For Christians, prayer is not an option but a compulsory engagement. Yet as germane as this activity is, various Christian circles hold varying perception of what should constitute the content and the mannerism involved, as documented in this piece by KEHINDE  OYETIMI

EVERY religion in the world shares certain traits irrespective of the number of adherents and place of followership.

Fundamental to all of them is the centrality of prayer which involves a commune between a mortal and the super-sensible. For many, it is the direct appeal to some deity or the supernatural. For Christians, prayer is the heart of worship as it creates the link between God and the seeking soul. Prayer incorporates praise, worship, supplication, warfare, and the like.

However, as central to all the Christian denominations as prayer is, churches hold varying perspective on what should be the content and manner that prayer should take. The use of prepared prayer books used for recitation has become the norm with prescribed scripture passages detailing  exact words to be repeated. In some other assemblies,

certain mannerisms are employed depending on the severity or otherwise of the situation. The Christian Bible teaches prayer, yet the interpretation and adaptation are obviously different. Today, terms such as “violent prayer, prayer against enemies”, and such like are used in many circles. While some encourage the usage, others frown at it.

The Bible is replete with instances where the issue of prayer is discussed. The use of prayer books while accepted in some circles, is condemned in others on the basis of Jesus’ statement in Matthew 6:7,8 where he states that “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.” Such circles hold that prayer should be spontaneous, flowing from the inner recesses of the supplicant’s heart and not some form of mechanical recitation scripted by another person.

The term “violent prayers” or “prayers against stubborn enemies both human and supernatural” has taken its foothold in many church assemblies. While some circles preach love, others emphasise that unless some enemies are confronted, their negative spiritual influence would remain. It is no longer new to find books, tapes and pamphlets treating and recommending such prayers.

Many preachers insist that what Jesus said in Matthew 5:44 does not prevent the use of “fire, violent prayers.” According to the passage, Jesus commanded that “...Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you. For if you love them which love you, what reward have ye? Do not the publicans the same?” For those who do not share such “pro-violent prayer” sentiments, Romans 12: 19 to 21 represents their choice.

They insists that vengeance should remain within the domain of God and arrogating such in prayers is anti-Christian. According to the passage, Paul the Apostle counsels that “Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirsts, give him drink; for in so doing, thou shalt heap coals of fire on his head.”

The trend of such prayers has largely been attributed to the emergence of Pentecostalism in the country, especially with the large followership that resulted from the movement. Orthodox churches are known for the contemplative, reflective prayers offered in their gatherings; however the situation seems to have witnessed a departure from the norm. In some Orthodox Church gatherings, one may find it difficult to see that differentiating index that once marked them. “Radical prayers, violent prayers, fire-fire prayers” have taken centre stage.

The emergence of these prayers usually aimed at perceived or material enemies may be connected to the African traditional religion that the Nigerian or African was born into. Such cultural backgrounds contributed in no small way to this. Within the context of such traditional and cultural setups, when progress is impeded and sicknesses defy western medical expertise, enemies are said to be at the forefront of such anomaly.

The individual is thus encouraged to eliminate such people. The coming of Orthodox churches, for many, could not remedy these situations; former members claimed that the atmosphere and contemplative approach to issues cannot get the desired result. Pentecostalism, apparently, provided the needed atmosphere to offer such combative prayers.

For some, the biting economic conditions and debilitating societal realities demand such spiritual challenge. They stress that the spate of unaccounted calamities, unemployment, barrenness, terminal diseases, ill-luck, etc are perpetrated by human agents of darkness. In many of the advertisements for special church programmes and crusades, the emphasis is placed on combating problems that have defied solutions. They insist that problems of such magnitudes demand “hot prayers” and not the “love your enemies” kind.

For many adherents of such assemblies, the prayers have been efficacious while others have doubted it and have accused such preachers of resorting to diabolic means. However, for Miss Olaoye G. R., a member of one of such assemblies, “We pray violently because even the Bible supports it that the Kingdom of God suffers violence and only the violent can take it by force.

Whenever I am ill, I believe that is when I have to be in church because I know I would never come back with that ailment. I remember when I was confronted with a situation; no one was there to help. But I had been spiritually cooked. As I opened my mouth, it was as if fire was coming out as I spoke with diverse tongues; the people around me were afraid. They couldn’t move near till I was freed from their hands.”

According to Mr Jude N. N., a Catholic Church member, “For the Catholic Church, prayers are ritualistic, contemplative and solemn. There are laid down prayer books and rosaries used for both personal and corporate prayers. Any prayer that tilts towards shouting, physical demonstrations and languages that call up images of violence are discouraged.”

In an interaction with Tribune Church, Pastor A. Ajileti of the Mountain of Fire and Miracles Ministry stressed that “Prayer is making supplication to God. If you are in a problem and you want to come out of it, you should be mad when you are praying in this kind of situation. We cry out loud unto the Lord because we do deliverance prayer. We do not pray that a person should die; we do not pray against people, but the spirit inside them. People say fall and die. It is in the Bible. People don’t pray real prayers these days, which is why they have problems. Even orthodox churches now know there are witches.”

Rev. Supo Ayokunle of the Jubilee Life Baptist Church argued that “We don’t support violent prayers against the enemies to die. Jesus commanded us to pray for our enemies, yet at the same time we know that the enemy will never prosper over any Christian. If I say that your enemy will never prosper, I am only saying what has been written in the word of God.

We don’t also say ‘Lord let my enemy prosper.’ The prayer we pray is ‘Lord, take charge of my enemy, prevent my enemy from having an edge over me. Do not let their arrows get to me. Change the heart of my enemy.’ We do pray that ‘if my enemy would not repent in this work of evil, judge my enemy according to your discretion.’”

Commenting on the same issue, Pastor Tola Adenuga opined that “The way we pray largely depends on the status we are in at that particular point in time. When people face stern tests, they take it to the extreme and want to open their heart to God. We should not judge a church by the way they pray, it is the way they approach God.”

For Pastor Chris Agulana of the Deeper Life Bible Church, “the Bible says we should love our enemies and pray for those who persecute us. Some of these prayers are fetish. They come from the African background of the people. What we can do as true Christians is not to pray that our enemies fall and die because if all our enemies should die, everybody would die in our community. We can only pray that our enemies should have a change of heart.”