The Pastor's Prayers -- Prayer before entering the sanctuary

I recently discovered a treasure trove of prayers which represent many nationalities, eras, and saints from the Christian Church.  These have been compiled by Rev. Paul Stratman, with whom I had attended both college and seminary.  (Rev. Stratman was a few years ahead of me.)  Rev. Stratman has assembled many prayers from many sources and, when it was necessary, cleaned up some phrases which did not faithfully confess the Scriptures.

This source for prayers, A Collection of Prayers, can be accessed by anyone and proves very valuable for Christians.  What I especially like about this collection is that it demonstrates the catholicity of the Christian Church.  Each of us is not his own entity; we are the body of Christ which is connected despite borders, languages, race, or even time.

A quick perusal through the prayers has unveiled a prayer by St. John Chrysostom (ca. 349 - September 14, 407), archbishop of Constantinople, which I will now be using after vesting and just before entering the sanctuary to conduct the service.  Here is the pastor's prayer for that occasion:

Lord, 
God of inconceivable power,
incomprehensible glory,
immeasurable mercy,
unspeakable kindness,
look on us in your tender love
and show your rich mercy and compassion 
to us and those who pray with us.
Amen.

Source: Liturgy of St. Chrysostom, fourth century

Source of this version: Freely modified from Prayers of the Early Church, edited by J. Manning Potts, 1953




Further acknowledgement: Pastor Stratman's website was first made known to me through Gene E. Veith's blog: Cranach: The Blog of Veith.

Something from ... Chrysostom on the Church and the Apostles

Something from St. John Chrysostom (ca. 349 - 407), bishop of Constantinople.


Here, John comments on the benefits we have received through the Apostles and Evangelists who have recorded the words and works of Jesus Christ, by which the Holy Spirit brings people into the kingdom of God.  Though they have departed from this world, their words are still proclaimed.  And we still benefit from their words, as the Church (the commonwealth) gathers around them Sunday after Sunday to receive the blessings proclaimed in them.


“And as a place for this their commonwealth they have assigned Heaven, and God they have brought in as the framer thereof, and as lawgiver of the statues there set; as indeed was their duty.  And the rewards in their commonwealth are not leaves of bay nor olive, not an allowance of meat in the public hall, nor estates of brass, these cold and ordinary things, but a life which hath no end, and to become children of God, to join the angels' choir, and to stand by the royal throne, and to be always with Christ.  And the popular guides of this commonwealth are publicans, and fishermen, and tent-makers, not such as have lived for a short time, but such as are now living for ever.  Therefore even after their death they may possibly do the greatest good to the governed.” (St. John Chrysostom, p 6, Homilies on the Gospel according to St. Matthew; Homily 1, part 12)

Something from ... Chrysostom on the Gospel writers

           Here is something from St. John Chrysostom ( c. 349–407), who served as bishop of Constantinople, regarding the Gospel writers, why we have only four accounts from twelve apostles, and why four accounts are plenty to confirm the truth of Jesus' words and works:

“And why can it have been, that when there were so many disciples, two write only from among the apostles, and two from among their followers?  (For one that was a disciple of Paul, and another of Peter, together with Matthew and John, wrote the Gospels.)  It was because they did nothing for vainglory, but all things for use.

“'What then?  Was not one evangelist sufficient to tell all?'  One indeed was sufficient; but if there be four that write, not at the same times, nor in the same places, neither after having met together, and conversed one with another, and then they speak all things as it were out of one mouth, this becomes a very great demonstration of the truth.” (St. John Chrysostom, pp 2-3, Homilies on the Gospel according to St. Matthew; Homily 1, part 5)

Chrysostom and 21st century Christians

After considering Chysostom's words again, it is apparent that context would have been helpful.  One glaring omission in the quote, as short as it is, is Jesus Christ.

Many Christians today (and even a large number of non-Christians) would agree with Chrysostom's words as they are written.  Why are we saved?  Because we are beloved by God.  In other words, just because God loves us.

Apparently, that means God either does not pay attention to our sins, or ignores them, or never was really bothered by them to begin with.  It means that there is no reason to repent, no need to turn from wickedness, and no point in pursuing godly living.  It means that the Ten Commandments are a farce, and God was kidding about his judgment and his wrath.  It means that we don't have to take God seriously at all -- except when he tells us that he loves us.  Even though we can laugh off everything else God says and does, we firmly believe that we will go to heaven because God--whom we would not take seriously in any other aspect--loves us.

This is what you are left with if Jesus Christ is removed from the picture--a god who is neither to be feared or taken seriously, and yet whom we expect will give us a place in heaven and who loves us.  Does this seem contradictory yet?

Therefore, Jesus Christ is absolutely essential to God's love for us.  Jesus is the one who reveals God's love to us.  God is serious with his Commandments, and he promises (not merely threatens -- God issues no empty threats) hellish torment to any who do not keep his Commandments.  But God also sent Jesus Christ to fulfill and obey all of the Commandments for us.  Then Jesus credits us with the work he did.  We are credited with work we did not do -- "not by laboring and sweating."

Then Jesus Christ made himself sin and a curse for us.  He bore our sin and its consequent punishment.  He endured the hellish torment at the cross.  He suffered and died the cursed death so that our death will not be cursed.  We are saved by Jesus' sufferings and death -- "not by fatigue and suffering."

This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins. (1 John 4:10)  This is what Chrysostom was preaching about.  But when Jesus is left out, whether in a short quotation or in an entire sermon, God's love is at best in doubt or at worst not to be taken seriously.  Only in Christ are these things sure.

Something from Chrysostom

          Here is something from St. John Chrysostom ( c. 349–407), who served as bishop of Constantinople, regarding our salvation:

          "For not by laboring and sweating, not by fatigue and suffering, but merely as being beloved by God, we received what we have received." (p, 2, Homilies on the Gospel according to St. Matthew; Homily 1, part 4)