Audible Classroom Prayer To Whom?

by Joseph Perrello
Published July 8, 2005

It would seem that no believer would argue with an effort to amend our
constitution to legalize classroom prayers. Many are of the opinion that
such prayers would be similar to those offered in public classrooms
prior to the Supreme Court's decision to ban them. There would be no
difficulty for believers if such were the case and the program assured
prayers suitable to Christians. However, since the Court's prohibition,
pluralism has made astonishing attachments to the framework of American
society. To have a chance for passage, the amendment could offer
Christians no guarantees; therefore, the proposal begs the question:
Audible classroom prayer to whom?

Some claim that "The Lord's Prayer," is suitable for the classroom.
Terming it a, "generic prayer," and noting that it makes no reference to
Jesus, they say it is offered to "the God whom we all worship." On its
surface, this seems a valid argument - until we consider who authored
the prayer. Will Jews, Moslems and those of other creeds agree to have
their children recite a prayer ascribed to the Christian's Lord Jesus
Christ? Will Hindu, Shinto, mystics, other oriental religions and
secularist, permit their children to pray to "Our Father which art in
heaven"? Will atheists, who initiated the ban, agree to not challenge
the practice, even with a constitutional amendment that legalizes it?

Conversely, should audible classroom prayers suitable to Christians not
be assured, will Christian parents condone having their children sit
under the prayers and chants offered to the deities of other religions?
And what of the cults; will Christians tolerate the rogations of
cultists? In our pluralist society, audible school prayer definitely
presents such dangers. One long-time proponent of classroom prayer
changed his mind upon realizing that, if the program is mandated without
guarantees protecting the Christian conscience, even prayers by
Satanists - a legally recognized American religion - must be tolerated.
Though the possibility seems remote, he does not want his children
subjected to such a risk.

It is true that, under ideal conditions, the cosmetic effects of
classroom prayer may be favorable. However, our public schools are far
from ideal; religious differences will taint any form of audible school
prayer. It is imperative that parents must be aware of such
ramifications, for it is the children who will suffer the impact of such
a program gone awry.

American public schools never will assume a partnership role in the
Christian education of their students. God places this responsibility
primarily on parents. It is in the home where Christian parents must
structure a child's total Christian upbringing. Even the Church can only
offer a supportive role in that task. The Bible directive to bring up
our children in the way they should go is not addressed to the schools,
or to the Church - it is addressed to parents.

Viewed 525 times