Prayer can take many forms. Several of these are referred to by James in the last chapter of his epistle. Earlier he had treated with the trials that come upon believers, and had outlined the course they should adopt under such circumstances. This climaxed in his appeal to those who suffered persecution: "Be patient therefore, brethren, unto the coming of the Lord ... Be patient; stablish you hearts; for the coming of the Lord draweth nigh" (James 5:7-8). James' primary reference was to the judgment about to be poured out upon guilty Judea at the hands of the Romans because of the manner in which its leaders were persecuting believers. That judgment, directed by Christ, was referred to byJames as a "coming of the Lord."

In another sense, the terms of the exhortation can apply to us today. Certainly the solution is the same, for prayer can help equip us to meet the problems of these last days. James commends his readers to its power (Ch. 5:13-20), and during the course of his exposition, makes reference to seven forms of prayer.

First there is personal prayer: "Is any among you afflicted? Let him pray" (v. 13). Second, there is united prayer: "Let the elders pray" (v. 14). Third, there is believing prayer: "The prayer of faith shall save" (v. 15). Fourth, there is humble prayer: "Confess your faults one to another, and pray one for another, that ye may be healed" (v. 16). Fifth, there is fervent prayer. "The effectual, fervent prayer of a righteous mar availeth much" (v. 16). Sixth, there is earnest prayer "Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months" (v. 17). Seventh, there is continued prayer: "He prayed again, and the heaven gave rain" (v. 18).

Though James' words were written upon the background of the possession of the spirit gifts, such as no longer applies today, these seven forms of prayer, nevertheless, can be given a modern application. Certainly they emphasise the importance that he placed upon prayer. They show, also, that prayer can be adapted for every occasion and for any need. Finally they suggest that prayer must not become stereotyped, but should be varied to provide for the circumstances and particular petition of the moment.

This can apply to communal and personal prayer alike. Those whose duty it is to preside over a meeting, should give thought to its form and purpose, so that the prayer they offer is in conformity with the objects designed.

Communal prayer will become more effective if that principle is borne in mind. A prayer offered at the commencement of the Memorial Meeting should differ from that offered at the partaking of the emblems, or at the beginning of a public address for the proclamation of the Gospel.

Careful thought should be given to the responsibility of thus leading a congregation in worship. Sincere and reverent approach should characterise both the attitude of the Presiding Brother as well as the language used in his prayers. This will help to create the right atmosphere for the members of the congregation to join with him in the expressions to which he gives utterance. They, on their part, should give deep concentration to the words used, identifying themselves with them.

Features which can be incorporated in communal prayers at Memorial Meetings include:
(a) ascribing greatness to the Lord;
(b) acknowledging our dependence upon Him;
(c) appreciation of His love and mercy to us;
(d) recognition of our privileged position in being able to thus approach Him;
(e) expression of His grace in providing for the failings of those who seek His face;
(f) request for His blessing upon the meeting, the work of the Ecclesia, the welfare of brethren and sisters;
(g) mention of any personal features such as may be brought to the notice of members by the Recorder's announcements;
(h) communal prayer for the peace of Jerusalem;
(i) expression of hope for the coming of the Lord and the establishment of the Kingdom.

The giving of thanks for the emblems should be limited to expression of thanks. The prayer, at such a time, should not wander into general requests, but should be short and explicit to the purpose in mind.

The concluding prayer should be short, summarising and concluding the devotions of the meeting. It is sometimes valuable to conclude with the actual words of Scripture such as are recorded in Jude 24-25; Hebrews 13:20-21.

A prayer at the commencement of a public address should be limited to seeking the Father's blessing on the proclamation of the Truth to the public. It should be brief and to the point. It should not launch into a dissertation upon the Gospel message. God does not need to be reminded that baptism is essential to salvation. Rather seek for the blessing and guidance of both speaker and hearer. The prayer at the conclusion of the meeting should be brief, and perhaps limited to an expression of thanks for the opportunity of thus preaching the Gospel, and the request that it might find a lodgment in the hearts of some of those present.
Prayers should be designed for the specific occasion on which they are uttered.