conjectural navel gazing; jesus in lint form

a taste

I am still working, but here is a taste.

We have heard God�s word, and we have been permitted to join the hymn of the Church; but now we are to pray to God as a fellowship, and this prayer must really be our word, our prayer for this day, for our work, for our fellowship, for the particular needs and sins that oppress us in common, for the persons committed to our care.

Bonhoeffer�s prescription here is threefold, though founded upon scriptural mandate : one �brother� praying for all, the use of formal prayers, special prayers of the fellowship. Bonhoeffer here enters his theological anthropology. Sin and need are expressed. This is where Bonhoeffer�s faith thinking becomes concretized. All that precedes in worship, the scriptures, the singing, are all embodied within this sinful people in need of prayer and the transformation afforded by it.
Firstly, when a person prays on behalf of the congregation, the gathered family, that person, ideally the head of the family, may only do so as far as the community intercedes on their behalf. All criticism must cease. All differences must be set aside so that the community may pray. This person �must know the cares, the needs, the joys and thanksgivings, the petitions and hopes of the others.� This is a great responsibility and it would behoove the community to do all in their power to support this person in this ministry. The prayer should be orderly. The prayer is to be a discipline for all involved. Prayer is not based on whims or �spiritual moods.�

It is precisely when a person, who is borne down by inner emptiness and weariness or a sense of personal unworthiness, feels that he would like to withdraw from his task, that he should learn what it means to have a duty to perform in the fellowship, and the brethren should support him in his weakness, in his inability to pray�Everything depends on the fellowship�s understanding and supporting and praying the brother�s prayer with him as its prayer.

Secondly, formal prayers have their place, but they should never stand in the stead of earnest and sincere free prayer of the people. The people are never to be led away from their own prayer. This attitude underscores the same servant ministry as mentioned before when the individual prays on behalf of the whole. Eloquence is not a prerequisite to prayer. Authenticity is the prerequisite.
Thirdly, there are opportunities for special prayers that extend beyond the regular disciplines of daily prayers or private devotions. Here Bonhoeffer suggests but one rule: �that such meetings should be held only where there is a common desire for them and where it is certain that there will be common participation in definite hours of prayer.� It is here that it becomes most clear that Bonhoeffer is addressing the seminary community at Finkenwalde specifically, and yet this is a word of warning to all the Church. If there is to be a common prayer life, common community, then no other discipline may conflict with that common prayer life. Otherwise, there would be a fracturing of community, and this is the demise of the Church. All of this is to be free and not coerced. �Let nothing be done by force; let everything be done in freedom and love.�