how should I pray

[glennh]

I'm new to the LDS faith and sometimes I think I may be praying wrong. I have been praying my whole life but sometimes get stuck and don't think i'm doing it right.

I thank you for your time

Glenn

[mnn727]

Pray from the heart, and take a look at chapter 8 of the Gospel Principles manual:

Gospel Principles

[Lbybug]

*sings*

i begin by saying dear Heavenly Father i thank him for blessing he sends, then humbly i ask him for things that i need. in the name of Jesus Christ amen.

*takes a bow*

also using words like thee, thy, thine, etc.

but ass mnn said, pray from the heart.

[Hemidakota]

Elder Carlos E. Asay, talk titled "The Language and Pattern of Prayer" is another good source.

Recently two grandsons knelt at my side to join in family prayer. At my invitation, both boys fell to their knees, folded their arms, bowed their heads, and closed their eyes. As I spoke the prayer in behalf of the family, the oldest boy, age two, began to mimic my words. Soon the younger boy, only one year old, was doing the same thing. The sounds made by my grandsons were little more than the babbling of babes; nonetheless, their awkward and sincere attempt to pray, along with their special language of prayer, was very choice, and it touched the hearts of all present.

This experience with Seth and Ben caused me to reflect upon another touching scene-one recorded in the Book of Mormon. In this instance the Savior had instructed the Nephite multitude and healed their sick. Then he taught and administered to the children. It is written: ". . . and he did loose their tongues, and they did speak unto their fathers great and marvelous things, even greater than he had revealed unto the people; . . . yea, even babes did open their mouths and utter marvelous things." (3 Nephi 26:14, 16.)

Reflecting upon the family prayer incident with my grandsons, I am reminded of three things: (1) the inherent desire of all persons, particularly the very young, to commune with the God who gave them life; (2) the need for childlike faith and childlike purity in the conduct of true and acceptable worship, and (3) the responsibility I have to teach my children and grandchildren "to pray, and to walk uprightly before the Lord." (D&C 68:28.)

I don't suspect that I have many responsibilities more important than that of encouraging Seth, Ben, and others to pray in a way that is acceptable to Heavenly Father. If I ever hope to measure up in terms of my parental duties, I must do what is necessary to establish dialogue with God and help loved ones do the same. For unless we, and ours, bridge heaven and earth through prayer, our lives will have little meaning and little direction.

I perceive deep significance in the words of the Savior mentioned above: "And he did loose their tongues, and they did speak unto their fathers great and marvelous things." (3 Nephi 26:14.) How do we loose tongues? How do we open the mouths of babes and the mouths of men and enable them to utter marvelous things? The answers to these questions are apparent-by teaching truth, building faith, and teaching people how to pray.

You will recall that on one occasion the Lord's disciples said to him, "Lord, teach us to pray." (Luke 11:1.) (They might have said: "Loose our tongues and teach us how to speak with our Heavenly Father.") The Savior responded by saying, "After this manner therefore pray ye." (Matthew 6:9.) He then gave to them what is known as the Lord's Prayer. (See Matthew 6:9-13 and Luke 11:2-4.) On another occasion, he taught the Nephites the pattern of prayer. (See 3 Nephi 13:9-13.)

The scriptures contain several accounts wherein the Master and his disciples provided inspired instructions concerning prayer. It is to these selected scriptures that we now turn to obtain insight about the approved form and accepted language of prayer.

Standards of Divine Excellence

Before outlining and discussing the standards or guidelines of prayer, we should note some introductory instructions. These instructions might well serve as a preface and channel our thinking as the pattern of prayer is presented.

The Lord said: ". . . I will give unto you a pattern in all things, that ye may not be deceived; for Satan is abroad in the land, and he goeth forth deceiving the nations." (D&C 52:14.) He also said: "I give unto you these sayings that you may understand and know how to worship and know what you worship, that you may come unto the Father in my name, and in due time receive of his fulness." (D&C 93:19.) Unless we know God and are acquainted with his ways, how can we "worship him in spirit and in truth"? (John 4:24.) How can we gain salvation through our worship unless we know the true and living God and are prepared to turn to him in true prayer?

True prayer, the type of prayer that exalts the soul and parts the heavens, is based upon faith in God, the Eternal Father, and in his Son, Jesus Christ. In addition to that faith, we must also know how to approach him and how to converse with him in an approved way. Elder Bruce R. McConkie counsels: "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." (Bruce R. McConkie, Mormon Doctrine, Bookcraft, second ed., p. 581.)

Salutation

Speaking to his disciples, Jesus said: "After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name." (Matthew 6:9.) In one short sentence-a simple yet majestic salutation-the disciples were taught how to begin their prayers and to whom they should direct their words. They were not instructed to address some mysterious or unknown deity. They were told to speak with their Father in heaven, the Father of all spirits. President Marion G. Romney provides this commentary:

"There is a world of difference in the attitude in which one prays understandingly to 'our Father which art in heaven' and that of one whose prayer is addressed to some unknown god thought of as 'cosmic energy,' 'universal consciousness,' or as 'the first great cause.' No man prays to a theoretical god with the faith and expectation that his petition will receive sympathetic personal consideration. But one can understandingly pray to the true and living God with the assurance that his prayers will be heard and answered. When God is believed in as our Eternal Father, we can to a degree understand our relationship to him-that he is the Father of our spirits, a loving parent who is interested in his children individually and whom they can love with all their hearts, might, mind, and strength." (Look to God and Live, Deseret Book Co., 1973, p. 201.)

I have always been intrigued by the account of the misdirected (almost satanic) worship of the Zoramites. They not only denounced Christ in their prayers, but they also addressed a false God in a pompous manner. Note the language of their set prayer: "Holy, holy God; we believe that thou art God, and we believe that thou art holy, and thou wast a spirit, and that thou art a spirit, and that thou wilt be a spirit forever." (Alma 31:15.)

Little wonder that Alma and his brethren were astonished and grieved by such worship. These Nephite missionaries must have felt much like Paul when he observed the superstitious worship by the men of Athens as they paid devotion "TO THE UNKNOWN GOD." Paul did not hesitate to correct the Athenians nor did he mince words in issuing this warning: "And the times of this ignorance God winked at; but now commandeth all men every where to repent." (Acts 17:22-30.)

We are taught and we should teach men everywhere to address prayers to our Father in heaven. We should avoid adding flowered and unnecessary descriptions to our salutations. What words can add dignity or honor to the sacred expression, "Our Father which art in heaven"?

Two cautions: As we pray to our Father in heaven, we should avoid using the term "Lord." This is confusing and makes it difficult for us to tell whether we are addressing the Father or his Son, Jesus Christ. Second, we should avoid the unnecessary repetition of the name of Deity. The repeated use of such phrases as "Our Father," "Dear Father," "Holy Father" can detract and become vain repetition. Dr. Royal L. Garff made this succinct statement: "Needless reiterations change the sacred connotations of prayers into redundant utterances."

Expressions of Thanks

During the Savior's second visit to the Nephites, he departed out of their midst, bowed himself to the earth, and said: "Father, I thank thee that . . ." (3 Nephi 19:20.) A short time later, he prayed again. He addressed the Father and said: "I thank thee that . . ." (3 Nephi 19:28.) Herein is a significant part of the approved pattern of prayer. It is to acknowledge God's goodnesses and to extend thanks for blessings received.

Ingratitude, we are told, is a sin. If we fail to recognize benefits received from a loving and generous parent, we are indeed ungrateful children. What father is not offended by an unthankful son or daughter who finds it easy to receive and inconvenient to say "thanks"? We do demonstrate our gratitude in the way we act or serve; nonetheless, words of gratitude should be included in our songs of praise and prayers of thanksgiving.

The psalmist sang: "Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name." (Psalm 100:4.) "O how you ought to thank your heavenly King!" spoke King Benjamin. He added: "I say unto you, my brethren, that if you should render all the thanks and praise which your whole soul has power to possess, to that God who has created you, and has kept and preserved you, and has caused that ye should rejoice, and has granted that ye should live in peace one with another- . . . yet ye would be unprofitable servants." (Mosiah 2:19-21. Italics added.)

Petitions

Referring once more to Jesus' prayers among the Nephites, we identify another essential part of the pattern of prayer. It has already been mentioned that he addressed the Father and offered thanks for blessings received. He next used expressions such as: "Father, I pray thee that thou wilt give," "I pray unto thee for them," and "I pray not for the world, but for those whom thou hast given me out of the world." (3 Nephi 19:21, 23, 29.) These words teach us that prayers may properly include requests in behalf of others and petitions for divine assistance, forgiveness of sins, direction, and intervention.

It is not uncommon to hear the Saints pray for the prophet, the General Authorities, and their local priesthood leaders. Petitions to God requesting that the health of Church leaders be preserved, that their lives be extended, and that they continue to enjoy the companionship of the Holy Spirit are certainly timely and appropriate. All such petitions, however, should be prompted by sincere feelings and should not be spoken simply because others have used the same petitions.

Quite often we hear people pray for the full-time missionaries. This too is proper and acceptable, providing our prayers are honest. President Spencer W. Kimball has urged us to pray that the doors of nations will be opened to missionary work. He has pled with us to do all within our power to unlock these doors, but he realizes that divine intervention is requisite in some cases. Once Enos had obtained a forgiveness of his sins, he felt a desire for the welfare of his brethren, the Nephites. He, therefore, poured out his whole soul unto God for them. (See Enos 5-9.)

When we speak of petitioning Deity, we instinctively think of Amulek's classic testimony, which included thoughts about prayer. He urged the people to-

"Cry unto him for mercy. . . .

"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. . . .

"Yea, cry unto him against the power of your enemies.

"Yea, cry unto him against the devil. . . .

"Cry unto him over the crops of your field, that ye may prosper in them.

"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 the welfare of those who are around you." (Alma 34:18, 20-24, 27.)

I have always been impressed by the following counsel: ". . . call on his holy name, and watch and pray continually, that ye may not be tempted above that which ye can bear, and thus be led by the Holy Spirit. . . ." (Alma 13:28.) Such thoughts, such humble expressions are certainly appropriate as we petition God. The Savior's words were: "And lead us not into temptation, but deliver us from evil." (3 Nephi 13:12.)

We have been promised that our Heavenly Father will forgive us of our trespasses if we forgive those who trespass against us. So, it is altogether fitting that we heed the Master's model and pray: "And forgive us our debts, as we forgive our debtors." (3 Nephi 13:11.)

Two related cautions should be mentioned at this point. First, we must be willing to subject our petitions to the will of our Father in heaven. You will recall the Lord's prayer in Gethsemane. Amid pain, agony, blood-sweat, and tears he prayed, ". . . not my will, but thine, be done." (Luke 22:42.) In this instance he was applying that which he had taught his disciples earlier, for he had instructed them to pray, "Thy will be done on earth as it is in heaven." (3 Nephi 13:10.) Anytime we use the language "Thy will be done" or "If it be thy will," it should ring with conviction and never be lip service only. Second, we must attune ourselves to the Spirit so that our petitions are in complete harmony with divine will. Kindly note the following scriptures and the italicized words:

". . . whatsoever ye shall ask in prayer, believing, ye shall receive." (Matthew 21:22. Italics added.)

". . . 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 Nephi 18:20. Italics added.)

"Whatsoever ye ask the Father in my name it shall be given unto you, that is expedient for you." (D&C 88:64. Italics added.)

It seems that some people read the Lord's promise contained in the first scripture above and assume that through their prayers of faith, desired blessings will be claimed automatically. They may assume that what they are requesting is right or expedient, and that all they need to do is voice the prayer. This assumption would be proper and correct if the petitioner were completely righteous, completely in harmony with the Spirit, inspired to know fully the will of the Lord, and inclined to ask for that which is not contrary to God's will.

Would that all of us were worthy to receive the blessing pronounced upon Nephi, the son of Helaman:

"Blessed art thou, Nephi, for those things which thou hast done; for I have beheld how thou hast with unwearyingness declared the word, which I have given unto thee, unto this people. And thou has not feared them, and hast not sought thine own life, but hast sought my will, and to keep my commandments.

"And now, because thou hast done this with such unwearyingness, behold, I will bless thee forever; and I will make thee mighty in word and in deed, in faith and in works; yea, even that all things shall be done unto thee according to thy word, for thou shalt not ask that which is contrary to my will." (Helaman 10:4-5. Italics added.)

The promise to all of us is: ". . . 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.)

"In My Name"

In answer to a question posed by Thomas, Jesus said: "I am the way, the truth, and the life: no man cometh unto the Father, but by me." (John 14:6.) While instructing the Nephites, following his resurrection, he said: ". . . Ye must always pray unto the Father in my name." (3 Nephi 18:19. Italics added.) And, in modern times the Lord has declared: ". . . Thou shalt continue in calling upon God in my name." (D&C 24:5. Italics added.)

From the very beginning, even in the days of Adam, man has received this direction: "Wherefore, thou shalt do all that thou doest in the name of the Son, and thou shalt repent and call upon God in the name of the Son forever." (Moses 5:8.) President Marion G. Romney has said:

"Associated with belief in God, the Eternal Father, is belief in his Son Jesus Christ and an acceptance of his divine mission as the Redeemer of the world. This belief is as basic to true prayer as is belief in God, the Eternal Father. It is because Jesus is our Redeemer, and therefore our advocate with the Father, that we must always pray unto the Father in his name. Our hearts are filled with gratitude beyond expression for what the Savior has done for us. We sing with feeling, 'Oh, it is wonderful that he should care for me, enough to die for me!' Every time we partake of the sacrament, we witness unto the Father that we are willing to take upon us the name of his Son. A prayer not offered in his name suggests insincerity or lack of understanding." (Look to God and Live, pp. 201-2. Italics added.)

We should end our prayers by asking in the name of Jesus Christ. However, we should not close by saying, "In thy name." This is confusing and raises the question, whose name? the Father's or the Son's?

Amen

In accord with the Savior's pattern, all prayers are concluded with the word Amen. This word is used to express solemn ratification, acceptance, or hearty approval. When a person says "Amen" at the end of a prayer, he binds himself, in a sense, to the words spoken.

Prayers spoken in behalf of a group should express the thinking, needs, and desires of all, not just the individual serving as voice. Hopefully, the person who speaks for the group has given prior thought to the assignment and has the spirit of the occasion. Then, at the conclusion of the prayer, the speaker's "Amen" is a signal for all to give an audible response. This combined "Amen" shows that the members of the group agree with the prayer and are party to what has been pronounced.

Hallowed Language

A few years ago the question was asked: "Is it important that we use the words, thy, thine, thee, and thou, in addressing Deity; or is it proper when directing our thoughts in prayer to use the more common and modern words, you and yours?" President Joseph Fielding Smith provided this direct answer:

"Our Eternal Father and his Only Begotten Son, Jesus Christ, should never be approached in prayer in the familiar expressions so commonly used in addressing human beings. The Father and the Son should always be honored in our prayers in the utmost humility and reverence." Then President Smith added: "The changing of the wording of the Bible to meet the popular language of our day, has, in the opinion of the writer and his brethren, been a great loss in the building of faith and spirituality in the minds and hearts of the people." (Answers to Gospel Questions, Deseret Book Co., 1958, 2:15, 17.)

Another modern prophet, President Spencer W. Kimball, has written: "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." (Faith Precedes the Miracle, Deseret Book Co., 1972, p. 201.)

In the general priesthood meeting, October 6, 1951, President Stephen L Richards remarked:

"We have discovered . . . a lack of proper teaching with reference to prayer. I know that I myself have been shocked as I have heard missionaries called on for prayer who seem to have had no experience or training whatever in the use of the language of prayer.

". . . I think, my brethren, that in the quorums and in the classes, you would do well, as in the homes, also, to teach the language of prayer-'thee' and 'thou' rather than 'you.' It always seems disappointing to me to have our Father in Heaven, our Lord, addressed as 'you.' It is surprising how much we see of this. . . . I think you might make a note of it, and avail yourselves of any opportunities that come in order to teach the sacred and reverential language of prayer."

[Hemidakota]

Part -2 of 2

We not only worship the true and living god, but we also bear witness to the world of his reality. Therefore, our worship and witness must build in the minds and hearts of men respect and reverence for god. We must approach him with awe, humility, and reverence, and invite others to do the same. Our language of prayer should be hallowed language that mirrors accuracy of faith and unquestioned respect and devotion to deity.

length of prayers

there may be valid reasons and suitable circumstances for lengthy prayers. A dedication prayer might appropriately be longer than usual prayers. Yet we should normally avoid wordy or ear-tickling exercises of worship. Well might we remember these words: "woe unto you, scribes and pharisees, hypocrites! For ye devour widow's houses, and for a pretence make long prayer: Therefore ye shall receive the greater damnation." (matthew 23:14. Italics added.) neither pretense nor hypocrisy has place in our conversations with god and man.

A number of years ago, elder francis m. Lyman had this to say about length of prayers: "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. . . . Offer short prayers, and avoid vain repetitions. . . ." (from an address delivered in mia conference, june 5, 1892, and reprinted in improvement era, april 1947, p. 245.)

it is expected that invocations are longer and fuller in expression. We normally invoke the spirit of the lord (not a portion of it) to be with us, and we attempt to set the spiritual tone of the gathering. On the other hand, dismissal prayers are short and to the point. Thanks may appropriately be expressed for the spiritual upliftment of the occasion and blessings sought upon the point of departure.

I fear that in some of our meetings prayers have a tendency to be drawn out and full of trite or vain expressions. This tendency discourages participation in prayer, especially among the youth, and promotes clock-watching. How much better it would be if we prayed as the nephites. It was said of them: ". . . And they did not multiply many words, for it was given unto them what they should pray, and they were filled with desire." (3 nephi 19:24.)

more than mere words

elder james e. Talmage wrote: "it is well to know that prayer is not compounded of words, words that may fail to express what one desires to say, words that so often cloak inconsistencies, words that may have no deeper source than the physical organs of speech, words that may be spoken to impress mortal ears. The dumb may pray, and that too with the eloquence that prevails in heaven. Prayer is made up of heart throbs and the righteous yearnings of the soul, of supplication based on the realization of need, of contrition and pure desire." (jesus the christ, p. 238.)

i suspect that some of the most acceptable prayers ever offered heavenward have been offered by those limited in language skills. The prayers of children are spoken simply; the prayers of the deaf are silent movements of the hands; the prayers of the handicapped may consist of only a pleading eye and look of innocence. But such prayers often transcend in beauty and import the wordy, complicated soundings of a pseudoscholar.

I remember with extreme fondness the prayers of sister berta piranian, the wife of my mission president, badwagon piranian. Sister piranian's native tongue was german; english, her second language, was not so polished. When she prayed or bore her testimony in english it was broken, simple, and dotted with grammatical errors. Still, her prayers were so beautiful and so reflective of her goodness. No one who ever heard those prayers doubted her ability to communicate with deity.

These comments are not intended to imply that we should not seek eloquence and excellence of language in our prayers. We should seek perfection in our prayers as we seek perfection in other aspects of our living and worship. However, these comments are made to establish the fact that true eloquence is found in the feeling that accompanies the words. An acceptable prayer is more than mere words.

Shakespeare's play hamlet includes these words of claudius when he broke off praying because his heart was not in it: "my words fly up, my thoughts remain below; / words without thoughts never to heaven go." (act iii, sc. 3.)

the master spoke these plain words that should not be overlooked: "this people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me." (matthew 15:8.)

conclusion

in conclusion, here is a summary of standards for prayer. These guidelines provide the basic do's and don'ts relating to the approved form and accepted language of prayer:

1. Salutations. Prayers are addressed to "our father which art in heaven." as we pray to our father in heaven, we should avoid using the term "lord." we should also avoid the unnecessary repetition of the name of deity.

2. Expressions of thanks. Prayers may appropriately contain expressions of praise and thanksgiving, such as, "i thank thee that . . ." and "i thank thee for. . . ." in public prayer, we speak for the entire group and use the pronouns we and ours, never i or my.

3. Petitions. Prayers may appropriately include requests or petitions for

divine assistance, forgiveness of sin, inspiration, etc., such as "i pray thee that thou wilt . . . . " we must be willing to subject our petitions to the will of our father in heaven ("not my will, but thine, be done"). We should live righteously so we will know what is right and expedient for us, and so we will not ask for that which is contrary to god's will.

4. "in my name." prayers are made or done in the name of jesus christ, for he has instructed, "ye must always pray unto the father in my name." we should not close by saying, "in thy name."

5. Amen. Prayers are concluded with the word amen, which expresses acceptance or approval. We should say "amen" aloud when we are in a group and someone prays in behalf of that group.

6. Hallowed language. Prayers are spoken in the sacred language of prayer (that of the king james version of the bible). We should use the reverent words thy, thine, thee, and thou in addressing deity. We should not resort to the popular language of the day and use the common pronouns you, your, and yours.

7. Vain repetitions. Prayers should be meaningful and pertinent. We do not use vain repetitions, such as the repeated use of the name of deity. We also avoid the use of idle, meaningless, threadbare terms and expressions.

8. Length of prayers. Prayers should be suited to the occasion and offered in a concise, honest manner. We should not "for a pretence make long prayers" or become involved in wordy or ear-tickling exercises of worship. Invocations are normally longer and fuller in expression. In such prayers we invoke the spirit of the lord (not a portion of it) to be with us. Dismissal prayers are normally short and to the point.

9. More than mere words. Prayers are the "heart throbs and the righteous yearnings of the soul." we should seek eloquence and excellence of language in our communion with god. However, we should understand that true eloquence in prayer is found in the feeling that accompanies the words.

remember, "prayers . . . Are expected to conform to a prescribed standard of divine excellence; they should fit into the approved pattern of proper prayer." (elder bruce r. Mcconkie, op. Cit.) ". . . We ought not to make too much of form. The lord rules against long and hypocritical prayers." (president spencer w. Kimball, op. Cit., pp. 201-2.) we should also avoid set or memorized prayers, except in the case of prescribed baptismal and sacramental prayers that have fixed meaning.

A few years ago, while serving as a mission president, i determined that i would begin a series of interviews with the missionaries by asking, "when did you have your last spiritual experience?" the replies were varied and revealing. Some confessed that they had not experienced anything special. Others said that it had been some time since they had felt a closeness to the spirit. Still others told me of marvelous experiences that had occurred the day or days previous to the interview. One missionary's answer, however, was unique. His response was, "this morning." "this morning?" i repeated. "what happened this morning?" slowly, yet confidently, he replied, "i prayed." i was thrilled by the missionary's response. I did not doubt his word, for i knew of his commitment, his spiritual nature, and his ability to pray.

Many times since this experience i have pondered the matter of prayer and spiritual experiences. I've concluded only that which is obvious-our dialogue with deity can and ought to be very special and very uplifting. And it can be if we seek god humbly and sincerely. We must approach him with childlike faith and we must pray in a christlike way.

I pray that we will follow the true pattern of prayer and employ the reverent and sacred language of prayer. Would that it could be said of our prayers as it was said of the savior's: "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 nephi 17:16-17.)

[Guest tomk]

I don't think you can pray "wrong" -- but there are ways to make the practice of prayer more effective.

In 2 recent General Conferences, there were 2 excellent talks given back to back by Elder Bednar of the Quorum of the Twelve. These talks are companions talks that compliment each other and build upon each other:

Ask in Faith

Pray Always

If you incorporate these principles into your life ... you are promised eternal life.

[TeancumsSword]

I'm new to the LDS faith and sometimes I think I may be praying wrong. I have been praying my whole life but sometimes get stuck and don't think i'm doing it right.

I thank you for your time

Glenn

Talk to God the Father in the name of His Son Jesus. What's in between doesn't matter, as far as patterns, the right words, etc... If you have been praying your whole life I'm sure you are doing fine.

[LDSVALLEY]

Had an Investigator ask this a couple of weeks ago. What we told her was this....

A formal prayer in class, or sacrament is usually done with arms folded and head lowered. We should end with .....in the name of Jesus Christ amen. Within the content we try and use old more reverent terms such as thee, thou etc. But as long as we are praying to Heavenly Father with a sincere heart it does not really matter much. When I first joined it took me an hour before hand to think through what to say at a sacrament prayer. Now I can do it on the spot, it comes with practice.

informal or personal prayers can be done standing, on your knee, upside down what ever you are comfortable with. Most of mine are really conversations with Heavenly Father while I am working. I discuss my needs and those of my family, concerns with life or my calling, asking for help or direction, telling him about my day, thanking him for the good in my life, what I hope to do this week etc.

Don't get caught up in the formality and just worry about the basics. Prayer is our phone line with our Father in Heaven, he doesn't care how we do it as much as he does that we pick up the prayer and call.

[georgia2]

The Lord's prayer is the perfect example. He said it to teach his Apostles how to pray and also us. It is more important to pray from your heart, just like you talk to your earthly father. You need to be specific as if he doesn't know everything because then He is able to give you answers to your prayers so that you will recognize the answers.

You can learn the holy language as you grow spiritually. Don't worry what others think of your prayers. You are not praying to them. When you pray at a meeting, you close by saying "we" instead of I" because you are the voice for all that are gathered there at that time.

[TeancumsSword]

Had an Investigator ask this a couple of weeks ago. What we told her was this....

A formal prayer in class, or sacrament is usually done with arms folded and head lowered. We should end with .....in the name of Jesus Christ amen. Within the content we try and use old more reverent terms such as thee, thou etc. But as long as we are praying to Heavenly Father with a sincere heart it does not really matter much. When I first joined it took me an hour before hand to think through what to say at a sacrament prayer. Now I can do it on the spot, it comes with practice.

informal or personal prayers can be done standing, on your knee, upside down what ever you are comfortable with. Most of mine are really conversations with Heavenly Father while I am working. I discuss my needs and those of my family, concerns with life or my calling, asking for help or direction, telling him about my day, thanking him for the good in my life, what I hope to do this week etc.

Don't get caught up in the formality and just worry about the basics. Prayer is our phone line with our Father in Heaven, he doesn't care how we do it as much as he does that we pick up the prayer and call.

"Upside down"

[TeancumsSword]

The Lord's prayer is the perfect example. He said it to teach his Apostles how to pray and also us. It is more important to pray from your heart, just like you talk to your earthly father. You need to be specific as if he doesn't know everything because then He is able to give you answers to your prayers so that you will recognize the answers.

You can learn the holy language as you grow spiritually. Don't worry what others think of your prayers. You are not praying to them. When you pray at a meeting, you close by saying "we" instead of I" because you are the voice for all that are gathered there at that time.

I gotta ask...

"The Holy Language"? King James English?

I've stopped using KJE for the most part, it doesn't feel natural to me. It feels like I'm addressing God not speaking with him.

[RachelleDrew]

While it's certainly preferred to use reverent language in prayer, I have to add something...

I've prayed bawling my eyes out much akin to a dying hyena while speaking in garbled teen slang many a time, and my prayers were answered just the same.

It's important to give our father the respect he surely deserves by using appropriate language and addressing the lord a certain way, but a prayer is a prayer is a prayer and I don't think you are going to be ignored if it isn't done in iambic pentameter or something.

Just some things to think about.

[Hemidakota]

If not, did you feel and listened to the spirit on what to utter to GOD?

[Aesa]

there are ways to make the practice of prayer more effective.

Excuse me? Like as if we can control God or something? Oh my...

[Gwen]

actually D&C 82:10 I, the Lord, am bound when ye do what I say; but when ye do not what I say, ye have no promise.

[pam]

Excuse me? Like as if we can control God or something? Oh my...

No disrespect. But your profile states your are an atheist. Why would that comment matter to you? I seriously am curious.

Edited November 25, 2008 by pam

[Hemidakota]

Same here....does it really matter or there is a search within the soul?

[the_last_gunslinger]

*sings*

i begin by saying dear Heavenly Father i thank him for blessing he sends, then humbly i ask him for things that i need. in the name of Jesus Christ amen.

*takes a bow*

also using words like thee, thy, thine, etc.

but ass mnn said, pray from the heart.

I use biblical language from time to time in my prayers; it is fun to say. But I have always wondered why we consider it more respectful to use those words. The only reason they are in the Bible in the first place is because that was the way they talked when the King James Bible was translated. Had it been written today, it would be in modern language.

Like I said, it is fun to do, but I don't buy the respect angle.

[Guest DeborahC]

I just pray... I just talk to God like I would my earthly parent, sincerely and with respect.

Seems to work fine...

[Dr T]

Maybe look at Jesus' example as there are a lot of things there to learn :)

[Hemidakota]

How many of us, when we pray do feel the Holy Ghost?

[pam]

Hemi I will honestly say that I don't always. Sometimes I find myself just going through the motions. It's when I'm sincerely open with my thoughts to my Heavenly Father that I feel the Holy Ghost. When I have humbled myself to Him.

[Palerider]

the times I don't feel the spirit while praying are....when I am trying to hurry....or if I have my mind on something other than what I am doing or if I am angry about something...

[AmyL]

Even if you don't know what to say just get on your knees and pray. Sometimes what we need to convey to Heavenly Father can't be spoken with words. Just remember, when words don't do it Heavenly Father always knows what is in your heart and he will hear your pray that way.

[glennh]

Thank you all for your comments. I found them very helpful.