Student-led prayer is an essential part of the daily repertoire of my theology courses. The prayers are composed in the form of collects, an ancient form still regularly practiced in many churches. For each class one student composes a collect according to the theological content of the day. Following the collect form, the prayer springs out from the day’s content into a fitting address to God that leads to petition. As the preface to our study, it sets our feet on the cadence of lex orandi, lex credendi. The idea for this practice originated years ago with something Ben Myers wrote on the purpose of theological education: “not simply to make students cleverer, but to help them learn better ways to speak to God in prayer, and to one another in witness…In this way, scholarly discipline becomes a form of discipleship; theology becomes an exercise in prayer.”
I can hardly emphasize this more: the daily collect prayers my students write time and again amaze and humble me, both in their theological richness and in their sensitivity to the lived moment of the day in which they are spoken.
The following two were recently offered In the midst of semester-end busyness. I reproduce them here for the sake of students elsewhere who are experiencing the same (the doctrinal topic for the day is in italics).
[eschatological hope] Hebrews 10:24-25 – “And let us consider how we may spur one another on toward love and good deeds, 25 not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching.” Everlasting God, sovereign creator from the very first day till the very last, as we all look forward to the near horizon of the end of this semester – the day – let us remember not to neglect to meet with one another these last few days, but to hold together both our sadness at departing and our joy of the future, let us hold all of these emotions in the hope of you. In the same way, let us all look to the far horizon – the Day – and let us not neglect to hope for all that you will do for us in the future. You are our hope. Do not be ashamed to be called our God” (W. Stauffer).
[theological interpretation of film] “When we come to the place of exhaustion, where we question the purpose of hard work, and the fruits of our labours, I pray we look to you for our reward. I ask that you help us to persevere not in the hopes of greater recognition, but in the hopes that we are no longer able to depend upon ourselves so that we learn dependency on you, and so that we are humbled by what we accomplished knowing it was all through you and not in ourselves. Let us rejoice in this recognition of your grace and guidance. God be glorified in all things, in our weakness and in our strength. We delight ourselves in you who is our awesome maker and our true source of life” (O. Watkins).
Here is a short reflection from another student on what she sees happening in the process of composing the collect:
What took place was a giving back to God what I thought I had accomplished on my own. I had done the reading. I had answered the questions. I did the learning. But it is God who teaches. He enables me to learn. By praying my learning to him, I praise and acknowledge him for it. Grace encounters even my pride in my studies and begs me to be transformed; to acknowledge and worship God for everything in my life, including my studies (H. Lutton).
With Sanctified by Grace Kyle and I have in mind a vexing challenge for contemporary theology: the hyper-specialization of the academy which causes divisions unnatural to theology, such as between mind and heart, belief and action, dogmatics and spirituality, etc. Spirituality, the Christian life and Christian practice are all relegated to other disciplines and no longer flow from and speak back (prophetically) into theology. Rather than recognizing the death of spirituality when it is divorced from theology (and vice versa), the modern academy baptizes this separation with academic programs and books in which theology and spirituality rarely collide (let alone mutually influence).
In a modest way we hope the book addresses these temptations by providing a theological account of the Christian life in which doctrine and life, confession and practice are held together in the divine economy of grace. The approach is straightforwardly doctrinal – focusing the life of the Christian on the triune God who creates, elects, calls and redeems.
Part One—The Gracious One
1. The Triune God • Fred Sanders
2. The Electing God • Suzanne McDonald
3. The Creating and Providential God • Katherine Sonderegger
4. The Saving God • Ian McFarland
5. The Perfecting God • Christopher Holmes
Part Two—The Graces of the Christian Life
6. Reconciliation and Justification • John Burgess
7. Redemption and Victory • Christiaan Mostert
8. Communion with Christ • John Webster
Part Three—The Means of Grace
9. Scripture • Donald Wood
10. Church and Sacraments • Tom Greggs
Part Four—The Practices of Grace
11. Discipleship • Philip Ziegler
12. Prayer • Ashley Cocksworth
13. Theology • Ellen Charry
14. Preaching • William Willimon
15. Forgiveness & Reconciliation • D. Stephen Long
Though we did not edit the book specifically for classrooms (a publishing practice I sometimes despair over), we nonetheless hoped it will be a natural fit for courses in Systematic Theology, Practical theology, Spiritual theology, and those more narrowly focused on Ecclesiology or the Christian Life (such as the one I teach at HU).
“Loss is indeed our gain”
The pushing and shoving of the world is endless,
We are pushed and shoved.
And we do our fair share of pushing and shoving
in our great anxiety.
And in the middle of that
you have set down your beloved suffering son
who is like a sheep lead to slaughter
who opened not his mouth.
We seem not able,
so we ask you to create the spaces in out life
where we may ponder his suffering
and your summons for us to suffer with him,
suspecting that suffering is the only way to come to newness.
So we pray for your church in these Lenten days,
when we are driven to denial
not to know the suffering,
not to engage it,
not to acknowledge it.
So be that way of truth among us
that we should not deceive ourselves.
That we should see that loss is indeed our gain.
We give you thanks for that mystery from which we live.
(Awed to Heaven, Rooted to Earth , 153)
Continuing the series on Lenten poems, here is “Royalty” by Luci Shaw (fitting for the week of Palm Sunday).
He was a plain man
and learned no latin.
Having left all gold behind
he dealt out peace
to all us wild men
and the weather
He ate fish, bread,
country wine and God’s will
Dust sandalled his feet
He wore purple only once
and that was an irony
(A Widening Light: Poems of the Incarnation, edited by Luci Shaw , 91)
Ephrem the Syrian (d. 373) was a theologian and poet of the ancient Syrian Church. He wrote Bible commentaries, sermons, and hymns, but it is for his poetry that he is most widely known – his contemporaries called him “the harp of the Spirit”. Some poems were verse homilies and probably recited, but the majority were composed in stanzas and meant for singing in communal worship. For Ephrem, the poetic form was ideal because it suited his understanding of the Christian mystery: God takes flesh to himself and offers it for us to consume as Bread and wine. The Christian life is enveloped in mystery, and Ephrem’s poetic hymns are meant to guide Christians into an encounter with the mystery of grace and participate in it through worship.
This is from Ephrem’s poem “On the Resurrection (1)”
1. The Lamb has come for us from the House of David,
the Priest and Pontiff from Abraham;
He became for us both Lamb and Pontiff,
giving His body for sacrifice, His blood for sprinkling.Blessed is His perfecting!
Refrain: Blessed is Your rising up!
2. The Shepherd of all flew down
in search of Adam, the sheep that had strayed;
on His shoulders He carried him, taking him up:
he was an offering for the Lord of the flock.
Blessed is His descent!
3. He sprinkled dew and life-giving rain
on Mary, the thirsty earth.
Like a seed of wheat He fell again to Sheol
to spring up as a sheaf, as the new Bread.
Blessed is His offering! […]
16. His birth gives us purification,
His baptism gives us forgiveness,
His death is life to us,
His ascension is our exaltation.
How we should thank Him! […]
22. Whom have we, Lord, like you –
the Great One who became small, the Wakeful who slept,
the Pure One who was baptized, the Living One who died,
the King who bore disgrace to ensure honor for all!
Blessed is Your honor!
(Ephrem the Syrian: Select Poems, translated by Sabastian P. Brock and George A. Kiraz , 81-83, 91, 95)
I have lately been reading the poems of Gregory of Nazianzus and Ephrem the Syrian, both 4th century theologians. As I was pondering one this morning the thought struck me how fitting it is for Lent. This is from Gregory the Theologian’s “On the Son” (De Filio):
First of all we shall sing the Son… 
He didn’t shave off any bit of Godhead, and still he saved me, 
stooping as a doctor over my foul-smelling passions.
He was a man, but God. David’s offspring, but Adam’s
Maker. A bearer of flesh, but, even so, beyond all body.
From a mother, but she a virgin. Comprehensible, but immeasurable.
And a manger received him, while a star led 
the Magi, who so came bearing gifts, and fell on bended knee.
As a man he entered the arena, but he prevailed, as indomitable,
over the tempter in three bouts. Food was set before him,
but he fed thousands, and changed water into wine.
He got baptized, but he washed sins clean, but he was proclaimed 
by the Spirit, in a voice of thunder, to be the Son of the One Uncaused.
As a man he took rest, and as God he put to rest the sea.
His knees were wearied, but he bolstered the strength and knees of the lame.
He prayed, but who was it who heart the petitions of the feeble?
He was the sacrifice, but the high priest: making an offering, but himself God. 
He dedicated his blood to God, and cleansed the entire world.
And a cross carried him up, while the bolts nailed fast sin.
But what’s it for me to say these things? He had company with the dead,
but he rose from the dead, and the dead, the bygone, he raised up:
there’s a mortal’s poverty, here the incorporeal’s wealth. 
Don’t you dishonor, then, his divinity on account of his human things,
but, for the divine’s sake, hold in renown the earthly form
into which, thoughtful towards you, he formed himself, the
(translated by Peter Gilbert, On God and Man: The Theological Poetry of St Gregory of Nazianzus )