In Matt 6:7 (cf. 3 Nephi 12:7) Jesus says:
But when ye pray, use
not vain repetitions, as the heathen do: for they think that they shall be heard
for their much speaking.
Some errant Latter-day Saints have used this as a proof-text against
Catholics and others who may offer the same prayer over and over again (e.g.,
the decade of Hail Marys as part of the Rosary). Notwithstanding, we also have
"repetitive prayers" (e.g., the sacrament prayers), so the argument
can come back to hit us over the head, too. Furthermore, Jesus is not
condemning repetitive prayers per se; instead, he is denouncing repetitive
"babblings" as Gentiles practised. Commenting on this, and the word
βατταλογεω ("to babble"), Ulrich Luz wrote:
The meaning and the
etymology of the quite rare word βατταλογέω are matters of dispute. It is most
probably related to the substantives βάτταλος or βάττος (stutterer) or the verb
βατταρίζω (to stutter). It probably means the repetition of meaningless
syllables. The content of the word is repeated in the expression “many words”
(πολυλογία). The prohibition is probably thinking of Gentile prayers that by
accumulating epithets for God or also words of magic give the impression of
babbling. As a positive contrast to such babbling Matthew emphasizes the Lord’s
Prayer as a short prayer. (Ulrich Luz, Matthew
1-7: A Commentary on Matthew 1-7 [Hermeneia; Minneapolis, Minn.: Fortress
Press, 2007], 305)
As BDAG defines the term:
βατταλογέω (βαττολογέω v.l.; s. Rdm. 44; Mlt-H. 272) 1 aor. subj. βατταλογήσω onomatopoetic word; to speak in a way that
images the kind of speech pattern of one who stammers, use the same words
again and again, speak without thinking e*xplained by πολυλογία) Mt 6:7; Lk 11:2
As TDNT notes:
This occurs only at Mt. 6:7 in the sense of
“to babble.” The non-Christian, and non-Jew, thinks that by heaping up the
names of God, of which he does not know the true and relevant one, he can
include the deity which will grant his request, and that he can weary God—this
includes Jews too—by constant repetition. Jesus, on the other hand, advises a
calm trust in the Father (→ ἀββᾶ) who need only be
addressed as such and who will give all necessary things to His children if
they prove themselves to be such by praying first for His kingdom (6:33). (Gerhard Delling, “Βατταλογέω,” ed.
Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, Theological Dictionary of the New Testament
[Grand Rapids, MI: Eerdmans, 1964–], 1:597.
Further, the Bible itself affirms the propriety of repetitive prayers.
For example, in 2 Cor 12:1-7, we learn that Paul prayed three times that his
thorn in the flesh to be removed. Furthermore, the angels in God's presence repeat
the same song of praise:
And one cried unto
another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is
full of his glory. (Isa
6:3)
And the four beasts
had each of them six wings about him; and they were full of eyes within; and
they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which
was, and is, and is to come. (Rev 4:8)
In the Old Testament, God Himself instructed the Israelites to pray the
same prayer throughout the day:
Hear, O Israel: The
Lord our God is one Lord: And thou shalt love the Lord thy God with all thine
heart, and with all thy soul, and with all thy might. And these words, which I
command thee this day, shall be in thine heart. And thou shalt teach them
diligently unto thy children, and shalt talk of them when thou sittest in thine
house, and when thou walkest by the way, and when thou liest down, and when
thou risest up. (Deut
6:4-7)
So, in context, Matt 6:7 is not
Jesus condemning repetitive prayers, but mindless, repetitive babblings as many
of the heathen cultures of the time engaged in. Furthermore, there is biblical
(and uniquely LDS scriptural) support for at least some repetitive prayers.
When it comes to the prayers we often find objectionable (e.g., the Hail Mary;
Hail Holy Queen, etc), they should be critiqued, not as they are often said, as
in the Rosary or the Leonine Prayers at the end of some Tridentine Masses, repetitively, but
instead, why the theology underlying such are not truly apostolic traditions.
For those who wish to delve into this area, I would suggest you pick up a copy
of my book:
