Is one kind of posture required for effective prayer? Variety of prayer posture characterizes the practice in all churches. Not only is there is a variety in the actual postures utilized, there are also many attitudes regarding correct prayer posture. You'll likely find as many opinions as you will individuals to express their views.
Various prayer postures are used in three major monotheistic religions. Judaism practices standing prayer. Christianity uses the bended knees as the proper prayer posture. Islam not only requires bended knees but almost complete prostration. Multiple prayer postures also characterize polytheistic religions such as Hinduism, Buddhism, etc.
Some Christians seem to believe that kneeling is the only effective posture for prayer. They assert that no other posture is acceptable for genuine Christians than the bended knee or bowed body, and that this posture in some way contributes to effective prayer. For these individuals, no other posture is real praying. They say that if the body is not bowed before God, neither is the heart.
New Testament examples
Scriptural examples of prayer indicate 2006 that our Lord knelt or prostrated Himself in prayer at various times (Matt. 26:39). Peter knelt as he prayed for Tabitha (Acts 9:40). Paul knelt with the elders of Ephesus at Miletus and with the church at Tyre during his farewell journey to Jerusalem (Acts 20:36; 21:5). Paul also said, "I bow my knees unto the Father" and "at the name of Jesus every knee should bow" (Eph. 3:14; Phil. 2:10).
In the Gospels, the father of the paralytic knelt before Jesus when he sought healing for his son. The leper knelt before Jesus when he begged for cleansing, and the man who wanted to learn how to obtain eternal life knelt before Jesus as he asked His advice (Matt. 17:1; Mark 1:40; 10:17). But the forgiven publican stood as he prayed (Luke 18:12). Attitude, not posture, was the issue for him, and he went home "justified."
In the post-resurrection days of the B early church, there was no men- ^ tion of posture during prayer. We , are not told that the 120 were on \ their knees when the Spirit came upon them on the day of Pentecost. When Philip evangelized Samaria, there is no indication that the Spirit came upon the Samaritans because or while they were on their knees (Acts 8). The eunuch did not leave his chariot and kneel to seek salvation (Acts 8:26ff). There is no indication in the account of the conversion of the first Gentile, Cornelius, that he and his house or Peter were on their knees when the Spirit fell on all who heard the Word (Acts 10:44). As one proceeds through the record in Acts and examines what Paul and his converts did, there is no evident discussion of prayer posture.
This problem in churches today often centers around various conflicts of which posture in prayer is only one point of debate. Some assert that they cannot believe that a proper attitude or a proper approach to God can be experienced with a bowed head and heart, yet not on bended knee. Among some fundamentalists, the idea is frequently held that unless Christian believers or penitent sinners are on their knees before God in prayer, the salvation cannot be accomplished, and a changed life cannot occur.
What is essential?
Is it necessary that any one pattern of prayer posture be practiced by all the members of a local congregation in their worship services or in their midweek and other special-group meetings? Can there be freedom in the matter of posture during prayer? If, within the same congregation, one member kneels, another sits with bowed head, and still another stands during prayer, is anything essential lost or is something being introduced which makes the congregational prayer ineffective? Shall the one who stands for prayer look with disdain on the one who remains seated? Is it permissible for the one who is kneeling during prayer to look with censorious implications on those who remain seated and bow their heads in prayer? In other words, can there be freedom in posture during prayer within any congregation or denomination?
It should be clear to any Christian that it is highly improper to judge a fellow believer on the basis of his or her posture during prayer. Undoubtedly, in the absence of clear Scriptural directives, the one who judges is in greater danger of sinful offense than the person who prays in whichever posture seems suspect to the judgmental observer.
Clearly, the attitude of the praying person matters most to God. Is not prayer a private as well as a public matter between the individual Christian and his God? And even during public and corporate worship, is not prayer also a private matter? Are those who are infirm and unable to kneel incapable of joining the worship experience of those who assert that everyone must kneel?
Today, many congregations are invited by their worship leaders to kneel for prayer; other congregations are in the habit of standing during prayer. Still other congregational leaders simply say, "Let us pray" to the seated congregation. It would seem that a prayerful attitude is more important rather than some particular posture for prayer.
The basis for any directive regarding prayer posture should be based on the realization that prayer during public worship is a special religious activity distinct from other facets of worship such as hearing Scripture, singing, testimony, or proclamation and that it is enhanced by a change of posture. Whatever the posture, prayer is a spiritual and experiential activity that, more than anything else, must consist of a sincere, expectant approach to the almighty God in the name of Jesus.
-Adapted from The Watchman Examiner, Feb. 25, 1960.
Daniel L. Eckert
