The Nature and Place of Prayer in Religious Education Programs - Coursework Example

Prayer Introduction Prayer is a religious practice, which ignites and enhances the relationship between man and divinity. Prayers can be carried out individually or communally and in secret or in public and on Christian context, they form part of ecumenical worship as discussed by Heller (2004, p. 231). Prayers are primarily conducted using various forms of expressions such as songs, creeds, unprompted utterances, words and invocation among others. In the modern society, prayers are carried out in order to give thanks for gifts of life, to seek assistance and strength to overcome temptations and hard times such as sicknesses and lack, as a ritual symbolizing worship, to ask for guidance, to seek penance and to intercede on behalf of one’s self or others (Madigan, 1998, p.14). It is common practice for believers to take retreats with the intention to seek solace to pray and meditate as indicated by Lambart (2005, p. 121). According to Husbands & Greenman (2008, p. 3), prayers are based on the beliefs that the finite can associate and correspond with the infinite and that prayer through faith influences the very core of reality and acts as a catalyst for change in individual or communal situations. In a Christian religious context, prayers are principles and instructions of Jesus for believers and are meant to help believers to resist evil, acquire the Grace of God, grow and persist in salvation. Christian believers are obligated to pray unceasingly and at all times as highlighted in Luke 18:1 ‘ Then Jesus told his disciples a parable to show them that they should always pray and not give up.’ Since prayer forms a large and an important part of people’s life, this report will critically evaluate the nature and place of prayer in religious education programs. Nature and place of prayer in religious education programs Owing to the fundamental impact religion has on all aspects of society in relation to work, human conduct, social relations, ethics and values, religious education has been significantly integrated in educational curriculums as a means to impart religious principles and beliefs into children and influence their decisions and choices as they develop into individuals and members of a community. The nature and place of prayer in religious education programs has over the years elicited debate as different states across the globe seeks to ensure the rights of people to worship and freedom of conscience are adhered to while ensuring religious equality is practiced as noted by Madigan (1998, p. 10). Prayers in religious education programs are allowed, either required or forbidden. In the United States for example, prayers as a form of religious practice can only be carried out in school programs only when it has a secular goal or rationale, it must neither advance nor inhibit religion and the prayers must enhance the separation between the state and religion. Be it as it may, depending on federal and state laws, the nature and place of prayer in religious education programs is necessarily if not mandatory. The nature and place of prayer in religious education programs are such that they ought to train and take the students into a place where they are able to move past their emotional, mental and physical elements and reach a spiritual level where they can fully celebrate and understand the paschal mystery, the life, death and the resurrection of Jesus Christ. The nature and place of prayer can be either liturgical or solitary. Just as rhythms of life are composed of both communal and solitary times and periods, so are the prayer rhythms, which can be expressed communally or expressed privately. Regardless of the form of expressions of prayer, the source of prayer is one and that is, the Spirit and therefore, it remains an act of assertion and affirmation that Jesus is Lord as noted by Madigan (1998, p. 10). According to 1 Corinthians 12:3, ‘No one can say Jesus is Lord unless it is under the influence of the Spirit.’ According to the author, liturgical prayer and the prayer from the heart complement each other and regardless of the forms of expressing prayer of the heart, they ought to correspond with sacred liturgy and guide believers to it (Madigan, 1998, p. 10). This means that the nature and place of prayer in religious education programs regardless of forms of expressions should compliment the prayer of the church. The prayer of the church and the prayer of the heart are different in content and in context (Madigan, 1998, p. 12). For the difference in context, the prayer of the church is characterized by a community that is in unity to enter the paschal mystery and prayer of the heart is associated with achieving solitude in Lord’s presence. For this reason, the nature and place of prayer in religious education programs should therefore be implemented the same way, where students are able to not only participate in prayers as a community, but they can go into prayers in solitude. Nevertheless, it is important to note that the purpose of prayers in religious education programs using the Christian context is to attend to the presence of God and draw the students’ souls and minds closer to Christ Jesus through faith in Him. The purpose of prayer therefore cannot be accomplished without faith that Jesus is Lord, which makes it difficult to integrate prayers in religious education programs. This is because, schools are composed of many students from varied cultural and religious backgrounds whose beliefs, principles and ideologies are varied. Therefore, the challenge becomes on how effective prayers are to students if they do not understand the underlying beliefs. more importantly, which religion are prayers to be aligned to when the school population has a blend of students affiliated to varied religious factions such as Islam, Hinduism, Pentecostal, Catholicism, Buddhism and Judaism among others as discussed by Marshall (1999, p. 88). Would it not be unfair, illegal if not unethical to compel students with affiliations to Christianity to partake Islamic prayers and vice versa? Whichever religion prayers are founded on, prayers are vital and necessary. There are varied forms of prayers integrated into religious education programs and ensures students participate either in communal prayers or prayers of the heart. These forms of prayers include Centering prayers; these are prayers of reflection that originated in primordial monasty. In this form of prayer, students are taught how to focus and enter into the presence of God from the center of their being and communicate with him as highlighted by Pennington (1980, p. 200). Often, when students are doing the centering prayer, they recite a mantra, which is a short phrased tune. The purpose of the mantra during this form of prayer is to help generate rhythm and ensures the participants are able to remain focused (Pennington, 1980, p. 203). As they recite, the children slowly and gradually reach a place of inner stillness and they are liberated from their feelings, thoughts, memories, and they are able to be unaware of their mind and body and they open their soul to God’s presence. These types of prayers can be done communally at beginning of class sessions. Facilitating this type of prayer among school students as part of the religious education program is easier said than done especially for the young ones who may be unable to let go off gently their thoughts, images and feelings in order to advance in the presence of God. This means that students should be given sufficient time to practice and learn how to say their centering prayers effectively. Mediation; this is a form of prayer where one seeks tranquillity beneath psychological noise (Husbands & Greenman, 2008, p. 5). Through mediation as a form of prayer in religious education programs, students are able to enter within, advance into dominion of silence and rise above their worldly thoughts. In addition, to generate deep peace and allow them to reflect on who they are as God’s creations and servants and understand the fullness of the paschal mystery as discussed by Husbands & Greenman (2008, p.23). Primarily, mediation is a form of prayer that allows students to enhance their relationship with God and improve their wellbeing and is effective in assisting them to focus and gain harmony with their beings and with God (Husbands & Greenman, 2008, p. 10). However, mediation as a form of prayer in religious education programs requires long-term commitment from the school administration and proper planning to facilitate effective implementation and evaluation of the mediation program. This is because; mediation requires a favourable environmental settings/ conditions, it requires appropriate scheduling and both teachers and students need to be equipped with the experience and process of meditation such as calmness and quietness and learn the type of conduct and behaviour that is expected of them during this form of prayer. Contemplative prayer; this form of prayer is chiefly meant to permit the believer to come to a level where they are aware of the presence of God and no words and images are used to reach to this level. According to Hermes & FSP (2009, p.17), contemplative prayers are attributed to having faith and trust in Gods existence, generating an inner attentiveness of God and His Word and developing strong rapport with God within our souls. Contemplative prayer is an act of dedication to God and is a response and a gift from God. In religious educational programs, contemplative prayer can be used to allow students to have individual time with God, through silence direct their hearts to the presence of God, and dwell in His love and grace. It is an effective way for students to fully concentrate and relish in God’s presence and grace. Through contemplative prayer, students are able to unwind and develop relationships with God which is essential in learning who they are as individuals as echoed by Hermes & FSP (2009, p.5). Lectio Divina; this is a form of prayer where the scriptures are used to influence each and every thought, deeds, feelings and words of an individual and more importantly, the prayer is meant to flow into the mind, body and soul of the believer (Paintner & Paintner, 2011, p. 4). Facilitating this prayer in a school set up encompasses advancing through specific steps as described by Paintner & Paintner (2011, p. 33). The steps includes being ready, where students and teachers calm their bodies by discarding off thoughts and emotions through rhythmic breathing as they ready themselves to listen to their hearts and pray. The next step is listening while one of the participants read a scripture contemplatively which is accompanied by a time of silence depending on the age of the student. Mediation follows where students in silence, focus on key words and recite them in their mind, as the scripture is repeated (Paintner & Paintner, 2011, p. 39). As a form of response, the students allow their hearts to communicate with God and respond in prayer through seeking forgiveness or giving thank. The final step is resting, where the students take time to relax in peace to enjoy God’s presence. Examen; it is a form of prayer that helps strengthen the faith of believers and is effective in helping them find God in all they do, encounter, see, think and feel as highlighted by Manney (2011, p.10). The examen prayer helps generate a deeper understanding of the love of God and helps illuminates the presence of God in all things. This prayer is suitable at the end of school hours, school week or end of school term as students are able to reflect on presence of God. Students get a chance to give thanks for things being and being grateful for God’s love, presence and kindness. Examen prayer helps students ready themselves and hope for being better in coming days (Manney, 2011, p. 27). Significantly, the nature and place of prayers in religious educational programs as illustrated by the various forms of prayers discussed above. They are meant to permit students to disengage themselves from the chaos and busyness of school life and help focus their time and attention to the presence of God and in so doing develop relationships with Him and learn who they are as individuals and as God’s wonderful creations. In addition, they are able to move beyond their physical and mental noise and enter into a place where they are aware of the presence of God and are able to meditate on the word of God and achieve deeper meaning of it. This is essential in instilling the word of God in them as they learn to align their feelings, actions, words, thoughts, mind, body and heart to the will and grace of God. Conclusion The nature and place of prayers in religious educational programs plays a critical role in influencing how students understand whom God is and helps them develop deeper and stronger connections and relationships with God. As highlighted in the report, the nature and place of prayers in religious educational programs is greatly influenced by federal and state laws. The challenge is determining which religious principles the prayers should be aligned to in order to ensure freedom of worship and consciences are observed. Nevertheless, the nature and place of prayers in religious educational programs is characterized by students learning to set apart time to seek the presence of God and develop relationship with Him at all times. In addition, students are offered the opportunity to attend to the presence of God and relish His grace and love either communally or through prayers of the heart. References Heller, D. (2004). Ecumenical worship-Experiences, problems, possibilities: Some basic considerations. Sidney: Australian Catholic University. Hermes, S.K. & FSP. (2009). Beginning Contemplative Prayer: Out of Chaos into Quiet. London: O'Reilly Media, Inc. Husbands, M., & Greenman, J.P. (2008). Ancient Faith for the Church's Future. Sidney: InterVarsity Press. Lambert, (2005). How can I prepare myself for a retreat? Sidney: Australian Catholic University. Madigan. (1998). Christian spirituality a liturgical spirituality. Sidney: Australian Catholic University. Manney, J. (2011). A Simple, Life-Changing Prayer: Discovering the Power of St. Ignatius Loyola's Examen. London: Loyola Press. Marshall, W. P. (1999). The School Prayer Decisions. Constitutional Commentary, 16(3), 535. Paintner, C.V. & Paintner, C.V. (2011). Lectio Divina--the Sacred Art: Transforming Words and Images into Heart-centered Prayer. Paris: SkyLight Paths Publishing. Pennington. (1980). Relax centering prayer. Sidney: Australian Catholic University Ltd. Read More

The nature and place of prayer in religious education programs has over the years elicited debate as different states across the globe seeks to ensure the rights of people to worship and freedom of conscience are adhered to while ensuring religious equality is practiced as noted by Madigan (1998, p. 10). Prayers in religious education programs are allowed, either required or forbidden. In the United States for example, prayers as a form of religious practice can only be carried out in school programs only when it has a secular goal or rationale, it must neither advance nor inhibit religion and the prayers must enhance the separation between the state and religion.

Be it as it may, depending on federal and state laws, the nature and place of prayer in religious education programs is necessarily if not mandatory. The nature and place of prayer in religious education programs are such that they ought to train and take the students into a place where they are able to move past their emotional, mental and physical elements and reach a spiritual level where they can fully celebrate and understand the paschal mystery, the life, death and the resurrection of Jesus Christ.

The nature and place of prayer can be either liturgical or solitary. Just as rhythms of life are composed of both communal and solitary times and periods, so are the prayer rhythms, which can be expressed communally or expressed privately. Regardless of the form of expressions of prayer, the source of prayer is one and that is, the Spirit and therefore, it remains an act of assertion and affirmation that Jesus is Lord as noted by Madigan (1998, p. 10). According to 1 Corinthians 12:3, ‘No one can say Jesus is Lord unless it is under the influence of the Spirit.

’ According to the author, liturgical prayer and the prayer from the heart complement each other and regardless of the forms of expressing prayer of the heart, they ought to correspond with sacred liturgy and guide believers to it (Madigan, 1998, p. 10). This means that the nature and place of prayer in religious education programs regardless of forms of expressions should compliment the prayer of the church. The prayer of the church and the prayer of the heart are different in content and in context (Madigan, 1998, p. 12). For the difference in context, the prayer of the church is characterized by a community that is in unity to enter the paschal mystery and prayer of the heart is associated with achieving solitude in Lord’s presence.

For this reason, the nature and place of prayer in religious education programs should therefore be implemented the same way, where students are able to not only participate in prayers as a community, but they can go into prayers in solitude. Nevertheless, it is important to note that the purpose of prayers in religious education programs using the Christian context is to attend to the presence of God and draw the students’ souls and minds closer to Christ Jesus through faith in Him. The purpose of prayer therefore cannot be accomplished without faith that Jesus is Lord, which makes it difficult to integrate prayers in religious education programs.

This is because, schools are composed of many students from varied cultural and religious backgrounds whose beliefs, principles and ideologies are varied. Therefore, the challenge becomes on how effective prayers are to students if they do not understand the underlying beliefs. more importantly, which religion are prayers to be aligned to when the school population has a blend of students affiliated to varied religious factions such as Islam, Hinduism, Pentecostal, Catholicism, Buddhism and Judaism among others as discussed by Marshall (1999, p. 88). Would it not be unfair, illegal if not unethical to compel students with affiliations to Christianity to partake Islamic prayers and vice versa?

Whichever religion prayers are founded on, prayers are vital and necessary. There are varied forms of prayers integrated into religious education programs and ensures students participate either in communal prayers or prayers of the heart.

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