The parish where I currently attend to our construction woes seemingly orders the prayers to complement the lectionary. I forgot about these. We had them in my home parish too. I don’t absolutely love these: nothing is objectively bad, and they go in hierarchical order, but they don’t always have explicit or even implicit prayers for the whole church on earth, for the pope and bishop, for the clergy etc. before moving to other intentions. I don’t think that this would merely repeat what is in the anaphora, since that doesn’t include the other faithful (the lower orders of clergy, virgins, religious, etc.) and can be tied each week to a specific intention.

The bishop’s office requires the missal prayers for confirmations. I believe that this solves the problem too.

As someone who had responsibility for composing these some decades ago, and then upon further recollection and contemplation realized gaps in my own daily prayers of general intercession, I would like to suggest for consideration adding a prayer between those for the sick and those for the faithful departed (the latter should be included but there is the more important prayer in the Eucharistic Prayer for them), something like this:

Let us pray for your servants who are dying, who may have lost the will to live, or who may die today or in the coming days; Lord, grant them the mercies and grace of dying the happy death of the just according to your gracious will.

We neglect those categories (the may overlap, but they are also distinct) of people in our pubic prayers, and I believe we strain to retrain ourselves to be mindful every day of them. Where they go, we too shall follow: the most basic affirmation of common solidarity.

I have another general prayer of daily thanksgiving that can be adapted for a more general intercession:

Let us pray: Lord, stir up within us the spirit of thanksgiving for all the blessings and prayers you have answered according to your gracious will, especially those of which we know not, that we do not understand, that we do not appreciate, or that we take for granted.

My personal private version of that adaptation is simpler:

Clear guidance on the appropriate content for the Universal Prayer/Intercessions/Bidding Prayers seems remarkably lacking. My initial (i.e. 1970s) understanding was that the objective was to reflect the particular needs of the time or location, e.g. those in the community currently sick (by name), lately dead, or whose anniversaries are about now, or for the current published intention of the pope. There is no need to duplicate the generic prayers in the Canon or the priest's selected orations. That is still what I hear in both Catholic Cathedrals in London, and indeed in Anglican Cathedrals. Unfortunately in many parishes it degenerated into an opportunity for a lay person (or a deacon) to usurp the role of the priest by offering their own prayers (quite often framed heretically).

You may be interested in the following work:

https://archive.org/details/ConsiliumDeOratione1965/page/4/mode/2up

It was the first of the guidelines put out by the Consilium, and has IMHO very sensible (though largely ignored) suggestions for the composition of the prayer. It also has many sample for concluding prayers from ancient sacramentaries, etc..

There is a larger edition (couldn't find it online, but I have a scan if anyone is interested) put out a year later in 1966 with many more sample formularies [see below]. The samples in the appendix of the Missal are taken from some of these. It is in Latin with a (dynamic-equivalent) French translation

You may also be interested in taking a look at the books put out by various dioceses/Conferences in the period between 1965-19689 when the Prayer of the Faithful was more regulated. They often have large numbers of sample texts with sensibly worded Collects and petitions.



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Sample formularies of the 1966 edition:

1. Formula generalis, I
2. Formula generalis, II
3. Tempore Adventus, 1
4. Tempore Adventus, II
5. Tempore Nativitatis Domini
6. In festo Epiphaniae
7. Tempore post Epiphaniam
8. Tempore Septuagesimae
9. Tempore Quadragesimae, I
10. Tempore Quadragesimae, II
11. Tempore Passionis
12. In Missa « In Cena Domini »
13. In nocte sancta Paschatis
14. In dominica Resurrectionis
15. Tempore paschali, I
16. Tempore paschali, II
17. In festo Ascensionis
18. In festo Pentecostes
19. In festo Sanctissimae Trinitatis
20. In festo Ss.mi Corporis Christi
21. In festo Sacratissimi Cordis Iesu
22. Tempore post Pentecosten, I
23. Tempore post Pentecosten, II
24. Tempore post Pentecosten, III
25. Tempore post Pentecosten, IV
26. Tempore post Pentecosten, V
27. In festo Immaculatae Conceptionis B. Mariae Virginis
28. In festo Sanctissimi Nominis Iesu
29. In festo Sanctae Familiae Iesu, Mariae, Ioseph
30. In festo Purificationis B. M. V.
31. In festo Annuntiationis B. M. V.
32. In festo Sancti Ioseph opificis
33. In festo Sancti Ioannis Baptistae
34. In festo SS. Petri et Pauli Apostolorum
35. In festo Pretiosissimi Sanguinis D. N. Iesu Christi
36. In festo Transfigurationis D. N. I. C.
37. In festo Assumptionis B. M. V.
37. In festo Nativitatis B. M. V.
39. In festo Sanctac Crucis
40. In festo Sancti Michaelis Archangeli
41. In festo D. N. Iesu Christi Regis
42. In festo Omnium Sanctorum
43. In Dedicatione ecclesiae
44. In festis B. M. V.
45. In festis SS. Apostolorum
46. In festis SS. Martyrum
47. In festis SS. Confessorum Pontificum
48. In festis SS. Doctorum
49. In festis SS. Confessorum non Pontificum
50. In festis SS. Virginum
51, In festis SS. non Virginum
52. In celebratione Matrimonii
53. In Exsequiis defunctorum, I
54. In Exsequiis defunctorum, II

Renowned liturgist (later Bishop) Peter Elliot's collection of prayers of the faithful, Let us pray to the Lord (1986) is excellent and written to reflect the readings for each Sunday, solemnity (and feast?) of the three-year liturgical cycle.

Unfortunately in many parishes it degenerated into an opportunity for a lay person (or a deacon) to usurp the role of the priest by offering their own prayers (quite often framed heretically).

I don’t know where they come from in my parish, but sometimes they irritate me with their unnecessary bias towards families. For example, praying for people who are looking for work, but they add on, “especially families”. Families have the greatest amount of government benefits where I live compared to single people. Even shacked up couples with no kids have better benefits than singles, yet they’re the ones who get all the prayer intentions, etc. Sometimes I wonder if anyone in the church has any concept of what it’s like being single trying to support yourself, work full time, manage your own home on your own, take care of yourself alone when you’re sick, etc and still remain faithful to church teaching by not getting into a relationship of convenience and use and shacking up.

*end rant*