Clement of Rome's Prayer For All Kind of Needs (1 Clement)

 From Early Christian Prayers, edited by A. Hamman, O.F. M. (1961)

May he who created everything keep the number of his chosen people, throughout the world, up to the strength he fixed for them through his dear Child, Jesus Christ. Through him he called us from darkness to light, from ignorance to knowledge of the glory of his name. We have confidence in you: you were at the beginning of creation; you have opened our inward eyes to give us knowledge of you, who alone are the Most High, in highest heaven, the Holy One, at ease among the holy.

You curb the arrogance of the proud, frustrate the designs of the Gentiles, lift up the modest and bring the mighty down, give riches and poverty, death and life. You alone watch over the interests of spiritual beings, you are the God of all flesh. You gaze into the depths you watch what men are doing. You are our help in danger, you save the despairing, Creator and Keeper of all that is spiritual. You give increase to the peoples of the earth, and from them all you chose us out to love you, through Jesus Christ, your dear Child, who brought us instruction, holiness and honour.

We beg you, Lord, to help and defend us. Deliver the oppressed, pity the insignificant, raise the fallen, show yourself to the needy, heal the sick, bring back those of your people who have gone astray, feed the hungry, lift up the weak, take off the prisoners’ chains. May every nation come to know that you alone are God, that Jesus Christ is your Child, that we are your people, the sheep that you pasture.

You have shown by what you have made and done how the world has been planned from eternity. The earth is your creation, Lord, yours that are true to every generation, just when you judge, your strength and splendour a marvel. Such competence yours in creating, such skill in setting firm the things you make, your goodness apparent in this world to see. You are loyal to those who trust you, merciful, compassionate. Forgive us our sins, our injustice, Our falls, our jarring deeds.

Do not count every one of your servants’ sins, but cleanse us with the cleanness of your truth and guide our steps in…inward holiness, that so we may do what is just and pleasing’ to you and to our rulers. Let us see your face, sovereign Master, and we shall peacefully pursue what is good, protected by your strong hand, kept from all sin by your mighty arm, preserved from those who hate us without cause. Give concord and peace to us and to all living on the earth, as you gave them to our fathers when they prayed to you, believing truly, ready to obey the All Powerful, the All Holy.

To those who rule and lead us on the earth you, sovereign Master, have given their authority and kingship —so marvellous that power of yours words fail to express— that seeing the glory and honour you have provided for them, we should be subject to their rule, not resisting your will. Grant them, Lord, the health, peace, concord and stability to use aright the sovereignty you have bestowed on them. For you, King of heaven, Lord of the ages, you it is that give to mortal men glory, honour and power over what is on the earth. Lord, make their counsels conform to what is good and pleasing to you, that using with reverence, peacefully, gently, the power you have given them, that they may find favour with you.

You alone have the means to do this for us, this and more than this. We thank you for it through Jesus Christ, the High Priest, our souls’ Protector. Glory and splendor be yours through him, now at this moment, in every generation, age after age. Amen.

Why Protestants Should Talk About Mary

     Mary, the mother of Jesus, has been the topic of discussion among the debates between Protestants and Roman Catholics for quite some time. We have seen everything from the debate on the Marian Dogmas to the Theotokos accusations supposedly leading to "idolatry." I think that while Roman Catholics and even the Eastern Orthodox get her wrong at times, they do write a good bit on and teach some beneficial things about Mary that honestly we Protestants need to start talking about more. I will put forth the case that argues for the necessity of discussing Mary more and putting forth her importance in the church.

    The main thing to consider is her status as the mother of our Lord, Jesus Christ. She was the key prophecy for the introduction of the Messiah. Even going far back into Genesis when we read the following in Genesis 3:15 (in the NRSVue) regarding God's declaration to the serpent in the garden: "I will put enmity between you and the woman and between your offspring and hers; he will strike your head, and you will strike his heel.” Irenaeus comments on this passage in Book V, Chapter 21 of Against Heresies where he says "from that time, He who should be born of a woman, [namely] from the Virgin, after the likeness of Adam, was preached as keeping watch for the head of the serpent." He also points to Galatians 3:19 which says "Why then the law? It was added because of transgressions, until the offspring would come to whom the promise had been made, and it was ordained through angels by a mediator." We should also note in the 4th verse of the next chapter, we read that "when the fullness of time had come, God sent his Son, born of a woman, born under the law." So we see that Jesus' prophecy of coming for salvation depends on Mary.

    With Mary's role highlighted and noted, we should also consider that somebody's view of her may also affect our Christology. For example, this is certainly the case for a heresy that seems to find it's way popping up among the protestants who do not seem to be comfortable with a certain title for Mary. This heresy is known as Nestorianism, which was known for rejecting the notion that Mary is the "Mother of God" or the Theotokos as it is known in the Greek language. This is reflected in people today refusing to call Mary the Mother of God, which seems strange since if Jesus is God, this follows with the logic of identity by saying Jesus is God, therefore Mary is the Mother of God. However, the rejection of this is because Nestorians essentially affirmed that within Jesus, there are two persons (the divine person and the human person) as opposed to the hypostatic union regarding the two natures. It was because of this, he believes Mary was only the mother of the human person and not the divine, which also lead to the fact that God or the divine part did not suffer for our sins, but rather it was only the human that suffered.

    It's very unfortunate that I have to see this among even some of the greatest bible teachers I have learned from. John MacArthur once said the following: "In fact, Roman Catholics refer to her as Theotokos, God-bearer. They say she gave birth to God and thus is to be elevated and adored. She gave birth to God. That is a terrible misconception. She gave birth to Jesus in his humanity. She did not give birth to God. God was never born." This is just blatantly false and goes contrary to proper biblical Christology regarding the Hypostatic Union where Jesus is both fully God and fully man. One of the twelve Anathemas against Nestorius at Ephesus was as follows: "If anyone will not confess that the Emmanuel is very God, and that therefore the Holy Virgin is the Mother of God (Θεοτόκος), inasmuch as in the flesh she bore the Word of God made flesh [as it is written, The Word was made flesh] let him be anathema." I am hoping MacArthur clarifies and repents of the statement, lest he fall into heresy that existed before Roman Catholicism did.

    One subject I might as well get out of the way is the Hail Mary. The Hail Mary is biblical and does not need to be something people get to worried about.  At least, partly it is. What are the words exactly, to those new to this subject? It goes "Hail, Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen." The bold letters are the part that I would argue is the biblical part and is what I mostly say instead of asking Mary to pray for us. The first half of the first part of the prayer is found in Luke 1:28 while the second half is in Luke 1:41-42. The second half of the prayer that isn't in bold letters comes from a codified addition to the prayer via the Council of Trent and it's catechism. Why pray this prayer? First, I would argue that it is a meditation that is scriptural and therefore, beneficial to sanctify us. Secondly, I would say that it helps to reflect on the incarnation of our Lord, whom is blessed and divine.

    Furthermore, Martin Luther would seem to advocate for the Hail Mary pre-Trent. We read the following in Luther's Personal Prayer Book: "Our prayer should include the Mother of God... What the Hail Mary says is that all glory should be given to God, using these words: "Hail Mary, full of grace. The Lord is with thee; blessed art thou among women and blessed is the fruit of thy womb, Jesus Christ. Amen!" You see that these words are not concerned with prayer but purely with giving praise and honor...We can use the Hail Mary as a meditation in which we recite what grace God has given her. Second, we should add a wish that everyone may know and respect her... He who has no faith is advised to refrain from saying the Hail Mary." So if the one who helped start the Protestant Reformation and was against Roman Catholic dogmas decided to affirm praying this prayer, then it shows that it is perfectly fine to pray as a Protestant.

    We also must consider the relevance of Mary in the biblical text. In the Episcopal Dictionary of the Church, we read the following on Mary regarding the events she was involved in with the New Testament: "her betrothal to Joseph; the annunciation by the angel that she would be the mother of the Messiah; her visit to Elizabeth, the mother of John the Baptist; the birth of Jesus; the visits of the shepherds and the wise men; the presentation of Jesus in the temple; the flight into Egypt; the visit to Jerusalem when Jesus was twelve years old; the wedding at Cana; an occasion when Mary and Jesus' brothers asked to speak to him while he was speaking to the people; the crucifixion when Jesus commended her to John; and the meeting with the apostles in the upper room after the Ascension." So not only was she there for the beginning of his life, but also the beginning of what came after his death and resurrection. She was there for the beginning of the Church with the event of the conversion of the three thousand.

    Furthermore, there are three major feast days of the apostolic and catholic church over the years related to Mary known as Feast of Mary, The Mother of our Lord Jesus Christ (August 15), The Annunciation (March 25), and The Visitation (May 31). With these days of honor and remembering her, we must consider the lessons noted. We pray collects on these days in reflection of these. On The Feast of Mary, we pray for God to grant "that we, who have been redeemed by his blood, may share with her the glory of thine eternal kingdom." On the Aunnunciation, we ask for him to "pour thy grace into our hearts; that we who have known the incarnation of thy Son Jesus Christ, announced by an angel to the Virgin Mary, may by his cross and passion be brought unto the glory of his resurrection." On the Visitation, we pray for him to grant "us who honor the exaltation of her lowliness to follow the example of her devotion to thy will; through the same Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever." 

    Mary was not just an average person, but was chosen by God to give birth to the Messiah, Jesus Christ. Our Savior was in the womb of Mary and when he was born, he fulfilled prophecies foretold in scripture. This happened to a woman who wasn't a rich princess ruling over a land or some powerful warrior, but a humble woman who eventually not only gave birth to Jesus, but also raised Him during his life on earth for the ministry that was soon to come. We should pray and meditate about Mary so that we can strive to be like her in the faith she had for God and the way of living she lead as a saint in the church of our Lord. May we strive to have her character, as well as the same grace she received by the time we are reunited in heaven with the saints. Amen.