What to Say Before Starting Your Sermon: Anglican Options from Ancient Bidding Prayers to Contemporary Silence

The tension is real: formal liturgical prayers risk feeling disconnected from your message, while launching directly into your sermon may seem to bypass sacred preparation. Research reveals that neither apostolic preaching nor the church fathers used public pulpit prayers before sermons—this practice emerged primarily in the 20th century with the Pentecostal movement. Reformed Theology Yet Anglican tradition offers rich liturgical resources dating to the 1604 Canons that many clergy find meaningful. 1517 The key is understanding what each approach communicates and choosing authentically for your context.

Traditional Anglican Prayers Carry 400 Years of History

The 1604 Canon 55 established that "Before all Sermons, Lectures, and Homilies, the Preachers and Ministers shall move the People to join with them in Prayer." Anglican History This formalized the ancient practice of bidding prayers—vernacular intercessions where the minister "bids" (announces) prayer intentions and the congregation joins in silent prayer, concluded with a collect. Wikipedia

The Bidding Prayer from the 1928 Book of Common Prayer remains the most complete traditional form: "Good Christian People, I bid your prayers for Christ's holy Catholic Church, the blessed company of all faithful people; that it may please God to confirm and strengthen it in purity of faith, in holiness of life, and in perfectness of love..." The prayer continues with intercessions for the church, the nation, and specific needs, concluding with the Lord's Prayer. 1928 BCP The Episcopal Church While this full form is now primarily used at cathedrals and university sermons, understanding its structure illuminates why Anglicans pray before preaching: to unite preacher and people in humble dependence on God's Spirit to illuminate His Word. Anglican History

The Trinitarian invocation—"In the name of the Father, and of the Son, and of the Holy Spirit. Amen"—appears frequently in Anglo-Catholic practice, often accompanied by making the sign of the cross. This formula, drawn from Matthew 28:19, establishes that preaching occurs under divine authority. However, liturgical wisdom suggests that if your service already began with this invocation, repeating it before the sermon is considered "bad form"—redundant rather than reverent. Ship of Fools Ramtopsrac Creations

Psalm 19:14 Dominates Contemporary Practice

"May the words of my mouth and the meditation of my heart be acceptable in your sight, O Lord, my rock and my redeemer" BibleRef.com has become the default opening across high and low church contexts. Influence Magazine 1517 This prayer appears with numerous variations: some clergy personalize it ("my heart"), others make it congregational ("our hearts"); some use traditional language ("thy sight"), others contemporary ("your sight"). Ship of Fools The prayer's enduring appeal lies in its dual focus on both preacher and hearers, acknowledging that both mouth and heart must be aligned with God's purposes.

Contemporary variations demonstrate creative adaptation while maintaining traditional structure. Popular options include: "Through the written word and the spoken word, may we hear the Living Word, our Saviour Jesus Christ" (emphasizing Scripture and Christ); "Heavenly Father, through weak human words, give us grace to hear your true and living Word, Jesus Christ our Lord" (highlighting divine-human dynamic); and "Father, may these spoken words be faithful to the written word and lead us to the living Word, Jesus Christ our Lord" (connecting preached word to biblical text and incarnate Word).

Clergy report that William H.M.H. Aitken's prayer (1841-1927) remains widely used in evangelical Anglican circles: "Lord, take my lips and speak through them; take our minds and think through them; take our hearts and set them on fire with love for yourself." Getting Started This prayer emphasizes the preacher as vessel and the Holy Spirit as true preacher—a theological conviction particularly strong in charismatic and Spirit-centered traditions.

Modern Homiletics Experts Challenge Public Pulpit Prayers

The scholarly consensus may surprise traditional practitioners: examination of sermons from the Apostle Paul, John Chrysostom, Martin Luther, John Calvin, Jonathan Edwards, George Whitefield, and Charles Spurgeon reveals that none opened their preaching by praying publicly from the pulpit. Records prior to the 19th century show no such custom. The practice emerged with 20th-century Pentecostalism and spread through evangelical Protestantism. 1517

Thomas G. Long, author of the standard seminary textbook The Witness of Preaching, emphasizes that introductions should provide "an accurate forecast of where the sermon is headed" and help listeners understand textual context—but doesn't prescribe opening prayers. Fred Craddock's inductive approach suggests beginning sermons by creating narrative tension rather than announcing conclusions. Anna Carter Florence frames preachers as "people who have seen and heard something" who testify to their encounter with Scripture—an approach that leads naturally into the sermon rather than pausing for personal prayer.

Eugene Lowry's influential "homiletical plot" explicitly criticizes giving away conclusions in introductions, instead advocating for "upsetting the equilibrium" to create engagement. Working Preacher Concordia Theology His approach suggests that opening prayers focused on the preacher's adequacy may actually undermine sermon effectiveness by signaling lack of preparation rather than demonstrating confident reliance on careful study empowered by the Spirit.

A survey of Lutheran congregations found that 60% felt Psalm 19:14 seemed disjointed from liturgy, and 67% believed it decreased confidence that the preacher was prepared. 1517 Liturgical concerns center on the preacher facing the congregation to pray "for himself toward them" rather than praying with them as one of them—breaking the pattern of all other prayers in the service which face the altar. 1517

Biblical Theology Emphasizes Private Prayer, Public Proclamation

The biblical foundation for preaching is remarkably clear: preachers function as heralds (κηρύσσω, kerysso) and ambassadors (2 Corinthians 5:20), proclaiming God's message with authority derived from their commission, not personal adequacy. The Pastor's Brief GotQuestions Paul's charge in 2 Timothy 4:1-2 invokes five intensifying elements—"in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom: preach the word"—establishing that the preacher's authority comes from standing in God's presence, not from public displays of piety. The Pastor's Brief Biblical Foundations

The prophetic tradition reveals the pattern: God touched Jeremiah's mouth and said, "Behold, I have put my words in your mouth" (Jeremiah 1:9). Moses spoke with Aaron as his prophet, establishing that the prophet speaks with authority not his own. Blue Letter Bible The Gospel Coalition New Testament preachers continue this prophetic ministry— The Gospel Coalition the Second Helvetic Confession summarizes: "The Preaching of the Word of God Is the Word of God." Founders Ministries

Private prayer preparation receives overwhelming biblical support. Jesus himself "resorted to remote and private locations for prayer in preparation for ministry" (Mark 1:35; Luke 5:16). Reformed Theology 1517 Augustine taught: "As the hour of his address approaches, before he opens his trusting lips he should lift his thirsting soul to God so that he may utter what he has drunk in and pour out what has filled him." Reformed Theology 9Marks The biblical model presents extensive private prayer throughout preparation combined with confident public proclamation from the pulpit as God's commissioned representative.

The recommended alternative from liturgical scholars is the apostolic greeting: "Grace and peace to you from God our Father and the Lord Jesus Christ" (2 Corinthians 1:2). This signals confidence and establishes the tenor for proclamation—the preacher speaks not from personal resources but as ambassador bearing the King's message. 1517

Contemporary Anglican Practice Spans a Wide Spectrum

2024-2025 sermon transcripts reveal striking diversity. The Archbishop of York on Christmas Day began directly with Scripture: "In Saint John's Gospel, the words that are at the very heart of the beauty and the mystery of Christmas: The word was made flesh and dwelt among us." No opening prayer appears in the transcript—he launched immediately into exposition with a Bob Dylan reference, demonstrating sophisticated yet accessible contemporary style. Anglican Ink

The Bishop of Bradwell on Easter Sunday used liturgical call-and-response: "Have you heard the news? Christ is risen! Alleluia, Christ is risen! He is risen indeed! Alleluia!" This engaged the congregation immediately without separate prayer, trusting the liturgy itself as the prayer framework. Bishop of Bradwell

High church/Anglo-Catholic practice maintains formal Trinitarian invocations with the sign of the cross, prescribed liturgical prayers, and connection to Canon Law requirements. Ship of Fools These congregations expect and value traditional forms, understanding them as continuity with ancient practice.

Low church/evangelical Anglican practice increasingly uses informal extemporaneous prayers or no opening prayer at all, focusing instead on immediate biblical exposition with conversational openings. Many plant churches and contemporary services follow this pattern, with some having the service leader pray for the preacher rather than the preacher praying publicly: "Father, thank you for [Name's] love of you and your word. Would you bless our Brother/Sister with a Word not of them, but of you..." Ramtopsrac Creations

Broad church/middle way congregations balance tradition and accessibility, typically using brief traditional prayers like Psalm 19:14 in contemporary language, moderate formality, and 18-22 minute homilies that honor both word and sacrament.

Context Determines Appropriateness More Than Universal Rules

Seven Practical Prayers for Immediate Use

Theological Purpose Guides Practice, Not Mere Tradition

Understanding why Anglicans pray before preaching transforms the practice from rote formula to meaningful act. The purposes include: invoking God's presence (acknowledging that only the Holy Spirit can illuminate hearts to receive truth); asking for divine guidance (recognizing human inadequacy to interpret and apply Scripture rightly); preparing hearts (both preacher and congregation to receive God's Word with humility and faith); acknowledging God's authority (the sermon occurs under divine commission, not human credentials); and sanctifying the moment (preaching is the sacred responsibility of heralding God's message). The Gospel Coalition

However, these purposes are better served through extensive private prayer throughout sermon preparation than through brief public prayer at the pulpit. Jim Shaddix The biblical and historical model suggests praying privately before entering the pulpit—kneeling before the altar, facing the same direction as the congregation, asking God for personal adequacy through the Spirit's power and for the Word's efficacy for God's people. Reformed Theology The Gospel Coalition Then rise and assume the pulpit with confidence as God's ambassador, speaking the apostolic greeting or launching directly into exposition. 1517

The sermon itself becomes a form of prayer—the congregation's liturgical response to hearing God's Word read and proclaimed. As multiple clergy note, "The liturgy IS prayer"—the sermon doesn't need separate sanctification because it participates in the congregation's unified worship. Ship of Fools Ramtopsrac Creations

Make Your Choice Strategically and Authentically

No single approach fits every context, text, or preacher. Your decision should weigh several factors: your congregation's expectations and tradition; your theological convictions about preaching and the Holy Spirit's work; the specific service context (formal liturgical, contemporary, occasional); and your authentic voice as preacher.

If you choose traditional opening prayers, understand their meaning and history. Don't merely recite formulas—let them express genuine dependence on God. Consider varying your approach rather than using identical wording every week. For The Church Write out your opening prayer to ensure clarity and conciseness. For The Church

If you choose minimal or no opening prayer, ensure your preparation includes extensive private prayer. Your confidence in the pulpit should flow from Spirit-empowered study, not presumption. Consider having the service leader pray for illumination before the Scripture reading, placing corporate prayer earlier in the liturgy rather than at the pulpit.

Above all, match your practice to your theology: If you believe preaching is God speaking through His Word by His Spirit through His commissioned herald, then extensive private prayer combined with confident public proclamation honors that conviction. Founders Ministries If you believe the preacher needs special anointing in the moment, a brief public invocation of the Spirit makes sense. If you believe the entire liturgy is prayer and the sermon participates in that unified act of worship, then launching directly from Scripture reading to exposition maintains liturgical integrity.

Conclusion: Freedom Within Faithful Boundaries

The Anglican tradition offers remarkable breadth, from the 1604 Bidding Prayer to contemporary silence before proclamation. The Episcopal Church Wikipedia This diversity reflects theological conviction that the form matters less than the substance—what makes preaching effective is not the opening formula but the Spirit's work through faithful exposition of Scripture by a prepared proclaimer to receptive hearts. Private prayer throughout preparation remains non-negotiable; public prayer at the pulpit is contextual and optional.

Your congregation doesn't need to see your dependence on God—they need to experience God speaking through His Word as you preach. That may happen through traditional Psalm 19:14, through apostolic greeting, or through immediate engagement with the biblical text. The key insight from both historical practice and contemporary homiletics is this: authenticity, preparation, and Spirit-dependence matter infinitely more than whether you say 15 words of prayer before beginning your sermon. Choose wisely for your context, but choose with theological integrity and pastoral wisdom, not mere tradition or novelty.