--- title: Improvement Era description: Monthly periodical of the Mormon church, 1897 onward. This library holds the issues of November 1897 to December 1930. authors: - Smith, Joseph F. collections: - periodicals tags: - magazine - improvement-era periodical: Improvement Era volume: 14 number: 11 published: 1911-09 publisher: Young Men’s Mutual Improvement Associations publisher_place: Salt Lake City language: en type: magazine reference: 'Smith, Joseph F., "Editor’s Table: On the Form of Prayer," *Improvement Era* 14, no. 11 (September 1911): 1032–1034.' source: url: https://archive.org/details/improvementera14011unse transcription: Transcribed from the Internet Archive scan of each issue (the item for each issue is named in the issue's own source); unnumbered advertising leaves are omitted, printed page numbers are kept as page markers. identifier: improvementera14011unse start_page: 1032 end_page: 1034 rights: status: public-domain basis: US publication 1930 or earlier (published 1911-09) source: https://archive.org/details/improvementera14011unse publication_year: 1911 note: The Internet Archive item metadata carries a blanket "© Copyright by Intellectual Reserve, Inc." notice. The library owner judged it inapplicable because this issue was published in 1911, before 1931; a scan-level notice does not restore copyright. --- # Editor’s Table: On the Form of Prayer Editor's Table. On the Form of Prayer. From time to time questions come to the editors asking for instructions in detail on what words should be used in the perform- ance of Church ordinances. There seems to be a tendency among some of the elders to reduce every blessing and ordinance to a set form. Doubtless their intention is to perform the ordinance cor- rectly and effectively, but it should be remembered that the bless ings of the Sacrament and the formula for Baptism are about the only forms which the Lord has seen fit to reveal. Perhaps because he desires to prevent his servants from being too mechanical in officiating in the ordinances of the Gospel. He intends without doubt that the Spirit of the Lord should be left to give appropri- ate utterance in harmony with the time, the place, the occasion, and the condition. Lately some questions on technical expression in consecrating and anointing with oil have come to hand. In the healing of the sick, it is well to remember that in the word of the Lord (Doctrine and Covenants — 24: 13, 14,) to the Saints, the elders are enjoined not to require miracles without being directly commanded of the Lord. An exception is made in the matter of healing the sick, casting out devils, and against poisonous serpents; and even then, the elders are commanded not to cast out devils, or heal the sick, except it be required of them by those who desire it done. It is clear that the elders are to hold this holy ordinance sacred. They are not carelessly and indiscriminately to exercise the power of the Priesthood conferred upon them in the matter of healing, except as, first, they are commanded of the Lord; or, secondly, as called upon by those who desire to be healed- EDITORS TABLE. 1033 The Latter-day Saints believe in the power of God to heal the sick through the administration of the Priesthood. They believe that the signs promised in the scriptures do follow the believer, that through faith in Christ and in the ordinance which he has instituted, men and women may be healed, and may do many won- derful works. They believe that through the priesthood, the ser- vants of Jesus Christ may cast out evil spirits, speak in tongues, lay hands on the sick, in his name, to their recovery; and that by the power of faith in Christ, people may be preserved from pois- onous reptiles, and ether dangers. Ancient and modern scriptures are clear in stating the gen- eral manner of healing the sick. We are told in the word of the Lord to the Prophet Joseph: "And whosoever among you are sick, and have not faith to be healed, but believe, shall be nour- ished with all tenderness, with herbs and mild food, and that not by the hand of an enemy. And the elders of the Church, two or more, shall be called, and shall pray for and lay their hands upon them in my name ; and if they die they shall die unto me, and if they live they shall live unto me. * * * * And again, it shall come to pass that he that hath faith in me to be healed, and is not appointed unto death, shall be healed." — Doctrine and Cov- enants 42: 43, 44, 48. Again the apostle James declares to the former day Saints: "Is any sick among you? Let him call for the elders of the Church and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith shall save the sick, and the Lord shall raise him up; and if ye have committed sins, they shall be forgiven." — James 5: 14, 15. In the experience of Christ on this continent when he healed the Nephites and blessed their children, as related in III Nephi 17, we have again a concise and general outline of the manner of healing and blessing the sick who have faith. It appears from these examples that the Lord has at no time seen fit to give the detailed wording of these ordinances, but has left it to the discretion of the officiating elder and the dicta- tion of the Spirit of the Lord. The question has been asked us: which is correct to say in con- secrating oil, "for the healing of the sick," or "for 1034 IMPROVEMENT ERA. the anointing of the sick?" Our questioner here enters techni- cally into details which were better left entirely to the spirit of the occasion. There is no set form for "consecrating oil, "though it would appear that the consecration is intended both for the anointing and the healing of the sick. The ordinance should be performed under the inspiration of the Holy Spirit, and such words should be used as are consistent with what is being asked for. We should remember that the oil should be consecrated, dedicated and set apart for holy purposes, to be used in the house- hold of faith "for the healing of the sick" or "for the anointing of the sick." Both phrases may be used with propriety. It should be remembered, however, that it is the prayer of faith that saves the sick, and the Lord who raises them up, not the oil, though we are commanded to anoint with oil in the name of the Lord. (Doctrine and Covenants 42: 44, 48; 35: 9, 15.) And a word to elders on anointing. To anoint is to rub over with oil. A drop applied to a head covered with artifices in the hair, so that the oil cannot reach the body, is not anointing, does not comply with the commandment, and, in my opinion, is null and void. Another similar question is asked: In sealing the anoint- ing, should the following words be used: "And cause that this oil shall penetrate your system?" As stated before, there is no form for sealing the anointing; that also should be done according to the inspiration and dictation of the Holy Spirit; however, it seems reasonable that it is not the oil, but the power and influence of the Spirit of God, that we pray may penetrate the system, to his healing. It would be perfectly appropriate to say, "and cause this ordinance may have effect according to our faith, that the healing influence of the Spirit of God may penetrate his system that the sick may be saved and that God will raise him up." One more thought, men are not heard for their much speak- ing. Dirpct, simple, heartfelt, supplication for what we want and need is the best and most effective order of prayer. What prayer could be more appropriate to the apostles of Christ, whom he was sending out to preach the Gospel without purse or scrip, than. "Give us this day our daily bread?" But to the person who has his thousands and his millions, such a prayer is not appropriate. He should ask when he prays for the things he needs. Also our