Support the Café
Search our site

Pray without ceasing

Pray without ceasing

This previously appeared at Religion News Service

 

By Kate Chance

 

While working in the Muslim community the past few years, I’ve grown to question why, as a Christian, I don’t pray more often.

 

For my Muslim friends, their five daily prayers, or salat, are about ritual and commitment, not about asking for specific things or finding comfort in difficult times. But for me, prayer is very often something I stumble into when I’m upset, happy, worried, aggravated or in need of a deep breath and regrounding. I certainly wouldn’t refer to it as a ritual, aside from when I’m in church or before meals growing up.

 

The more time I’ve spent around my Muslim friends, the more I’ve considered being more deliberate about my prayer life. So for Lent this year, I took a page from their (holy) book and prayed five times each day.

 

Is this Christian?

I know what many of you are thinking: Doesn’t this blur the lines between Christian practice and Islamic tradition?

 

As it turns out, Christians are supposed to pray multiple times a day anyway — at least three for most and up to seven for Catholics.

 

After speaking with two priests I admire, I decided to set up my daily schedule using a Muslim prayer time app in combination with the Book of Common Prayer, a guide for Anglicans (and by extension, Episcopalian Christians) originally published in 1549.

 

Within these time frames, this was my daily schedule:

  • Between 5:27 a.m. and sunrise: Daily Morning Prayer Rite One, BCP (an app on my phone changes the psalms and chapters so I don’t have to manually select them).
  • 12:20 p.m. until 3:30 p.m.: Noonday prayer, BCP.
  • 3:30 p.m. until 6 p.m.: Recite the Great Litany, BCP.
  • 6 p.m. until 7:15 p.m.: Evening Prayer Rite Two, BCP.
  • 7:15 p.m. until I go to bed: I read a Compline, either the New Zealand version or one on my app.

 

Most of these prayers take 10-20 minutes, which I only recently realized is much longer than my Muslim friends spend on each of their prayers.

 

I considered shortening each one, but I realized that my prayer is a lot less obvious than Muslim prayer — there’s less movement and my prayers are in English — and much easier to do in public than my Muslim counterparts’, so I can’t fully understand the commitment to prayer that they have in terms of public visibility. When I pray it can be quiet or even silent, and not once has anyone given me a strange look or asked me what I’m doing.

 

What I’ve experienced

This experience has made me more aware of my relationship with God throughout my day, and I believe has made me a more patient person, although you should ask my family, friends and co-workers to find out for sure.

 

It’s given me a much deeper appreciation for Muslim Americans who shape their day around their prayers, and how this practice leads them to wearing their faith on their sleeves.

 

It also explains a lot about the patience and compassion I’ve found in the Muslim community, as this style and ritual of prayer challenges individuals to take pauses throughout the day to center their mind on God and scripture.

 

I’ve also learned that following this schedule is very, very hard. There were many days when I was out and about and completely forgot to pray, times I was tempted to rush or skip through prayer, and for a majority of days, I was late to finish each prayer.

 

It was a powerful opportunity to step outside of my world and into relationship with God, and the more I practiced this the more I felt God’s presence with me throughout my day.

 

 

Why others should try this, too

Anyone who wants to deepen their own relationship with God should try setting up a prayer cycle, or some variation. Episcopalians, like me, are especially welcome to use my model, and those of other denominations or faiths I’m sure can cultivate their own practices.

 

And in terms of our relationships to each other across lines of difference, anyone hoping to learn more about Muslim Americans would benefit from this as well, as there’s no deeper empathy than through genuine practice and understanding.

 


 

Kate Chance is the community engagement manager for Islamic Networks Group, a nonprofit organization with affiliates and partners around the country that are pursuing peace and countering all forms of bigotry.

0 0 vote
Article Rating
Facebooktwitterpinterestlinkedinmail

Café Comments?

Our comment policy requires that you use your real first and last names and provide an email address (your email will not be published). Comments that use non-PG rated language, include personal attacks, that are not provable as fact or that we deem in any way to be counter to our mission of fostering respectful dialogue will not be posted.

2 Comments
Newest
Oldest Most Voted
Inline Feedbacks
View all comments
Caroline Tysseland

Thanks for this reflection very thoughtful.
I have middle eastern students living with me often and have pondered the prayer times . I am going to explore how I might make this work .

John Lewis

I agree with Kate Chance that “following this schedule is very, very hard.” I can maintain it for maybe a couple of months at a time, then fall into missing one, then two, then a whole series of skipping hours of prayer. I’m not a fan of apps (I can’t read texts on my available devices), so I spend a lot of time flipping pages. I have committed many short prayers to memory, and that helps. I would say it’s better to abbreviate services, to recite the Psalter often enough that the rhythm of each Psalm instills itself in you, and to note that particular prayers have “feeling tones” that can trigger powerful responses–an example for me is the hymn “Phos hilaron,” especially the phrase “You are worthy at all times to be praised by happy voices,” since “happy” adjusts the attitude I assume when praying in stressful times! Above all, let the prayers sink in so that they rise unbidden in the time between canonical hours!

Facebooktwitterrss
Support the Café
Past Posts
2020_012
2020_013_B
2020_013_A

The Episcopal Café seeks to be an independent voice, reporting and reflecting on the Episcopal Church and the Anglican tradition.  The Café is not a platform of advocacy, but it does aim to tell the story of the church from the perspective of Progressive Christianity.  Our collective sympathy, as the Café, lies with the project of widening the circle of inclusion within the church and empowering all the baptized for the role to which they have been called as followers of Christ.

The opinions expressed at the Café are those of individual contributors, and, unless otherwise noted, should not be interpreted as official statements of a parish, diocese or other organization. The art and articles that appear here remain the property of their creators.

All Content  © 2017 Episcopal Café