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IHOP-LI: The Ark House of Prayer

The Burn: Long Island


Administrative Manual 1
I. MISSION STATEMENT
Introduction to Night and Day Worship/Prayer:
For He resued us from the domain of darkness! and transferred us to the kingdom of His "eloved
#on! in $hom $e have redem%tion! the forgiveness of sins& He is the image of the invisi"le 'od! the
first"orn of all reation& For "y Him all things $ere reated! "oth in the heavens and on earth! visi"le
and invisi"le! $hether thrones or dominions or rulers or authorities--all things have "een reated
through Him and for Him& He is "efore all things! and in Him all things hold together& He is also
head of he "ody! the hurh( and He is the "eginning! the first"orn from the dead! so that He
Himself $ill ome to have first %lae in everything& For it $as the Father)s good %leasure for all the
fullness to d$ell in Him! and through Him to reonile all things to Himself! having made %eae
through the "lood of His ross( through Him! I say! $hether things on earth or things in heaven&
And although you $ere formerly alienated and hostile in mind! engaged in evil deeds! yet He has no$
reoniled you in His fleshly "ody through death! in order to %resent you "efore Him holy and
"lameless and "eyond re%roah-- if indeed you ontinue in the faith firmly esta"lished and steadfast!
and not moved a$ay from the ho%e of the gos%el that you have heard! $hih $as %rolaimed in all
reation under heaven&&& *olossians +:+,--,
God has shown us His Beauty, showered us with His Mercies and stirred our love for Him from
a freed heart. He is so very worthy of our unending worship and our joyful affirmation of His
desires. This alone is the reason or Night and Day Worship/Prayer in the region.
However, there is a subordinate reason (ee !u"e #$ and Isaiah %&'%$!. "lthough there are
many more e#amples in cripture, each of these passages lin$ prayer, identity and biblical
justice. %hey each point to this wonder& God's love is enormous and interactive. He has set a
grace(filled dynamic into the fabric of creation, i.e., in the economy of the )ingdom of God
nothing happens without agreement e#pressed through the pleasures of prayer, worship and
deeds of mercy*justice. +t is within this dynamic that we discover unending treasures of joy.
,orship(filled -rayer is li$ened to breathing producing power. %he rhythms of worship*prayer
mirror the functions of the heart and lungs. %he beats of the heart in worship are mi#ed with the
grace of each breath spo$en in prayer to produce the power needed to wal$.
+ once heard this spo$en in a dream, .%he Beauty of God inspires deep(breathing prayer./ +t has
proved itself true. ,hen we contemplate the beauty of God, we are set upon a path of adoration
and as we agree with His wisdom we pray in agreement with His heart. God is loved and
honored both intentionally and serendipitously. o are we. "s a result, His )ingdom manifests in
power and true, biblical justice is released on earth as it is in Heaven. %his results in the
transformation of hearts and lives through !o(e. 0nderstanding this principle, as we corporately
agree with God through concerted intercession, we are preparing the way for the 1hurch to
have a strategic impact of 2ove and -ower in the region.
I)OP'!I: The Ar" )ouse o Prayer is a growing regional, mission(base3 e#pressing our love
and adoration of God by serving 2ong +sland and 4ew 5or$ 1ity6s metrople# through worship(
filled prayer.
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8ur prevailing desire is to see 2ong +sland*451 fully e9uipped and engaged in ,orship(filled
-rayer 7:(;(<=>3 carrying a mantle of love, power and the good news that ?esus is %he )ing and
the )ingdom of Heaven is at hand.
,e believe this will transpire&
1. By cultivating and nurturing a regional mission(base that is open 7:(;(<=> as a furnace of
worship and prayer here on 2ong +sland
7. By developing*nurturing many relational communities of lovesic$, worshiping(
intercessors throughout the region.
I)OP'!I is part of a global worship(prayer(missionary movement that draws its inspiration
from @avid6s %abernacle and later, the Moravians who demonstrated the powerful impact of the
marriage between worship, prayer and evangelism. (ee http&**www.AinAendorf.com*countA.htm!
I)OP'!I is sustained by those who willingly pour out their lives as a responsive offering to
?esus and humanity through worship, intercession and deeds of justice*mercy in the power of His
2ove. ,e are missionaries to the region3 paving the way for the 1hurch in worship(filled prayer
and by living simple lifestyles in order to 9uic$ly respond to opportunities for love, evangelism
and biblical justice.
"s B+ntercessory MissionariesB, we spend a great deal of our time worshiping God while in a
prayerful, agreeing partnership with the heart of 8ur Cather, the 2ord ?esus, the Holy pirit by
means of the scriptures He inspired. (+n other words, we pray the Bible.!
,e very specifically pray for the region, our families, the local D corporate 1hurch and our
communities so they are saturated in love and empowered to wal$ in the Grace of His -urposes.
"dditionally, we partner with the 1hurch (both locally and regionally! to worship together and
wal$ out our prayers in practical e#pressions of love.
%he result we see$ is both a regional and global awa$ening to the Beauty and ,orth of the 2ord
?esus, the 1hrist, the release of true, biblical justice on the earth and a fresh empowerment for the
1hurches of 2ong +sland and 451. (ee Ephesians 1(<!
%his has three clear benefits for 2ong +sland*451 and the 1hurch&
1. Blessing the Bridegroom()ing (?esus!& e#alting His 2ove and Beauty
7. Blessing the Bride (the 1hurch!& releasing her into the fullness of her identity
<. Blessing the 2and (the Fegion!& creating an atmosphere of love e#pressed in power that is
conducive to healing and evangelism while unveiling a sober understanding of the
urgency of the hour we live in.
+magine an entire region saturated by and alive with night and day worship, intercession and the
pleasure of His -resenceG +t will be both breathta$ing and remar$ably powerful.
8ur -rayer& "t the beginning of our journey to establish this House of -rayer, the pirit of the
2ord laid these words on our hearts&
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The Burn: Long Island
Administrative Manual <
.I long for Long Island & & & #ee $hat I $ill do $ith an Island that longs for me&/
,e are responding to His desire by as$ing that He establish a House of ,orship*-rayer on 2ong
+sland that will move Him li$e a $iss blown straight to His heart. %he Cather is coming . . . and
we long for Him.
0Lord! our %rayer is:
That 1ou $ould "e loved(
That the nations $ould flok to 1ou(
That 1our 2ingdom $ould ome30
". Crom Montau$ to Manhattan& Every House a House of -rayer
@uring the wee$end of ?anuary 7;(7H, 7II= the 2ord too$ us on a journey that made it
9uite clear that He was indeed establishing a House of -rayer here on 2ong +sland. "fter
a year and a half of intensity where we prayed, interned, dreamed and prayed some more,
we found ourselves generously housed at )ing's 1orner. +n a time of prayer, a phrase
dropped in our souls. +t was to pray .Crom Montau$ to Manhattan& Every House a House
of -rayer/. ,e realiAed that it was instruction to pray for 2ong +sland and not just our
.own/ ministry. +t was a clear call to serve the entire Body of 1hrist here in any way that
the 2ord should prescribe in order for the Fegion to wal$ out it's call and destiny. +t has
$ept us safe from being myopic and self(serving. ,e have than$ed the 2ord for that
wisdom and instruction repeatedly.
B. 8ur Jision&
%hat +H8-(2+& %he "r$ House of -rayer will, in its maturity, be a regional prayer base
that we pray will carry God's Heart for 2ong +sland, 451 and the 4ation in worship(
filled prayer. +H8-(2+ is ultimately intent on being a people who, in worship, prayer and
practice, partner with our Bridegroom()ing, who is even now interceding for us, as He
reveals and establishes His )ingdom and wonderful will on earth as it is in Heaven. "s a
dear friend prayed, we long to be the .amen/ to ?esus' prayers.
And there was a woman in the city who was a sinner; and when she learned that He was reclining at the
table in the Pharisees house, she brought an alabaster vial of perfume, and standing behind Him at His
feet, weeping, she began to wet His feet with her tears, and kept wiping them with the hair of her head, and
kissing His feet and anointing them with the perfume. Now when the Pharisee who had invited Him saw
this, he said to himself, !f this man were a prophet He would know who and what sort of person this
woman is who is touching Him; that she is a sinner." And #esus answered him . . . $or this reason ! say to
you, her sins, which are many, have been forgiven, for she loved much; but he who is forgiven little, loves
little." %uke &'(&) *+
%he scripture above clearly describes our identity and posture before %he 2ord. He did
not call us to plant +H8-(2+ because we had a stellar record. +nstead, we were invited to
do so out of our spiritual poverty. "s a result, our heart's desire is to create a .House/
that is&
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1. +ntent upon loving the 2ord with all that we are as our primary pursuit3 i.e., we
believe it is purposefully ordered as the 1st commandment and therefore our main
priority (2u$e 1I&7;!
7. Cilled with worship of every diverse and e#pressive form (1 1or. 17&:(=, Eph. :!
<. "ttentive to the intercessory movements of His Heart3 listening for what the Holy
pirit desires our prayer focus to be (Matt =&1I, Fom K&7;, <:, Eph =&1K, ?ude
1&7I!
:. "biding in God's 2ove and moving in His power3 postured to be a people of
humble and contrite hearts who tremble at His ,ord (?ohn 1>&;(11, +saiah ==!
>. 1omposed of people of all ages, cultures and bac$grounds who will come and
lavish love freely on the 2ord in worship(filled prayer 7:*;*<=> and who fulfill
the 7nd commandment ?esus gave us3 to .love one another/(2u$e 1I&7;, see also
1-eter :&K! by intentionally demonstrating His enduring love to all and through all
we do.
=. Both an "r$ of Fefuge and an "r$ of His -resence (see Gen. ; and E#odus 7>&77,
2u$e 1;&7=, Eph. 1,11or <&1=, Fev. 11&1H to understand the typological
references!
a. Cacilitating safety, healing and freedom in 1hrist
b. -roviding refreshing, refueling and re(empowering in the fullness of
the Holy pirit
;. 1ommitted to love and serve the corporate Body and Bride 8f 1hrist
a. Femaining mindful that the only way to discover the true power of this
deep, abiding love is within the crucible of our commitment to love the
Body of 1hrist with our hearts set toward unity. (-s. 1<<!
b. Believing that commitment in relationship is always the proving ground of
love
c. -raying for the 2ord's wisdom and grace to practically demonstrate this in
all of our thoughts and deeds.
d. E9uipping all to pray in relationship with Him in the confidence of His
love.
+n other words, we have set our hearts toward being a place where people can freely
come in just as they are and ma$e themselves at home night*day3 worshipping God with
all that they are and engaging with Him in prayer Ltill their $nees are $nobby and lives
are changed' M which may include their own.
,e envision a vibrant mission base on 2ong +sland where the pirit of the 2ord loves to
be3 an environment that pulsates with the energy of His 2ove and -resence. +n the mi#
there will be& mourning that leads to joy (-salm 17=&>!3 deliverance and healing of the
spirit, soul and body3 evangelism, education and edification3 freedom in all of its diverse
e#pressions (+saiah >K D =1!3 unbridled creativity, playfulness and above all else . . . a
love and peace that surpasses understanding. (ee also -hilippians :&;!
+n particular, we want to be a safe haven for the .ta# collector and sinner/ (i.e., you and
me3 the wea$, the poor, the orphan, the alien, the widow, the bro$en, the untouchable,
and the average .?oe 1hristian/ just trying to ma$e their way .home/ ( see Matthew H,
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Mar$ 11&1;! to meet with the Cather in the dignity that ?esus' righteousness imparts and
to ta$e their place as worshipping intercessors on behalf of their families and
communities.
0ltimately, the House of -rayer on 2ong +sland is meant to be an e#travagant love
offering to both God and humanity, an e#tended invitation to come to ?esus and a star$
reminder that each of us, in 1hrist, are called to impact our sphere of influence with love,
prayer and practice. "s we meet with Him in transparent love and declare His )ingship,
we create .sacred space/ that focuses on the Beautiful God in worship and on His
powerful love for the nations through prayer. "s such, it is a true e#ercise of our
government as the .e$$lesia/. 2et's be a people who say to ?esus .,e love 5ou so . . .
come here ( come home./
1. %he House Motif

!n ,y $athers House there are many dwelling places-rooms-mansions." #ohn .*'/
Biblically, the .house/ motif has always referred first to individuals, then to families,
communities and nations. +n ?esus all of these are unified. ?esus is the House of -rayer3
i.e., the true intercessor and the meeting place of the Cather and His children. ,hen ?esus
said, .+n My Cather's House there are many dwelling places/, He was communicating
absolutely profound thoughts regarding His Cather, Himself and our relationship with
God.
.Cather/ is His most magnificent, inclusive, revelatory name. .Cather/ reveals that He's
all about having .ons and @aughters/, a .Camily/, a .Body/, and a .Bride/ for His
on. +t is God's e#pression of Catherhood that releases a .big bang/ type of love in us
and through us. +t also points to the enormous capacity for intimate communion in and
with Him. Even more remar$able is this& He is a dwelling place and He desires to dwell
in and with us (-salm 1<7, +saiah ==, ?ohn 1>, Fev 71D 77!. elah.
,e will e#perientially, in true time and space, dwell in and with Him. +n the same way
that we have longed for ?esus' return so we may dwell with Him, there is yet "48%HEF
coming that is the clima# of all that was in His Heart before 1reation . . . the Cather is
coming and we will be in Him and He will dwell in and with us. H0GEG
"s Cather, He's really not interested in us being an individual project or an independent
ministry and God help us to remember that in the midst of our wea$nesses and
insecurities.
%he House of -rayer on 2ong +sland, while having clear, physical boundaries in regard to
our sphere of authority, belongs fully to the Cather ,ho $nows no boundaries. o, in line
with His heart, .Crom Montau$ to Manhattan& Every House a House of -rayer/ is indeed
our over arching goal. %herefore, our prayer is bent toward every human being on 2ong
+sland, every family, every household, every church*synagogue and every community at
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large to be a .House of -rayer/ until 2ong +sland is one huge worshipping prayer furnace
of love toward the Cather and humanity.
+H8-(2+ see$s to support individual and corporate efforts with time, prayer and
resources toward this end. %herefore, we've set our hearts to serve anyone bent toward
being a .house of prayer/ including individuals, other Houses of -rayer, campus
ministries, churches, synagogues, home groups, businesses, etc. ,herever there is a
desire to meet with the Cather in worship(filled prayer and we can help, we will.
,e recogniAe that this will re9uire prayer, wisdom, patience, endurance, education,
e9uipping and lots and lots of humility, mee$ness, forgiveness and love along the way.
However, from this posture we trust that those who hear the 2ord calling for them to
become full*part(time intercessory missionaries on 2ong +sland will find a place to
e#press that ( whether here at +H8- or in another .House/ on 2ong +sland. "s long as the
Cather's House gets built, however it e#presses itself in the end is ultimately pleasing to
us.
However, an essential ingredient to fulfilling this mission is the creation of a House of
,orship(filled -rayer that is a entrali4ed! regional mission "ase.
+t is here that we will&
a. Generate a blaAing furnace of night and day worship and intercession
b. 2ive and relate in community
c. -rovide education*e9uipping
d. 2aunch outward e#pressions of love, justice and mercy.
e. 1reate a space that is open 7:*;3 where people can intentionally marinate in the
presence of the 2ord and in love, we trust that He will set them .on fire/ to
passionately carry His intercession in*for*to their local churches and communities.
%he bul$ of our energy will be focused upon achieving this goal in order to facilitate the
overall cry for 2ong +sland. ,e are building the House*"r$ with a .17I year/ plan (4oah
style! that values loving relationships and strong community foundations above all tas$s
at hand with the goal of longevity and generational vision.
@. 8ur +ntention in Mission is& 2ove N ?ustice O Mission
1ount PinAendorf's 0rder of the ,ustard 1eed inspired us a great deal in this thought
process. (He was a big part of the original promptings of the 2ord prior to the actual birth
of this .House/.! %he 8rder was established in a covenant commitment of friends and
lovers of God who understood that .none of us lives for himself/ (Fomans 1:&;(H!. %he
8rder too$ a vow to be true to 2hrist; to be kind to all people and to send the gospel to
the world."
+n a similar vein, we pray for the grace of God to&
a. 2earn to love Him3 ministering to Him night D day in worship and prayer
b. 2earn to love people3 partnering with ?esus to minister to them
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c. 2earn to champion true freedom& communicating the gospel of the )ingdom of
God in prayer, word and deed
E. 8ur +dentity in Mission is&
1. To *e a lo(e +agnet3 deeply attractive to God
7. To *e a lo(e aair3 demonstrated by worship(filled prayer 7: ( ; ( <=>
until ?esus returns in the fullness of His Glory Mavailable at all times to
labor with Him wherever and whenever He pleases
<. To *e a lo(e declaration3 dreaming and proclaiming the Cather's @ream
over the region in our thoughts, prayers and actions by&
a. 1aring about and responding to what God cares about
b. @eliberately focusing our energy in prayer on the transformation
of 2ong +sland, 451, the 4ation and +srael.
:. To *e a lo(e story3 calling people out as treasures&
a. %urning hearts toward ?esus, the )insman(Fedeemer and Bridegroom
)ing
b. -artnering with the Holy pirit to release them into their identity as a
Bride and relating to them in their beauty3
c. Cacilitating His passion for humanity by effectively releasing justice
for the orphan, the widow, the alien, the downtrodden and the outcast3
>. To *e a lo(e urnace or the ,hurch and Israel3 sto$ing burning hearts
into a united, consuming fire of passion for God and His delights by
worshipping corporately3
a. 1overing .the one new man/ in prayer (Ephesians 7&1:(1=!
b. 1atalyAing evangelism and discipleship throughout the +sland
c. Beginning in worship and prayer and culminating in practical
e#pressions of His love through justice, mercy and generosity.
=. To *e a lo(e light3 providing a revelatory environment for the purpose of&
a. Encouragement, e9uipping and e#hortation for those who stumble
upon us as well as intercessory missionaries that come to ta$e up
their .watch/3
b. -roviding a sanctuary of rest, refreshing, healing and refuge
;. To *e a lo(e *ridge3 honoring the gifts of each generation and facilitating
an environment where each may pour love into one another while building
a house that will prevail.
C. 8ur Cocus in Mission is
2ove e#pressed through worship(filled prayer for&
1. The re(elation of ?esus to and through our region and nation
7. The release of justice, mercy and healing to our area
<. The resolution of the corporate*individual needs of 2ong +sland, 451 D the
1hurch
:. The rede+ption of the generational, cultural and ethnic relationships of our
people
>. The restoration of ?ewish people*+srael on 2ong +sland and in 451
=. The reor+ation of the international influence of 45 on the world arena
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;. The resounding song of the pirit D Bridal cry .1ome/3 praying in the return of
?esus
G. 8ur ummary Jalues, Goals*8bjectives in Mission are&
+.H.8.-.(2.+.
Intercession that springs from the Cather's Heart
)oliness of Heart that springs from a heartfelt desire to abide in Him
Oerings of justice, mercy and generosity with an outward focus
Prophetic hearts crying out for ?esus to return
!o(e e#pressed sincerely and intentionally to God, His 1hurch and His ,orld
Inti+acy with the Cather and each other fuels all we do
Interession is based upon&
1. Bridal partnership with ?esus and
7. Cilial relationship with our Cather through ?esus
<. Cacilitated by the Holy pirit.
+t best discovered in&
a. %he intimacy of worship
b. %he transparent depths of prayer and
c. %he revelations of the ,ord and pirit as we wor$ out our
salvation .in fear and trembling/(-hil 7&17!.
+n this conte#t, .worship/ is not an event but something we live out. ,orship,
prayer, meditation on the ,ord and the prophetic revelations of the Holy pirit
are inseparable rudders of intercession upon which we rely in order to pray from
the position described in Ephesians 7&= where we see$ to pray from a Heavenly
perspective for our region.
Having this perspective, we have set the gaAe of our hearts toward moving in sync
with the Cather's heart and the desires of 8ur )ing, ,ho is at all times ma$ing
intercession on our behalf. (?ohn >&1Hff, 1?ohn 7&1, Fomans K&7=! +t is our great
privilege to engage with Him in His labors as 2ord of the Harvest.
Never worry about anything, but in every situation let your petitions be made known to 3od in
prayers and re4uests, with thanksgiving. 5hen 3od6s peace, which goes far beyond anything we
can imagine, will guard your hearts and minds in 2hrist #esus. $inally, brothers, whatever is true,
whatever is honorable, whatever is fair, whatever is pure, whatever is acceptable, whatever is
commendable, if there is anything of e7cellence and if there is anything praiseworthy)keep
thinking about these things. %ikewise, keep practicing these things' what you have learned,
received, heard, and seen in me. 5hen the 3od of peace will be with you. Philippians *'8
,e believe that we will best accomplish this goal by&
1. %eaching and modeling a vertically focused, God(E#alting form of
worship and intercession that springs forth from cripture and marvels at
the Beauty and Majesty of God
7. Meditation upon, agreement with and declaration of His ,ord in faith
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<. +mmersing ourselves in the ,ord through study and .,orship in the
,ord/ Harp D Bowl style sessions
:. Education in +ntercessory -rayer trategies, +ntimacy, the Bridal -aradigm
>. E9uipping trac$s fashioned specifically for each generation
=. Engagement and %raining in .Harp D Bowl/ essions
;. E9uipping in -rayer Foom 2eadership, etc.
K. +ndividual and corporate fasts D feasts
H. Encouraging artistic, varied e#pressions of prayer*worship
1I. Encouraging individual and corporate commitments to -rayer
,atches*acred %rusts
11. %he development and training of -rayer D ,orship %eams that e#press
the God given passions of our missionaries and the creative purposes of
our region
17. Monthly .Burns/ as well as on(sight 1ampus .Burns/ and 7:(hour -rayer
%ents (71hr. 7H, Heb. 17&7H!
1<. ?oyfully engaging with and supporting other Houses of -rayer and prayer
initiatives (i.e., 1hrist 1hurch, 2+ ,orship 2eaders, the M45H8-
networ$, BiAHops, etc.!
1:. %he development of +nternships*@iscipleship groups where love is
nurtured and practiced and where .iron sharpens iron/ (-roverbs 7;&1;!
and cross(pollination with other Houses of -rayer
Holiness of Heart is based upon our identity in and our intimacy with God. He is the
treasure we set our heart's gaAe upon. 8ur holiness comes through ?esus by the
indwelling of the Holy pirit, not by striving to attain a status by means of self(
righteousness. Fighteousness and righteous deeds are a result of our love relationship
with God and the positioning of our hearts and attitudes to wor$ out our salvation as a
people freed from slavery to sin. (Fomans =&1H! %his is not a 9ualification that we intend
to put on people (as if we at this House have Larrived' someplace!, but rather a posture we
desire to move toward through our obedience and His grace and mercy.
,e desire to be a people who love God and honor His faithfulness to us. ,e rely on the
power of His love to ma$e us what we can barely believe but hope fully for3 i.e., that He
is marvelously committed to being our avior and our righteousness day by day . . . and
that He loves us 8. %ruly, it is by intimately drawing near and resting our head upon our
Cather's heart that we are made holy.

,e believe that we will best accomplish this goal by&
1. Hungering and thirsting for righteousness, for we shall be satisfied (see Matthew
> and =!
7. Costering an environment where drawing near to the 2ord and one another is
desired, treasured and protected
<. 1ontemplative disciplines M gaAing upon, waiting upon and ministering to the
2ord
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:. -racticing piritual @isciplines that align us with God's e#pressions of Grace3 i.e.,
studying, giving, serving, blessing, praying, fasting individually and corporately
as we see$ the Cather's Heart
Offerings of ?ustice, Mercy and Generosity are incredibly significant to God's heart and
ours (see +saiah >K!. ,e believe that biblical justice is not about punishment3 it is about
ma$ing wrong things right and spending our strength on behalf of the wea$ and
oppressed. +t's about championing the cause of those who cannot advocate for
themselves. +t is always e#pressed synchronically with mercy and generosity. He is just,
merciful and generous toward us in every capacity. (ee Matthew >&:>! He desires that
we do li$ewise. ,hat we do with our resources reveals a great deal about the treasures of
our own hearts.
,e want to be a people who sow freely and generously into His )ingdom. %rusting that
He owns every resource in the universe and joyfully provides for all of our needs, we fast
our time, energy, money and prayers for the purpose of engaging in 1hrist's redemptive
wor$ and generously releasing justice and mercy on 2ong +sland. ,e see these offerings
as directly related to souls that He desires to reach with His great love.
%he remar$able serendipity is that we too are blessed and see increase beyond our own
immediate provision when we grab hold of the riches of God's love, grace, mercy and
strength and release them on behalf of those in need.
9lessed are the merciful for they shall obtain mercy." :,atthew ;'&<
$or you know the grace of our %ord #esus 2hrist, that though He was rich, yet for your sake He became
poor that you through His poverty might become rich." :/ 2orinthians 8'+<
,e believe that we will best accomplish this goal by&
1. owing generously, especially prompted by the Holy pirit
7. -raying in trust for our needs and the needs of others as if they are our own M
George Mueller style
<. -roviding for * partnering with * participating in ministries*missionaries that assist
those in need and are specifically focused upon releasing biblical justice (e.g.,
2ove 1:=, 2ighthouse Missions, Elderly 1are, etc.! ( embracing .the -ipeline
rather than the Buc$et mentality/, i.e., freely sowing as the Holy pirit leads
:. Encouraging the development of justice*mercy ministries in the House of -rayer
>. Mentoring youth
=. Jaluing .Matthew's -arty/ (see Matthew H&1<! as the place where ?esus loves to
be and throwing them regularly M feasting with Him and fasting for Him
;. -raying for and fostering .tent(ma$ing/ ministries that generate creativity,
financial support and opportunities to serve and to give (e.g., the storefront, .jesus
blues guitar connection/, etc.!
Pro%heti relationship with God is vital to our effectiveness as a people in community.
,e see$ to align ourselves with the testimony of ?esus3 to hear His heart for His people
by means of a thorough meditation on cripture and sensitivity to the instructions that the
Holy pirit breathes through us corporately and individually.
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,e desire to be a people that are moving with*dancing in step with His rhythms of grace.
%ruly, the song we dance to is the song of the pirit and the Bride singing .1ome./
5he 1pirit and the 9ride say, 2ome=" And let him who hears say, 2ome=" >hoever is thirsty, let him
come; and whoever wishes, let him take the free gift of the water of life.":?evelation //'.&<
,e believe that we will best accomplish this goal by&
1. ee$ing the 2ord in faith for the outpouring of His pirit and the release of His
)ingdom in power
7. @eveloping a prophetic vocabulary by immersing our selves in the scriptures
<. @eveloping an understanding of the urgency of the hour and ta$ing up the
responsibility to e9uip each generation to ta$e up their position as .wise virgins/
prepared in intimacy for the 2ord's return
:. 1ontinually e#pressing our value for the marvelous spectrum of .fruit/ and
.gifts/ the 2ord has endowed .the Body/ with and the people who e#ercise them
in all of their beauty and messiness3 ma$ing room for them to be e#pressed
>. Encouraging these gifts to be employed in all arenas of life M including and
especially in the arenas that e#ist outside the community of the House of -rayer
(i.e., the mar$etplace and the .world/!
=. Mentoring the prophetic*revelatory gifts in particular by encouraging, teaching,
modeling and gently judging according to -aul's directions (1 1or. 1:&7H! (
affirming that which is life giving and re(directing those words that fall into a
more 9uestionable realm while always applauding every attempt at stretching our
hearts and ears toward the 2ord
;. 8ffering timely wor$shops and conferences3 bringing in spea$ers who move in
these gifts and can e9uip and impart their own distinctive to the House
Love . . . is the true north point on our compass that we see$ alignment with at all times.
(ee ?ohn 1;, 1 1orinthians 1< , Ephesians <&1:(71! ,e believe true love is the hallmar$
of true revival.
>ithout %ove, our values are at best meaningless, and at worst damaging@ death even. ,ission without
%ove is undignified and patroniAing and all about numbers. #ustice without %ove is merciless and
unforgiving and often violent. 2reativity without %ove is arrogant and pretentious and self)centered.
Hospitality without %ove is begrudging, ungrateful and bitter. %earning without %ove is puffed)up, proud
and disconnected. And Prayer without %ove is manipulative and formulaic. ,oney and buildings and great
stories and prophecies and healing and popularity and networks and whatever else@ without %ove, its all
meaningless, irritating noise. 3od, help us love one another@" /*)& Prayer >ebsite
,e believe that we will best accomplish this goal by&
1. -raying for 2ove3 pouring out love on everything we do and everyone we meet M
first and foremost being God, our Cather
7. -roviding regular meeting*e9uipping*ministry times for those serving in the
House3 eating together when we can, listening to one another without the
e#pectation that we can or must fi# each other ( relying on the 2ord to do His part
to be the ."uthor and Cinisher of our faith/
<. Ma$ing sure we carve out time to tal$ and .play/ and providing physical space in
and around .the House/ to do so
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:. Encouraging love and laughter in our worship D prayer times as well as our
.playtimes/ with one another
>. E#pressing love in generosity toward each other as well as participating in
practical acts of service to one another as best we can
=. Feaching out to those outside our normal circles as well as the wonderful ones
who cross our paths3 loo$ing for opportunities to e#press love to those who are
disenfranchised and intentionally reaching out to the strangers in our midst
Intimay with God and each other means transparency and unpretentious reliance upon
His 2ove, Mercy and Grace. %hat means that we need to provide a sense of safety where
we can come undone without the fear of judgment and reproach. %here is no identity
based upon sins. +n truth, we are defined by relationship. ,ho we ultimately choose
relationship with and call .Cather/ and .avior/ is the defining matter. +s it the father of
lies or the Cather of 2ightsQ
,e're intent on true freedom and releasing people from shame. "nyone who would
choose to shame or condemn someone else has truly not understood the mercy and grace
e#tended to him or her.
5he secret :intimacy< of the %ord is for those who fear Him, and He will make them know His covenant."
:Psalm /;'.*<
9ut 3od, being rich in His mercy, because of His great love with which He loved us, even when we were
dead in our transgressions made us alive together with 2hrist :by grace you have been saved< and raised
us up with Him, and seated us with Him in the heavenly places, in 2hrist #esus." :Bph. /'*);<
%et us therefore draw near with boldness unto the throne of grace, that we may receive mercy, and may
find grace to help us in time of need." :Hebrews *'.C<
,e believe that we will best accomplish this goal by&
1. -racticing .listening/ to the 2ord and to each other
7. +ntentionally developing our relationship with the 2ord as His 1hildren, as a
.Criend of the Bridegroom/ (?ohn <&7H! as .the Body/(1 1or. 17 D Eph. <&=! and
.Bride of 1hrist/ (+s >:&>, Eph. > D Fev. 71! and as .wise virgins/ (Matt. 7>!
<. @eveloping our relationships with each other in transparency with freedom for
confession without .judgment/ M releasing forgiveness and mercy readily
:. %estifying to God's goodness publicly
Each of the above mentioned values, goals*objectives are meant to facilitate not
constipate the growth of our community. "s such, they are an e#pression of our desire to
function as an organic manifestation of the Body of 1hrist with a clear understanding that
1HF+% is the head.
,e understand that time and wisdom may demand different responses to facilitate the
accomplishment of each of these goals but the values themselves will remain steadfast
and $eep us true to our calling. %hey are purposefully narrow and meant to continually
re(orient us as we see$ to first and foremost minister to the 2ord as a House of -rayer.
econd to that is the fulfillment of our identity as the .church/ functioning as a House of
-rayer. ,e cannot and will not replace the function of a local church community. (ee
our thoughts on this topic in a paper entitled .2oving the 2ocal 1hurch/.! ,orship and
-rayer is our first and final calling. God have mercy on us all.
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II. )ISTO-I, P-A.E- MO/EMENTS
". %he Biblical 1all to Be a House of -rayer
7. +n the beginning, God . . .
1onsider first, the pro(active moves of God and His pre(emptives to prayer
including anticipating "dam6s needs and ?esus6 Bride. 1onsider the $indness of
God as the initiator of all prayer.
<. "dam
3enesis /'/D)/* 5he man gave names to all the cattle, and to the birds of the sky, and to every
beast of the field, but for Adam there was not found a helper suitable for him. 1o the %0?E 3od
caused a deep sleep to fall upon the man, and he slept; then He took one of his ribs and closed
up the flesh at that place. 5he %0?E 3od fashioned into a woman the rib, which He had taken
from the man, and brought her to the man. 5he man said, F5his is now bone of my bones, and
flesh of my flesh; 1he shall be called >oman, because she was taken out of ,an.F $or this
reason a man shall leave his father and his mother, and be Goined to his wife; and they shall
become one flesh.

3enesis ('8)+ And they heard the sound of the %ord 3od walking in the garden in the cool of
the day, and the man and his wife hid themselves from the presence of the %ord 3od among the
trees of the garden. 9ut the %ord 3od called to the man, :3enesis ('8)+a ?1H<
.%hat is the beginning of prayer . . . 4ow, the most remar$able thing about this
incident, is that the initiative for prayer starts with God. +t is the 2ord who
comes into the garden. +t is the 2ord who calls out for man to respond to his
need. -rayer, therefore, begins with God . . . Man is never more compassionate
than God. 1ompassion is born of God and only shows up in human beings when
it is implanted by the pirit of God. BHe who loves,B ?ohn says, Bis born of
GodB (1 ?ohn :&; FJ!. 5ou cannot feel compassion and mercy and pity
without the moving of the pirit of God. +t is always a mista$e, therefore, to
thin$ that we are called on in the act of prayer to do something to or for God, or
that we are being summoned to persevere in prayer to such a degree that we, as
the saying goes, Bpray throughB and persuade a reluctant God to do or not to do
something that he has set his heart upon . . . +t is God who calls. +t is God who
helps . . . urely that is what the great verse on prayer in Fomans K is teaching
us& B,e do not $now what to pray for as we ought,B(Fomans K&7=!./ M Fay
teadman
:. "braham, the friend of God
And the %0?E said, 1hall ! hide from Abraham that thing which ! do; 1eeing that Abraham
shall surely become a great and mighty nation, and all the nations of the earth shall be blessed
in himI $or ! know him, that he will command his children and his household after him, and
they shall keep the way of the %0?E, to do Gustice and Gudgment; that the %0?E may bring
upon Abraham that which he hath spoken of himF :.8'.&).+<.
ee also Hebrews 11& K(1;, 7 -eter 7& ;
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>. Moses M the +nitiation of alvation and ?oshua in the %ent of Meeting&
E#odus <
5he %0?E said, F! have surely seen the affliction of ,y people who are in Bgypt, and have
given heed to their cry because of their taskmasters, for ! am aware of their sufferings. F1o !
have come down to deliver them from the power of the Bgyptians, and to bring them up from
that land to a good and spacious land, to a land flowing with milk and honey, to the place of the
2anaanite and the Hittite and the Amorite and the PeriAAite and the Hivite and the #ebusite.
E#odus <<&;(11
Now ,oses used to take the tent and pitch it outside the camp, a good distance from the camp,
and he called it the tent of meeting and everyone who sought the %0?E would go out to the tent
of meeting which was outside the camp. And it came about, whenever ,oses went out to the tent
that all the people would arise and stand, each at the entrance of his tent, and gaAe after ,oses
until he entered the tent. >henever ,oses entered the tent, the pillar of cloud would descend
and stand at the entrance of the tent; and the %0?E would speak with ,oses. >hen all the
people saw the pillar of cloud standing at the entrance of the tent, all the people would arise
and worship, each at the entrance of his tent. 5hus the %0?E used to speak to ,oses face to
face, Gust as a man speaks to his friend >hen ,oses returned to the camp, his servant #oshua,
the son of Nun, a young man, would not depart from the tent.
=. @avid's %abernacle
1ontemporary e#pressions of the House of -rayer often refer to @avid's
%abernacle as its biblical model because @avid established 7:*; worship and
prayer before the "r$ of the 1ovenant. ee 1 1hronicles 1>&7, and + 1hronicles
1=
,e are not recreating the %abernacle of @avid, but we love and embrace the
spirit behind it. @avid's model was brilliantly inspired and it reveals a profound
understanding of God's heart for relationship. %he %abernacle, in its open
simplicity, pointed prophetically to faith in the provision of the coming
Messiah. +t communicated a foundational principle3 it is God's pleasure and
desire to be in relationship with humanity and we will find our highest pleasure
in enjoying open relationship with Him. +t is integrated later into olomon's
%emple as part of God's own design. (11hronicles 7K&1H!.
@avid understood the profound intimacy it displayed. He thoroughly enjoyed it
and modeled it by writing over ;I psalms that are part of our canon of scripture.
He wal$ed with remar$able confidence in the generous, relational, merciful
nature of God. %herefore, @avid's %abernacle had a different tone to it than the
%abernacle Moses had built. +t was a vibrant atmosphere where dancing and
singing and creative musical e#pressions were released freely.
,oreover four thousand were porters; and four thousand praised the %0?E with the
instruments which ! made, said Eavid, to praise therewith." 1ee . 2hr. /(';, / 2hr &'C, /2hr
8'.*
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%he word for praise here is .Halal/, which means wild, clamorously foolish
praise. @avid lived this in reality and led the way in pouring out his affections
upon God. Because of the environment he cultivated (revealed by the 2ord
prophetically! he entered into a whirlwind of prophetic revelation himself. ,ith
his heart focused on enjoying God, he modeled a template for relationship that
was an entirely new encounter for +srael i.e., there was nothing in between the
"r$ of His -resence and the people e#cept worship and intercession. +t is
noteworthy however, that @avid never halted the worship being offered in
Moses' %abernacle. (11hron 1=&<H! %here was an honor and understanding in
his heart for their present reality and a need for propitiation while reaching
forward toward full redemption.
2ater, when olomon builds the %emple, the two %abernacle models converge.
+t is a foreshadow of what we, as the priesthood of believers are invited into as a
$ingdom of priests. +t pointed toward our present and future relationship with
?esus. %he 2ord, ?esus is our Great High -riest, the 8ne who establishes our
righteousness because of His own. He is also the propitiation for our sins. He
sits on the %hrone of the 2ord, i.e., %he Mercy eat. He is also the resident
Glory that fills the %emple and He is the source of Fevelation for the worship
and prayers offered in the %emple and He is also the ,orship 2eader ,ho
e#tols %he Cather to the .congregation/ (-s.:I&1I, 1I;&<7, Hebrews 17&7!.
,e are informed by the "postle -aul that we are now the %emple and Holy
pirit resides in us. (11orinthians =&1H! %hat means that we carry both realities
at once. Meaning, we are able to minister with and to ?esus as priests through
worship and prayer in the .Holy of Holies/ because we are completely
consecrated in ?esus and the Glory of God resides in us both individually and
corporately as the %emple of living stones being built together (Ephesians 7&7I!.
,e now have a role that corresponds with ?esus as a Bride relates with the
Bridegroom (?ohn <, Ephesians >, Fevelation 1H!. "t this moment in time, we
get to offer sacrifices of praise and intercede on behalf of the 4ations until
every enemy is placed under ?esus' feet. ,e also get to overcome the satan by
means of grace and those who do are given the privilege of ministering before
God's %hrone forever and He will spread H+ %abernacle over us. (Futh <&=(1<,
Fevelation ;&1:(1=!
2i$e the %abernacle of @avid, the 2ong +sland House of -rayer desires to
facilitate an accessible environment conducive to loving relationship3 a place
where the pirit of the 2ord is enthroned upon our $isses of worship and people
can freely enter into an atmosphere where 2ove is offered and honored.
)ing @avid was a man of .one thing/ (-salm 7;&:!. +t is a great, great privilege.
5he Eavidic 0rder of >orship
"lthough the %emple replaced the %abernacle of @avid, the @avidic order of
worship was embraced and re(instituted by seven subse9uent leaders in the
history of +srael and ?udah. %hey understood that the %abernacle of @avid was
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God's revealed desire and it was*is an integral part of what happens in the
%abernacle of God3 of which the earthly %emple was modeled after. Each time
this order of worship was reintroduced and reintegrated, spiritual brea$through,
deliverance and military victory followed.
a. olomon instructed that worship in the %emple should be in
accordance with the @avidic 8rder (7 1hronicles K&1:(1>!
b. ?ehoshaphat defeated Moab and "mmon by setting singers up in
accordance with @avidic 8rder& singers at the front of the army
singing the Great Hallel (7 1hronicles 7I&7I(77 D 7K!
c. ?ehoida ( 7 1hronicles 7<!
d. ?oash (7 1hronicles 7:!
e. HeAe$iah cleansed, re(consecrated and re(instituted the @avidic 8rder
of worship in the %emple (7 1hronicles 7H, <I&71!
f. ?osiah re(instituted @avidic worship (7 1hronicles <>!
g. EAra and 4ehemiah, returning from Babylon, re(instituted @avidic
,orship (EAra <&1I, 4ehemiah 17& 7K(:;!
Historians have also speculated that around the time of ?esus, in their
search to find communion with God, the Essenes of the ?udean wilderness
re(instituted the @avidic order of worship as part of their life of prayer and
fasting.
;. +saiah's House of -rayer& +saiah >=&:(K
$or thus says the %0?E, F5o the eunuchs who keep ,y 1abbaths, And choose what
pleases ,e, And hold fast ,y covenant, 5o them ! will give in ,y house and within ,y
walls a memorial, And a name better than that of sons and daughters; ! will give them
an everlasting name which will not be cut off. Also the foreigners who Goin themselves
to the %0?E, 5o minister to Him, and to love the name of the %0?E, 5o be His
servants, every one who keeps from profaning the 1abbath and holds fast ,y covenant;
Bven those ! will bring to ,y holy mountain and make them Goyful in ,y house of
prayer their burnt offerings and their sacrifices will be acceptable on ,y altar; $or
,y house will be called a house of prayer for all the peoples.F 5he %ord 30E, who
gathers the dispersed of !srael, declares, FJet others ! will gather to them, to those
already gathered.F
K. %he ons of Pado$& 7 amuel K& 1>(1K, 7 amuel 1>& 7:(7H, 1
1hronicles =, EAe$iel ::
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Pado$ was with @avid in the wilderness and remained a faithful friend
throughout @avid's life and ultimately sided with olomon as @avid's heir.
God's faithfulness to Pado$ is demonstrated throughout the generations.
. . . . with the daughter of Pado$ it was a different story. Her son was a good
$ing, and He did that which was right in the sight of the 2ord so ?otham
became mighty, because he prepared his ways before the 2ord his God.
Pado$6s heritage continues . . . Pado$'s great(great grandson was the first
priest in olomon6s %emple, where the glory of the 2ord so filled the place
that he couldn6t stand to minister. "nother descendant, "Aariah, was priest in
the %emple under HeAe$iah when they cleaned up the %emple and had a
Fevival that shoo$ the nation. EAra, the priest who returned from the
Babylonian captivity to rebuild the %emple of God, was also a descendant of
this faithful priest of @avid6s reign.
+n the ::th chapter of EAe$iel we see a vision of the glory of God filling the
House of the 2ord. %hen God gives instructions concerning the ministry in
that new %emple, a picture of the glorious House of God in the last days. %he
2ord is very gracious to those who have gone astray, and were not faithful to
the anointing during the testing time in the wilderness and the Babylonian
captivity. He lets them minister in that end time Fevival, but it is only a
ministry to the house. ince they led the people astray, they will be allowed to
minister now to the people in the true things of God. But verse 1< says&
5hey shall not come near unto ,B, to do the office of a priest KN50 ,B, nor to come near to
any of ,J holy things, in the ,ost Holy place' but they shall bear their shame, and their
abominations which they have committed. 9ut ! will make them keepers of the charge of the
house, for all the service thereof, and for all that shall be done therein. 9ut the priests the
%evites, 5HB 10N1 0$ LAE0M, that kept the charge of my sanctuary when the children of
!srael went astray from me, they shall come near 50 ,B to minister KN50 ,B, and they
shall stand 9B$0?B ,B.
. . . to the faithful ons of Pado$, those who pressed on in God through the
wilderness, . . . to these God has reserved the priAe of the High 1alling of
God. . .
EAe$iel says that these ons of Pado$ wear only linen. 2inen bonnets, linen
breeches, and no wool to cause sweat. weat is part of the curse, and now the
curse is liftedG ,or$s are over3 it is God6s Fest, and God6s righteousnessG (1ee
Hebrews * regarding 0K? rest and faith.!
EAe$iel ::&1H says that they have a relationship with the Cather that no one
else can $now. %hey can come out of the Holiest -lace and dwell among the
people, but they cannot bring the people into what they have in God, nor
sanctify the people with their holy garments. %hey are the 2ords 1hosen, His
Elect, His ons./ Bill Briton http&**awildernessvoice.com*?(P.html
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Exodus 19:6. . . And you shall be to Me a kingdom of priests and a holy nation.'
These are the ords that you shall speak to the sons of !srael. Note the
progression. First Jacob and Israel are a Kingdom of priests. ?esus is our High
-riest forever according to the 8rder of MelchiAede$ -s. 7 and 11I and "cts
7, %hen, we enter into the order of MelchiAede$ through ?esus in "cts 7 and
Hebrews >&:(=
4ow loo$ at MelchiAede$& )ing of Fighteousness and -riest of the Most High
God
1 -eter 7& H(1I reads, F9ut you N2hristiansO are a chosen generation, a royal priesthood,
an holy nation, a peculiar people that ye should show forth the praises of him who hath called
you out of darkness into his marvelous light; >hich in time past were not a people, but are
now the people of 3od' which had not obtained mercy, but now have obtained mercy.F
" royal priesthood means a priesthood of $ings, or as the boo$ of revelation
puts it, B... $ings and priests to our GodB (Fev. 1&K!.
Every true believer in ?esus will reign as a $ing over his inheritance (in the
resurrection! as well as serve God as a priest, a priest not after the order of
"aron, but after the order of MelchiAede$. Fight now, 1hristians remain
B$ings and priests in training.B But we are nevertheless B$ings and priests,B a
royal priesthood and a holy nation, because the 2ord ?esus has purchased men
by His Blood and given to us Bevery spiritual blessingB (Ephesians 1&<!. %his
is why -aul said to the 1orinthians (chidingly!& FNow you are full, now you are rich,
you have reigned as kings without us' and ! would to 3od you did reign, that we also might
reign with you.F :. 2or. *'8<. http&**searchwarp.com*swa17I=I.htm
Femember, in Fevelation 1H, the overcomers in 1hrist wal$ in the blessing of
the ons of Pado$3 the sons of righteousness. %he 2ord is our inheritance.
H. imeon& 2oo$ing for the coming of the 2ord
%uke /'/;)(; Now, there was a man in #erusalem called 1imeon, who was righteous and
devout. He was waiting for the consolation of !srael, and the Holy 1pirit was upon him. !t had
been revealed to him by the Holy 1pirit that he would not die before he had seen the %ord6s
2hrist. ,oved by the 1pirit, he went into the temple courts. >hen the parents brought in the
child #esus to do for him what the custom of the %aw re4uired, 1imeon took him in his arms
and praised 3od, saying'
F1overeign %ord, as you have promised, you now dismiss your servant in peace. $or my eyes
have seen your salvation, which you have prepared in the sight of all people, a light for
revelation to the 3entiles and for glory to your people !srael.F 5he child6s father and mother
marveled at what was said about him. 5hen 1imeon blessed them and said to ,ary, his
mother' F5his child is destined to cause the falling and rising of many in !srael, and to be a
sign that will be spoken against, so that the thoughts of many hearts will be revealed. And a
sword will pierce your own soul too.F
1I. "nna& 4ight and @ay ,orship, Casting and -rayer leads to -rophetic
@eclaration
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%uke /'(C)(8 5here was also a prophetess, Anna, the daughter of Phanuel, of the tribe of
Asher. 1he was very old; she had lived with her husband seven years after her marriage, and
then was a widow until she was eighty)four. 1he never left the temple but worshiped night and
day, fasting and praying. 2oming up to them at that very moment, she gave thanks to 3od
and spoke about the child to all who were looking forward to the redemption of #erusalem.
11. ?ohn& " Corerunner Ministry and %he Criend of the Bridegroom
#ohn ('/+ FHe who has the bride is the bridegroom; but the friend of the bridegroom, who
stands and hears him, reGoices greatly because of the bridegroom6s voice. 1o this Goy of mine
has been made full."
?ohn is a Corerunner. Corerunners prepare God's people for the uni9ue
dynamics of the End(%ime generation. +saiah prophesied of forerunners who
would prepare the way for the 2ord in the End(%imes or at the time of ?esus'
econd 1oming when all flesh (all nations! shall see ?esus' glory together.
5he voice of one crying in the wilderness' FPrepare the way of the %0?E; make straight in the
desert a highway for our 3od@; 5he glory of the %0?E shall be revealed, and all flesh :all
nations< shall see it together :at #esus 1econd 2oming<. :!sa. *D'();<

?ohn the Baptist was a down payment of this prophecy by being only a partial
fulfillment of it.
! am the voice of one crying in the wilderness@as the prophet !saiah said. :#n. .'/(<

Corerunners prepare the way for the 2ord by preparing people to respond
rightly to #esus in the End(%imes by ma$ing $nown His plans. God raises up
forerunners as a .mercy ministry/ to the multitudes before the intensity of the
2ord's End(%ime activities begin in both positive (revival! and negative
(judgment! ways. %hese activities e#press God's love and wisdom . . . %he
forerunner ministry does not ma$e sense to the multitudes until the intense
activities begin. %he wisdom of 4oah's ar$ was not apparent until it began to
rain. M Mi$e Bic$le

17. -eter& "dam restored i.e., 2ove& %he Cinal Crontier
FA throne will even be established in loving)kindness, and a Gudge will sit on it in faithfulness in
the tent of Eavid; moreover, he will seek Gustice and be prompt in righteousness.F !saiah .C';
1o when they had finished breakfast, #esus said to 1imon Peter, F1imon, son of #ohn, do you
love ,e more than any of theseIF He said to Him, F Jes %ord; Jou know that ! love Jou.F He
said to him, F5end my sheep.F .C He said unto him a second time, F1imon, son of #ohn, do you
love ,e more than any of theseIF He said to Him, F Jes %ord; Jou know that ! love Jou.F He
said to him, F1hepherd my sheep.F .& He said unto him the third time, F1imon, son of #ohn, do
you love meIF Peter was grieved because He said to him the third time FEo you love ,eIF And
he said to Him, F%ord, Jou know all things; Jou know that ! love Jou.F #esus said to him, F5end
my sheep.F #ohn /.'.;).&
". %he Early Monastic %radition of 7:*; -rayer
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Cor over one thousand years monasticism held a $ey role in the development of theology
and practice in the 1hurch. Crom the fourth and fifth century, mon$s and nuns were an
accepted part of society. Monasticism was the cradle in which laus perennis, or perpetual
prayer, was birthed in the church age. ome of the $ey figures from this tradition are&
1. "le#ander "$imites and the leepless 8nes
Born in "sia Minor and educated in 1onstantinople, "le#ander became an officer in
the Foman army. 1hallenged by ?esus' words to the rich young ruler from Matthew
1H&71, "$imites sold his possessions and retreated from court life to the desert.
%radition states that he set fire to a pagan temple after seven years of solitude. 0pon
arrest and imprisonment "le#ander converted the prison governor and his household,
and promptly returned to his abode in the desert. hortly thereafter he had the
misfortune to fall in with a group of robbers. His evangelistic Aeal however could not
be contained and he converted these outcasts into devoted followers of ?esus. %his
group became the core of his band of mon$s.
"round :II "@, he returned to 1onstantinople with <II(:II mon$s, where he
established laus perennis to fulfill -aul's e#hortation to pray without ceasing (1
%hessalonians >&1;!.
@riven from 1onstantinople, the mon$s established the monastery at Gormon, at the
mouth of the Blac$ ea. %his became the founding monastery of the order of the
"coemetae (literally, .the sleepless ones/!.
"le#ander died here in :<I, however the influence of the "coemetae continued. %he
houses were divided into si# choirs which rotated throughout the day, each new choir
relieving the one before, to create uninterrupted prayer and worship twenty(four hours
a day.
?ohn, the second abbot of the "coemetae, founded another monastery on the eastern
shore of the Bosphorus, referred to in many ancient documents as the .great
monastery/ and motherhouse of the "coemetae. %he library here was recogniAed for
its greatness throughout the ByAantine Empire and indeed was consulted by several
-opes.
%he third abbot established a monastery in the capital under the royal consul, tudius,
who dedicated the new monastery to ?ohn the Baptist. tudion became a renowned
center of learning and piety, the most important monastery in 1onstantinople. tudion
continued until 1:>< when the %ur$s captured 1onstantinople.
%he lasting impact of the "coematae has been their worship and their contribution to
church liturgy. %he monasteries, which numbered into the hundreds and sometimes
thousands, were organiAed into national groups of 2atins, Gree$s, yrians and
Egyptians, and then into choirs.
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+n addition to laus perennis, which passed into the western church with t. Maurice of
"gaune, they developed the divine office of the literal carrying out of -salm 11H&1=:,
.even times a day + praise 5ou, because of 5our righteous judgments./ %his became
an integral part of the Benedictine rule of the seven hours of prayerRprime, tierce,
se#t, none, vespers, compline, matins and lauds.
7. "gaunum
"round >77, "bbot "mbrosius brought attention to a small monastery founded in
witAerland. 2egend has it that around 7K= "@, a %heban 2egion under the command
of Maurice de Jalois was sent to suppress a rebellion by Gauls in the 4orth of the
empire. 8n their way to Gaul, the 1optic 1hristians were encamped at "gaunum
(present day witAerland! where they received orders to sacrifice to Foman gods and
to the Emperor in petition for victory. Maurice and his %heban 2egion refused. %he
Foman Emperor, Ma#imian, ordered a .decimation/ of the legion of seven thousand3
one in every ten men were $illed.
,hen Maurice and his men continued their refusal, a second decimation was ordered,
followed by another and another ... the entire seven thousand Egyptian 1hristians
were eventually martyred.
"lthough the veracity of the story has been called into 9uestion, the legend of the
martyrs at "gaunum spread far and wide. Between >1> and >71, igismund, )ing of
Burgundy, lavishly endowed the monastery established at the site of the martyrdom to
ensure its success.
+n >77, the abbot at t. Maurice's instituted laus perennis after the tradition of the
"coemetae. 1hoirs of mon$s would sing in rotation, with one choir relieving the
previous choir, continuing day and night. %his practice went on until around HII "@,
impacting monasteries all over Crance and witAerland.
<. 1omgall and Bangor
%he .Mappa Mundi,/ the most celebrated of all medieval maps, contains reference to
a place on the edge of the $nown world& Bangor, +reland. ,hy was this small out of
the way place, now a dormant coastal town fifteen miles from the 4orthern +rish
capital of Belfast, so important in medieval timesQ
1t Patrick and Hallis Angelorum
Monasticism in Britain and +reland developed along similar lines to those of the
@esert Cathers of the East. t. -atric$'s mother was a close relative of Martin of
%ours, a contemporary of t. "ntony, the father of Monasticism. +t is no surprise that
the same type of asceticism, which accompanied the monastic lifestyle in Egypt, was
also found in +reland.
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+n :<< "@, just as the Foman Empire was starting to crumble, t. -atric$ returned to
+reland (after having been enslaved on the island previously! with a view to preach
the 1hristian message to the +rish. He was followed by a number of other asceticsR
Cinnian, Bridgid and 1iaran, all of whom established monastic centers throughout the
island.
,hile 1hristianity in much of the empire had been founded upon bishops overseeing
cities and urban centers, +reland had never been con9uered and had no urban centers.
%he fall of the empire therefore had little impact on it, ma$ing it relatively easy for
monasteries to become the center of influence in +rish society.
"ccording to the 17th century "nglo 4orman Mon$ ?ocelin, on one of -atric$'s
many journeys, he came to rest in a valley on the shores of the Belfast 2ough. Here
he and his comrades beheld a vision of Heaven. ?ocelin states, .%hey held the valley
filled with heavenly light, and with a multitude of heaven, they heard, as chanted
forth from the voice of angels, the psalmody of the celestial choir./
%he place became $nown as the Jallis "ngelorum or the Jale of "ngels. %he famed
Bangor Monastery would begin its life here, appro#imately one hundred years later3
from this spot heaven's song would reach into Europe.
2omgall
Bangor's founder, 1omgall, was born in "ntrim in >1;. 8riginally a soldier, he soon
too$ monastic vows and was educated for his new life. He is ne#t seen in the +rish
annals as a hermit on 2ough Erne, however his rule was so severe that seven of his
fellow mon$s died. He was persuaded to leave and establish a house at Bangor (or
Beannchar, from the +rish .Horned 1urve,/ probably in reference to the bay! in the
famed Jale of the "ngels. %he earliest +rish annals give >>K as the date of Bangor's
commencement.
"t Bangor, 1omgall instituted a rigid monastic rule of incessant prayer and fasting.
Car from turning people away, this ascetic rule attracted thousands. ,hen 1omgall
died in =I7, the annals report that three thousand mon$s loo$ed to him for guidance.
Bangor Mor, named .the great Bangor/ to distinguish it from its British
contemporaries, became the greatest monastic school in 0lster as well as one of the
three leading lights of 1eltic 1hristianity. (%he others were +ona, the great missionary
center founded by 1olomba, and Bangor on the @ee, founded by @inooth3 the ancient
,elsh %riads also confirm the .-erpetual Harmonies/ at this great house. !
%hroughout the si#th century, Bangor became famous for its choral psalmody. .+t was
this music which was carried to the 1ontinent by the Bangor Missionaries in the
following century/ (Hamilton, Fector of Bangor "bbey!. @ivine services of the seven
hours of prayer were carried out throughout Bangor's e#istence, however the mon$s
went further and carried out the practice of laus perennis.
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+n the twelfth century, Bernard of 1lairvau# spo$e of 1omgall and Bangor, stating,
.the solemniAation of divine offices was $ept up by companies, who relieved each
other in succession, so that not for one moment day and night was there an
intermission of their devotions./
%his continuous singing was antiphonal in nature, based on the call and response
reminiscent of -atric$'s vision, but also practiced by t. Martin's houses in Gaul.
Many of these psalms and hymns were later written down in the "ntiphonary of
Bangor, which came to reside in 1olombanus' monastery at Bobbio, +taly.
5he 9angor ,issionaries
%he ascetic life of prayer and fasting were the attractions of Bangor. However, as
time progressed, Bangor also became a famed seat of learning and education. %here
was a saying in Europe at the time that if a man $new Gree$ he was bound to be an
+rishman, largely due to the influence of Bangor. %he monastery further became a
missions(sending community. Even to this day missionary societies are based in the
town. Bangor Mon$s appear throughout medieval literature as a force for good.
+n >KI, a Bangor mon$ named Mirin too$ 1hristianity to -aisley, where he died .full
of miracles and holiness./ +n >HI, the fiery 1olombanus, one of 1omgall's leaders,
set out from Bangor with twelve other brothers, including Gall who planted
monasteries throughout witAerland. +n Burgundy he established a severe monastic
rule at 2u#eil, which mirrored that of Bangor. Crom there he went to Bobbio in +taly
and established the house that became one of the largest and finest monasteries in
Europe. 1olombanus died in =1>, but by ;II "@, one hundred additional monasteries
had been planted throughout Crance, Germany and witAerland. 8ther famed
missionary mon$s who went out from Bangor include Molua, Cindchua and 2uanus.
5he Bnd of 3reatness
%he greatness of Bangor came to a close in K7: with raids from the marauding
Ji$ings. +n one raid alone, nine hundred mon$s were slaughtered. "lthough the
twelfth century saw a resurrection of the fire of 1omgall initiated by Malachy (a close
friend of Bernard of 1lairvau#, who wrote %he 2ife of t. Malachy!, it unfortunately
never had the same impact as the early 1eltic firebrands who held bac$ the tide of
dar$ness and societal collapse by bringing God to a bro$en generation.
:. 1luny
+n the ninth and tenth century, Ji$ing raiders and settlers were forging a violent new
way of life in Europe. Ceudalism was ta$ing root and the monastic way of life was
sha$enRnot only by the physical attac$s as Bangor e#perienced, but subse9uent to
the raids, many houses were subject to the whims of local chieftains. +n reaction to
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this movement, reform came about in several ways, one being arguably the most
crucial reforming movement in the ,estern 1hurch& the 1luniac order.
+n H1I, ,illiam the -ious, the @u$e of "9uataine, founded the monastery at 1luny
under the auspices of "bbot Berno, instituting a stricter form of the Benedictine rule.
,illiam endowed the abbey with resources from his entire domain, but more
importantly gave the abbey freedom in two regards. @ue to the financial endowment,
the abbey was committed to increased prayer and perpetual praise, or laus perennis.
+ts autonomy from secular leadership was also important as the abbey was directly
accountable to the church in Fome.
%he second abbot, 8do, too$ over in H7=. "ccording to 1.H. 2awrence, he was Ba
living embodiment of the Benedictine ideal.B His reforming Aeal meant that the
influence of the 1luny e#panded widely during his leadership. )nown for its
independence, hospitality and alms giving, 1luny significantly departed from the
Benedictine rule as it removed manual labor from a mon$'s day and replaced it with
increased prayer. %he number of monastic houses, which loo$ed to 1luny as their
motherhouse, increased greatly during this period, and the influence of the house
spread all over Europe.
1luny reached the Aenith of its power and influence in the twelfth century. +t
commanded <1: monasteries all over Europe, second only to Fome in terms of
importance in the 1hristian world. +t became a seat of learning, training no less than
four -opes. %he fast growing community at 1luny also meant there was a great need
for buildings.
+n 1IKH, the abbey at 1luny began construction under Hugh, the si#th abbot, and was
finished by 11<7. +t was considered one of the wonders of the Middle "ges. More
than >>> feet in length, it was the largest building in Europe until t. -eter6s Basilica
was built in Fome during the si#teenth century. 1onsisting of five naves, a narthe#
(or ante(church!, several towers and the conventual buildings, it covered an area of
twenty(five acres. However, even before these great building projects, it is interesting
to note that the decline in spirituality led to the ultimate demise of 1luny's influence.
B. 1ount PinAendorf and the Moravians
LinAendorfs Barly Jears
%he Feformation of the si#teenth century saw much needed reform enter the European
1hurch, which also caused the closing of many monasteries that had become spiritually
dead. %he ne#t great champion of 7:*; prayer would not appear until the start of the
eighteenth centuryR1ount 4icholas 2udwig Jon PinAendorf.
PinAendorf was born in 1;II to an aristocratic but pious family. His father died when he
was only si# wee$s old. %he young boy was therefore brought up by his grandmother, a
well $nown leader of the -ietist movement and friendly with the established leader of the
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-ietists and young PinAendorf's Godfather, -hillipp pener. Growing up in the midst of
such passion for ?esus, PinAendorf spea$s of his early childhood as a time of great piety.
.+n my fourth year + began to see$ God earnestly, and determined to become a true
servant of ?esus 1hrist./
Crom the age of ten, PinAendorf was tutored at the -ietist school of Halle under the
watchful eye of "ugustus Cranc$e, another leader of the -ietists. %here he formed a
school club, which lasted all his life, %he Honourable 8rder of the Mustard eed. "fter
several years at Halle, PinAendorf's uncle considered the young 1ount too much of a
-ietist and had him sent to ,ittenberg to learn jurisprudence, so that he might be
prepared for court life.
oon the young 1ount was accepted in various circles of society in Europe. He $ept these
connections for the rest of his life, however his position in the @resden 1ourt and future
plans for a#on 1ourt life, as ecretary of tate, would not be fulfilled.
5he ,oravians and Herrnhut
+n 1;77, PinAendorf bought the Berthelsdorf estate from his grandmother and installed a
-ietistic preacher in the local 2utheran church. %hat same year PinAendorf came into
contact with a Moravian preacher, 1hristian @avid, who persuaded the young 1ount of
the sufferings of the persecuted -rotestants in Moravia. %hese Moravians $nown as the
0nitas Cratrum were the remains of ?ohn Huss' followers in Bohemia. ince the 1=IIs,
these saints had suffered under the hands of successive repressive 1atholic monarchs.
PinAendorf offered them asylum on his lands. 1hristian @avid returned to Bohemia and
brought many to settle on PinAendorf's estate, forming the community of Herrnhut, B%he
,atch of the 2ord./ %he community 9uic$ly grew to around three hundred. 5et due to
divisions and tension in the infant community, PinAendorf gave up his court position and
became the leader of the brethren, instituting a new constitution for the community.
5he Hundred)Jear Prayer ,eeting and 1ubse4uent ,issions
" new spirituality now characteriAed the community, with men and women being
committed to bands or choruses to encourage one another in the life of God. "ugust of
1;7; is seen as the Moravian -entecost. PinAendorf said "ugust 1<th was Ba day of the
outpourings of the Holy pirit upon the congregation3 it was its -entecost.B ,ithin two
wee$s of the outpouring, twenty(four men and twenty(four women covenanted to pray
.hourly intercessions,/ thus praying every hour around the cloc$. %hey were committed
to see that .%he fire must be $ept burning on the altar continuously3 it must not go out/
(2eviticus =&1<!. %he numbers committed to this endeavor soon increased to around
seventy from the community. %his prayer meeting would go non(stop for the ne#t one
hundred years and is seen by many as the spiritual power behind the impact the
Moravians had on the world.
Crom the prayer room at Herrnhut came a missionary Aeal, which has hardly been
surpassed, in church history. %he spar$ initially came from PinAendorf's encounter in
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@enmar$ with Es$imos who had been converted by 2utherans. %he 1ount returned to
Herrnhut and conveyed his passion to see the Gospel go to the nations. "s a result, many
of the community went out into the world to preach the gospel, some even selling
themselves into slavery in order to fulfill the great commission. %his commitment is
shown by a simple statistic. %ypically, when it comes to world missions the -rotestant
laity to missionary ratio has been >III&1. %he Moravians however saw a much(increased
ratio of =I&1.
By 1;;=, some 77= missionaries had been sent out from the community at Herrnhut. +t is
clear through the teaching of the so(called .Cather of Modern Missions/, ,illiam 1arey,
that the Moravians had a profound impact on him in regard to their Aeal for missionary
activity. +t is also through the missions(minded Moravians that ?ohn ,esley came to
faith. %he impact of this little community in a#ony, which committed to see$ the face of
the 2ord day and night, has truly been immeasurable.
1. "merica6s Cirst 1ollegiate -rayer Movement
%hroughout "merican history our colleges have been repeatedly blessed and transformed
by intense seasons of spiritual awa$ening. %he early records of many of our best
universities read li$e a virtual history of spiritual revival. +n fact, no other nation has ever
enjoyed as many student awa$enings for as many consecutive years as the 0nited ates
of "merica. ome of the first reports of these student revivals emerged during the Cirst
Great "wa$ening in the eighteenth century. However, it was the econd Great
"wa$ening (1;HI(1K:>! that produced our most powerful student revivals and the prayer
movement that sustained them. %his outpouring of grace was the fruit of the renewed
monthly 1oncerts of -rayer in the mid 1;KIs. %he awa$ening began in the 4ortheast in
the early 1;HIs and then spread to the western frontier by 1KII. +t continued to touch
almost every corner of our nation on into the mid 1K:Is. Cor literally half a century
"merica e#perienced genuine revival in one part of our nation or another.
@uring this e#tended season of revival, church leaders began to apply the proven
principles of the 1oncert of -rayer movement to the needs of college students. By 1K1>
the 1oncert of -rayer for 1olleges had become a regular feature on the 4ew England
campuses of 5ale, ,illiams, Brown and Middlebury. By 1K7< almost every major
denomination and university in "merica had embraced the practice of a concerted day of
prayer for colleges. "ll the universities in "merica at this time had been founded through
the 1hurch and therefore were e#pected to supply the ne#t generation of evangelical
leaders. %he "merican churches viewed these student communities as the coming future
of their congregations, culture, and society. %hey believed that the direction of their
churches and that of the whole nation would soon follow the spiritual bent and character
of "merica6s college students ( "s the students go, so goes the nation. +t was this $ind of
farseeing perspective about students that made the "merican 1hurch 9uic$ to answer the
call to a national day of prayer for colleges.
Henry 1. Cish in his Handboo$ of Fevivals gives us another account of the ongoing
success of this special day of prayer. He says, B+n the year 1K7< the last %hursday of
Cebruary in each year was agreed upon as the day for special supplication that God would
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pour from on high His pirit upon our 1olleges and eminaries. "nd what have been
some of the resultsQ +n the years 1K7: and 1K7> revivals were e#perienced in five
different 1olleges3 in 1K7= in si# 1olleges3 in 1K<1 in nineteen...+n one of the 1olleges it
is stated that a revival started on the very day of the concert of prayer. +n 1K<>, not less
than eighteen revivals were reported by different colleges.B By the end of the nineteenth
century, these repeated student awa$enings had radically transformed the culture and
moral climate of many of our largest universities. "s a result many of "merica6s
ministers at this time were encouraging their congregations to send their children to
college, if they wanted to see them safe and soundly converted.
Cor nearly a hundred years the 1hurch in "merica observed a day of united prayer for
God to awa$en and revive our colleges, and yet no such day of prayer e#ists today. "t a
time when the spiritual needs of our nation and world are so great, and so many are
calling for more student prayer, is there any reason why this historic day of prayer should
not be reestablishedQ " witness of these historic events was once as$ed about the spiritual
decline of "merica6s students. ,ithout hesitation, she replied& B+t is due almost entirely to
the fact that we no longer observe the @ay of -rayer for 1olleges as we used to do. %here
used to be long seasons of prayer in the college chapel and all(day meetings for fasting
and prayer in almost all the churches. ,e as$ed God to raise up ministers and
missionaries among the students and He did it...L5e have not because ye as$ not.6B
http&**www.collegiatedayofprayer.org*history.html
@. 7:*; -rayer in the 7Ith 1entury
Agnes 0Aman and 2harles Parham
"gnes 8Aman (1K;I(1H<;! was a female student at 1harles Co# -arham's Bethel Bible
chool in %ope$a, )ansas. 8Aman was considered by many as .the first to spea$ in
tongues,/ and her e#perience which spar$ed the modern -entecostal(Holiness movement,
which began in the early 7Ith century. Her parents were farmers, and since childhood,
"gnes and her si# siblings attended the Methodist Episcopal 1hurch in
4ebras$e,,isconsin. "s a young woman, 8Aman participated in Bible institutions and
eventually attended the Bethel Bible chool in )ansas.
-arham taught his students with regard to the Holiness Movement in which he introduced
the concepts of @ivine Healing and anctification. -arham pondered over what the Bible
verse Breceive the gift of the Holy piritB and .Baptism of the Holy pirit/ ("cts 7&<K!
might mean and whether any evidence specifically related to this gift could be found.
-arham gave his students three days, while he was absent, to ponder over this issue.
By the time he returned his students collectively agreed that if the Holy pirit had
descended upon an individual, then spea$ing in tongues would be present and constitute
sufficient proof of that. %he students pointed out that this type of event was mentioned
four times in the "cts of the "postles
.
%herefore on 4ew 5ear's Eve, -arham and his students planned to pray for the gift of the
Holy pirit. o it was that in 1HI1, after midnight of the first day, 8Aman as$ed her
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mentor to pray specifically so that she could be filled with the Holy pirit through the
laying on of hands so that she might spea$ in other tongues.
"ccording to her fellow students, their prayers were heard, and her colleagues reported . .
. BMany that day e#perienced other gifts of the pirit, and soon the little group went off
from )ansas 1ity to share the good newsB. http&**en.wi$ipedia.org*wi$i*"gnesS8Aman
%he "Ausa treet Fevival can trace its roots to that -rayer meeting as well as the ,elsh
Fevival headed by Evan Foberts.
>illiam 1eymour and $rank 9artleman
,illiam ?. eymour, an "frican("merican, was born May 7, 1K;I, in 1enterville,
2ouisiana, to former slaves imon and -hillis eymour, who raised him as a Baptist.
2ater, while living in 1incinnati, 8hio, he came into contact with holiness teachings
through Martin ,ells )napp's God's Fevivalist movement and @aniel . ,arner's
1hurch of God Feformation movement, otherwise $nown as the Evening 2ight aints.
Believing that they were living in the twilight of human history, these 1hristians believed
that the pirit's outpouring would precede the rapture of the 1hurch. %hey deeply
impressed the young eymour.
"fter moving to Houston, eymour attended a local "frican("merican holiness
congregation pastored by 2ucy C. Carrow, a former governess in the household of
1harles C. -arham. -arham led the mid(western "postolic Caith movement, the original
name of the -entecostal movement that had begun in his Bethel Bible chool in %ope$a,
)ansas, in ?anuary 1HI1. By 1HI>, he had relocated his base of operations to the Houston
area where he conducted revivals and started another Bible school. Carrow arranged for
eymour to attend classes. However, because of the .?im 1row/ segregation laws of the
time, eymour had to listen to -arham's lectures while sitting apart from the other
students. eymour accepted -arham's view of baptism in the Holy piritRthe belief that
in every instance, God would give intelligible languagesRspea$ing in tongues to
believers for missionary evangelism.
4eeley %erry, an "frican("merican and member of the new congregation led by
Hutchinson in 2os "ngeles, visited Houston in 1HI> and was impressed when she heard
eymour preach. Feturning home, she recommended him to Hutchinson, since the church
was see$ing a pastor. "s a result, eymour accepted the invitation to shepherd the small
floc$. ,ith some financial assistance from -arham, he traveled by train westward and
arrived in 2os "ngeles in Cebruary 1HI=.
AAusa 1treet ?evival
eymour immediately encountered resistance when, just 7 days after arriving, he began
preaching to his new congregation that spea$ing in tongues was the Bible evidence of the
baptism in the Holy pirit. 8n the following unday, March :, he returned to the mission
and found that Hutchinson had padloc$ed the door. 1ondemnation also came from the
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Holiness 1hurch "ssociation of outhern 1alifornia with which the church had
affiliation.
4ot everyone in the congregation, however, was troubled by eymour's teaching.
0ndaunted, eymour, staying at the home of church member Edward . 2ee, accepted
2ee's invitation to hold Bible studies and prayer meetings there. "fter this, he went to the
home of Fichard and Futh "sberry at 71: 4orth Bonnie Brae treet. Cive wee$s later,
2ee became the first to spea$ in tongues. eymour then shared 2ee's testimony at a
gathering on 4orth Bonnie Brae and soon many began to spea$ in tongues.
,ord of these events traveled 9uic$ly in both the "frican("merican and white
communities. Cor several nights, spea$ers preached on the porch to the crowds on the
street below. Believers from Hutchinson's mission, Cirst 4ew %estament 1hurch, and
various holiness congregations began to pray for the -entecostal baptism. (Hutchinson
herself was eventually baptiAed in the pirit as was eymour himself.!
Cinally, after the front porch collapsed, the group rented the former tevens "frican
Methodist Episcopal ("ME! 1hurch at <17 "Ausa treet in early "pril. " 2os "ngeles
newspaper referred to it as a .tumble down shac$./ +t had recently been used as a livery
stable and tenement house. @iscarded lumber and plaster littered the large, barn(li$e
room on the ground floor.
%he meetings at the "postolic Caith Mission 9uic$ly caught the attention of the press due
to the unusual nature of the worship. Between <II and <>I people could get into the
whitewashed :I( by =I(foot wood frame structure, with many others occasionally forced
to stand outside. 1hurch services were held on the first floor where the benches were
placed in a rectangular pattern. ome of the benches were simply plan$s put on top of
empty nail $egs. %here was no elevated platform. %here was no pulpit at the beginning of
the revival. "lthough several people could be considered leaders, the best $nown was the
unassuming ,illiam ?. eymour.
+n 1HI=, Holiness evangelist Cran$ Bartleman was saturating the 1ity of 2os "ngeles
with Gospel tracts. %he man of God even wrote Evan Foberts in ,ales for advice on how
to spar$ a move of God in the .1ity of "ngels/ that would echo the Great ,elsh Fevival
of 1HI:(1HI>. "s the story goes, Foberts wrote bac$, .1ongregate the people who are
willing to ma$e a total surrender. -ray and wait. Believe God's promises. Hold daily
meetings. May God bless you is my earnest prayer./
God did bless Bartleman, and many others. %he following is Bartleman's testimony from
?une 1>, 1HI= at <17 "Ausa treet, when the pirit of God dropped what he described as
a .heavenly chorus/ into his soul. He suddenly found himself joining the rest who had
received the supernatural gift. 8n this 1IIth anniversary of the "Ausa treet Fevival,
Bartleman tells us in his own words&
Brother eymour generally sat behind two empty shoebo#es, one on top of the other. He
usually $ept his head inside the top one during the meeting, in prayer. %here was no pride
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there. %he services ran almost continuously. ee$ing souls could be found under the
power almost any hour, night and day. %he place was never closed nor empty. %he people
came to meet God. He was always there. Hence a continuous meeting. %he meeting did
not depend on the human leader. God6s presence became more and more wonderful. +n
that old building, with its low rafters and bare floors, God too$ strong men and women to
pieces, and put them together again, for His glory. +t was a tremendous overhauling
process. -ride and self(assertion, self(importance and self(esteem, could not survive
there. %he religious ego preaches its own funeral sermon 9uic$ly.
eymour's greatness today can be found in his concern for spiritual empowerment and
unity. %he attention at %ope$a and other -entecostal revivals centered on the need for
1hristians to receive the baptism in the Holy pirit to win souls to 1hrist. %he uni9ue
interracial and intercultural dynamics at "Ausa, however, accented both holiness of
character and power to witness in an unusual demonstration of love and e9uality in the
body of 1hrist. +n this respect, it powerfully reminds us that the fullness of -entecostal
power will elude those who see$ for power in their ministry above that of 1hristli$e
character. http&**www.ag.org*enrichmentjournal*1HHHI:*I7=SaAusaS<.cfm
Eavid Jonggi 2ho
+n 1H;< @avid 5onggi 1ho, -astor of the 5oido Cull Gospel 1hurch in eoul, outh
)orea, established a -rayer Mountain in night and day prayer. %he -rayer Mountain was
soon attracting over a million visitors per year, as people would spend retreats in the
prayer cells provided on the mountain. 1ho had a commitment to continuous prayer, to
faith and to establishing small discipleship cells in his church. -erhaps as a result, 1ho's
church rapidly e#panded to become the largest church congregation on the globe, with
membership now over ;KI,III.
Perpetual Adoration of the 2atholic 2hurch
Most cities have at least one 1atholic 1hurch that practices Bperpetual adorationB, which
involves 7:*;*<=> reverence and prayer before the Eucharistic host, usually in a set apart
chapel*prayer room. 8ur house of prayer differs somewhat from 1atholic perpetual
adoration in that it is multi(denominational and involves a concept of team prayer and
worship.
8n the site where the -entecostal movement gave birth under the leadership of 1harles
-arham, there is a watch that has influenced us a great deal. 2ittle %ope$a, )ansas has a
church that has $ept the adoration going for 1K years now and labored on by =II people
ta$ing a one(hour watch to sit as a friend to the 2ord. Here is an e#cerpt from a local new
article written in 1HHH.
.+t isn6t unusual for convenience stores or diners to stay open 7: hours a day. But chapels
usually close when the janitor loc$s the church doors. 4ot so at Most -ure Heart of Mary
1atholic 1hurch, <=I1 .,. 1;th, where the -erpetual "doration -rayer 1hapel has been
occupied by various parish members on an around(the(cloc$ basis . . . ,hen it opened on
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?uly 7H, 1HHI, >I: church members signed up to pray for an hour at a time on the same
day each wee$ in the chapel. %oday, more than =II faithful parishioners are still active in
the ministry.
%hose who come to pray are $nown as BguardiansB and range in age from their early 7Is
to KIs. "n additional 1>I to 1;> other individuals are on a stand(by BsubstituteB list,
ready to step in if someone can6t ma$e his assignment. %he tiny, sparsely furnished prayer
chapel is tuc$ed away in a corner of the Most -ure Heart of Mary 1hurch sanctuary.
-arishioners sign up to pray in one(hour segments. @uring some hours of the day, only
one person is in the chapel. "t other times, several pray at the same time. Bome hours
have only one guardian, basically at their re9uest,B said Jic MilaAAo, who with his wife,
Hanni, serves as a chapel coordinator. B%hey want the solitude.B +n the event someone
doesn6t show up for his scheduled prayer time, the previous person stays until another
guardian arrives. However, church officials say guardians rarely miss their assignments,
even in late(night hours or times of inclement weather.
+n late(night and pre(dawn hours, individuals come to the chapel through a secured
entrance. %here have been no incidents in which the safety of a guardian has been
threatened during the nine(plus years the chapel has been in e#istence. %he prayer chapel
also is open to others who wish to pray. "fter Masses, the chapel is crowded with people.
8n occasion, people will come by in the overnight hours to pray, as well. +t is left up to
the discretion of the guardians to determine whether it is safe to let someone in. " phone
is nearby in case of an emergency. MilaAAo recalled a young man who as$ed to come in
at 1&<I a.m. one day about a year and a half ago. B6+ can6t sleep, because + $now there are
unborn babies being aborted today, and + $now + need to pray the rosary the them,B6
MilaAAo recalled the young man saying. Bo he came in and we prayed the rosary
together.B
MilaAAo said he credits prayers that were said at the chapel with the recovery of a
grandson who was born prematurely in Cebruary. "t birth, the infant weighed only 77
ounces. %oday, he is a robust nine pounds& B%hat6s one of several answered prayers that
have ta$en place because of this chapel,B he said.
%he Fev. Cran$ )rische of Most -ure of Heart church said the -erpetual "doration
1hapel was started at the behest of congregants who thought it was needed. " priest from
the 8rder of the Blessed acrament, the Fev. Martin 2ucia, came from the eastern part of
the 0nited tates to lead services before the chapel opening in 1HHI. )rische said
members of his congregation ta$e heart, $nowing the prayer chapel is active around the
cloc$. B+t6s powerful $nowing that somebody is praying 7: hours a day for the good of
our church, our parish, our city, our state and our country,B )rische said. B+t6s a great
consolation and comfort for all of our people to $now there6s somebody praying./
http&**www.cjonline.com*attic*accesstope$a*stories*IK7:HH*relSrel.guardians.shtml
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,ike 9ickle and !H0P)M2
8n eptember 1Hth, 1HHH, the +nternational House of -rayer in )ansas 1ity, Missouri,
started a prayer and worship meeting that has continued for 7: hours a day, ; days a wee$
ever since. ,ith a similar vision to PinAendorf, .that the fire on the altar should never go
out/, there has never been a time when worship and prayer has not ascended to Heaven
since that date.
"t the same time in many other places around the world, God placed desires and plans
for 7:*; prayer in the fabric of diverse ministries and in the hearts of leaders. %his has
resulted in establishing 7:*; Houses of -rayer and -rayer Mountains in every continent
of the Earth.
"s this ministry has been the largest influence on +H8-(2+, it is important to understand
+H8-()1, however, the information would ta$e much longer to write out in all of its
comple#ity so we invite you to e#plore their prophetic history at www.ihop.org.
/*)& Prayer P Pete 3rieg
Birthed Bby accidentB in eptember 1HHH as a group of young people from Fevelation
1hurch in 1hichester hastened after the notion of praying non(stop for a whole month.
%he outcome far outweighed the original idea as the prayers continued into the 1hristmas
period and eventually mission teams were formed as well.
%eams @irector +an 4icholson says, B%here are well over 1III -rayer Fooms in :I
different nations right now. -rayer is right at the @4" of our mission and is inspired by
the Moravians who prayed 7:(; and heard calls to go to Greenland, 1anada, "frica and
the slaves in the 1aribbean.B "nd it hasn6t stopped yetG
7:(; believes that prayer and mission are in close correlation and holds high their dream
of changing the tide of youth culture bac$ to ?esus. 4ot for those with praying finesse 7:(
; has proved more than successful at giving people worldwide the impetus to $neel and
pray li$e they never have before. -rayer Fooms invite everyone into a community of
li$e(minded people who are persistently praying and ta$ing action to change the world, as
we $now it.
FecogniAing the creative nature of teenagers -rayer Fooms encourage youths to
contribute artwor$, poetry and graffiti that will stimulate and direct prayer as the baton is
passed on from each group participating to the ne#t. Cocusing mainly on young people,
7:(; foresees an army of young people bringing the Gospel from where the cries bec$on,
that is the farthest corners of our planet. %hey believe when we cry out to God, he hears
and brea$ down barriers and raises up new possibilities.
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5he 9urn
Counded by ean and )ate Ceucht, B0F4 7:(; e#ists to fulfill the "mos H and "cts 1>
Biblical prophecy to .rebuild the tabernacle of @avid and restore it, that the remnant of
men may see$ the 2ord./ Beginning in a dorm room on a campus in %ulsa, 8$lahoma,
the Burn was intended .to create a place of refuge where worshipers, artists, intercessors,
and minstrels can be free from agendas to pleasure themselves in the love of God and the
beauty of e#periencing his throne room 7: hours a day M ; days a wee$ and to establish a
place and space where God can be glorified in the city and that a community of hungry
lovers of God would again build its life around the -resence./
+n 7II; we were led by the 2ord to meet with ean in @allas. 1onse9uently, we began
Burn 2ong +sland in ?anuary 7IIK on the anniversary of the wee$end of our inception in
7II=. %he Burn is our intentional fast of time and attention to focus our hearts fully on
the 2ord and declare His Merciful ?ustice and Beauty to Him and to 2ong +sland. ,e
bring the gifts of our heart to Fomance the )ing and attest to our love.
,hat follows is a description from ean Ceucht about the Burn that conveys the heart of
what we6re after. BGod weaved the themes of each session together to create . . . a
progression and a procession into the deepest chambers of the )ing ( the place where
intimacy is cultivated and released. . . . %he beautiful thing about the loose BformatB of
the B0F4 is the ability to give God the -"1E He so desires to do what He wants to do.
+ts foolish to attempt to build the %abernacle of @avid or a BplaceB of rest for the 2ord
with the ways of men and structure it to death. +t simply doesn6t wor$. +t becomes a
routine and a chore where we rarely e#perience the $airos moments we are see$ing. But
if we can give God room to show us the desires of H+ heart...as the popular
B0F4828G5 phrase goes, Bwe progress from striving and playing our instrument to the
instrument that is being played.B %hat is when our heart beats in sync with the heart of the
Cather. B
E. +H8-(2+& %he "r$ House of -rayer M our story
III. I)OP'!I0S WE1SITE DO,2MENTS
". ,here the Home is
7. Home is ,here the Heart +s
And there was a woman in the city who was a sinner; and when she learned that He was reclining at the
table in the Pharisee6s house, she brought an alabaster vial of perfume, and standing behind Him at His
feet, weeping, she began to wet His feet with her tears, and kept wiping them with the hair of her head, and
kissing His feet and anointing them with the perfume. Now when the Pharisee who had invited Him saw
this, he said to himself, F!f this man were a prophet He would know who and what sort of person this
woman is who is touching Him; that she is a sinner.F And #esus answered him . . . F$or this reason ! say to
you, her sins, which are many, have been forgiven, for she loved much; but he who is forgiven little, loves
little.F %uke &'(&)*+
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%he "r$ House of -rayer on 2ong +sland is just a .baby/. But it will, in its maturity, be a
regional worshipD prayer base that we hope will carry God6s Heart for 2ong +sland, 451
and the 4ation in worship(filled prayer. 8ur heart's desire is to create a .Home/ focused
on the intercessory movements of God's heart3 a meeting place where the churched and
the un(churched are embraced, e9uipped to pray on the wings of worship and in the
confidence of love3 encouraged to engage with God in agreement with Him as He reveals
and e#presses His )ingship and )ingdom here Bon earth as it is in HeavenB.
,e envision a vibrant mission base on 2ong +sland where people of all ages, cultures and
bac$grounds will encounter love and come and lavish their love night and day on the
2ord and 2ong +sland in worship(filled prayer 7:*;*<=>. +n other words, a place where
people can freely come in, ma$e themselves at home night*day, worship God according
to their natural bent and engage with Him in prayer Ltill their $nees are $nobby and lives
are changed.
+n particular, we believe we are to be an "r$ of Fefuge3 a safe haven if you will for the
Bta# collector and sinnerB& i.e., you and me3 the wea$, the poor, the orphan, the alien, the
widow, the bro$en and the untouchable, and the average B?oe 1hristianB just trying to
find his way home.
4ow catch God6s heart in this . . . the 2ord has driven this mandate home in our hearts
and made it clear to us that there is a particular invitation we are to ardently e#tend to
those who have been uncomfortable or even unable to engage with Him in a traditional
BchurchB setting (no criticism implied or intended!3 i.e., those on the Bhighways and
bywaysB.
He has shown us clear visions of those who carry unfulfilled e#pressions of worship in
their hearts and those who have been living outside of their original creative purposes.
,ithout any re9uirement but a willingness to volunteer three hours to worship Him they
can ta$e their place in ministering to Him in this "r$ House of -rayer. He longs for them.
He longs for you.
+f you are willing to spend time with Him and minister to Him with whatever gift you
bring to the table, + can assure you we will do our best to ma$e room for you to do so.
5ou see . . . what delights Him inspires and motivates us, so we will do our best to honor
His heart and foster an environment where we can all meet with the Cather in the dignity
that ?esus' righteousness imparts and ta$e our place as worshipping intercessors on behalf
of our families and communities.
0ltimately, the "r$ House of -rayer on 2ong +sland is meant to be an e#travagant love
offering, an e#tended invitation and even a star$ reminder that each of us, in ?esus, are
called to impact our sphere of influence with love, prayer and practice in power. "s we
meet, we will intentionally create .sacred space/ that focuses on our Beautiful God in
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worship . . . and on His powerful love for the nations through prayer. %here are delights
in His heart yet to be discovered and remar$able encounters with 2ove awaiting you.
,e6re flawed but mostly nice and we6d really li$e you to join us in seeing love, worship(
filled prayer and transparency lin$ arms and spread li$e fire all across the metro area.
1ome pray with us. 2et6s be a $iss blown to God3 a people who say to ?esus B,e love
5ou so . . . come here ( come home.B %his is where our Heart is.
<. " House of -rayer +s . . .
A house of prayer is a group of 2hristian believers in a city-geographic region who as a group :not
necessarily as individuals< spend a great amount of time worshipping 3od, thanking Him, enGoying His
presence and praying to Him in partnership for the many things on His heart. 5he house of prayer
movement is unusual in that its e7travagance is e7pressed in the passion of prayer, the humility of the pray)
ers, the continuous nature of prayer and worship, and the focus on the >ord that under girds the worship
and prayer." P5he Prayer $urnace) 2hicago
. . . A Sanctuary o Intention
+n essence, a House of -rayer is a sanctuary of intention3 creating Bsacred spaceB for
worshippers from all cultures and nationalities to meet with God and pray in a corporate
e#pression of love and intimacy.
,hat do we mean by .sacred space/Q -robably not what your first thoughts are. Bacred
paceB, in our minds, is encounter3 i.e., a tangible awareness that we6re meeting with a
very real and 9uite marvelous, Holy person in the Cather, ?esus and the Holy pirit and
we are engaging in this relationship with transparency in order to meet where Bdeep calls
unto deepB. (see -salm :7&;!
8ur daily encounters with every aspect of His creation are an opportunity to meet with
God, to discover Him and to create Bsacred spaceB. ,hen we draw pictures with a child
or care for our elderly or contemplate His majesty and invite God in, we create space that
is as sacred as any great cathedral.
+n other words, when these acts are engaged in with an understanding that God is so
good, so $ind and right there in the mi# and in our midst, we have created Bsacred spaceB.
+n the midst of what we might be tempted to call mundane activities, we have discovered
the place of true encounter.
o, when we say that a House of -rayer is meant to create Bsacred spaceB, we're not
trying to describe something religious but something focused. By intentionally meeting in
corporate relationship for the purpose of marveling at God3 worshipping God and
agreeing with Him over the songs and prayers of His Heart, we cultivate a collective
awareness of His presence and His desires. %ogether, we focus our hearts and thoughts on
His and in the power of agreement we drench the atmosphere on 2ong +sland in love, an
awareness of His presence and effectively release His )ingdom in power3 helping the
+sland to operate as a larger Bsacred space.B
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. . . A -eueling Station
%here are rhythms of rest, refreshing and recreation that we need in order to regenerate
our ministry to the communities we relate to. Healing, prophetic ministry and e9uipping
are part of our mission because we recogniAe that there are many people who desire to
serve others but are often unable to do so until their own hearts are tended to. By coming
away to be with the 2ord and His people individually, in small groups and in larger
gatherings we can minister to one another and be strengthened and renewed in the
presence of the Holy pirit.
%he House of -rayer is meant to be a source of refreshing where we can get .rooted and
grounded/ again in God6s 2ove. Mi$e Bic$le is famous for saying B2overs ma$e better
wor$ers . . .B %hat's because we are best motivated by love. Crom a refreshed place, we
are strengthened to reach out and pour love into others.
?ohn ,imber used to say that we are both missionaries and a mission field. "s a mission
base, we must nurture both. +f we stay inwardly focused we become stagnant and
distasteful. +f we are constantly pouring out, we become e#hausted and disconnected. 8ur
desire is that we6d live in the vibrant tension of the two3 becoming a people who begin in
love and prayer and then serve in power for the welfare of others. ,hich leads us to the
ne#t aspect . . .
. . . A !aunching Pad
" House of -rayer is a launching pad for mission wor$. ?esus modeled intimacy and
restful dependency upon His Cather to demonstrate how we are intended to be yo$ed to
Him. 1onfident in His Cather's love and filled with the Holy pirit, He would draw away
for prayer so He could commune with His Cather and connect with what His Cather was
doing. He pointed out to His disciples that He could only do what the Cather was doing. +t
was a picture of perfect grace3 i.e., mutual joy in one another. By staying intimately tied
in, He then moved out and functioned as a power house for healing, freedom and joy to
the benefit of so many others. +ntimate prayer was His launching pad. +f this is what ?esus
did and we are His body, we have the privilege, joy and responsibility to do the same
thing.
. . . A !o(e Song
Cinally, yet most importantly, a House of -rayer is a 2ove ong to ?esus. +t is the pirit
and the Bride singing B1omeB. (Fevelation 77& 1;! ,e rarely loo$ at it this way, but life,
within our collective history, really is the most dramatic, romantic, adventurous,
dangerous, painfully e#hilarating, scary but brilliant love story ever imagined. "nd in the
end, we believe, it6s the crescendo of the Bride6s concerted call to our Bridegroom ?esus
that ushers in His return. +t6s our opinion, for what it6s worth, that God is aching to come,
but he6s waiting for Bevery ,ho in ,ho JilleB (ee @r. euss6 .Horton Hears a ,ho/!3
i.e., His Bride (His Body( to long for Him with desire and collectively, e#pectantly and in
unison, offer a 9uantum shout of love B1ome, 2ord ?esusB. ,e want to join in on that cry
with deep, love laden worship and ma$e sure He $nows that we have our eyes and our
hearts set on Him ( waiting for Him to come in fullness( waiting for the consummation of
the ages.
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:. ,hy Build a House of -rayer on 2ong +sland
Now He was telling them a parable to show that at all times, they ought to pray and not to lose heart . . .
Qnow shall not 3od bring about Gustice for His elect, who cry out to Him day and night, and will He delay
long over themI ! tell you that He will bring about Gustice for them speedily. However, when the 1on of
,an comes, will He find faith on the earthI" %uke .8'., &)8.
%he 2ayman6s -rayer Fevival, 4ew 5or$ 1K>;(>K ( By 8liver -rice
+n 1K>= a Methodist names ,illiam "rthur published a boo$ of fiery sermons which
closed with a prayer pleading with God to B1rown this nineteenth century with a revival
of pure and undefiled religion...greater than any demonstration of the pirit ever
vouchsafed to man.B His prayer was answered when the greatest revival in "merican
history began the ne#t year.
+n 1K>; churches were sliding down hill. %housands of "mericans were disillusioned
with 1hristianity. ,illiam Miller, a 4ew England farmer, had captured nationwide
attention with his prediction that 1hrist would return on 8ctober 77, 1K::. ,hen nothing
happened, many abandoned their faith.
"merica6s moral recovery began when ?eremiah 2anphier, a concerned layman, started a
noon prayer meeting for 4ew 5or$ businessmen. 8nly si# people came to the first prayer
meeting on eptember 7<, 1K>; on the third floor of the B1onsistoryB of the 8ld @utch
Feformed 1hurch on Culton treet. By spring daily prayer meetings sprang up in many
locations and daily attendance grew to 1I,III. "merica6s greatest piritual awa$ening
was under way. +t was called the 2ayman6s -rayer Fevival because laymen led it.
http&**www.openheaven.com*library*history*newyor$.htm
2ong +sland*451 has a rich spiritual heritage. Historically, God has initiated wonderful
prayer movements here that have generated remar$able responses from the Holy pirit. +f
a daily, one(hour prayer meeting could spar$ revival (and this is only one e#ample!, then
how much more can a 7:*; regional prayer base releaseQ
+t's no great revelation that the Metro area needs a shift in its spiritual climate. Her
people are desperate to $now the God who is %rue 2ove. ,e see prayer in faith as a
servant releasing that love. "greement with God and each other in prayer is $ind of li$e
turning on a light switch that releases and reveals God's powerful affection3 in this case
releasing a revelation of love, reformation and restoration to bro$en people and dar$ened
circumstances.
%here are so many arenas to pray for that it can be overwhelming. "s .creatures of
habit/, we find that we need a regularly scheduled, focused time and place to pray3
$nowing that we must build these times into our wee$ly schedules or life6s demands will
inadvertently pull us away and we'll find that opportunity has passed us by. ,e're
loo$ing to establish a place where these meetings can continue with focus and longevity
in a sustained, worship(filled(prayer(filled environment. ,e trust that the spiritual
climate in 2ong +sland will shift as we continue to engage with and agree corporately
with %he Cather6s @ream over 2ong +sland*451.
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"dditionally, a regional prayer base will bless, serve and further empower local church
and para(church ministries (as a prayer furnace if you will!3 creating an atmosphere
conducive for the Body of 1hrist on 2ong +sland to move more effectively in evangelism,
healing and life changing deeds of mercy.
God truly cares so deeply for our families, our schools, and our communities. His 2ove
tugs on our hearts, calling on us to engage with Him in -rayer M and as we do that, it in
turn, stirs up our love and joy as we see prayers answered together. He has invited all of
us to participate with Him in loving and caring for one another. %ogether, we can release
power and compassion as well as practical e#pressions of mercy and social justice . . .
and this is why we're building a House of -rayer on 2ong +sland. +t's merely a reasonable
response to the e#travagant, compassionate invitation we've been given to partner with
God. "s history has demonstrated, it is always prayer that precedes the movements of
God. God created us, in His image, to .rule/ with Him by joining in agreement through
prayer. Genesis 1, 1)ings K, -salm 11>. +t6s our best hope for change . . .
>. Blueprints Cor %he House %hat 2ove Builds
F. . . $or we are the temple of the living 3od. As 3od has said' F! will live with them and walk among them,
and ! will be their 3od, and they will be my people.F /2orinthians C'.C
%he House of -rayer on 2ong +sland is emerging from the cultural influences of its
people. Because of the way God has molded the vision of the people carrying the House
of -rayer3 those influences are shaping what we are building.
,hat follows is a description of three models of a House of -rayer and their tools for
corporate intercession that we believe God is fusing into one for the purpose of nurturing
our passion for community and mission through worship and prayer.
%he first section discusses intercessory missionaries and .Harp D Bowl/ reflects the
+nternational House of -rayer( )ansas 1ity's approach (+H8-()1!. %he second portion,
titled .Boiler Fooms/ reflects -ete Grieg's 7:(; prayer movement, which draws strongly
from 1ount PinAendorf, and the Moravian prayer movement. %he third portion describes
B%he BurnB service, which has a heavy vertical focus and a strong fusion of the arts in
worship.
,hat the result of fusion will loo$ li$e is yet to be discovered, but we loo$ forward to the
adventure of creativity. +n the meantime, loo$ at these elements and picture the following
concepts merging into one. %he only missing element is outward mission and we6ll
discuss that in the other sections. %his is merely the framewor$ for the structure.
!ntercessory ,issionaries
+n a very practical sense, a House of -rayer Mission Base is an established site where
worship and intercession ta$es place 7: hours per day, ; days per wee$, <=> days per
year. +t is manned by .intercessory missionaries/ (i.e., musicians, singers, artists,
intercessors, those who lead in prayer and those who engage in prayer, etc.! who wor$
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cooperatively and collectively to create an open sanctuary where anyone can come to
worship and pray at any time of the day or night. +t is an incubator for lovesic$
worshippers, an e#tension of justice*mercy to humanity and a prayer furnace catalyAing
effective evangelism and transformation for the region.
%he House of -rayer is manned by teams of these missionaries who ta$e responsibility to
engage in worship and intercession (croll down to B,hat is Harp and BowlQ/ for more
information about one of the ways we do that.!3 $eeping a .fire/ burning before the 2ord
around the cloc$. %eams ta$e responsibility for a two(hour slot3 ultimately creating an
environment where worship*intercession is offered night and day3 7:*; M <=> days per
year.
+ntercessory missionaries, li$e all other missionaries, understand that they have a
commission to .ma$e disciples of all nations./ %heir mode of evangelism is through a
concerted agreement with God's will in prayer and fasting. ,hen rooted and grounded in
God's love and His ,ord, worship and intercession naturally form a furnace that fuels
the missionaries and the larger Body of 1hrist in their calling and invigorates their desire
to pour into the local body and their communities. +t is motivated by an awareness of
God's love and desire for intimate relationship with us and our response of love and
desire in return.
,e believe that in order for a House of -rayer to truly fulfill its calling, it must
incorporate intercessory missionaries from all denominational streams and cultures. %he
most complete blessing comes in unified diversity. +n that spirit, intercessory
missionaries immerse themselves in practicing love and collectively discover each other's
beauty in fundamental e#pressions of worship, including&
1. GaAing on God3 e#alting Him in all of His Glory and Beauty
7. 1ultivating a fascinated heart by studying*praying*singing the ,ord of God
<. Joluntarily choosing love and the fast of +saiah >K
:. Embracing humility and mee$ness so God may show Himself strong
>. "ctively loving others by e#tending the ongoing ministry of ?esus
%hese disciplines are common to our corporate heritage3 ma$ing the House of -rayer an
environment unfettered by denominational distinctions while truly blessing, honoring and
embracing the wonderful diversity of the Body of 1hrist. 8ur nuances can be celebrated
and incorporated as we come together in worship, prayer and practical deeds of
justice*mercy3 coming into agreement with our corporate first love3 ?esus the 1hrist.
>hat is meant by Harp and 9owl"I
Cor those unfamiliar with the Harp and Bowl model, it's the name that +H8-()ansas 1ity
adopted to reflect their fusion of worship and intercession. 0sing music, the spo$en word
and even other forms of art, the Harp and Bowl model helps engage the entire room in
meeting with God over the issues of His heart and ours.
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%he term itself is a reference to Fevelation >&;(1I& He came and took the scroll from the right
hand of Him who sat on the throne. And when He had taken it, the four living creatures and the twenty four
elders fell down before the %amb. Bach one had a harp :representing worship< and they were holding
golden bowls full of incense, which are the prayers of the saints. And they sang a new song' Jou are
worthy to take the scroll and to open its seals, because Jou were slain, and with Jour blood you purchased
men for 3od from every tribe and language and people and nation. Jou have made them to be a kingdom
of priests to serve our 3od, and they will reign on the earth."
+n this model, trained teams of musicians and singers begin each set with worship,
eventually moving toward spontaneous songs and singing*praying the scriptures of focus
for the session. +nterspersed are spo$en prayers accompanied by a musical response of
agreement commonly $nown as an antiphonal response. ,ithin these movements, a
variety of opportunities for the entire room to engage are presented. %his structure cycles
throughout a two(hour bloc$ carrying intercession with remar$able ease.
%he structure actually provides a great deal of freedom for artistic and prophetic
e#pression while remaining 9uite grounded in scripture, because it is the ,ord of God
itself that is being prayed and sung. +t ma$es for an accessible, powerful, engaging
encounter with God. +t's a model that easily sustains night and day prayer, engaging all
ages and all bac$grounds. Because of this, the model serves our need for endurance in
order to develop a 7:*; environment and to establish a movement that will out last us (
until the 2ord's return.
8ther gifts of this model include the ease that each musical culture and generation finds
in incorporating its structure while remaining true to the worshipful e#pressions they
most deeply relate to God in. "dditionally, because of the clear communication that this
model affords and the immersion in the scriptures that it re9uires, the teams are
emboldened by its rhythms and empowered to further cultivate their own relationship
with God. %here is actually more room for focused intercession and increased
opportunities for the entire room to participate in a various e#pressions of prayer.
,orship and prayer are natural partners and together they catalyAe intercession. +n a very
cyclical way, they always point us bac$ to Him. God is fascinating really. He woos us
with love in every arena and creates a means to an end that elicits a voluntary response to
His invitation to love Him, enjoy Him and co(labor with Him.
9oiler ?ooms
,hen we first started to respond to the call to build a House of -rayer on 2ong +sland,
%he 2ord used the B7:(; prayerB movement and -ete Grieg to spea$ about His desire for
us to deeply focus on 2ove and community. %he following is .7:(; -rayer's/ description
of their .Boiler Foom/ communities.
. " 7:(; Boiler Foom is a simple 1hristian community that practices a daily rhythm of
prayer, study and celebration whilst caring actively for the poor and the lost.
1. " dedicated place for prayer
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7. " studio for artists
<. " hostel for pilgrims
:. " mission station for outreach
>. " launching pad for acts of mercy
=. " training base for the learning community
%he %wo -urposes& a 7:(; Boiler Foom e#ists to love God in prayer and to love its
neighbors in practice. %hese purposes are conte#tualiAed in community and e#pressed in
a defined location.
%he %hree -rinciples& at the heart of every Boiler Foom is a living community committed
to being&
1. "uthentic& %rue to 1hrist
7. Felational& )ind to -eople
<. Missional& %a$ing the Gospel to the ,orld.
%he i# -ractices& Every Boiler Foom 1ommunity applies the three principles practically
through si# core activities&
A 9oiler ?oom is true to 2hrist by being&
1. " prayerful community practicing all $inds of prayers on all occasions
7. " creative community where artistic e#pressions of prayer and worship may ta$e
the form of art, sculpture, new music, poetry, dance, fun and celebration.
A 9oiler ?oom is kind to people by being&
1. " just and merciful community where the practical needs of the local poor are met
and where liberation is championed.
7. " hospitable community where pilgrims are welcomed, meals are shared and
where friendships can flourish across boundaries of race and culture.
A 9oiler ?oom is committed to the sharing the gospel by being&
1. " missional community e#isting for the incarnation of the gospel amongst the
poor and the lost both locally and cross(culturally3 to act as well as to pray.
7. " learning community of training and discipleship, where people are growing in
their faith, their life(s$ills and their ability to lead. http&**www.boiler(rooms.com*cm
5he 9urn
B%he Burn 7:(; is a renaissance movement of vertical worship and intercession. ?esus
appointed the twelve to first of all .be with Him/. %his core value set the pattern of
@avid's %ent, t. Crancis of "ssisi and his troubadours, and the Moravians. %his is also
the @4" of the Burn. %he Burn is diverse in e#pression, non(denominational in
affiliation, simple in focus, and missional in practice.
4ew branches are growing up from the ancient roots of @avid's %abernacle. ,hen aul
encountered the -resence of God in the company of amuel's school of prophetic
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minstrels, he was .turned into another man/. ,hen @avid brought the "r$ of God to
Pion, +srael was turned into another nation. "n open heaven environment rested on an
entire region. "s a result, the dream that God had for @avid's generation was realiAed.
@avid's %ent is being restored today on a global scale, and the influence of the )ingdom
of God and the outpouring of God's pirit will flood the nations. %his is the heartbeat of
the Burn M to see the Cather's dream for this generation realiAed.
Jet a time is coming and has now come when the true worshipers will worship the $ather in spirit and
truth, for they are the kind of worshipers the $ather seeks :#ohn *'/(<."
%his is not the mission of some elite group of spiritual people. +t is the heart of God for
His beautiful bride, the 1hurch. o come and be ignited. ,orship. -ray. Burn.
,echanics of the 9urn
Burns typically last between 7: and 1II hours with the goal of becoming 7:(;(<=>.
%hese times are divided into 7(hour shifts, which are filled by teams from the body of
1hrist in the region. %hese teams range from one person leading worship and prayer from
a guitar, $eyboard or other lead instrument, to full bands accompanied by prayer leaders.
"rtists and dancers join many sessions as well.
%here is a set focus, but there is not a set format. ,hile well($nown songs are sung, the
creative, -resence(charged atmosphere in Burn gatherings creates space for the new ong
of the 2ord to flow out, and prophetic intercession to come forth. %his is the heart of
B0F4 7:(;.
Many ,orship and -rayer 2eaders have never e#perienced leading in a gathering where
there have already been many hours of momentum and brea$through. +n the Burn they
e#perience dimensions in God they have never $nown in the conte#t of a <I(minute
worship service or an hour(long prayer meeting. +t is a consecrated place to minister to
God first and go vertical in our worship and prayer in the spirit of the @avidic %abernacle
("mos H and "cts 1>! and not being consumed with horiAontally connecting with the
audience.
Burns are accompanied with an e#traordinary freedom in the pirit, yet there is a divine
order to it all. ome lay on the floor, lost in God's -resence, while others dance. "s the
Cather's heart is revealed, waves of deep intercession for the region and the nations will
wash through the room, as well as waves of deep rest and joy. 8ne person might
e#perience all of these in one two(hour shift. +n short, there is a lot of variety and
diversity of e#pression in the Burn./ Cor more info on the burn see
www.theburn7:;.com.
!n 1ummary . . .
,hile we have incorporated the +H8-()1 model of Harp D Bowl, aspects from the .7:(
; prayer/ movement and an emphasis on artistic vertical worship in the Burn ervice, the
rhythms and practices of worship(filled prayer will reflect the uni9ue e#pressions of those
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who are ministering at the time but our intention is that 2ove would always resonate
throughout. Mi# in the Jineyard's genetic code and values regarding pirit empowered
ministry and you have a fairly composite picture of +H8-(2+.
". ,here the Heart +s
1. Footed and Grounded
FA new commandment ! give to you, that you love one another, even as ! have loved you, that you also love
one another. 9y this all men will know that you are ,y disciples, if you have love for one another.F #ohn
.('(*)(;
$or this reason ! bow my knees before the $ather, from whom every family in heaven and on earth derives
its name, that He would grant you, according to the riches of His glory, to be strengthened with power
through His 1pirit in the inner man, so that 2hrist may dwell in your hearts through faith; and that you,
being rooted and grounded in love, may be able to comprehend with all the saints what is the breadth and
length and height and depth, and to know the love of 2hrist which surpasses knowledge, that you may be
filled up to all the fullness of 3od. Now to Him who is able to do far more abundantly beyond all that we
ask or think, according to the power that works within us, to Him be the glory in the church and in 2hrist
#esus to all generations forever and ever. Amen. Bphesians ('.C).+
Being rooted and grounded in love is the primary prayer and heart value of the House of
-rayer on 2ong +sland. Before we engage in any other aspect of mission, we bring this
prayer to God for us and for you. ,e have two fundamental e#pressions of this value that
influence everything else we engage in&
1. %o love and care for people the way ?esus did and still does
7. %o collectively cry .1ome/3 praying in the return of ?esus
0Oh! that 1ou $ould "e loved(
That the nations $ould flok to 1ou and
That 1our 2ingdom $ould ome&0
%he House of -rayer on 2ong +sland M0% be a place where we set our hearts toward
learning to love in the way ?esus had in mind. His love was radical, rec$less, e#travagant
and challenging. +t6s everything we want to grow up to be and we invite you to join us in
trying, perhaps failing and then always to try again to follow hard in His footsteps. How
much fun will it be to go on a treasure hunt for hearts and then discover yours and mine
on the wayQ cary ( yet 9uite cool ( and for us, it6s not negotiable.
o, in very practical ways, we6re bent on becoming a loving, worship(filled(prayer(filled
community that the 2ord loves to dwell with. 2eaning hard on God6s e#travagant,
powerful, merciful heart, we love and honor His desire to get right in the mi# and help us
Bdo justice, love $indness and wal$ humblyB with Him.
FHe has told you, 0 man, what is good; And what does the %0?E re4uire of you but to do Gustice, to love
kindness, and to walk humbly with your 3odI ,icah C'8
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,e have no illusions about getting it right and we6ll probably fail you and ourselves in
love somewhere along the way, but we6re going hard after it anyway and maybe we6ll all
discover something about mercy and forgiveness in the process.
%hen, out of the overflow of love, we are committed to pouring love into 2ong +sland and
the 1hurch3 joining her in prayer in order to shift the spiritual climate over 2ong +sland
and 4513 first in worship D prayer and then through practical deeds of mercy.
,e have a fundamental belief that those who are captured by God's 2ove and are
captivated by God's Beauty are compelled to see God's Glory. %herefore, we envision
lovers of all ages, cultures and bac$grounds who will see the House of -rayer as a
sanctuary of intimacy where they are renewed by His 2ove and then fueled by His 2ove3
reaching out to their communities and reaching into their local church with renewed
fervor.
%here are other values that move us and you6ll discover more on the following pages as
you review our biblical foundations and statements of purpose D faith, but above all
else . . . Bif we have not loveB . . .
7. ,hat are the Biblical Coundations for a House of -rayerQ
1ontemporary e#pressions of the House of -rayer often refer to @avid's %abernacle as its
biblical model because @avid established 7:*; worship and prayer before the "r$ of the
1ovenant. ee 1 1hronicles 1>&7, and + 1hronicles 1=
,e are not recreating the %abernacle of @avid, but we love the spirit behind it. @avid's
model was brilliantly inspired and it reveals a profound understanding of God's heart for
relationship. %he %abernacle, in its open simplicity, pointed prophetically to faith in the
provision of the coming Messiah. +t communicated a foundational principle3 it is God's
pleasure and desire to be in relationship with humanity and we will find our highest
pleasure in enjoying open relationship with Him.
@avid understood this, enjoyed it and modeled it. He wal$ed in the confidence of the
generous, relational, merciful nature of God. %herefore, @avid's %abernacle had a
different tone to it than the %abernacle Moses had built. +t was a vibrant atmosphere
where dancing and singing and creative musical e#pressions were released freely.
,oreover four thousand were porters; and four thousand praised the %0?E with the instruments which !
made, said Eavid, to praise therewith." 1ee . 2hr. /(';, / 2hr &'C, /2hr 8'.*
%he word for praise here is .Halal/, which means wild, clamorously foolish praise. @avid
lived this in reality and led the way in pouring out his affections upon God. Because of
the environment he cultivated (revealed by the 2ord prophetically! he entered into a
whirlwind of prophetic revelation himself. ,ith his heart focused on enjoying God, he
modeled a template for relationship that was an entirely new encounter for +srael i.e.,
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there was nothing in between the "r$ of His -resence and the people e#cept worship and
intercession.
2i$e the %abernacle of @avid, the 2ong +sland House of -rayer desires to facilitate an
accessible environment conducive to loving relationship3 a place where the pirit of the
2ord is enthroned upon our $isses of worship and people can freely enter into an
atmosphere where 2ove is offered and honored.
<. tatement of Caith and Genetic 1ode
5he 1pirit of the 1overeign %0?E is on me, because the %0?E has anointed me to preach good news to the
poor. He has sent me to bind up the brokenhearted, to proclaim freedom for the captives and release from
darkness for the prisoners, to proclaim the year of the %0?E6s favor and the day of vengeance of our 3od,
to comfort all who mourn, and provide for those who grieve in LionR to bestow on them a crown of beauty
instead of ashes, the oil of gladness instead of mourning, and a garment of praise instead of a spirit of
despair. 5hey will be called oaks of righteousness, a planting of the %0?E for the display of his splendor.
5hey will rebuild the ancient ruins and restore the places long devastated; they will renew the ruined cities
that have been devastated for generations. !saiah C.
8ur leadership team comes from a wide variety of denominational bac$grounds.
However, the Jineyard movement has been e#tremely influential in our core values and
beliefs. ?ohn ,imber6s declaration that Beverybody gets to playB and his understanding
that we all ought to be Bdoin6 the stuffB ?esus did, freed up the body of 1hrist to jump into
ministry and mission without the inhibitions many of us have been laden with by
dispensational theology and faulty perspectives regarding the establishment of a clergy
and laity. ,e, collectively, are the Body of 1hrist and 1hrist in 0 is the hope of glory.
B2et6s play.B
%he Jineyard formed a meticulously biblical statement of faith that we honor and
embrace. ,e are not a Jineyard House of -rayer so please don6t fault them for anything
we do. 4or, are we bound to the perspectives and by(laws of their fellowship, but we
certainly love, bless and honor them (along with all of the wonderful denominational
streams that love and honor God!.
,hat follows is the lin$ to the Jineyard tatement of Caith. ,e have included it for your
edification and to foster an understanding about what moves us.
http&**www.vineyardusa.org*about*beliefs.asp#
"dditionally, B%he 1allB put out a great statement of faith that sums up our hearts. %o
chec$ it out, go to& http&**www.thecall.com*-ublisher*"rticle.asp#QidO1IIII1;7H:
Hineyard 3enetic 2ode
"t a Jineyard pastor's conference in eptember, 1HH7, founder ?ohn ,imber taught on
1I areas of ministry that were essential to any Jineyard church. ?ohn called these areas
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the Jineyard Genetic 1ode because they are the common denominators that identify us
as a family. " Jineyard e#perience typically includes&
T1lear, accurate, Biblical teaching
T1ontemporary worship in the freedom of the Holy pirit
T%he gifts of the Holy pirit in operation
T"n active small group ministry
TMinistry to the poor, widows, orphans and those who are bro$en
T-hysical healing with emphasis on signs and wonders as seen in the boo$ of "cts
T" commitment to missions ( church planting at home and world missions abroad
T0nity within the whole body of 1hrist3 a relationship with other local churches
TEvangelistic outreach
TE9uipping the saints in areas such as& worship, prayer, discipleship, ministry, serving,
giving, finances, family, etc.
"s a House of -rayer and a growing organism that values the diversity of the Body of
1hrist, we will certainly incorporate our own distinctive and add to this list. However, we
are confident that these characteristics will remain evident because of their biblical
genesis and their relational bent.
-lease feel free and encouraged to dialogue with us about these statements, as our desire
is to be teachable and to operate in biblical integrity. By no means do you need to agree
with our theology in order to relate with us. ,e love and honor the gifts of the entire
Body of 1hrist and want you to feel safe with us at all times.
". ,here the Hope +s
1. 2oving 8ne "nother
8ne of the many amaAing things about ?esus is that He completely messed with all of our
religious aspirations to somehow get things right by embracing the most bro$en sinners
and holding them close to Him. ,ith 2ove and in love, He transformed them into the
most profound lovers of God3 forgiving, delivering and healing those who could never
have found any righteousness of their own. ,hat a God we have . . . and in Him, we see
the Cather.
,e want to embrace people in and through prayer with the same heart and sense of
mission that ?esus wal$ed in. %he primary motivation in our hearts is to bless and
worship God. ,e6re convinced that the best way we can do this is to partner with Him to
bring the power, love and life of the gospel of ?esus into the lives of the people on 2ong
+sland, 451 and the nations. @earest to our hearts are the bro$en, the poor, the lonely,
the downtrodden, the sic$ and the rejected of our society.
2ong +sland groans under the weight of tears ( and in some cases, the lac$ thereof. @aily,
many of us wal$ by the homeless and the mentally ill3 unable to bear their story because
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of the pain of our own. Bro$en homes, bro$en marriages, bro$en lives3 bro$en images of
the Bimage bearersB are everywhere.
"s we cry out to God over the injustices we enact or encounter, our tendency is to close
our ears or our eyes to everyone ( including Him. But He is intimately involved,
powerfully inclined to bring change and He truly cares about whether we care enough to
get involved. %he problem isn6t God6s callousness but our own. ,e are the Bimage
bearersB of 1hrist. ,e're the ones who must pray .5our )ingdom come, 5our will be
done HEFE as it is in Heaven./ Femember when the disciples wanted to send the hungry
away to go get foodQ ?esus said B5ou feed them.B He too$ what little food a child had,
split it into twelve bas$ets and the loaves and fish were multiplied in the hands of the
disciples as they themselves fed the crowd.
2oving people practically by intentionally embracing them as ?esus did*does is the
sweetest e#pression of worship we can offer to God. +n the end, we all just want to be
loved and cared for and there are so many people who so desperately need this cry
answered %8@"5.
%he House of -rayer is committed to ministry to God and to man by being a practical
e#pression of love to both and we hope you will come with a desire do the same.
%he following pages are focused upon the Generations, the 1hurch and +srael. %hey
reflect our heart for each. ,e believe that as we serve them in love . . . together, we can
affect change on 2ong +sland.
+t6s where the Hope is . . .
7. 2oving the Generations
$rom 9irth to Barth
?esus, in all of His glory, has restored to us right relationship with %he Cather and with
one another. ,e discover in His 2ove that we have a corporate responsibility to one
another to do the same3 to turn the hearts of the fathers to the children and the hearts of
the children to the Cathers (Malachi :&=! i.e., to pass on to each generation the treasures
and movements of His Heart.
,e want to foster an environment where each generation is encouraged and e9uipped to
enter into the wor$ of God3 believing in Him, agreeing with Him and from that posture,
praying His )ingdom into every arena of life.
%he vision loo$s something li$e this& -rayer meets 2ove meets Hip(Hop meets Foc$(n(
roll meets Big Band meets ?aAA meets 4ursery Fhymes meets ,orship meets God meets
2ong +sland meets 451 meets the nations. %hat's a lot of .meeting/ . . . and it's e#actly
the point. %he House of -rayer is meant to be a .%ent of Meeting/ (E#odus <<! M with
God and with each other.
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,e welcome each generation to come in to the House of -rayer and discover God6s
goodness. ,e loo$ to each generation to bring their distinctive .to the table/ and honor
the gifts of the other. ,e especially hope that each will learn from the other. "s such, we
desire a House that is filled with little ones, youth, and adults of all ages who revel in
God's presence and operate from the norm that we are a .priestly $ingdom/3 children of
God who are all called to e#plore life in 1hrist with encouragement and enthusiasm. "s
@utch heets once said, we are to be a people of honor, where the .long hairs/ are lin$ed
to the .gray hairs/ M because we each need the other to burn in passion before the 2ord.
5he Hision and 5he How
,hen God started to turn up the heat regarding building a House of -rayer on 2ong
+sland, He used -ete Grieg and the 7:(; prayer movement to spea$ to us about His desire
for people to discover Him in the midst of caring for one another. (His journey is mapped
out in .Fed Moon Fising/, .%he Jision and the Jow/ and most recently in BGod on
MuteB in case you6re interested.! -ete inadvertently composed a vision that has spread
through the young underground 1hurch that stirs our hearts. +t carries the heart of what
moves us regarding not just young adults but the full range of the human life span.
T)E /ISION: 2,1ones I,NAr+y
1o this guy comes up to me and says Fwhat6s the visionI >hat6s the big ideaIF !
open my mouth and words come out like this@ 5he visionI
5he vision is #B1K1 P obsessively, dangerously, undeniably #esus.
5he vision is an army of young people.
Jou see bonesI ! see an army.
And they are $?BB from materialism.
5hey laugh at +); little prisons. 5hey could eat caviar on ,onday and crusts on
5uesday. 5hey wouldn6t even notice. 5hey know the meaning of the ,atri7, the
way the west was won. 5hey are mobile like the wind, they belong to the nations.
5hey need no passport. People write their addresses in pencil and wonder at their
strange e7istence. 5hey are free yet they are slaves of the hurting and dirty and
dying. >hat is the visionI 5he vision is holiness that hurts the eyes. !t makes
children laugh and adults angry. !t gave up the game of minimum integrity long
ago to reach for the stars. !t scorns the good and strains for the best. !t is
dangerously pure.
%ight flickers from every secret motive, every private conversation. !t loves people
away from their suicide leaps, their 1atan games. 5his is an army that will lay
down its life for the cause. A million times a day its soldiers choose to loose that
they might one day win the great 6>ell done6 of faithful sons and daughters.
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1uch heroes are as radical on ,onday morning as 1unday night. 5hey don6t need
fame from names. !nstead they grin 4uietly upwards and hear the crowds
chanting again and again' F20,B 0N=F
And this is the sound of the underground; the whisper of history in the making.
$oundations shaking ?evolutionaries dreaming once again ,ystery is scheming
in whispers. 2onspiracy is breathing@ 5his is the sound of the underground.
And the army is discipl:in<ed.
Joung people who beat their bodies into submission.
Bvery soldier would take a bullet for his comrade at arms. 5he tattoo on their
back boasts Ffor me to live is 2hrist and to die is gainF. 1acrifice fuels the fire of
victory in their upward eyes. >inners. ,artyrs. >ho can stop themI 2an
hormones hold them backI 2an failure succeedI 2an fear scare them or death
kill themI
And the generation prays like a dying man with groans beyond talking, with
warrior cries, sulphuric tears and with great barrow loads of laughter= >aiting.
>atching' /* P & P (C;.
>hatever it takes they will give' 9reaking the rules. 1haking mediocrity from its
coAy little hide. %aying down their rights and their precious little wrongs,
laughing at labels, fasting essentials. 5he advertisers cannot mould them.
Hollywood cannot hold them. Peer)pressure is powerless to shake their resolve at
late night parties before the cockerel cries.
5hey are incredibly cool, dangerously attractive inside.
0n the outsideI 5hey hardly care. 5hey wear clothes like costumes to
communicate and celebrate but never to hide. >ould they surrender their image
or their popularityI 5hey would lay down their very lives ) swap seats with the
man on death row ) guilty as hell. A throne for an electric chair.
>ith blood and sweat and many tears, with sleepless nights and fruitless days,
they pray as if it all depends on 3od and live as if it all depends on them.
5heir ENA chooses #B1K1. :He breathes out, they breathe in.< 5heir
subconscious sings. 5hey had a blood transfusion with #esus. 5heir words make
demons scream in shopping centers. Eon6t you hear them comingI Herald the
weirdo6s= 1ummon the losers and the freaks. Here come the frightened and
forgotten with fire in their eyes. 5hey walk tall and trees applaud, skyscrapers
bow, mountains are dwarfed by these children of another dimension. 5heir
prayers summon the hounds of heaven and invoke the ancient dream of Bden.
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And this vision will be. !t will come to pass; it will come easily; it will come soon.
How do ! knowI 9ecause this is the longing of creation itself, the groaning of the
1pirit, the very dream of 3od. ,y tomorrow is his today. ,y distant hope is his
(E. And my feeble, whispered, faithless prayer invokes a thunderous, resounding,
bone)shaking great 6Amen=6 from countless angels, from hero6s of the faith, from
2hrist himself. And he is the original dreamer, the ultimate winner.
3uaranteed. N Pete 3reig, /*)&prayer.comO
T)E /OW 3 The Order o the Mustard Seed
5o 9e 5rue to 2hrist, Mind to People and to take the 3ospel to the Nations
5he 1hocking Eiscovery
5hey entered into a covenant to seek the %ord the 3od of their fathers, with all their heart and
soul.":/ 2hron. .;'./<

+t wasn't until the mysterious death of a -russian officer in "msterdam that the
secret got out. "braham von Fumswin$el had been a professional soldier
stationed in Holland, but, upon his death in 1;<;, those searching his belongings
discovered an e#traordinary secretRstrange symbols and documents& a golden
ring with an inscription in Gree$ and a list of rules written in formal German.

High 1ociety
lowly it emerged that this ordinary -russian officer had, in fact, been a member
of an e#traordinary secret 8rder reaching to the very highest echelons of society,
right across Europe and even into the 4ew ,orld of "merica. +t was hard to
believe, but other members of this mysterious 8rder included the $ing of
@enmar$, the "nglican archbishop of 1anterbury, the Foman 1atholic archbishop
of -aris, the secretary of state for cotland, a military general and governor of the
colony of Georgia, and even an eighty(seven(year(old +ndian chief %omo(chi(chi
(left!. %he leader of the group was a well($nown German aristocrat with a
reputation as a religious AealotRa man in his thirties by the name of 1ount
4ic$laus 2udwig von PinAendorf of a#ony. %he e#istence of %he Honourable
8rder of the Mustard eed had finally come to light. %he rumors spread li$e
wildfire as the statutes of this secret society fell at first into hostile hands. "
-rofessor Joget of 0trecht attempted to use them to discredit the Moravian
missions movement e#panding so rapidly under PinAendorf's patronage. "nd so,
reluctantly, in 1;:I, the 1ount went public with the Fules, the relationships, and
the history of his )nightly 8rder. %he truth that emerged was not sinister, but it
was truly e#traordinary3 some of the most powerful people in contemporary
society had banded together in a solemn covenant not for self(preferment, but
rather to live selflessly for ?esus 1hristG
-art of the reason why we have chosen to e#press the values of the B8rder of the
Mustard eedB as < simple principles is that the detailed rules themselves changed
as PinAendorf and his companions matured together. %he first set of rules (for the
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B1onfessors of 1hristB! were written when they were just 1= years old, and reflect
the concerns and aspirations of young people starting out on adult life.
By 1;:I, many of the members were in positions of responsibility and influence
in the society of their day. %he rules which were published to the world following
the une#pected disclosure of the 8M (and the controversy which followed!
reflect their desire to live out the same basic principles in the comple# world of
international affairs.
"s we see$ to apply these same principles in the 71st century, we have ta$en the
original rules as an e#ample rather than a re9uirement. %he issues they had to
grapple with (such as how to handle the reality of having a reigning monarch as
one of your members! are not ones we have had to confront so farG However,
many of their insights are still highly relevant today, and their heart to be Btrue to
1hrist, $ind to all, and bearers of the GospelB has an eternal 9uality which
challenges every generation.

?ules of the 0rder of the ,ustard 1eed :pub. # 1torr, 9udingen, .&*D<
!. 9ecause of the state of the churches it is not possible to completely bring
people together. >e are divided by borders and nationality, by our professions,
and by church backgrounds and ancestry. >e are however united by the fact of
our salvation through #esus 2hrist, the 1on of 3od, born of ,ary. 5his then is the
aim of our work in the whole world' that we reach the hearts of all for the sake of
the 0ne who gave his life for our souls.
!!. Bvery one of us commits to love and serve the whole human race through
whatever position he finds himself in. >e promise not to try and convert" others
out of their own 2hristian background, all the while that they are genuinely born
again. However, if someone decides to change their affiliation of their own free
will, they should be allowed to do so and no)one should prevent them.
!!!. No)one should try and persuade a new convert to Goin their own church
when that person was won to 2hrist by 2hristians of a different background, as
long as the person is going on in obedience to the cross. 5his only applies to
genuine" conversions, not the strange practice whereby someone never had
2hrist taught or e7plained to them but was forcibly converted or baptiAed.
!H. 5here are many 2hristians whose salvation is genuine, but e4ually there are
many people who claim to be 2hristians" but are not actually true servants of
the %ord. 5o be a member of this 0rder, you must be a genuine servant and
follower of 2hrist.
H. Bveryone should work to further the kingdom of 3od within the conte7t of
their own profession. !f you are a teacher, then teach for the %ord, etc.
H!. Mings and Sueens may become members of the 0rder, but they do not
automatically become leaders of it and membership cannot be passed on or
inherited. !f anyone tries to misuse their membership for fame or personal
advancement, they can no longer be a member and must resign.
H!!. 1ome members have already died, but to make it clear to everyone, these
are the intentions of our 0rder'
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.. 5he members commit to love the whole human race.
/. >e want to give to the world the best of everything we have to offer.
(. >e desire to Goin the souls of all people to their creator, and to their savior
#esus as soon as they come to know about him.
*. >e intend to work in a way that is honest and upright. Bven when we do
things carefully and shrewdly, we will never be dishonest or underhand.
;. >e will not be over)hasty, but will think carefully before we act.
C. >e will not however think too long before stepping through doors that have
been opened by 3od. !n everything we will be brave and Goyful, whilst taking care
not to close other doors through our actions.
&. !f any of us has a personal opponent who is also a servant of 3od, and their
work is going well, a member of the 0rder will support what their opponent is
doing. 5his way even the things that our enemies do for 3od will prosper, and
great blessing will come from our actions.
8. >e will support the good wherever it is found and never work against it.
+. Against the trend, we do not seek to abolish the old and establish the new.
!nstead we aim to sanctify and bring out the best in old traditions.
.D. >hen new things do arise, we will not try and Goin them to the old and so
make old divisions even deeper.
... >here there are institutions which were originally of 3od but have now
become dark and useless, and 3od starts to renew them through his mercy, we
will support them in returning to their former glory.
./. >here anyone has a good intention or has made a promising start, we will
support them whole)heartedly. 5his will be so even when their plans are not yet
fully worked out, so that out of it our common %ord may be glorified.
.(. >hen we have achieved all of these good aims, we will not ask for any glory
or reward from them. >e will live to the end of our days in the grace that comes
from the cross of 2hrist alone. >e will die willingly, because after hard labor
comes a great reward.
H!!!. 5he 0rder of the ,ustard 1eed chooses to stay secret and to work out of
the public eye. $or this reason it is best to wear the medallion only in private.
!T. 5he mustard seed" is the emblem of the 0rder and its guiding principle,
taken from ,ark chapter * verses (D to (/. >e will work simply and 4uietly.
Bven if we never see wonders with our own eyes or hear of them with our ears,
we are planting the kingdom of heaven into the nations and will look for the fruit
which grows from it.
T. Bach member will wear a gold ring with the inscription None of us lives for
himself" :in 3reek<. 5he ring is a reminder of the task you have chosen and the
community of which you are a part.
T!. Eescribes the medallion of the 0rder' a gold cross bearing an oval front)
piece displaying a picture of a mustard tree and the %atin inscription Suad
$uitan Ante Nihil" :5hat which was formerly nothing"<.
T!!. B7plains the items to be worn at meetings of the 0rder.
T!!!. Practical arrangements like e7penses.
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T!H. Bvery member of the 0rder is e4ual in status. >hen someone is acting as
the secretary", they are there to be a contact point and to handle
correspondence but not to take authority.
TH. 5he /;th of ,arch and .Cth of August are set aside as holidays" for us to
gather together for prayer and fasting.
<. 2oving the 2ocal 1hurch
How does the House of Prayer differ from the local churchI
,e often hear concerns regarding our relationship with the local church. B"re you in
competition for intercessorsQ ,ill you ta$e away the limited resources of the local
churchQ ,ill you in fact function as a churchQB -erhaps the following will answer these
9uestions and encourage all who are involved to partner with us in serving the )ing and
His )ingdom.
Cirst, let us say the following& %he 1hurch will never be limited in resources because we
have a Cather who $nows no limits. "ll Heaven and earth belongs to Him. Cear over lac$
is not His modus operandi and therefore should not be ours.
+H8-(2+ cannot fulfill its true purpose unless members from all parts of the Body of
1hrist come together with a unified heart to love God and one another. 1orporately, we
are the 1hurch. %herefore, the ambiance of a mission base environment can and will
mirror some aspects of church life because it's made up of the 1hurch. %he mission is the
same because we love ?esus and desire what delights Him.
However, we are very different in function because we see ourselves as a prayer furnace
for the 1hurch and 2ong +sland. ,e are purposeful in wanting to serve and love the
2ocal 1hurch3 loo$ing to pour resources into her, including&
1. +nterceding for her
7. Encouraging all who labor with us to commit to active membership in her
<. +nvesting time, energy, prayer and finances in her3 and
:. Blessing her every chance we get.
,e have a very different mandate than the local church and are deeply focused on our
posture as servants* agents of blessing through worship(filled prayer.
,e are not interested in drawing resources or people away from the 1hurch. +n fact, our
desire is that people will come and be loved and edified at the House of -rayer and fueled
by love they will pour their love into the church by interceding for it and serving in it.
0nity in 2ove is the high calling of the Body of 1hrist in all of its beauty. %herefore, our
mutual, primary focus is to 2ove the 2ord with all our heart, soul and mind and to love
our neighbor as ourselves. Matthew 77&<=(:I
+n other words, the beauty of a House of -rayer Mission Base is the intricacy of its
primary focus& night and day worship and intercession3 serving the local church as a
prayer furnace and facilitating its efforts to effectively e#press His love as the 1hurch.
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%he beauty of the local church is the intricacy of its primary focus& facilitating love
between God and humanity through practical e#pressions of relationship. ,e value both
and will e#press both but see our role e#pressed most often in intercession.
%o be loved by God and to respond in love for God is the first arena of our engagement,
but the second is li$e the first . . . to love our neighbors as ourselves. -raying for people
to be loved and to be free to appropriate His love is one of the most practical ways we
can accomplish this mandate. ,e are, therefore, servants of God and partners with the
local e#pression of the 1hurch on 2ong +sland.
An 0pen %etter to the 2hurches on %ong !sland'
>e :the !H0P)%! homies< have resolved in our hearts to not be
the Fsin policeF or the Fgift policeF or even the Fhow committed are
you to the local church policeF as a screening process for those who
come to or somehow are involved in the House of Prayer because we
Gust can6t do it. !t6s an overwhelming and e7hausting prospect
considering our particular assignment and the instructions 3od has
given us for now.
However, there is a place for relationships that
challenge those very things and it is a very biblical function that
the local church fulfills within the conte7t of love and commitment.
5he local church has a different, honorable and highly valued pastoral and
discipling aspect that is very different than ours.
>e commit ourselves as servants of the local church, not a replacement.
0ur posture is to be as grace)filled and loving toward the local
church as #esus is. He is 2?ALJ 6bout His 9ride and speaks
wonders over her. 5he 2hurch is where the love stuff gets worked out
and while the House of Prayer should function the same way and may
even look and smell like her because it is made up 0$ the 2hurch, we
do not e7ist as a replacement $0? the 2hurch.
>e remain committed to the 9ody of 2hrist e7pressed in the local church and
strongly encourage every one involved in !H0P)%! to be part of a church family
because ultimately, the idea is' to come and marinate before the %ord in the
House of Prayer and e7pose your heart to Him, get His heart in you and together
to bless the socks off your sphere of relationships every way you can. 5hat
e7pressly includes your local church family.
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:. 2oving the .8ne 4ew Man/
How will this House of Prayer :!H0P)%!< embrace 3ods heart for !sraelI
,holeheartedly. ,e love and bless +srael and the ?ewish people.
%here are some under girding thoughts about this issue though that governs our heart for
prayer in this arena.
Cirst, the 1hurch has not replaced +srael in God6s heart. God's commitment to +srael is
clear and unfailing. He is faithful to His ,ord and His promises to +srael and the ?ewish
people will certainly be fulfilled.
econd, as 1hristians we are birthed from ?udaism and in many respects, she is our
.mother/ and due honor as such.
%hird, ?esus made it clear that salvation is from the ?ews and -aul's discourse to the
Fomans ma$es it clear that the salvation of the Gentiles came about because of God's
mercy. He hardened the hearts of many ?ewish people for the sa$e of the nations, but as
the .time of the gentiles/ is completed, (Fomans 11&7>! He will in fact open their eyes
and we had better approach this truth with humility and an abundance of honor, patience
and mercy toward the ?ewish people. %heir salvation and our fullness are ine#orably
connected. (Fomans 11! "dditionally, when the House of +srael comes into its own
richness as ?esus is revealed to them as the Messiah, something remar$able will happen&
$or if their casting away is the reconciliation of the world, what is the reception, e7cept life from the
deadI" ?omans ..'.;
Cinally, there is the personal connection that 2ong +sland and 451 share with ?udaism.
Historically, nearly all of our stories share least three denominators M immigration,
rejection and reformative influence.
%his area was carved out of the national identities of people who emigrated here to
establish a better life in 4ew 5or$. -art of our rite of passage e#perience is the biAarre
fact that every people group that established their lives in this area $new prejudice and
rejection as part of their corporate e#perience. 5et somewhere in the fight to survive, they
also lent their distinctive to our corporate identity.
0ndoubtedly, the ?ewish people did the same and are an integral part of carving out our
collective e#perience as 4ew 5or$ers. ,e all have ?ewish friends and neighbors. Hebrew
chool, local ynagogues and ?ewish Holidays and the post( ,,++ era were part of the
framewor$ of our lives whether we were aware of it or not. Cor many of us, our families
are deeply connected by shared history whether by friendships, marriages or business
relationships. 0ltimately, the ?ewish people are woven into the fabric of the +sland and
the 1ity.
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,hile there are still a ridiculous amount of prejudiced perspectives that thrive in 4ew
5or$ and we recogniAe that there is a corporate responsibility that the 1hurch has to
respond to them all, anti(emitism is fully an issue that only the Gentile 1hurch can
ultimately respond to because of our obvious ties and indebtedness in faith.
%herefore, as a House of -rayer, we fully honor and embrace God6s heart for +srael and
?udaism. 8ur mission will always include prayer for +srael, ?erusalem and the ?ewish
people3 in particular the ?ewish people who live here in the 4ew 5or$ Metro area.
,e desire to create a House that is overtly welcoming to our ?ewish brothers and sisters
and is a ready source of love, honor and encouragement.
+t is the fullness of God's intent in relation to the nations that we also hold in prayer with
our heart for +srael. "s such, we need to e#plore what God had in His Heart when He
spo$e the following to +saiah&
!s ;C'& . . . Bven them will ! bring to my holy mountain, and make them Goyful in my house of prayer' their
burnt)offerings and their sacrifices shall be accepted upon mine altar; for my house shall be called a house
of prayer for all peoples. :A1H<
%he description of joy in His House of -rayer was spo$en in the conte#t of a larger
message. 8n one hand, it was the marvelous revelation of a Messiah who had made a
way for +srael to enjoy unmitigated relationship with Him. +t was a revelation of God's
love and His covenant of peace (+s >:& 1I! with a nation that would always have His
heart. He declared that He was Her Husband and with everlasting loving($indness He
would have compassion on Her. (ee Hosea 7!
But then, the 2ord spo$e of something e9ually wonderful. %his Messiah included .the
foreigner/ and .the eunuch/ in such intimacy. +t was an open invitation to the Gentiles to
join themselves to Him and there was no difference in the level of intimacy He was
offering. "nyone who desired covenant relationship with Him could come to Him. He
included the foreigner (i.e., the nations! and the eunuch (i.e., those who followed other
gods previously, those who fell below the creational standards of God or those had a
fundamental defect! in His covenant of peace and His promise of relationship. He was
blessing +srael and the nations in fulfillment of His promise to "braham. (ee Genesis
17( 77&1K! His faithfulness to His ,ord from the earliest of times to the present is
overwhelming.
?esus 9uoted +saiah >= as He Aealously cleared the 1ourt of the Gentiles. +t revealed His
indignation over the obstruction such activity caused for those who desired relationship
with God but were not born of the house of +srael.
Mar$ 11& 1; . . . .+s it not written& LMy house will be called a house of prayer for all
nationsQ But you have made it a den of robbers./
"s we engage in night and day worship and prayer, we are in awe of the confirming
description of this invitation before the throne of God in Fevelation >&
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...the four living creatures and the twenty(four elders fell down before the 2amb. Each
one had a harp and they were holding golden bowls full of incense, which are the prayers
of the saints. "nd they sang a new song& B5ou are worthy to ta$e the scroll and to open
its seal, because you were slain, and with your blood you purchased men for God from
every tribe and language and people and nation...B (Fevelation >&K(H!
8bviously, there is so much more to the genius of @avid's %abernacle and God's vision
of a House of -rayer than is immediately evident. + encourage you to e#plore it further.
,e must not miss the gift ?esus gave to both +srael and the nations. ,e stand in
agreement with God's promises to both. +H8-(2+ must, therefore, be about serving the
.8ne 4ew Man/ that -aul spo$e about . . . +srael and the nations ali$e.
". ,here the ?oy +s
1. -rayer is . . .
A ?oom with a Hiew
9ut because of his great love for us, 3od, who is rich in mercy, made us alive with 2hrist even when we
were dead in transgressionsRit is by grace you have been saved. And 3od raised us up with 2hrist and
seated us with him in the heavenly realms in 2hrist #esus, in order that in the coming ages he might show
the incomparable riches of his grace, e7pressed in his kindness to us in 2hrist #esus. $or it is by grace you
have been saved, through faithRand this not from yourselves, it is the gift of 3odR not by works, so that
no one can boast. $or we are 3od6s workmanship, created in 2hrist #esus to do good works, which 3od
prepared in advance for us to do. Bphesians /'*).D
-rayer is where the joy is. +t begins and ends in our bridal partnership with ?esus, where
we are together seated with Him in heavenly realms ( releasing through prayer and
practical deeds of love, His )ingdom here on earth. +t is the ultimate Broom with a viewB.
-rayer is a living, breathing dialogue with our 1reator. +t is a creative interaction with the
8ne who loves us and it is the foundational aspect of partnership with Him to establish
righteousness on earth. Healing, evangelism, social justice, etc. all begin and end with
prayer. +t is the love language of the 8ne who is 2ove and it is our gift of romance in
response to His overtures. %hrough prayer, we receive the spirit of wisdom and revelation
to understand and to $now God (Ephesians 1&1;!.
-rayer is the restful trust in a 2oving, -owerful, +ntensely 1ommitted Cather who has
poured out His affections upon us by being pleased to crush His only Begotten on in
order for us to be empowered to become sons and daughters by the pirit of "doption
and by this, we may cry ."bba/.
-rayer is also the posturing of a maturing Bride who has embraced the delights of her
Bridegroom()ing3 agreeing with, releasing and enjoying His authority in Heaven and on
Earth. ?esus is the Great +ntercessor. %his places tremendous value on prayer and we
understand it as the way He engages with His @ad in order to affect the lives of those
around Him. ,e're partnered with Him in the same endeavor. ,e were created to
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discover pleasures unending at His right hand. (-salm 1=! +n God6s economy, heaven and
earth are impacted as we partner in agreement with Him. +n this way, the Beautiful 8ne
calls us into our true identity3 drawing us to marvel at Him and meditate on His Beauty,
2ove and -ower. +n Him, we see our hope for reformation and transformation, as we
become what we behold.
-rayer is the enraptured cry of the pirit and Bride who say to ?esus, .1ome./
-rayer is as natural as breathing and can be e#pressed as uni9uely as the person actually
praying is. ,e encourage you to discover the artist, musician, writer, creator, etc. in you
and to pour out love on ?esus through the medium of your choice.
-rayer is in the air ( so to spea$. %he prayer movement is pic$ing up momentum globally
because God is trumpeting a reminder to us that we are invited into a marvelous
partnership with Him3 to usher in His )ingdom on earth. 2ove and joy is also in the air
and so is unpretentious honesty, i.e., transparency in relating with God and each other.
%hey need to be best friends& love, joy, prayer, and transparency. %ogether, they produce
freedom.
+n +saiah >=, God said His House of -rayer would be a joyful place and in that conte#t3 in
the vibrancy of lives poured out in love ( agreeing with Him about His goodness, His
loving $indness and His Beauty ( we get to e#plore and marvel at the wonderful treasures
of His heart. His stunning nature and the boundlessness of His 1reativity are displayed
for our pleasure and His. Crom this position, justice and mercy can be found and released
for the downtrodden and lives get turned right(side up. @oesn6t that sound goodQ ,e
thin$ so. "s a worship D prayer based community, we are positioned to grow in the
understanding that our Cather really loves us and that prayer is the love language of
children who truly, confidently love and rest in their Heavenly Cather6s goodness and
strength.
+t's where the joy is . . .
7. " -rayer -rimer
"ccepting 2ove . . . by accepting God6s love for us, we fall in love with Him and only then do we
have the fuel we need to obey. +n e#change for our humility and willingness to accept the charity
of God, we are given a $ingdom. "nd a beggar6s $ingdom is better than a proud man6s delusion.B
(@onald Miller, Blue 2i$e ?aAA
,hat follows are some basic biblical foundations that, when understood in succession, ought to release
faith for partnered intercessory prayer with God3 prayer that is birthed through the power of love and
releases life from the dead. ,e will begin to believe in this partnership as we $now and believe in our
partner and in His love.
+ndeed, + tell you truly, the one believing into Me, the wor$s which + do, that one shall do also, and
greater than these he will do, because + go to My Cather. "nd whatever you may as$ in My 4ame, this +
will do, that the Cather may be glorified in the on. ?ohn 1:&17(1<
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+n that day you will as$ in My name, and + do not tell you that + will petition the Cather about you3 for the
Cather Himself loves you, because you have loved Me, and have believed that + came out from God. ?ohn
1=&7=(7;
1. 8ur God3 Cather, on and Holy pirit is 2ove. .#ohn *'.C
7. He fully $nows us and loves us. Psalm .(+, #ohn . U ('.C
<. ,e didn6t start out bro$en and we don6t end up that way either. %he universe was made to
reveal God's incredible goodness (.and the 2ord said it was good/!. ,hen the 2ord created
man$ind, He said .very good/. %he crowning moment of creation was the woman e#egeted out
of ha'adam which is a picture of the relationship between the church and 1hrist. :Bphesians ; U
C< +t ultimately points to this& we were made for 2ove. :see 2olossians . U /< %he 2ord ?esus
1hrist, who is 2ove, is the )ing of $ings and the 2ord of lords and because of Him, we are now a
$ingdom of priests destined to rule and reign with Him as a Bride made ready. :3enesis . U /,
.Peter /, Hebrews &, ?evelation .';)C, .&'.*, .+, /.<
:. "s much as we hate the idea that we could be responsible, we, as a race, not God, are
responsible for bringing sin and suffering into our world because of our agreement with the
father of lies rather than the Cather of 2ights. F5herefore, Gust as sin entered the world through
one man, and death through sin, so death spread to everyone, because all have sinned.F ?omans
;'./
>. %he result of our sin(filled agreement is death and injustice and it affects all of 1reation. 8nce
it was initiated, there was no way we could fi# the problem, and no way to stop its repercussions.
o God, who is 2ove, came to our rescue. He cut us off from the %ree of 2ife to protect us from
an eternity in this condition until, at just the right moment in time, He brought all things together
in ?esus and came to our rescue3 paying the price Himself for sin in its maturity, and releasing us
from its bondage. ?esus saved us and sanctified us3 restoring us to righteousness before the
Cather. F$or He made the 0ne who knew no sin to be sin for us, that we might become the
righteousness of 3od in Him.F / 2orinthians ;'/.

=. +t was %HE C"%HEF who sent His only begotten on :#ohn ('.C, ;'(C<. 8ur Cather loves us
and endured the painful tearing of separation3 a bro$en heart if you will3 in order to inflict the
full wrath of holiness judging(con9uering sin upon His deeply loved on instead of us. +n that
act, He made us sons. %hat gave Him great pleasure. !saiah ;('.D
(%a$e the time to hang out with !saiah ;( and loo$ into Bphesians .)(. %hey are crucial passages for us to consider
because they reveal this foundational truth& ?esus too$ on all of our ini9uities, transgressions and sins. B+ni9uitiesB
refer to our nature of perversity3 i.e., our downward bent away from God and toward sin. B%ransgressionsB refer to
our willful rebellion3 our choices that say Bwe will not obeyB to God.
+n !saiah ;('.D we are told that the Bstro$e was to HimB. +n the )ing ?ames Jersion, the word is translated
Bstric$enB for our transgressions. %he word Bstric$enB is the same word used to describe leprosy. +n essence, He
became a leper for our sa$es as He too$ our sins upon Himself.
,e6re also told that He too$ upon Himself the ini9uities of us all. He endured crucifi#ion and too$ the full blow of
judgment3 con9uering all of our enemies, including sin and death.
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He demonstrated that 2ove is not just as strong as death, but stronger than death and because of that, He is worthy
and the only 8ne strong enough to brea$ the seals of Fevelation and bring about the redemption of creation. God is
to us a God of deliverances (salvation! and to God belongs escape from death. Psalm C8'/D, 1ong of 1ongs 8'C)&<

;. %his Beautiful 8ne3 this Bridegroom(Fedeemer loves us so much He always ma$es
intercession for us, even now. "nd the Holy pirit3 the comforter, teacher and power of God in
action reveals the truth to us, lives in us and ma$es intercession with us so we can be in union
with God. !saiah ;/'.D, ;(';, Lechariah ./'.D, #ohn ('.C, #ohn .'/+ #ohn .*'.C, Hebrews .D,
?omans 8'/C, ?evelation ;
K. ,hen ?esus, our forever High -riest, paid fully for our sins, ini9uities and transgressions, He
completely clothed us in His righteousness and He has ta$en away our shame. He didn6t just pay
for those sins we committed before our born again encounter, He also paid for the sins we still
struggle with as we wor$ out our salvation. ,e can boldly approach the %hrone of Grace to find
mercy and grace because we are +4 Him and 1hrist is in us (plural, corporately! the Hope of
Glory. #ohn .'/+, 2olossians ., Hebrews .D

H. 8ur destiny as the Body and Bride is to operate from the same identity as our Bridegroom(
Fedeemer, ?esus. 8ur "damic @4" (both inherited and perpetuated! carries a sin bent nature
and a destiny of death. +n the grace of God, through faith in ?esus, we get the opportunity of a
lifetime so to spea$. ,e are identified with Him in faith and that original identity is crucified
with Him in an event that transcends time and space. ,e emerge from that death into His love
bent nature and a destiny of eternal life. ,e are born anew into*with a new identity. ,e are a
brand new creation. ,e are clothed with Him and given His @4". ,e are in essence and in
truth, completely immersed in His name*character*identity. ("s a matter of meditation, we are
actually baptiAed in the name* character* identity of the Cather, the on and the Holy pirit.
1hew on that one for awhile.! %o be baptiAed in a name means we are fully immersed in3 wet
with3 clothed with3 covered in . . . in this case God. %herefore, we are called to live and love
from this identity.
9ut faith coming, we are no longer under a trainer; for you are all sons of 3od through faith in
2hrist #esus. $or as many as were baptiAed into 2hrist, you put on 2hrist. 5here cannot be #ew
nor 3reek, there is no slave nor freeman, there is no male and female; for you are all one in
2hrist #esus. And if you are of 2hrist, then you are a seed of Abraham, even heirs according to
promise. 3alatians ('/;)/+
5hat the $ather of glory, may give to you the spirit of revelation that you may know what is the
e7ceeding greatness of His power toward us who believe which He worked in 2hrist when He
raised Him and seated Him at His right hand in the heavenly places He put all things under His
:#esus as a ,an< feet, and gave Him to be head over all things to the church, which is His body,
the fullness of Him Bphesians .'.&)/(
?aised us up together, and made us sit together in the heavenly places in 2hrist... Bphesians /'C
$or we are members of His body, of His flesh, and of His bones. F$or this, a man shall leave his
father and mother, and shall be Goined to his wife, and the two shall be one flesh.F 3en. /'/* 5he
mystery is great, but ! speak as to 2hrist and as to the assembly. However, you also, everyone,
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let each one love his wife as himself, and the wife, that she give deference to the husband.
Bphesians ;'(D)((

1I. God is good. %he Hebrew word BgoodB, when describing God6s goodness, isn6t a small word
or concept. +t doesn6t mean BniceB. +t means Bwildly goodB3 tremendously, e#travagantly good.
His goodness and loving$indness is completely full and bent toward His own. ,e can rest in that
always. . . .
5he %ord is good; His loving)kindness endures for ever, and his faithfulness unto all
generations. Psalm .DD';
$or as the heavens are high above the earth, so great is his loving)kindness toward them that
fear him. Psalm .D('..
11. He is unfathomably rich in grace and mercy. ,e may draw upon the riches of His grace and
mercy every time we turn to Him, even as we struggle with the remnants of our pre(1hrist
nature3 i.e., our sins, again and again.
17. ,hen we confess our sins and repent, He is incredibly faithful and 9uic$ to forgive us3 He is
our victory. ,e overcome by the blood of the 2amb and the word3 the $iss if you will, of our
testimony. "s a result, we can ascend the hill of the 2ord with clean hands and a pure heart.
Bphesians .)(, .#ohn .'+, Psalm /*'*, ?evelation ./'..
1<. %he Cather loves us and loves us and loves us . . . . and hears us because of the gift of
righteousness we receive in ?esus. .Mings 8, /2hronicles &'./, Psalm ;'/, #ohn ('.C, #ohn
..'*.)*/,.#ohn ('.
1:. ,e are seated at the right hand of God with 1hrist ?esus and we can and ought to pray from
that position (Heaven to earth! Bphesians /'C
1>. ,e are given governmental responsibility for the earth. 3enesis .'/&)(.,
%he heavens are the heavens of the 2ord3 but the earth He has given to the sons of men. -salm 11>&1=
.C. >e are made from the fabric of 2reation. !t has been subGected to futility because of us until the sons
of 3od are revealed. 2reation6s destiny is entirely tied into us. Genesis 1( <, Fomans K&1K(7< >alking in
our true identity and agreeing with 3od in prayer makes all the difference.
1;. 4ow, considering the fact that ,E are P+84, :9ut Jou are come to ,ount Lion . . . to the
general assembly and church of the firstborn, which are enrolled in Heaven." Hebrews ./'//)
/( also, see ,alachi (< read -salm 11I and note our relationship in the e#ercise of this
government
5he %ord shall send the rod of 5hy strength out of Lion' rule in the midst of your enemies. Psalm
..D'/
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1K. ,e engage in that responsibility with authority by agreement with God and each other in
prayer Matthew 1;&71,1K&7I, ?ohn 1;, ?ames >&1;, Fevelation K&<
1H. %his responsibility is rightly released through love*justice*humility. ,hat does the 2ord
re9uire of you but to do justice, to love $indness and to wal$ humbly with your God. Micah =&K3
also see 2u$e 11& 7(1<1K. ?ohn 1>(1;, +saiah ==, ?ohn 1&:;(>1
7I. -ower*authority in 1hrist is directly related to .onship/. #ohn .'./).(, 3al. ('/C)*'& %he
sons of God are identified as Bthe peace ma$ersB. ,atthew ;'+ ,e become Bpeace ma$ersB as we
embrace our identity in Bthe -rince of -eaceB !saiah +'C and are conformed to His image as the
image bearers. 3enesis .'/&,?omans 8'/+
71. ?esus taught us that as Bpeace ma$ersB we could choose to love our enemies, and pray for
those that persecute us; so that we may be sons of our $ather who is in heaven' for he makes his
sun to rise on the evil and the good, and sends rain on the Gust and the unGust. ,atthew ;'**)*;.
%hat means, through the gift of prayer in love, we don6t have to e#pend useless energy
maintaining our anger, our bitter wounds and the chains of un(forgiveness. ,hat a reliefG "nd, as
we forgive, we are forgiven. "s we are merciful, we receive mercy. +t6s the sowing*reaping
model of )ingdom living.
77. 2ove and prayer are intimately connected. -rayer is one our love languages. +t is how we
engage with God throughout our day3 how God helps us with our choices3 and how we release
love*justice3 transforming the scenarios we face. More than that . . . love can be prayed into
people and situations. And this is my prayer that your love will keep on growing more and more
in full knowledge and perfect insight. Philippians .'+
7<. 8ur hearts are softened in prayer. (%hat is at least one reason that we are called to pray for
our enemies ( so that they won6t be our enemies anymore. 8ne less thing to worry about.!
7:. Fevelation and salvation for the world comes through prayer :1ee the progression of #ohn
.*, .; U .&<
7>. God li$es prayer. -rayers are incense (a pleasing smell! before the 2ord. %he elders around
God6s %hrone have harps and gold bowls filled with the prayers of the saints. 8ur prayers are
mi#ed with the fire on the altar and hurled toward the earth with the purposes of God directing
them. Psalm .8, ?evelation ;'8, 8'.);
7=. God receives than$sgiving and praise because of answered prayer and through that our joy is
made complete. Kntil now you asked nothing in ,y name; ask, and you will receive, so that your
Goy may be full. #ohn .C'/*, also see Philippians *'C
7;. 8ne final note& 8ur Cather6s House is ?esus in us and all of us in 1hrist (see .1hrist in us, the
hope of glory/ D the abiding of #ohn .; U ?evelation .+)/.!. HE said that it is to be a House of
-rayer and in the House of -rayer we will find joy. !saiah ;C'&, ,atthew /.'.(
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The Prayer of Love
B+ pray that out of His glorious riches He may strengthen you with power through His
pirit in your inner being, so that 1hrist may dwell in your hearts through faith. "nd +
pray that you, being rooted and established in love, may have power, together with all the
saints, to grasp how wide and long and high and deep is the love of 1hrist, and to $now
this love that surpasses $nowledge((that you may be filled to the measure of all the
fullness of God.B Ephesians <
<. %he -rayer Fooms
%he -rayer Fooms are part of our vision for the House which include&
" main room where Harp and Bowl ,orship and +ntercession ta$e place in a corporate
setting as a sanctuary of perpetual adoration
mall group rooms for specific purpose including focused group prayer, travail, prophetic
encouragement, healing and deliverance
+ndividual rooms for the purpose of intimate friendship with God
:. -rayer Foom %erms* Glossary
,hat follows are a glossary of commonly used terms used in the Houses of -rayer
throughout the western culture&
7:*; ( %wenty(four hours a day, seven days a wee$3 unceasing or continuous
"nna anointing ( UtermV Feferring to "nna who Bdid not depart from the temple, but
served God with fasting and prayers night and dayB (2u$e 7&<=(<K!. +n application, this
refers to the grace to spend long hours in prayer with fasting and to sustain it for many
years. B"nnasB are men or women, old and young, whose primary ministry is fasting and
prayer aimed at changing the spiritual atmosphere of a city or nation. %his is not their
only ministry, as "nna did the wor$ of an evangelist and was a prophetess3 she is
recorded as the first evangelist in the 4ew %estament as well
"nointing " special grace, blessing or e#treme unction from God
"ntiphonal inging UtermV Fesponsive alternation between singers3 also referred to as
call and response
"postolic UadjectiveV @escribing the nature, teachings and activities modeled by the
apostles in the 4ew %estament
"postolic +ntercession +ntercessory prayer to God on behalf of others derived from the
apostles6 prayers written in the 4ew %estament, which reflect the desires of God6s heart
for the people. 1ommon e#amples of apostolic prayers are Ephesians 1&1;(1H,
-hilippians1&H(1 and Matthew =&H(1<.
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"wa$en love UpetitionV " prayer as$ing to be filled with God6s love (see Ephesians <&1=(
1H!3 to cause love or passion for God to be stirred up3 to come alive to God in the deepest
part of your life (ong 7&;!
"wa$ened Heart UtermV " state of living and being in God in such a way that your spirit
and emotions are alive and responsive to Him (ong 7&1I3 +saiah =1&1!
Beloved Ubiblical termV een regularly in the ong of ongs and in the Gospel of ?ohn,
this term initially refers to how God views human beings3 they are His beloved.
econdarily, it refers to how human beings grow to view God3 He becomes their beloved.
%his emotional e#change between God and His creation carries the most weight when it
is birthed from the Bridal -aradigm
Bridal -aradigm UtermV +H8- term used to describe a view of God presented in the
scriptures, revealing God as passionate and emotional, filled with gladness, affection and
beauty. ,hether ?ew or Gentile, the redeemed are described in the Bible as the Bride of
1hrist, while ?esus is presented as a passionate Bridegroom who loves us and lays down
His life for us. By the Cather6s design and the on6s passionate wor$ on the cross, the
Holy pirit is bringing forth a remnant out of the human race to be voluntary lovers of
God. %hese redeemed, the Bride of 1hrist, will co(rule in intimate relationship forever
with ?esus, the Bridegroom God
Bridegroom, )ing and ?udge %hree specific faces of God that are being emphasiAed
currently, and will be increasingly emphasiAed as time comes to an end
Bridegroom Casting "nother dimension of glory that ?esus added to the doctrine of
fasting (Matthew H&1>!. +n this way, fasting is not simply abstaining, instead it becomes
the e#pression of longing and mourning for the presence of the Bridegroom, ?esus 1hrist
Bridegroom God UtermV %his refers to ?esus 1hrist when He spo$e of Himself as the
Bridegroom (Mar$ 7&1H(7I!
Burning Heart UtermV " person who is filled with the love and passion of God (see +saiah
=:&1(7!3 a heart in fellowship with ?esus in prayer (?ohn >&<>!
1aptivated*Cascinated*Favished Heart Uliteral phraseV +n the conte#t of the Bridal
-aradigm, this refers to someone who is wholeheartedly in love with God. +n the natural,
this refers to a heart moved with deep emotion and love due to the actions of their lover
(ong :&H!
@aniel "nointing " special grace to enter into e#tended periods of fasting and prayer,
specifically see$ing revelation as to the meaning and implications of dreams, visions or
other divine communications regarding the End %imes (@aniel 1(17!
@avid(ic! "nointing Generally refers to the combining of the $ingly and priestly
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anointing3 a person after God6s own heart (1 amuel 1<&1:!
@evotional (see Harp and Bowl Model! 8ne of four prayer formats observed at +H8-(
)1& a worship team provides an anointed atmosphere for people to read and meditate on
cripture and listen to God6s pirit (-salm 7;&:, K and 1:3 +saiah <I&1>!
@ivine Escort UtitleV 8verarching phrase describing some of the attributes of the Holy
pirit as He accompanies the redeemed through life. 8ther common terms include helper,
comforter and guide (?ohn 1:&1>(7;3 ?ohn 1=&>(1:!
Eternal "ge (also see End %imes, Millennial )ingdom and econd 1oming! %he final
timeframe spo$en of in the Bible3 also called eternity. %he redeemed and the triune God
are continually in each other6s presence forever, while those rejecting ?esus will spend
their eternity in the 2a$e of Cire
Cire of God %wo inter(related terms&S1! God6s enabling presence to follow the Cirst and
econd 1ommandmentsS7! God6s presence sent as a judge to burn away everything that
hinders His love, thus enabling individuals to follow the Cirst and econd
1ommandments
Cirst 1ommandment B?esus said to him, 65ou shall love the 28F@ your God with all
your heart, with all your soul, and with all your mind.6 %his is the first and great
commandment. "nd the second is li$e it& 65ou shall love your neighbor as yourself.6 8n
these two commandments hang all the 2aw and the -rophets (Matthew 77&<;(:I!.B "lso
referred to as ma$ing God your first love (Fevelation 7&:!
Corerunner (also see ?ohn the Baptist! Ubiblical phraseV " person who goes ahead of the
2ord and prepares people for His coming (2u$e 1&;=3 +saiah :I!
Corerunner Ministry ( %he purpose of this ministry is to announce the unprecedented
activities of the 2ord that are just around the corner in order to ma$e sense of what is
happening. %he forerunner ministry has three main activities at the end of the age&
restoring the Cirst 1ommandment to first place, releasing miracles to bring in the Great
Harvest, and releasing the temporal judgments of God. ?ohn the Baptist and the prophet
+saiah are two e#amples of the forerunner ministry
Criend of the Bridegroom ?esus 1hrist refers to Himself as the Bridegroom. ?ohn the
Baptist refers to himself as a friend of the Bridegroom who stands and hears the
Bridegrooms voice and is glad (?ohn <&7H3 ?ohn 1>&1:(1>!3 this is the primary identity of
a forerunner
God(Man UtitleV Feferring to ?esus 1hrist and His divine and human origin3 He is fully
God and fully human
Governmental +ntercession UtermV +ntercessory prayer to God on behalf of a people by a
representative of the people (@aniel H&:(7I3 4ehemiah 1&<(11!
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Harp and Bowl Model " term derived from Fevelation >&K, describing the elders before
the throne with harps (representing worship with music! and a bowl of incense
(representing the prayers of God6s people!. +t is the basic model of +H8-()16s prayer
meetings(combining worship (led by worship teams! and prayer (both personal and
corporate!. +H8-()1 utiliAes four Harp and Bowl formats& ,orship with the ,ord,
@evotional, +ntercessory ,orship and -rophetic ,orship
+ntercessory ,orship (see Harp and Bowl! 8ne of four prayer formats observed at
+H8-)1& a worship team provides an anointed atmosphere for people to intercede
concerning various corporate prayer concerns
?ohn the Baptist Uperson3 representation of the forerunner ministryV 8ne who announced
the unprecedented activities of the 2ord that were just around the corner. ?ohn describes
himself as the friend of the Bridegroom, which is the fundamental identity for a
forerunner (?ohn <&7H!. ?esus described ?ohn as Ba burning and shining lampB (?ohn >&<>!
?oseph "nointing UtermV Feferring to those called to prosper in the mar$etplace so they
may ma$e provision to Bpreserve lifeB (Genesis :>&>! in the time when God releases His
end(time judgments on the Earth. %hese B?osephsB will have the anointing to release the
prophetic, strategic thin$ing and mercy deeds to the nations, impacting leaders and
building Bcities of habitationB (-salm 1I;3 E#odus 1&11!. )ing 1yrus is another e#ample
of this, but with the emphasis placed on building the 2ord6s house (the %emple! by
releasing incredible wealth into the )ingdom (+saiah ::&7:(7K and :>&1(1<, and the many
references throughout the boo$ of @aniel3 7 1hronicles <=&77(7<3 EAra 1 and 7!
)iss me with the $isses of your ,ord " literal prayer from ong of ongs 1&7 as$ing
that, as people read the ,ord, God would reveal His love, affections and beauty so as to
empower holiness and love for Him (ong 1&7(:3 ?ohn 1;&1;3 Ephesians 1&1;!
%he )nowledge of God Ubiblical phraseV " prayer as$ing God to reveal Himself3 it
originates from the apostolic prayer of Ephesians 1&1=(1H3 also called the revelation of
the $nowledge of God
2ovesic$ Ubiblical phraseV 8verwhelmed by love for God (ong of ongs 7&> and >&K!
2i$e a Cire and 2i$e a Hammer, Brea$ +n Ubiblical phraseV " prayer sung at +H8-()1
prayer sessions as$ing the 2ord to brea$ into our lives with His ,ord (?eremiah 7<&7H!
B2et6s lift our voicesB UphraseV @uring +H8-()1 prayer meetings, this is one way the
prayer leader encourages everyone to participate in the worship by singing a spontaneous
song of love to the 2ord (Ephesians >&1H!
%he love song of your heart UphraseV %he special song that no one else but you can sing to
God because of your uni9ueness in God and your love for Him (-salm 1<H&1<(1K!3 it is
accompanied by being filled with the pirit (Ephesians >&1K(1H!
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Mary of Bethany UpersonV " friend and follower of ?esus 1hrist3 Mary was representative
of following the Cirst 1ommandment3 she lived a fasted lifestyle of pure and simple
devotion to ?esus 1hrist3 she sat at the feet of ?esus (2u$e 1I&<K(:7!3 ?esus spent His final
days before His crucifi#ion in Bethany with Mary, Martha and 2aAarus, whom He had
raised from the dead (?ohn 17&1(<!
". ,here the 2ove +s
>. 2ove& %he Cinal Crontier
FA throne will even be established in loving)kindness, and a Gudge will sit on it in faithfulness in the tent of
Eavid; moreover, he will seek Gustice and be prompt in righteousness.F !saiah .C';
1o when they had finished breakfast, #esus said to 1imon Peter, F1imon, son of #ohn, do you love ,e
more than any of theseIF He said to Him, F Jes %ord; Jou know that ! love Jou.F He said to him, F5end my
sheep.F .C He said unto him a second time, F1imon, son of #ohn, do you love ,e more than any of theseIF
He said to Him, F Jes %ord; Jou know that ! love Jou.F He said to him, F1hepherd my sheep.F .& He said
unto him the third time, F1imon, son of #ohn, do you love meIF Peter was grieved because He said to him
the third time FEo you love ,eIF And he said to Him, F%ord, Jou know all things; Jou know that ! love
Jou.F #esus said to him, F5end my sheep.F #ohn /.'.;).&
Have you ever as$ed some one the 9uestion .@o you love meQ/
Have you ever as$ed GodQ
+t's the ris$iest 9uestion + can thin$ of and, in every relationship3 it6s the final frontier.
?esus as$ed -eter that 9uestion three times. ,hat do you suppose was He thin$ingQ ,hy
was it the mechanism of restoration for -eterQ +s it the same $ey for you and meQ
.@o you love meQ/
,e believe it's the pivotal 9uestion for humanity.
God as$s it.
,hyQ
,e as$ it as well.
,H5Q
Because there is something incredibly honest, intimate and liberating in that e#change.
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%he language used in Gree$ is far more telling than English. %he words for used for love
are agapao& God's all out, unconditional, what is in it for you type of love and %hileo& the
love of friends and mutual joy. ubstitute them into the passage and then re(read it.
Bimon, son of ?ohn, do you agapao Me more than any of theseQB He said to Him, B5es
2ord3 5ou $now that + phileo 5ou.B He said to him, B%end my sheep.B He said to him a
second time, Bimon, son of ?ohn, do you agapao Me more than any of theseQB He said
to Him, B5es 2ord3 5ou $now that + phileo 5ou.B He said to him, Bhepherd my sheep.B
He said to him the third time, Bimon, son of ?ohn, do you phileo meQB -eter was grieved
because He said to him the third time B@o you phileo MeQB "nd he said to Him, B2ord,
5ou $now all things3 5ou $now that + phileo 5ou.B ?esus said to him, B%end my sheep.B
%here is a violent sha$ing of emotions going on3 an honesty in the e#change that e#poses
the wea$ness of -eter's claims in love and ?esus is right there ready to ta$e the .fig
leaves/ off and leave him na$ed and e#posed in tender intimacy. +t is in that place of true
transparency, admitting that he does not love ?esus with the all out love he had claimed,
but in fact loves him in the wea$ness of his humanity as a friend, that they both can loo$
at each other eye to eye, heart to heart and the relationship between God and man
wal$ing together in the Garden is restored. -eter's desire had been to love ?esus with the
same love as God's and failed. But here, we find that -eter is fully e#posed yet protected
by great love and therefore no longer needs the garments he once used to cover his
shame. ?esus $nows and loves him fully and entrusts those He loves to him.
,e must become na$ed again and in that place, $now no shame. +t is the redemption in
the Garden that we still long for. -onder the stunning beauty of the story. +t is ?esus
Himself who has stepped into time eaten the fruit of the %ree of the $nowledge of Good
and Evil and ta$en upon Himself the penalty of death. He redefines our destiny and
instead gives us the fruit of the %ree of 2ife. +t is ?esus who cleans and heals the wound
and sets us free again to be na$ed and unashamed. ,e are re(commissioned. 4o more
shame. 4o more guilt. +t ma$es me weep. +t releases worship and adoration.
,e ma$e all sorts of decisions based upon whether that 9uestion has ever been answered
by the most significant people in our lives M especially God. +n relationship to +H8-(2+,
we $now that we cannot afford to enter into yet another form of ministry and not as$ this
9uestion of ourselves, of each other and of God.
%he 9uestion must be answered with depth and honesty ( especially from God and toward
God ( so we can operate from a position of true identity, legitimacy and security.
,e are convinced that it is only from the launching pad of His 2ove and an honest
rec$oning with the joy in His heart over 80F love, even in its wea$est and most
immature state that we can then set our vision on learning how to love each other with all
of our beautiful bro$enness and be na$ed before each other3 without shame.
,ithout that dream firmly rooted in our hearts, we cannot hope to have any answers for
the rest of 2ong +sland.
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,ith it though, we can bless the soc$s off of 2ong +sland and 451.
Here are some scriptures to focus your thoughts on love and at least begin to anchor you
in God6s perspective.
Mnow therefore that the %0?E your 3od, He is 3od, the faithful 3od, who keeps His covenant and His
lovingkindness to a thousandth generation with those who love Him and keep His commandments;
Eeuteronomy &'+
Now, !srael, what does the %0?E your 3od re4uire from you, but to fear the %0?E your 3od, to walk in
all His ways and love Him, and to serve the %0?E your 3od with all your heart and with all your soul,
Eeuteronomy .D'./
Jet on your fathers did the %0?E set His affection to love them, and He chose their descendants after
them, even you above all peoples, as it is this day. Eeuteronomy .D'.;
Put me like a seal over your heart, %ike a seal on your arm $or love is as strong as death, #ealousy is as
severe as 1heol; !ts flashes are flashes of fire, 5he very flame of the %0?E. "1ong of 1olomon 8'C
F! tell you the truth, no one can enter the kingdom of 3od unless he is born of water and the 1pirit. $lesh
gives birth to flesh, but the 1pirit gives birth to spirit. Jou should not be surprised at my saying, 6Jou must
be born again.6 5he wind blows wherever it pleases. Jou hear its sound, but you cannot tell where it comes
from or where it is going. 1o it is with everyone born of the 1pirit. . . . $or 3od so loved the world that he
gave his one and only 1on, that whoever believes in him shall not perish but have eternal life. #ohn (';)
8,.C
A new commandment ! give to you, that you love one another, even as ! have loved you, that you also love
one another. #ohn .('(*
!f anyone loves ,e, he will keep ,y word; and ,y $ather will love him, and >e will come to him and
make 0ur abode with him. #ohn .*'/(
#ust as the $ather has loved ,e, ! have also loved you; abide in ,y love. #ohn .;'+
3reater love has no one than this, that one lay down his life for his friends." #ohn .;'.(
. . . and hope does not disappoint, because the love of 3od has been poured out within our hearts through
the Holy 1pirit who was given to us. ?omans ;';
. . . that He would grant you, according to the riches of His glory, to be strengthened with power through
His 1pirit in the inner man, so that 2hrist may dwell in your hearts through faith; and that you, being
rooted and grounded in love, may be able to comprehend with all the saints what is the breadth and length
and height and depth, Bphesians ('.C).8
. . . the goal of our instruction is love from a pure heart and a good conscience and a sincere faith.
.5imothy .';
1ince you have in obedience to the truth purified your souls for a sincere love of the brethren, fervently
love one another from the heart, . Peter .'//
1ee how great a love the $ather has bestowed on us, that we would be called children of 3od; and such we
are $or this reason the world does not know us, because it did not know Him. .#ohn ('. 5he one who does
not love does not know 3od, for 3od is love. . #ohn *'8
>e love, because He first loved us. . #ohn *'.+
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+f you come into this House, we want to be about demonstrating love to you and with you
(or at least set our hearts toward this ( even though we may fail miserably time and
again!. ,e want you to be safe enough to come in and wrestle with 2ove until it is
solidly infused in every part of you ( even if it ta$es our lifetime (which it most li$ely
will!.
,e6re simple people who $now our bro$enness and wea$ness3 people who couldn6t judge
you if we wanted to because we are well aware that we6re Bsinners saved by graceB. ,e
are a people who fall on our face in than$sgiving, on our $nees in blessing and on our
feet in joy3 jumping around li$e craAy people because we get the truth ( that ?esus is the
0ltimate House of -rayer3 the best news to hit the -lanet and . . . there6s just no one
better, no one sweeter, no one more powerful, no one more loving and no one more
beautiful ( for true.
=. 8ur Camily
%he life of a superhero is a lonely one, filled with hardship and danger. %he few who
answer the call must leave comfort, safety and often sanity behind. But someone6s gotta
stand the heat and stay in the $itchenG omeone6s gotta don the oven mitts of all that6s
right and strangle the throat of all that6s wrongG %his is that someone6s story. ( the %ic$
!f we are out of our mind, it is for the sake of 3od; if we are in our right mind, it is for you. /2orinthians
;'.(
%here are too many brilliant people laboring on this to write a bio for ( for FE"2. %hey
are people that we love madly and could gush about for a long time. -lease as$ us about
them. %hey are our family, friends and advisors both in the flesh and in the spirit. How
blessed are weQ
,e are convinced that the true hallmar$ of a move of God is 2ove and the fullness of
being rec$lessly in 2ove with Him. ,e6re ruined for anything less. "ny more info about
us has to be dragged out over a cup of coffee so we can get to $now you tooG
5ou can interact with us in a number of ways. Cor e#ample, you can sign up here for our
newsletters and special event info, read our blogspot, join our online prayer*update group
or chec$ out some of our lens pages. +f you would li$e to contact us, my email is
GworshipHWyahoo.com and additional contact info is in the little envelope at the top
right hand side of our site.
2in$s
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http&**groups.yahoo.com*group*+H8-(2+*
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http&**www.s9uidoo.com*+H8-(2+*
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http&**theburn7:;.com*longisland*
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8ur Criends
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7:(;-rayer
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http&**www.ibethel.org
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http&**www.vineyardusa.org*
I/. MINISTE-IN4 IN T)E 5!AME O5 )IS P-ESEN,E
". 2ove Motivated M -resence Based
%he ,orth and E#cellency of a soul is to be measured by the object of its love. MHenry cougal
B8f all the commandments, which is the most importantQB B%he most important one,B answered
?esus, Bis this& 6Hear, 8 +srael, the 2ord our God, the 2ord is one. 2ove the 2ord your God with
all your heart and with all your soul and with all your mind and with all your strength.6 (4+J,
Mar$ 17&7K(<I!
ettle in to 2ove& %he first commandment is Cirst. 8ur primary pursuit at each meeting is to
minister to the 2ord3 i.e., to pour our love and worship on the 2ord and communicate our
%han$sgiving and pleasure in Him3 to rest in Him and listen to Him

Affetion& This is %art of the glory $e give to 'od! $ho ounts himself glorified $hen he is loved& 5eut& 6:7!
0Thou shalt love the Lord thy 'od $ith all thy heart! and $ith all thy soul&0 There is a t$ofold love: +& Amor
onu%isentiae! a love of onu%isene! $hih is self-love( as $hen $e love another "eause he does us a good
turn& A $iked man may "e said to love 'od! "eause he has given him a good harvest! or filled his u% $ith
$ine& This is rather to love 'od)s "lessing than to love 'od& -& Amor amiitiae! a love of delight! as a man takes
delight in a friend& This is to love 'od indeed( the heart is set u%on 'od! as a man)s heart is set u%on his
treasure& This love is e8u"erant! not a fe$ dro%s! "ut a stream& It is su%erlative( $e give 'od the "est of our love!
the ream of it& *ant& 9:-!0I $ould ause thee to drink of s%ied $ine of the :uie of my %omegranate&0 If the
s%ouse had a u% more :uiy and s%ied! *hrist must drink of it& It is intense and ardent& True saints are
sera%hims! "urning in holy love to 'od ;from the He"re$ $ord saru%h! to "e "urned u%<& The s%ouse $as amore
%erulsa! ;an over$helming love<! in fainting fits! 0sik of love! =i&e&! lovesik > my add&?0 *ant& -:7& Thus to love
'od is to glorify him& He $ho is the hief of our ha%%iness has the hief of our affetions& > Thomas @atson >
Puritan #ermons
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Psalm +AA:+ A Psalm of %raise&
=todah > an at of the $ill > adoration > a sarifieBoffering?
Make a :oyful noise =roar? to Cehovah! all you lands&
@orshi% Cehovah $ith gladness(
*ome "efore His %resene $ith singing&
2no$ that Cehovah! He is 'od&
He has made us! and not $e ourselves(
@e are His %eo%le =family?! and the shee% of His %asture&
Dnter into His gates $ith thanksgiving! =todah >an at of $illful adoration?
and into His ourts $ith %raise( =tehilah > very %ersonal- s%ontaneous?
"e thankful to Him! =yadah- res%onse of the heart?
and "less His name& ="arak > .om%lete the kneeB"ended knee > adoration?
For Cehovah is good( ='ood in the $ildest sense?
His mery is everlasting( =*hesed e8eeds the vanishing %oint?
and His truth endures to all generations& =5or 8-- om%lete revolution of
timeBtime =age to age??
1. Enter into His love*joy in*for Himself and for us .%he ,e opened the 1ircle and the ,e
invited the 1hildren into the @ance./ (@an ,ilt
7. ,orship Him from the most honest place of your heart
<. %ell Him what you are than$ful for regarding Him, your mutual love, and your life in
your own words*songs* thought
:. Enjoy His joy in being generous in love and provision for 580
>. 2isten to Him tell of His ,onderful 2ove
=. Fecount what you love about Him
;. 2isten to Him tell you again what He loves about Himself and 580
K. %ell Him what you enjoy*find beautiful about Him
H. 2isten to*sing His songs, dreams and desires over you and yours for Him
1I. 1ommunicate and foster (stir! your desire for Him
11. 2oo$ for Him in your circumstances through the lens of His love
17. Meditate on the %ruth and ,onder of who He is as revealed in scripture and life
1<. ee$ to .$now H+M/3 to understand and appropriate His Heart and perspective
1:. %estify to His goodness
.The hief end of man is to glorify 'od and to en:oy Him forever&/
%he ,estminster 1atechism UaV. -s. K=&H3 +sa. =I&713 Fom. 11&<=3 + 1or. =&7I3 1I&<13 Fev. :&11
UbV. -s. 1=&>(113 1::&1>3 +sa. 17&73 2u$e 7&1I3 -hil. :&:3 Fev. 71&<(:
F#esus called them together and said, 6Jou know that those who are regarded as rulers of the 3entiles lord
it over them, and their high officials e7ercise authority over them. N!t shouldO not NbeO so with you. !nstead,
whoever wants to become great among you must be your servant, and whoever wants to be first must be
slave of all. $or even the 1on of ,an did not come to be served, but to serve, and to give His life as a
ransom for many.6F ,ark .D'*/)*;
%his partly means that we would lay aside our agendas and personal passions*burdens to listen
for the voice of the 2ord in our hearts and in one another and to see$ His redemptive heart and
thoughts regarding each other M especially regarding prayer for 2ong +sland and the 1hurch.
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+t also includes&
1. Cinding the place of agreement musically and in prayer*scripture reading
7. pea$ing blessing and life over one another
<. 5ielding to the flow of the Holy pirit and the leadership in the room
:. E#hibiting self(control3 i.e., not having to spea$ every thought or play every note
>. Growing in trust in God and each other
=. 8perating from confidence in love
". Cormat for Creedom
1. ,orship first
7. 2isten to the 2ord first
<. 2isten to the room and focus on love
:. "void matters too large for you (principalities, powers, places of
wea$ness, prideful judgments, etc.!
>. Cind out what God says and agree from His %hrone
=. Fefrain from preaching from prayer
;. 1hoose actions and release sounds that bless God and others3 i.e., that do
not draw attention away from the 2ord or distract those who are see$ing
Him
K. -ray concise, scriptural, love and blessing focused prayers
H. -rotect the Jalues of the House
1I. 2oo$ for the love and $indness factor
,aiting 0pon the 2ord
,aiting 0pon His Bride
" 2ove Magnet to %he ,orld
%he Beauty Fealm
".,. %oAer writes,
,hat comes into our minds when we thin$ about God is
the most important thing about us.X ,orship is pure or
base as the worshiper entertains high or low thoughts of
God. Cor this reason the gravest 9uestion before the 1hurch
is always God Himself, and the most portentous fact about
any man is not what he at a given time may say or do, but
what he in his deep heart conceives God to be li$e.
%he Bridal -aradigm
+ntimacy D 0rgency
Ministry*-rophetic -rotocol
Criends of the Bridegroom*-rophets of Beauty
Harp and Bowl
,hat is Harp D Bowl
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"postolic +ntercession
,orship ,ith the ,ord
@evotional*1ontemplative ,orship
-rophetic +ntercession
-rayer Fooms
%he Main Foom
mall Groups
+ndividual
-rayer %eams
%he Headship of 1hrist
%he Body D Bride of 1hrist
-rayer 2eaders
,orship 2eaders
"ntiphonal ingers
"rtistic Fevelators
Gate$eepers
-rayer Foom -rotocol
"ngels in @isguise& 2oving on trangers
+ncorporating the Foom
1ommunion
,atch +nformation heets
1orporate +nstruction
-rayer Boards
Fapid Cire
mall Group +ntercession
,ritten -rayers (Group "greement!
Guiding the Foom with -urpose
-rophets of Beauty and Biblical -rayers
-opcorn prayers and the demise of purpose
@irecting the Cocus D Burden of the +ntercessor %oward Felease
Fedirecting the Cocus D Burden of the +ntercessor %oward Blessing and -urpose
-rotecting the @ignity of incerity and +nitiating the 1ollapse of -retense
Microphone Guidelines
Ministry* -rophetic -rotocol
.Hearing/ from %he 2ord
%he creen of %he ,ord
%he ,itness of %wo& %he Holy pirit and the Body
%he -urposes of the -rophetic
2iving -rophetically
-itfalls of the -rophetic
-ride*Calse Humility
Cavor
elf(Fighteousness vs. %he Fighteousness of %he 2ord
-oor Grounding in the ,ord
Cear
1ontrol
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Manipulation
"nger
?udgment
%he 2ife of a Fevelation
+nterpretation
"pplication
1onfirmation
%iming
@reams D Jisions
,ords of ,isdom
,ords of )nowledge
Healing Foom Guidelines
Healing the ,hole -erson
%he Biblical Jalue of Medicine
-astoral 1are and 1ounsel
@iscernment of Manifestations
@eliverance -rotocol
Fesources "vailable
@eveloping a ,atch
%he E$$lesia*government
Criends of the Bridegroom& " Camily of Criends, " Criend of Camilies
"nna, imeon, Hannah, amuel, ?oshua, @aniel, 4athaniel and @avid
Elders
Gate$eepers
-rayer 2eaders
,orship 2eaders
tewards
%eachers
+nterns
Camily
Culltime Missionaries
-art(time Missionaries
Criends
Felational 2iving, 1onflict Fesolution D the Jalue of Mee$ing
Mercy (2ove! N ?usticeOMission
Casting
Bridegroom Casts
%ime
"ttention
Cinances
Cood
"ppendi#
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8ur desires randomly yet more fully e#pressed&
%o love, honor and dream with God M enjoying Him moving freely in our midst and recogniAing
that hanging out with Him and doing whatever He wants to do is always much more fun and life(
giving than any of the stuff we try and come up with on our own
%o minister to God and people in and through worship(filled prayer 7:*;*<=>
%o set our hearts on $nowing God3 see$ing to understand Him and caring about what He thin$s
%o operate from the assumption that He loves people and therefore we need to love people
%o practice love and transparency in all of our relationships M recogniAing that although we're
probably going to mess that up regularly, .practice ma$es permanent/
%o $now our own wea$ness and lean on His strength
%o recogniAe our insecurities M identifying them for what they are and finding some peace in the
fact that although we are currently immature lovers of God, the "uthor and Cinisher of our faith
is able to mature us into our true identities as we cooperate with His love
%o recogniAe that our true identity is in 1hrist and wal$ in the security of who He is
%o foster a community that lives, breathes, tal$s and wal$s in unpretentious intimacy with God
and people
%o fan the flame of desire for Him and encouragement for each other
%o e#press this reality in healing D prophetic ministry as a norm for 1hristian life
%o foster the .love life/ of $ingdom living in every sphere of influence we have
%o provide a safe, mutually honoring forum for the body of 1hrist to interact, encourage, e9uip
and support one another
%o cultivate depth, maturity, servant leadership and the fully e#pressed gifts of the people
serving with us
%o communicate ardent support for the local church in prayer and deed
%o nurture a ready sense of belonging for all who see$ to minister to God with us in what ever
capacity they can
%o meet people where they are rather than where we're tempted to thin$ they ought to be M
affirming them with tears, comfort, laughter and playfulness, the mundane .Hey, how ya doinQ
8$, how Lbout youQ/ and the powerful depths of transparent honesty3 communicating to a truly
listening heart
%o stay the course through the doldrums of .+ got nothing/ and delightful bursts of creative
e#ploration and e#pression
%o pursue relationship over religion
%o intentionally communicate a .mold free/ environment for prayer i.e., not obsessing over
regulating each others dress, behavior or speech M leaning hard on the law of love rather than the
shac$les of shame to guide our interactions
%o be an e#tension of justice, mercy and generosity that is sensitive to and welcoming to people
on*off the street
%o engage and care for people ( nurturing an atmosphere where all of us can engage more freely
and deeply with God because of the e#pressed tenderness and $indness of His body ( the church
%o cultivate an understanding that ?esus not only hung out with society's .untouchables/, i.e.,
prostitutes, women, lepers, thieves, ta# collectors D a plethora of other truly first rate sinners M
but He actually li$ed them, cared for them and loved them ( a lot ( healing them joyfully (
unencumbered by the fear of .contamination/
%o invite these ( our fellow .sinners/( to come to ?esus3 understanding that he who is forgiven
much loves much . . . and we have been forgiven much
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%o operate from the paradigm that because of ?esus, we can run into God without shame M in
honesty and transparency, confessing our sins and receiving mercy and grace to overcome them3
that we can audaciously and e#travagantly $iss His feet in worshipM understanding that He
$nows us M including all the things we secretly wish He didn't M and that He really, truly, freely
does love us
%o marvel daily that He has, with seemingly rec$less abandon, paid the price for our sins,
transgressions and ini9uities M imputing and imparting His righteousness . . . to us
%o be a place where the poor have the gospel preached to them and relief provided for them
%o love people fiercely M up close and personal
%o refrain from judging others ( understanding the overwhelming mercy God shows us in
forgiving us daily
%o remind ourselves regularly to be the 1 out of 1I lepers Mthe one who comes bac$ to than$
Him
%o be a people who understand the grace of God and the God of grace
%o celebrate and enjoy our identities as a motley crew of average .?oe 1hristians/ just trying to
ma$e our way home
%o abstain from the temptation to try and be the latest .Hot 1hristian thing/ in favor of
promoting ?esus M the .Feal %hing/
%o see$ out the hidden intercessors and the misunderstood in the Body M restoring dignity to
their identities and relationship to the 1hurch and providing a safe haven for them to e#plore the
callings of God
%o diligently loo$ for God in people and circumstances
%o embrace those who believe they have no way of belonging to the church
%o love, heal, e9uip and restore people to the glory God intended for them
%o worship God, pray intently and hasten the return of our )ing by being part of the collective
cry of the pirit and the Bride saying .1ome/.
"dditional values&
%he Cather, ?esus and the Holy pirit3 people, worship, prayer, playfulness, laughter3 a tear and a
smile3 loving fiercely, enjoying life*each other3 growing in faith and wrestling with the change
that comes alongside it3 hope3 dreaming with God and each other3 dreaming the Cather's dreams
rather than our enemy's3 relationship3 families3 cultural distinctives D diversity3 e9uipping the
body of 1hrist ( from the little ones to the gray ones3 artistic freedom and diversity in worship3
relational evangelism and the joy of introducing someone to ?esus3 reality, transparency and
unpretentiousness3 poverty of spirit3 e#travagant generosity, the fast of +saiah >K, $indness3 the
mystery of God, $eeping our eyes on our own paper and not judging everyone else's answers3
the M8M", 4assau 1oliseum, Madison 9uare Garden3 the 5an$ees and the Mets3 1entral
-ar$, the Janderbilt -lanetarium3 the "rboretum, cruising on the 4orth hore, the Fobert Moses
1auseway, Montau$ -oint, Cire +sland and every beach that faces the "tlantic 8cean3 safety for
people to e#pose their hearts and their emotions3 the hinecoc$ 4ation3 an occasional moment of
silence for Elvis M than$ you, than$ you very much3 wing, alsa, the Hustle, the troll, and
sometimes even the Electric*1ha(cha slide3 dancing in the $itchen, on the bac$ dec$, in the yard
or any place we find our groove, and of course . . . watching people freely and gleefully ma$ing
fools of themselves in order to do the 1hic$en @ance3 being a safe haven for young people and
those who care for them3 family style meals3 nic$el and dime po$er with friends who will always
be family3 power evangelism3 listening to and tal$ing with God3 dreams, visions, translations,
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transfigurations and wal$ing through walls3 the .suddenlies/ of God3 daydreaming and enjoying
shapes in the clouds3 barbe9ues, good music, the hits of the ;I's3 dinners over loo$ing the 2ong
+sland ound3 front yard football, bac$yard volleyball, the smell of suntan lotion and frying our
s$in at the beach3 laughter and stupid humor3 Fomance3 chic$ flic$s, comedies,
.llamacamelcow/ puppets, aturday morning cartoons, -i#ar animation and the occasional
gratuitous violence of a good action*adventure movie3 reading a good boo$3 ta$ing the time to
hear people's stories and affirm their value3 Jeggie %ales, @r. euss, tar ,ars, tar %re$ and
Jan Gogh's tarry, tarry 4ight M not necessarily in that order3 being a source of blessing to
2ong +sland and the local churches*ministries3 seagulls when they're not stealing our food3
-eanut Butter and ?elly andwiches3 crisp bacon in the morning3 did + mention dancing in the
$itchenQ3 @elis, fresh bagels, 1hinese food, authentic -iAAerias3 tarbuc$s, "%Ms and ;( Eleven3
wal$ing on water, running through water, swimming in water, floating on water and then, of
course, sunlight dancing on water3 singing stars, clapping trees, roc$s that praise and waves that
bow at His feet3 clear, accurate, biblical, love(filled teaching3 God's amaAing imagination and
ingenuity e#pressed in the e#travagant diversity and genius of creation at a microscopic and
macroscopic level M there's a mouthful3 engaging, challenging spea$ers that give it their best
shot to do what they teach, lead you to where they've been and point you lovingly toward ?esus
the whole way through3 half(way decent concerts that host relatively obscure gems and .on your
face/ worship leaders that really, truly just adore God3 .?esus Fainbows/ and .%rue 2ove/3
finding new ways to avoid traffic jams3 getting lost with the strange comfort that all roads
eventually lead bac$ to the 2+E3 spontaneous music jams under a star(lit night3 sitting around the
fireplace M laughing and tal$ing ( while all the wannabe pyromaniacs badly practice self(
restraint3 baby bellies to blow bubbles on and tiny fingers and toes to nibble on3 the laughter, joy,
healing and peace that comes from doing that3 colorful meals3 Fonald Mc@onald House3 the
House of Blues3 the House of ,orship3 the House that 2ove Builds M i.e., the House of -rayer3
freedom for the Holy pirit to do His thing3 the gifts of the Holy pirit moving in stereo3 people
who are falling in love with ?esus and love .@oin' the tuff/ with Him3 being a people .in love/
( with God and each other3 giggle fits and gasping, side splitting laughter M mostly at
inappropriate times and especially in the middle of prayer, weddings and funerals3 intimate,
transparent, engaging small group ministries3 wonderful, deep, late night conversations that ma$e
you 9uestion whether .going to sleep at this hour/ is really worth it3 ministry to the poor in spirit,
the poor in possession, the lonely, the widow, the orphan and the bro$en hearted3 seeing the
mentally ill fully restored3 physical, emotional, relational and spiritual healing3 e#ploring,
creating and releasing multi(media e#pressions of worship3 all sorts of missions and ministries at
home and abroad3 other Houses of -rayer and the people craAy enough to do them3 $ids that are
confident enough to interrupt because they $now they're loved, they belong and therefore ( they
can3 the satisfaction of hard wor$ and a job well done3 an understanding that God wor$s all
things together for good for those who love Him and are called according to His purpose3 joy in
adversity3 the promise of victory and hope3 the unity of shared identity and purpose within the
whole body of 1hrist3 love and respect between the 1atholic and -rotestant 1hurch3 ynagogues
and the bonus of ?ewish Holidays in eptember3 watching God and His $ids move in sync3 living
and loving on 2ong +sland D 4513 and . . . adding you and your 9uir$y distinctive to this
list.www.+H8-(2+.com
8ur pecific Goals and 8bjectives&
How will we facilitate and promote .Every House a House of -rayer/ in spirit and truthQ
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How will we build a regional mission baseQ
How will we build a community of intercessory missionariesQ
+ndividual -rayer lots acred %rusts mall Groups
-rayer 2eaders ,orship %eams
Burns
+nternships -laytime @iscipleship
,hat will we teachQ
Harp D Bowl
+ntimacy
End %imes
Bridal -aradigm
)ingdom 2iving
piritual Gifts
"rtistic ,orship
How will we facilitate outward missions of justice and mercyQ
8rphans and ,idowsQQQQQQQQQQ
2ove 1:=
Mentoring
4ursing Home
How will we finance the House of -rayerQ
God
owing
-rayer
%ent ma$ingQ
,hat is the structure necessary to fulfill this missionQ
BoardQQQQQQQQQ
ervant*2eadership %eam
Gate$eepers ( -rayer 2eaders
"-E-%QQQ
-itfalls and 1oncerns
+.Mission tatement ........................................................................................................................1
".Crom Montau$ to Manhattan& Every House a House of -rayer...............................................<
B.8ur Jision&...............................................................................................................................<
1.%he House Motif......................................................................................................................>
@.8ur +ntention in Mission is& 2ove N ?ustice O Mission...........................................................=
E.8ur +dentity in Mission is& ......................................................................................................;
C.8ur Cocus in Mission is............................................................................................................;
G.8ur ummary Jalues, Goals*8bjectives in Mission are&........................................................K
++.Historic -rayer Movements........................................................................................................1<
".%he Biblical 1all to Be a House of -rayer.............................................................................1<
7.+n the beginning, God . . . ......................................................................................................1<
<."dam ......................................................................................................................................1<
:."braham, the friend of God....................................................................................................1<
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>.Moses M the +nitiation of alvation and ?oshua in the %ent of Meeting& ...............................1:
E#odus <.....................................................................................................................................1:
=.@avid's %abernacle.................................................................................................................1:
a.olomon instructed that worship in the %emple should be in accordance with the @avidic
8rder (7 1hronicles K&1:(1>! ....................................................................................................1=
b.?ehoshaphat defeated Moab and "mmon by setting singers up in accordance with @avidic
8rder& singers at the front of the army singing the Great Hallel (7 1hronicles 7I&7I(77 D 7K!
....................................................................................................................................................1=
c.?ehoida ( 7 1hronicles 7<!.......................................................................................................1=
d.?oash (7 1hronicles 7:! ..........................................................................................................1=
e.HeAe$iah cleansed, re(consecrated and re(instituted the @avidic 8rder of worship in the
%emple (7 1hronicles 7H, <I&71!...............................................................................................1=
f.?osiah re(instituted @avidic worship (7 1hronicles <>! .........................................................1=
g.EAra and 4ehemiah, returning from Babylon, re(instituted @avidic ,orship (EAra <&1I,
4ehemiah 17& 7K(:;!.................................................................................................................1=
Historians have also speculated that around the time of ?esus, in their search to find
communion with God, the Essenes of the ?udean wilderness re(instituted the @avidic order of
worship as part of their life of prayer and fasting......................................................................1=
;.+saiah's House of -rayer& +saiah >=&:(K..................................................................................1=
K.%he ons of Pado$& 7 amuel K& 1>(1K, 7 amuel 1>& 7:(7H, 1 1hronicles =, EAe$iel ::.....1=
Pado$ was with @avid in the wilderness and remained a faithful friend throughout @avid's life
and ultimately sided with olomon as @avid's heir. God's faithfulness to Pado$ is
demonstrated throughout the generations..................................................................................1;
H.imeon& 2oo$ing for the coming of the 2ord.........................................................................1K
Bovereign 2ord, as you have promised, you now dismiss your servant in peace. Cor my eyes
have seen your salvation, which you have prepared in the sight of all people, a light for
revelation to the Gentiles and for glory to your people +srael.B %he child6s father and mother
marveled at what was said about him. %hen imeon blessed them and said to Mary, his
mother& B%his child is destined to cause the falling and rising of many in +srael, and to be a
sign that will be spo$en against, so that the thoughts of many hearts will be revealed. "nd a
sword will pierce your own soul too.B.......................................................................................1K
1I."nna& 4ight and @ay ,orship, Casting and -rayer leads to -rophetic @eclaration............1K
11.?ohn& " Corerunner Ministry and %he Criend of the Bridegroom........................................1H
17.-eter& "dam restored i.e., 2ove& %he Cinal Crontier.............................................................1H
".%he Early Monastic %radition of 7:*; -rayer........................................................................1H
B.1ount PinAendorf and the Moravians.....................................................................................7:
1."merica6s Cirst 1ollegiate -rayer Movement .......................................................................7=
@.7:*; -rayer in the 7Ith 1entury.............................................................................................7;
E.+H8-(2+& %he "r$ House of -rayer M our story.....................................................................<<
+++.+H8-(2+'s ,ebsite @ocuments..............................................................................................<<
".,here the Home is.................................................................................................................<<
7.Home is ,here the Heart +s....................................................................................................<<
<." House of -rayer +s . . ..........................................................................................................<>
:.,hy Build a House of -rayer on 2ong +sland........................................................................<;
>.Blueprints Cor %he House %hat 2ove Builds..........................................................................<K
".,here the Heart +s.................................................................................................................:<
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1.Footed and Grounded.............................................................................................................:<
7.,hat are the Biblical Coundations for a House of -rayerQ....................................................::
<.tatement of Caith and Genetic 1ode.....................................................................................:>
".,here the Hope +s..................................................................................................................:=
1.2oving 8ne "nother...............................................................................................................:=
7.2oving the Generations...........................................................................................................:;
<.2oving the 2ocal 1hurch........................................................................................................><
:.2oving the .8ne 4ew Man/...................................................................................................>>
".,here the ?oy +s.....................................................................................................................>;
1.-rayer is . . .............................................................................................................................>;
7." -rayer -rimer......................................................................................................................>K
<.%he -rayer Fooms...................................................................................................................=<
:.-rayer Foom %erms* Glossary................................................................................................=<
".,here the 2ove +s..................................................................................................................=;
>.2ove& %he Cinal Crontier.........................................................................................................=;
=.8ur Camily..............................................................................................................................;I
+J.Ministering in the Clame of His -resence.................................................................................;7
".2ove Motivated M -resence Based.........................................................................................;7
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