United Prayer—What is the Proper Method?

By Pastor Lowell Hargreaves, Director of Amazing Facts Center of Evangelism in the Philippines

Caution!
Everyone is into prayer these days, and most are claiming that God is answering their prayers. Strangely
enough, many are using the same methods to “jump-start” their prayer experience, especially in group
settings. It is these very methods and models that we will examine in this document.

In examining this topic, I realize that there is potential of misunderstanding. Some will think that I am
opposed to united prayer or group prayer. Nothing could be further from the truth! This document is
intended rather to express a concern for some of the methods and models that we are using--methods that
are also being used in other evangelical churches and even in the great “mother” church. For these reasons,
we need to be cautious. Notice the caution in Selected Messages, Volume 1, p. 142:

“It would be surprising if there were not some, who, not being well-balanced in mind, have spoken
and acted indiscreetly; for whenever and wherever the Lord works in giving a genuine blessing, a
counterfeit is also revealed, in order to make of none effect the true work of God. Therefore we
need to be exceedingly careful, and walk humbly before God, that we may have spiritual eyesalve
that we may distinguish the working of the Holy Spirit of God from the working of that spirit that
would bring in wild license and fanaticism.”

Prayer In Worship
As Seventh day Adventists, we understand that the central issue at end-time will be worship and obedience.
The “obedience” aspect, is clear to most Adventists, at least in terms of keeping God’s commandments. The
“worship” aspect is another story! Worship styles, worship music, worship attire, and other “worship” issues
have become battle-zones of confusion. Now, the devil seems to have sabotaged even the most basic
elements of worship such as prayer and Bible study.

Many Seventh-day Adventists feel the need of a closer walk with God, and a more vibrant prayer life, and are
seeking for ways to “revive” their devotional experience. Could it be that the “United Prayer” model that is
being promoted in many places today throughout the world-church, is a step in the wrong direction?

All would agree that we need more prayer in our devotional experience, both personally and corporately, but
how should we go about it? What methods should we use?

Personal Background
Many years ago, I experienced at a conference, what some refer to as “conversational prayer,” a type of
prayer where, except for the leader, the participants did not begin their prayers with “Our Father” or end with
“A-men.” Rather each spoke a sentence or two, or sometimes only a phrase, and then returned to silence. At
the time, I felt that it was a rather novel approach to what is arguably the most important aspect of worship—
prayer. Feeling a bit uncomfortable with the “conversation,” I simply listened. In the years that followed, I
occasionally encountered this type of prayer in various settings, and simply concluded that it was a unique
approach to group-prayer.

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Then during a recent evangelistic series, I found myself kneeling with a group of pastors and conference
workers at the local conference office, following a “moderator” through what is referred to as the “ACTS
Prayer” model. It was my first time to experience this type of conversational prayer, where rather than the
leader beginning and ending the prayer session, we were directed by the moderator throughout the entire
prayer experience. The “prayer-guide” led us through various stages or topics during the conversational
prayer. “ACTS” was used as an acronym for covering four topics in prayer—A = adoration; C=confession;
T=thanksgiving; S=supplication.

We were on our knees for the better part of an hour, and although my joints got stiff, the experience was very
moving. There were tears, confessions, and the sense of being drawn closer together and closer to God.
However, some of the prayers offered during the “conversation,” especially during the “confession” time,
seemed more appropriate for the “closet” rather than the conference meeting-hall. I left the prayer meeting
feeling more confused than ever regarding what was being referred to as “united prayer.” I could not deny
that I had experienced a good “feeling,” as most of the other participants had that morning. But was it
Biblical? Where did the “ACTS” model come from? Although I had read through the entire Bible and much of
the writings of Ellen White, I couldn’t remember any such prayer model in all of my studies. Had I missed
something?

Later that same year, I found myself assisting at an evangelism training center, and the same united-prayer
model was introduced. Again I felt uncomfortable about what some participants prayed during the
“conversation” especially during the “confession” segment of the prayer time. Some of the confessions I
knew, should have been saved for the “closet.” After expressing my concerns to the students, specific
instruction was given them regarding what to confess during the “C” part of the “ACTS” prayer. It helped, but
still inappropriate confessions slipped in.

I began then to research into the origins of the “ACTS” model, and although I have yet to locate its exact
origin, I discovered that it was being used and promoted by many different denominations, including the
Catholic Church (see article at the end of this document on a Protestant pastor who took the step from the
“ACTS” prayer to “Centering Prayer” which has its roots in Buddhist meditation, and is being promoted by
many Catholic monks).

The Pattern Man & the Pattern Prayer

In reviewing the three-and-a-half year public ministry of Christ, we fail to find Jesus leading His followers in
this type of “united-prayer” or to unite together to pray with an assigned moderator or “prayer-guide.” The
only “model” that Jesus gave for prayer--the “Lord’s Prayer” (a better model for prayer than the ACTS model)--
is a model for private prayer. Public prayer needs no model to follow, but rather is adapted to the needs and
situation where it is offered.

We know that often, Jesus spent entire nights in private-prayer, but strangely, we don’t find Him urging His
disciples to “unite” with Him in an all-night prayer vigil, or even in a “united-prayer” session. Most of Jesus’
instruction regarding prayer, relates to private rather than united prayer, and His own example speaks
eloquently of the importance and effect of private prayer.

But what about “public-prayer,” “group-prayer,” and/or “united-prayer”? There is ample evidence that this
type of prayer is an essential and important element of our worship and devotional experience. The question
we have to answer is, “what is appropriate”?

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What is Prayer?
First of all, we must understand what prayer is. We are told:

“Prayer is the opening of the heart to God as a friend. Not that it is necessary in order to make
known to God what we are, but in order to enable us to receive Him. Prayer does not bring God
down to us, but brings us up to Him.” (Steps to Christ, p. 93).

In the previous paragraph, we read:

“In order to commune with God, we must have something to say to Him concerning our actual life.”
(Steps to Christ, p. 93).

It would seem hard to imagine being able to say much of anything to God “concerning our actual life,” if we
only use a sentence or two, or just a phrase as is done in “conversational prayer.” Nowhere in real life are
conversations with someone of importance, ever carried on in that style in group settings!

Proponents of “conversational prayer” will argue that it is done to allow more people to participate. But what
if there are only a handful of people? Wouldn’t it be more reasonable in terms of actual “communication”
with God, to allow each to pray a complete personal prayer, beginning with “Our Father” and ending with “in
Jesus’ name, Amen?” And is it necessary for the one praying in public to follow a certain model or topic
outline when opening their heart to God? Must there be a “prayer director” to lead the group through
“stations” of prayer, introducing the next topic?

Perhaps there is another reason why conversational prayer is promoted—it fosters LONGER prayer sessions.
But is that really what God wants? Is the merit or value of our prayers in proportion to the length of time we
spend on our knees?

It is interesting to see what Jesus has to say about “long prayers” in public, and “much speaking” in prayer!
Long prayers are encouraged for our private prayer experience. Notice what “The Great Controversy,” p. 621
states:

“Those who are unwilling to deny self, to agonize before God, to pray long and earnestly for His
blessing, will not obtain it. Wrestling with God--how few know what it is! How few have ever had
their souls drawn out after God with intensity of desire until every power is on the stretch. When
waves of despair which no language can express sweep over the suppliant, how few cling with
unyielding faith to the promises of God.”

This is in the context of Jacob’s night of wrestling, and the parallel experience that the saints will go through at
end-time.

Praying Together – A Biblical and Spirit of Prophecy Model

But what about praying together? Jesus instructed His disciples to unite together in their petitions. This is one
of the great “success secrets” for soulwinning!

“Again I say unto you, That if two of you shall agree on earth as touching anything that they shall
ask, it shall be done for them of my Father which is in heaven. For where two or three are
gathered together in my name, there am I in the midst of them.” (Matt. 18:19,20)
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We find this principle echoed in the Spirit of Prophecy, in Testimonies to the Church, Volume 7, p. 21.

“Why do not believers feel a deeper, more earnest concern for those who are out of Christ? Why
do not two or three meet together and plead with God for the salvation of some special one, and
then for still another?”

Ellen White herself united in prayer with other believers. She describes her first experience of praying in
public:

“As the others knelt for prayer, I bowed with them, trembling, and after a few had prayed, my
voice arose in prayer before I was aware of it. In that moment the promises of God appeared to me
like so many precious pearls that were to be received only for the asking. As I prayed, the burden
and agony of soul that I had so long endured, left me, and the blessing of the Lord descended upon
me like the gentle dew. I praised God from the depths of my heart. Everything seemed shut out
from me but Jesus and His glory, and I lost consciousness of what was passing around me.”
(Christian Experience and Teaching of Ellen White, p. 29, 30)

Later during an evangelistic effort (camp-meeting in her day), she stated:

“While the people were coming forward, there was singing by the choir; then several prayers were
offered. The Lord Jesus was in our midst. While praying, I felt that it was my privilege to lay hold on
the arm of the Infinite, and to cling fast in behalf of the ones who so much needed divine help and
blessing. I pleaded for a full surrender on the part of all who signified their determination to leave
the ranks of the enemy and to take their position henceforth under the standard of Prince
Emmanuel.” (RH, October 4, 1906)

Uniting together for prayer was a common occurrence in the early days of Adventism. Ellen White records:

“We must be much in prayer if we would make progress in the divine life. When the message of
truth was first proclaimed, how much we prayed. How often was the voice of intercession heard in
the chamber, in the barn, in the orchard, or the grove. Frequently we spent hours in earnest
prayer, two or three together claiming the promise; often the sound of weeping was heard and
then the voice of thanksgiving and the song of praise.” (Testimonies, Volume 5, p. 161, 162).

Ellen White especially encouraged praying together, for those in leadership position. She said:

“It is in the order of God that those who bear responsibilities should often meet together to
counsel with one another, and to pray earnestly for that wisdom which He alone can impart. Talk
less; much precious time is lost in talk that brings no light. Let brethren unite in fasting and prayer
for the wisdom that God has promised to supply liberally.” (Gospel Workers, p. 417)

We can conclude from these statements the following:

1) Group (united) prayer is a very effective agent in soulwinning and the conversion of sinners to
Christ.

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 2) Group prayer (united prayer) should generally be “two or three” individuals when all take a
turn for prayer.

3) In larger groups, “several” take turns in offering prayer to God.

4) In smaller groups (two or three) the duration of the prayer meeting could last several hours.

5) United prayer is especially recommended for leaders to foster unity and obtain wisdom in doing
God’s work.

6) We fail to find in any examples from either the Bible or Spirit of Prophecy, of the
“conversational” approach being used in group prayers as is commonly practiced in “united
prayer” today, as well as the “ACTS” model of prayer.

Ellen White’s Counsel on “United Prayer” or Prayer in Public Meetings

This leaves us with the question, is the “ACTS” prayer model, and the conversational style of praying in one or
two sentences or less, really the appropriate form for “united prayer” (group prayer)? Generally, when
seeking answers to important issues, we turn to the Bible and the Spirit of Prophecy. We have already
considered the example of Jesus in Scripture; let’s now turn to the counsel of Ellen G. White. She addressed
this specific issue of how to conduct public prayer sessions in Chapter 70 of Testimonies to the Church,
Volume 2. I have highlighted sentences that I feel are important. Ellen White states:

“I recently received a letter from a brother whom I highly respect, making inquiries in regard to how
meetings should be conducted. He inquires if there should be many prayers offered in succession, and then a
relief of a few moments, and quite a number of prayers again. {2T 577.1}
“From the light I have had upon the subject I have decided that God does not require us, as we assemble
for His worship, to make these seasons tedious and wearisome by remaining bowed quite a length of time,
listening to several long prayers. Those in feeble health cannot endure this taxation without extreme
weariness and exhaustion. The body becomes weary by remaining bowed down so long; and what is worse
still, the mind becomes so wearied by the continuous exercise of prayer that no spiritual refreshment is
realized, and the meeting is to them worse than a loss. They have become wearied mentally and physically,
and they have obtained no spiritual strength. {2T 577.2}
“Meetings for conference and prayer should not be made tedious. If possible, all should be prompt to the
hour appointed; and if there are dilatory ones, who are half an hour or even fifteen minutes behind the time,
there should be no waiting. If there are but two present, they can claim the promise. The meeting should open
at the appointed hour if possible, be there few or many present. Formality and cold stiffness should be laid
aside, and all should be prompt to duty. Upon common occasions there should not be prayer of more than ten
minutes' duration. After there has been a change of position, and the exercise of singing or exhortation has
relieved the sameness, then, if any feel the burden of prayer, let them pray. {2T 577.3}
“All should feel it a Christian duty to pray short. Tell the Lord just what you want, without going all over the
world. In private prayer all have the privilege of praying as long as they desire and of being as explicit as they
please. They can pray for all their relatives and friends. The closet is the place to tell all their private
difficulties, and trials, and temptations. A common meeting to worship God is not the place to open the
privacies of the heart. {2T 578.1}
“What is the object of assembling together? Is it to inform God, to instruct Him by telling Him all we know
in prayer? We meet together to edify one another by an interchange of thoughts and feelings, to gather
strength, and light, and courage by becoming acquainted with one another's hopes and aspirations; and by
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our earnest, heartfelt prayers, offered up in faith, we receive refreshment and vigor from the Source of our
strength. These meetings should be most precious seasons and should be made interesting to all who have
any relish for religious things. {2T 578.2}
“There are some, I fear, who do not take their troubles to God in private prayer, but reserve them for the
prayer meeting, and there do up their praying for several days. Such may be named conference and prayer
meeting killers. They emit no light; they edify no one. Their cold, frozen prayers and long, backslidden
testimonies cast a shadow. All are glad when they get through, and it is almost impossible to throw off the
chill and darkness which their prayers and exhortations bring into the meeting. From the light which I have
received, our meetings should be spiritual and social, and not too long. Reserve, pride, vanity, and fear of man
should be left at home. Little differences and prejudices should not be taken with us to these meetings. As in a
united family, simplicity, meekness, confidence, and love should exist in the hearts of brethren and sisters who
meet to be refreshed and invigorated by bringing their lights together.... {2T 578.3}
“When Christ taught the people, He did not devote the time to prayer. He did not enforce upon them, as
did the Pharisees, long, tedious ceremonies and prayers. He taught His disciples how to pray: "And when thou
prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the
corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. But thou,
when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in
secret; and thy Father which seeth in secret shall reward thee openly. But when ye pray, use not vain
repetitions, as the heathen do: for they think that they shall be heard for their much speaking. Be not ye
therefore like unto them: for your Father knoweth what things ye have need of, before ye ask Him. After this
manner therefore pray ye." {2T 580.3}
“Christ impressed upon His disciples the idea that their prayers should be short, expressing just what they
wanted, and no more. He gives the length and substance of their prayers, expressing their desires for
temporal and spiritual blessings, and their gratitude for the same. How comprehensive this sample prayer! It
covers the actual need of all. One or two minutes is long enough for any ordinary prayer. There may be
instances where prayer is in a special manner indited by the Spirit of God, where supplication is made in the
Spirit. The yearning soul becomes agonized and groans after God. The spirit wrestles as did Jacob and will not
be at rest without special manifestations of the power of God. This is as God would have it. {2T 581.1}
“But many offer prayer in a dry, sermonizing manner. These pray to men, not to God. If they were praying
to God, and really understood what they were doing, they would be alarmed at their audacity; for they deliver
a discourse to the Lord in the mode of prayer, as though the Creator of the universe needed special
information upon general questions in relation to things transpiring in the world. All such prayers are as
sounding brass and a tinkling cymbal. They are made no account of in heaven. Angels of God are wearied with
them, as well as mortals who are compelled to listen to them. {2T 581.2}
“Jesus was often found in prayer. He resorted to the lonely groves or to the mountains to make His
requests known to His Father. When the business and cares of the day were ended, and the weary were
seeking rest, Jesus devoted the time to prayer. We would not discourage prayer, for there is far too little
praying and watching thereunto. And there is still less praying with the Spirit and the understanding also.
Fervent and effectual prayer is always in place, and will never weary. Such prayer interests and refreshes all
who have a love for devotion. {2T 582.1}
“Secret prayer is neglected, and this is why many offer such long, tedious, backslidden prayers when they
assemble to worship God. They go over in their prayers a week of neglected duties, and pray round and round,
hoping to make up for their neglect and pacify their condemned consciences, which are scourging them. They
hope to pray themselves into the favor of God. But frequently these prayers result in bringing other minds
down to their own low level in spiritual darkness. If Christians would take home the teachings of Christ in
regard to watching and praying, they would become more intelligent in their worship of God.”

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Comments:
From the above passage, we learn several interesting principles.

1) Prayer meetings where there is a larger group present (more than two or three), should not be made
tedious or long.

2) Generally speaking for most “common meetings,” the prayer time should not be more than 10
minutes. The exception to this might be a crisis or a special moving of the Holy Spirit.

3) In “private” we can pray as long as we wish and be explicit as we please.

4) A “common” worship (prayer) meeting is not the place to open to God the privacies of the heart.

5) Christ did not teach long, tedious ceremonies or prayer meetings.

6) One or two minutes are long enough for any ordinary prayer in group settings where there are a larger
number of participants (more than two or three).

7) We are not to discourage prayer, for there is far too little praying, but we are to encourage SECRET
prayer.

It seems from the context that the extreme in Ellen White’s day were the “long” prayers by certain individuals,
that took place in prayer meetings or worship gatherings where there were a larger group present. The result
was that the prayer or worship meeting became long and “tedious.” Today, united prayer in a larger group
setting can also become too long and tedious, not by a few who prayer long prayers, but by many who pray
“conversational” sentence prayers, and are led on a “prayer-journey” by a “prayer-guide.”

The 1901 General Conference Session

An incident that took place at the opening of the General Conference session in 1901, sheds additional light on
the topic of united prayer. At this great reorganizational Conference session, some urged that several days be
set aside for united prayer for the outpouring of the Holy Spirit as at Pentecost. Selected Messages, Volume 3,
page 336 & 337 records the prophet’s response to the idea:

“Some have said that they thought that at this meeting [the 1901 General Conference] several
days ought to be spent in prayer to God for the Holy Spirit, as at the day of Pentecost. I wish to say
to you that the business which may be carried on at this meeting is just as much a part of the
service of God as is prayer. The business meeting is to be just as much under the dictation of the
Spirit as the prayer meeting. There is danger of our getting a sentimental, impulsive religion. Let
the business transacted at this meeting stand forth in such sacredness that the heavenly host can
approve of it. We are to guard most sacredly the business lines of our work. Every line of business
carried on here is to be in accordance with the principles of heaven. {3SM 336.3}
“God wants you to stand in position where He can breathe upon you the Holy Spirit, where
Christ can abide in the heart. He wants you at the beginning of this meeting to lay off whatever of
controversy, of strife, of dissension, of murmuring, you have been carrying. What we need is a
great deal more of Christ and none of self. The Saviour says, "Without me ye can do nothing." . . .
{3SM 337.1}

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Author White in his biography of Ellen White states:

“Her appeal was for the right personal relationship between each individual worker and God. She
declared: {5BIO 74.3}

“There are solemn and important decisions to be made at this meeting, and God wants
every one of us to stand in right relation to Him. He wants us to do a great deal more
praying and a great deal less talking. He wants us to keep the windows of the soul
opened heavenward.—Ibid. {5BIO 74.4}

Two things we notice from this incident:

1) That what Ellen White was encouraging was a “right personal relationship between each individual
worker and God.” To bring this about, she recommended “a great deal more praying and a great deal
less talking.” Apparently however, setting aside days for united prayer was not what she had in mind
for “a great deal more praying,” otherwise she would have endorsed the suggestion. We conclude
then, that the “great deal more praying” that the prophet was speaking of, refers to secret prayer,
and/or groups of two or three where the purpose of the prayer was to lay aside “controversy,” “strife,”
“dissension,” “murmuring,” and other issues that were creating dissension among brethren.

Some will argue that this is what takes place in united prayer sessions, where sometimes whole
churches are revived, and many make confessions and apologies to one another, and a spirit of revival
is seen in large groups. However this brings us to the second point we should notice from Ellen White’s
counsel regarding “united prayer” (days of prayer) at the General Conference of 1901.

2) The second thing we notice is that Ellen White warned of the “danger of our getting a sentimental,
impulsive religion.” This warning was given in direct response to the suggestion of setting aside days
for prayer, in order to receive the Holy Spirit as on the day of Pentecost. Apparently, there is at least
the possibility of “united prayer” for long periods, leading to a “sentimental, impulsive religion.” This
is a danger that we should at least be aware of.

Public Confession – One of the Dangers of the “ACTS” Prayer Model

As the significant year 1888 came to a close, there was a remarkable revival that took place in Battle
Creek, Michigan during a month-long week of prayer that crossed over into the year 1889. Writing
later of the experience in Testimonies, Volume 5, in a chapter entitled “Erroneous Ideas of
Confession,” pp. 644, 645, Ellen White said:

“We know that there has never yet been a religious effort made in which Satan has not tried his
best to intrude himself, and in these last days he will do this as never before. He sees that his
time is short, and he will work with all deceivableness of unrighteousness to mingle errors and
incorrect views with the work of God and push men into false positions. {5T 644.4}
“In many of our religious awakenings mistakes have been made in regard to confession. While
confession is good for the soul, there is need of moving wisely. {5T 645.1}
“I have been shown that many, many confessions should never be spoken in the hearing of
mortals; for the result is that which the limited judgment of finite beings does not anticipate. Seeds
of evil are scattered in the minds and hearts of those who hear, and when they are under
temptation, these seeds will spring up and bear fruit, and the same sad experience will be
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 repeated. For, think the tempted ones, these sins cannot be so very grievous; for did not those who
have made confession, Christians of long standing, do these very things? Thus the open confession
in the church of these secret sins will prove a savor of death rather than of life.” {5T 645.2}

This very thing that Ellen White has here warned about, is almost unavoidable when following the standard
format of the “ACTS” prayer model. Even when the “prayer-guide” cautions the group not to make “private”
confessions of sin during the “C – Confession” phase of the “ACTS” prayer experience, unadvised confessions
still break forth. The only way to avoid public confession of secret sins during an “ACTS” prayer is to have a
period of silence—silent prayer—during the “C – Confession” phase. This takes away some of the force and
feeling of the united prayer experience, and therefore from my observation, the “silent confession” is seldom
practiced in united prayer.

The entire chapter, “Erroneous Ideas of Confession,” is worthy of careful study. Ellen White goes on to
say:

“God will be better glorified if we confess the secret, inbred corruption of the heart to Jesus alone
than if we open its recesses to finite, erring man, who cannot judge righteously unless his heart is
constantly imbued with the Spirit of God.” (5T 645)

This brings us to another “Danger” of the “ACTS” prayer model generally used in United Prayer in
relation to “confession” of sin. The confessions made in “united prayer” sessions of private sins,
provides fuel for gossip. Information that would better be left “secret” and confessed in private prayer
to God, is opened to the ears of many who are unable to keep secrets. “Do you know what so-and-so
did? I never would have guessed that of them...” are expressions that are sometimes whispered after
a “united prayer” session where the “ACTS” model is followed. This provides opportunity for some
sensitive souls to be wounded by the gossip of others who would have never known or suspected their
faults, had they not been exposed during an emotional “confession-time” at a united prayer gathering.

Two Ditches
There are two ditches that all must avoid who seek for a revival, either in their personal devotions or in the
broader church setting. On the one side is dry formalism, where our religious life, either at home or in church,
is simply a “form of godliness” without the power. The other extreme which is just as dangerous to spiritual
life, is fanaticism--where our religious experience becomes “sentimental” and sensational. Both these
extremes we must avoid.

Conclusion
Based on what we have seen from the Bible and Spirit of Prophecy, we conclude that the “ACTS” prayer model
being promoted by many throughout our world-church falls short of the ideal in several areas:

1) Length – We fail to find either in the Bible or Spirit of Prophecy writings, encouragement or instruction
for such long prayer sessions for the church body. Rather long prayer times are to be reserved for the
“secret place” of prayer, or where two or three gather to intercede for something or someone.

2) Language – The “conversational” style of talking to God in sentences or phrases where most
petitioners do not begin with “Our Father” or end with “A-men,” is the preferred method used in the
ACTS prayer model. This falls more into the category of “emergency” prayer like Peter’s “Lord save
me!” (Matt. 14:30). This “conversational” type of group prayer is not found anywhere in the Bible or
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 Spirit of Prophecy. Since prayer by definition is “communication” with God, it is better for the
petitioners to communicate complete thoughts, expressing their petitions and praises in a short
complete prayer. This is in harmony with the counsel given us in the Spirit of Prophecy.

3) Leadership – We fail to find either in the Bible or Spirit of Prophecy writings, encouragement or
instruction regarding having a “moderator” or “prayer-guide” to lead a group in the topics (stations)
used in the “ACTS” prayer model. This has the flavor of the “spiritual directors” focus which has
become popular in the “spiritual formation” movement. Spiritual directors are often looked up to as
more spiritual—those who have an inside track to God. This can also become the case for those who
lead out in the ACTS prayer sessions.

4) Leanings – The ACTS prayer model leans toward disclosure of private information through its focus on
confession (the “C” in the ACTS acronym) and the emotional elements that often prevail during the
proceedings. This is exactly what Ellen White warned about. Those who feel uncomfortable in
attending these long prayer sessions are sometimes viewed as less spiritual, while those who lead out
are viewed as “prayer warriors,” who have mastered the art of talking to God. As is outlined in the
article at the end of this document, the “ACTS” prayer can become a step to other types of prayer that
are even more questionable.

The “ACTS” prayer model may be appropriate for private prayer, although I personally prefer the Lord’s Prayer
model with its seven expressions. However, to feel that prayer must always follow a set model or outline can
itself lead to formalism and become simply a “ritual.” Jesus warned about using “vain repetitions as the
heathen” (Matthew 6:7). Since true prayer is the opening of the heart to God as to a friend, we express what
is on our hearts at the appropriate occasion. In Jesus’ prayer in Gethsemane, we find only “supplication.”
Where is the “adoration” and “thanksgiving” in this prayer? Again we see that prayer does not always need to
follow a “model” or topic outline!

Having voiced these concerns, let me hasten to add that I am not opposed to group prayer or even united
prayer when conducted according to the principles of the Bible and Spirit of Prophecy. My greatest fear is that
someone will read this document, and conclude that we should avoid united prayer. As I mentioned at the
beginning of this study, that is NOT my intent! What I am concerned about is the model and methods being
used.

Personally, I would like to see more group prayers, more prayer groups, and more people involved in the
“prayer meeting.” However, in groups of ten, twenty, or fifty or more participants, let us avoid the long
“conversational” prayer sessions that can go on for an hour or two or longer, where those who grow “weary”
are tempted to think that there is something wrong with their religious experience because the prayer session
has become “tedious” to them.

Let us also avoid using models for group prayer such as the “ACTS” model with a “director.” Rather, let us
encourage those who do pray in public, to pray a simple prayer expressing what is on their heart or the
specific group request, beginning with “Our Father” as Jesus instructed, and ending with “in Jesus’ name, A-
men.”

Most importantly, I would like to see a revival of private (secret) prayer among our membership. This is the
focus of much of the Bible and Spirit of Prophecy counsel regarding prayer. When this takes place, we will see
true revival!
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Genuine, private (secret) prayer, will always be such that no one knows the exact length of time the individual
has spent on their knees. But the effects of their hours spent in secret prayer will be manifest in their lives
and character. May God help us to encourage this type of prayer, and experience it ourselves. “The men of
prayer are the men of power.” (Patriarchs & Prophets, p. 509).

Feedback
If you believe that I have arrived at the wrong conclusions, and have additional Bible or Spirit of Prophecy
evidence that I may have overlooked, please feel free to contact me at (lowell@amazingfacts.org).

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 Centering Toward Love: A Pastor’s Journey to Centering Prayer
In college, I happened to work the early morning shift at the Crowell Hall Reception Desk at Moody Bible
Institute in downtown Chicago. After I sorted the morning papers, I usually had some free time between 4:30
a.m. and 6:00 a.m. I would make a pot of coffee and sit in a side office with a window overlooking the campus
plaza. As a youth, I was taught the ACTS method of prayer and so I developed a long discursive prayer list that
began with Adoration, Confession and Thanksgiving and concluded with various Supplications, such as praying
for other people or situations. I loved praying through these movements. I loved God. I wanted to know and
experience more of God and I sensed prayer was the way home to Abba. For a long time, the ACTS prayer
method was a means of grace for me every morning. But two curious things began to happen.

As I prayed for extended periods, I noticed my thoughts significantly wandered, overcome as if in a blizzard. I
would also find myself dozing off to sleep and feeling guilty for not “praying well.” But then one day
something graceful occurred. Instead of falling asleep, I just started to let myself quiet down, and my thoughts
seemed to “disappear.” I experienced a sensation of rest and Divine Love that is hard to explain. You might say
I was on the verge of sleep, yet my chest literally felt warmed and I felt more alive and awake than normal. I
did not know it at the time, but what I was experiencing was the first hints of the most beautiful springtime,
what I now call Centering Prayer. But I could just as easily call it My Bride. Or My Chariot. Or my Lover. Or my
Song of Silence. You see, I am quite smitten. But I am getting ahead of myself.

Secondly, I noticed that even after I had prayed through my list for over an hour in the morning and sensed I
had “communed with God,” I began to observe that I would quickly lose that sense of peace and resume
patterns of behavior that were less than loving, such as judgment, laziness, hardness of heart and even
cheating on my studies. I began to wonder what all my praying had to do with some of the behavior and
moods I was observing in myself. I disliked the discontinuity.

I returned to my collegiate prayer method early in my first pastorate. I was reacquainted with the same ACTS
list and early morning routine of coffee, darkness and silence. But this time instead of using words, I began to
simply hold the situations and people in my heart, silently. At first I felt lazy doing it this way, but I also felt led
to continue.

At that time, I did not know of the Centering Prayer method. So I just started to experiment in the silence. I
would take a Scripture and ruminate on it and let the words sink me into the silence. I began to really like how
I felt in this space of grace – what I then called “resting in the love of God.” Then, one day I landed upon a
book by Thomas Keating. As a Protestant, I had not yet heard of him but was deeply attracted to the book. I
began to discover that what I was experiencing in my prayer was similar to Lectio Divina. I was intrigued and
read more, learning for the first time the history and method of what I was beginning to intuit: the experience
of silent meditative prayer of the heart. So I tentatively and clumsily began following the method of Centering
Prayer.

During the first five years of my first pastorate, I was hit-or-miss on my daily Centering Prayer practice. I was
young, immature and self-inflated. I could go for weeks without sitting down and praying. I suspect I am not
the only pastor who began ministry so inconsistently. It’s all quite humbling to realize. In those years, I also
went through a divorce. Increasingly I was manifesting that same discontinuity between my prayer life and my
external life in the world – such as the way I treated my spouse or colleagues. I began to look deeper and ask

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God for help with this. I knew I couldn’t keep living or working in the way I was. Truthfully, I felt like an empty
fraud.

In my seventh year as a pastor, I had a graceful encounter with a wise woman who helped me awaken to the
presence of Christ and the contemplative, mystical Christian tradition. The encounter changed my life. My first
sermon after the experience was entitled “The open heart bearing.” I began to deepen my Centering Prayer
practice. I even began to practice yoga.

When I moved to Austin, Texas in 2007, I was led to a community of contemplative Christians who practice
Centering Prayer and I began to pray with others. I began to deepen my grounding in contemplative tradition
and practice. Over the last four years, following this daily practice of Centering Prayer, I sense that my life and
ministry have become more integrated; there is not so much of a disconnect. I am more free. I feel less
anxious and more open to love. I now understand that the “unloading” and healing of a lifetime of
unconscious, repressed programs for happiness needed to occur. My marriage is also benefiting from the
prayer. Were it not for God’s grace through Centering Prayer, I truly believe I would be divorced again.

Last year I went on a 10-day Centering Prayer retreat with Fr. Carl Arico. It was the most meaningful 10 days of
my life. I did not want to leave. I was fulfilling my monastic fantasy as a married man and it was great. On the
retreat, I cried a lot, like a sponge getting slowly squeezed. Let me stress: this was not sadness. It was healing
tears of joy, prompted by the presence and action of Spirit. On my free time, I sat in the springtime woods and
just listened to life unfolding around me – the Texas wildflowers pushing up, the live oak’s blooming heavier
and heavier each day. I felt a part of the process of becoming. I drank the sacred silence of sitting with 24
others. God was holding us all as we were in the process of healing and emerging into more fullness of being.
When I returned home, I couldn’t put words to the experience when my wife asked me “how was it for you?”
We just sat together and I cried some more.

God through Christ by the power of the Spirit in Centering Prayer is my chosen path and practice into love and
sweetness, life and light. Become the love you are seeking. Centering Prayer is helping me do so.

Rev. Dr. Peter Traben Haas

Austin, TX

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