified and cleansed from all sin, ye shall ask whatsoever you will in the name of Jesus and it shall be done. But know this, it shall be given you what you shall ask." (D. & C. 50:29-30.)

Jesus spoke the greatest prayers ever uttered, prayers so much beyond the interpretative power of mere words that they were not recorded. "He himself also knelt upon the earth," the record says, "and behold he prayed unto the Father, and the things which he prayed cannot be written, and the multitude did bear record who heard him. And after this manner do they bear record: The eye hath never seen, neither hath the ear heard, before, so great and marvelous things as we saw and heard Jesus speak unto the Father; And no tongue can speak, neither can there be written by any man, neither can the hearts of men conceive so great and marvelous things as we both saw and heard Jesus speak; and no one can conceive of the joy which filled our souls at the time we heard him pray for us unto the Father." (3 Ne. 17:15-17.)

Among recorded prayers those uttered by our Lord are the greatest. The Lord's Prayer stands as a model of perfect expression. (3 Ne. 13:9-13; Matt. 6:9-13.) The high priestly or intercessory prayer as it has variously been called, though the record we have is obviously fragmentary, ranks as a superlative example of divine prayer. (John 17.) Similar intercessory pleadings were made on behalf of the Nephites. (3 Ne. 19.)

There are a few approved formal written prayers in the Church. These include dedicatory prayers offered when temples are presented to the Lord -- the prayer of dedication for the Kirtland Temple being given by direct revelation (D. & C. 109) -- and the sacramental prayers which are always spoken exactly as found in the revelation. (D. & C. 20:77-79.) Other than formal revealed prayers, it is the practice of the saints to pray extemporaneously, the one acting as mouth striving for the best inspiration he can get in each instance.

Every good gift comes to those who through faith and prayer are enabled to abide the law upon which its receipt is predicated. All things both temporal and spiritual are available in this way. The First Vision and many of the great revelations of this dispensation came as a direct result of fervent prayer. "The Spirit shall be given unto you by the prayer of faith." (D. & C. 42:14.) Salvation itself is a fruit of prayer. "Pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much." (Jas. 5:16.) "He that observeth not his prayers before the Lord in the season thereof, let him be had in remembrance before the judge of my people." (D. & C. 68:33.)

Mormon Doctrine, p.581-7

Copyright by Bookcraft

(See Pray Unto the Father in My Name by Elder L. Edward Brown; Daily Living home page; Prayer, Fasting, and Revelation home page)