Wednesday, September 29, 2010

The Grace of God in NOT Answering All Prayers

  
“Thy will be done.” Unless that were the spirit of all our prayer, how should we have courage to pray if we know ourselves at all, or if we have come to a time when we can have some retrospect on our prayers and their fate? Without this committal to the wisdom of God, prayer would be a very dangerous weapon in proportion as it was effective. No true God could promise us an answer to our every prayer. No Father of mankind could. The rain that saved my crop might ruin my neighbour’s. It would paralyse prayer to be sure that it would prevail as it is offered, certainly and at once. We should be terrified at the power put into our foolish hands. 
  
Nothing would do more to cure us of a belief in our own wisdom than the granting of some of our eager prayers. And nothing could humiliate us more than to have God say when the fulfilment of our desire brought leanness to our souls, “Well, you would have it.” It is what He has said to many. But He said more, “My grace is sufficient for thee.”

Tuesday, September 28, 2010

A Prayer is a Promise

  
A prayer is also a promise. Every true prayer carries with it a vow. If it do not, it is not in earnest. It is not of a piece with life. Can we pray in earnest if we do not in the act commit ourselves to do our best to bring about the answer? Can we escape some kind of hypocrisy? This is especially so with intercession. What is the value of praying for the poor if all the rest of our time and interest is given only to becoming rich? Where is the honesty of praying for our country if in our most active hours we are chiefly occupied in making something out of it, if we are strange to all sacrifice for it? Prayer is one form of sacrifice, but if it is the only form it is vain oblation.
 
If we pray for our child that he may have God’s blessing, we are really promising that nothing shall be lacking on our part to be a divine blessing to him. And if we have no kind of religious relation to him (as plenty of Christian parents have none), our prayer is quite unreal, and its failure should not be a surprise. To pray for God’s kingdom is also to engage ourselves to service and sacrifice for it. To begin our prayer with a petition for the hallowing of God’s name and to have no real and prime place for holiness in our life or faith is not sincere. The prayer of the vindictive for forgiveness is mockery, like the prayer for daily bread from a wheat-cornerer. No such man could say the Lord’s Prayer but to his judgement. What would happen to the Church if the Lord’s Prayer became a test for membership as thoroughly as the Creeds have been? The Lord’s Prayer is also a vow to the Lord. None but a Christian can pray it, or should.
 
Great worship of God is also a great engagement of ourselves, a great committal of our action. To begin the day with prayer is but a formality unless it go on in prayer, unless for the rest of it we pray in deed what we began in word. One has said that while prayer is the day’s best beginning it must not be like the handsome rifle-page of a worthless book.

Monday, September 27, 2010

Unity in Christ Expressed By and Sustained By Prayer

  
If there must be in the Church a communion of belief, there must be there also a communion of prayer. For the communion of prayer is the very first form the communion of belief takes. It is in this direction that Church unity lies. It lies behind prayer, in something to which prayer gives effect, in that which is the source and soul of prayer—in our relation with God in Christ, in our new creation. Prayer for Church unity will not bring that unity; but that which stirs, and founds, and wings prayer will. And prayer is its chief exercise. The true Church is just as wide as the community of Christian prayer, i.e. of due response to the gospel of our reconcilement and communion with God. And it is a thing almost dreadful that Christians who pray to the same God, Christ, and Saviour should refuse to unite in prayer because of institutional differences.

Sunday, September 26, 2010

The Rightness of Prayer

  
When we are in God’s presence by prayer we are right, our will is morally right, we are doing His will. However unsure we may be about other acts and efforts to serve Him we know we are right in this. If we ask truly but ask amiss, it is not a sin, and He will in due course set us right in that respect. We are sure that prayer is according to His will, and that we are just where we ought to be. And that is a great matter for the rightness of our thought, and of the aims and desires proposed by our thoughts. It means much both as to their form and their passion. If we realize that prayer is the acme of our right relation to God, if we are sure that we are never so right with Him in anything we do as in prayer, then prayer must have the greatest effect and value for our life, both in its purpose and its fashion, in its spirit and its tenor. What puts us right morally, right with a Holy God (as prayer does), must have a great shaping power on every part and every juncture of life. And, of course, especially upon the spirit and tenor of our prayer itself, upon the form and complexion of our petition.

Saturday, September 25, 2010

In Prayer God Brings the Certainty of Future Glory to Us

  
We possess our souls in the prayer which is real communion with God. We enter by faith upon that which to sight and history is but a far future reversion. When He comes to our prayer He brings with Him all that He purposes to make us. We are already the “brave creature” He means us to be. More than our desire is fulfilled—our soul is. In such hour or visitation we realize our soul or person at no one stage of it, but in its fullness, and in the context of its whole and final place in history, the world, and eternity. A phase which has no meaning in itself, yet carries, like the humble mother of a great genius, an eternal meaning in it. And we can seize that meaning in prayer; we can pierce to what we are at our true centre and true destiny, i.e. what we are to God’s grace. Laws and injunctions, such as “Love your neighbour,” even “Love your enemy,” then become life principles, and they are law pressures no more. The yoke is easy. Where all is forgiven to seventy times seven there is no friction and no grief any more. We taste love and joy. All the pressure of life then goes to form the crystals of faith. It is God making up His jewels.

Friday, September 24, 2010

Prayer Connects Us with the Whole Creation and It's Destiny by Connecting Us with Christ

  
And so also with the universe itself as we rise in Christ to prayer. Joined with its Redeemer, we are integrated into its universality. We are made members of its vast whole.

We are not detained and cramped in a sectional world. We are not planted in the presence of an outside, alien universe, nor in the midst of a distraught, unreconciled universe, which speaks like a crowd, in many fragments and many voices, and drags us from one relation with it to another, with a Lo, here is Christ, or there.

But it is a universe wholly vocal to us, really a universe, and vocal as a whole, one congenial and friendly, as it comes to us in its Christ and ours. It was waiting for us— for such a manifestation of the Son of God as prayer is. This world is not now a desert haunted by demons. And it is more than a vestibule to another; it is its prelude in the drama of all things. We know it in another knowledge now than its own. Nature can never be understood by natural knowledge. We know it as science never can—as a whole, and as reality. We know it as we are known of God—altogether, and not in pieces. Having nothing, and praying for everything, we possess all things. The faith that energizes in Christian prayer sets us at the centre of that whole of which Nature is the overture part. The steps of thought and its processes of law fade away. They do not cease to act, but they retire from notice. We grasp the mobile organization of things deep at its constant and trusty heart. We receive the earnest of our salvation—Christ in us.
  


Thursday, September 23, 2010

Prayer Is Creation's Great Destiny

  
In prayer we do not ask God to do things contrary to Nature. Rather here ascending Nature takes its true effect and arrives. For the God we invoke is the Lord and Destiny of the whole creation; and in our invocation of Him Nature ends on its own key-note. He created the world at the first with a final and constant reference to the new creation, whose native speech is prayer. The whole creation thus comes home and finds itself in our prayer; and when we ask from the God of the whole Creation we neither do nor expect an arbitrary thing. We petition a God in whom all things are fundamentally working together for good to such a congenial cry. So far from crossing Nature, we give it tongue. We lift it to its divinest purpose, function, and glory. Nature excels itself in our prayer. The Creation takes its true effect in personality, which at once resists it, crowns it, and understands it; and personality takes true effect in God—in prayer. If there be a divine teleology in Nature at all, prayer is the telos. The world was made to worship God, for God’s glory. And this purpose is the world’s providence, the principle of creation. It is an end present all along the line and course of natural evolution; for we deal in prayer most closely with One to whom is no after nor before. We realize the simultaneity of Eternity.
  
When we are straitened in prayer we are yet not victims of Nature, we are yet free in the grace of God—as His own freedom was straitened in Christ’s incarnation, not to say His dereliction, to the finishing of His task. It is hard, it is often impossible, for us to tell whether our hour of constriction or our hour of expansion contributes more to the divine purpose and its career. Both go to make real prayer. They are the systole and diastole of the world’s heart. True prayer is the supreme function of the personality which is the world’s supreme product. It is personality with this function that God seeks above all to rear—it is neither particular moods of its experience, nor influential relations of it with the world. The praying personality has an eternal value for God as an end in itself. This is the divine fullness of life’s time and course, the one achievement that survives with more power in death than in life. The intercession of Christ in heaven is the continuity and consummation of His supreme work on earth. To share it is the meaning of praying in the Spirit. And it has more effect on history` than civilization has. This is a hard saying, but a Christian can say no otherwise without in so far giving up his Christianity. “There is a budding morrow in midnight.” And every juncture, every relation, and every pressure of life has in it a germ of possibility and promise for our growth in God and grace; which germ to rear is the work of constant and progressive prayer. (For as a soul has a history, prayer has its progress.)
 
This germ we do not always see, nor can we tend it as if we did. It is often hidden up under the earthly relations, and may there be lost—our soul is lost. (It can be lost even through love.) But also it may from there be saved—and we escape from the fowler’s net. Its growth is often visible ouly to the Saviour whom we keep near by prayer, whose search we invoke, and for whose action we make room in prayer. Our certainty of Him is girt round with much uncertainty, about His working, about the steps of His process. But in prayer we become more and more sure that He is sure, and knows all things, and hesitates or falters never, and commands all things to His end. All along Christ is being darkly formed within us as we pray; and our converse with God goes on rising to become an element of the intercourse of the Father and the Son, whom we overhear, as it were, at converse in us. Yet this does not insulate us from our kind; for other people are then no more alien to us, but near in a Lord who is to them what He is to us. Private prayer may thus become more really common prayer than public prayer is.
  
Not to pray is not to discern—not to discern the things that really matter, and the powers that really rule. The mind may see acutely and clearly, but the personality perceives nothing subtle and mighty; and then it comforts and deludes itself by saying it is simple and not sophisticated; and it falls a victim to the Pharisaism of the plain man. The finer (and final) forces, being unfelt, are denied or decried. The eternal motives are misread, the spell of the Eternal disowned. The simplicity in due course becomes merely bald. And all because the natural powers are unschooled, unchastened, and unempowered by the energy of prayer; and yet they are turned, either, in one direction, to do Christian work, active but loveless, or, on the other, to discuss and renounce Christian truth. It is not always hard to tell among Christian men those whose thought is matured in prayer, whose theology there becomes a hymn, whose energy is disciplined there, whose work there becomes love poured out, as by many a Salvationist lass, and whose temper is there subdued to that illuminated humility in which a man truly finds his soul. “The secret of the Lord is with them that fear Him, and He will show them His covenant.” The deeper we go into things the more do we enter a world where the mastery and the career is not to talent but to prayer.

*sans gene = without embarrassment or constraint

Wednesday, September 22, 2010

Prayer Trains Us in True Insight and Wisdom

[In prayer we find that we are:] Blessed, yet not always happy. For by prayer we are set tasks sometimes which (at first, at least) may add to life’s burden. Our eyes being opened, we see problems to which before we were blind, and we hear calls that no more let us alone. And I have said that we are shown ourselves at times in a way to dishearten us, and take effective dogmatism out of us. We lose effect on those people who take others at their own emphatic valuation, who do not try the spirits, and who have acquired no skill to discern the Lord in the apostle. True searching prayer is incompatible with spiritual dullness or self-complacency. And, therefore, such stupidity is not a mere defect, but a vice. It grew upon us because we did not court the searching light, nor haunt the vicinity of the great white Throne. We are chargeable with it because of our neglect of what cures it. 
  
Faith is a quickening spirit, it has insight; and religious density betrays its absence, being often the victim of the sermon instead of the alumnus of the gospel. It is not at all the effect of ignorance. Many ignorant people escape it by the exercise of themselves unto godliness; and they not only show wonderful spiritual acumen, but they turn it upon themselves; with a result, often, of great but vigilant humility, such as is apt to die out of an aggressive religion more eager to bring in a Kingdom coming than to trust a Kingdom come. They are self–sufficient in a godly sort, and can even carry others, in a way which reveals the action of a power in them beyond all natural and unschooled force. We can feel in them the discipline of the Spirit. We can read much habitual prayer between their lines. They have risen far above religion. They are in the Spirit, and live in a long Lord’s day. We know that they are not trying to serve Christ with the mere lustiness of natural religion, nor expecting to do the Spirit’s work with the force of native temperament turned pious. There are, even amongst the religious, people of a shrewd density or nimble dullness who judge heavenly things with an earthly mind. And, outside the religious, among those who are but interested in religion, there may be a certain gifted stupidity, a witty obtuseness; as among some writers who sans gêne* turn what they judge to be the spirit of the age upon the realities of Eternity, and believe that it dissolves them in spray. Whether we meet this type within the Church or without, we can mostly feel that it reveals the prayerless temper whatever the zeal or vivacity may be. 
  
Not to pray is not to discern—not to discern the things that really matter, and the powers that really rule. The mind may see acutely and clearly, but the personality perceives nothing subtle and mighty; and then it comforts and deludes itself by saying it is simple and not sophisticated; and it falls a victim to the Pharisaism of the plain man. The finer (and final) forces, being unfelt, are denied or decried. The eternal motives are misread, the spell of the Eternal disowned. The simplicity in due course becomes merely bald. And all because the natural powers are unschooled, unchastened, and unempowered by the energy of prayer; and yet they are turned, either, in one direction, to do Christian work, active but loveless, or, on the other, to discuss and renounce Christian truth. It is not always hard to tell among Christian men those whose thought is matured in prayer, whose theology there becomes a hymn, whose energy is disciplined there, whose work there becomes love poured out, as by many a Salvationist lass, and whose temper is there subdued to that illuminated humility in which a man truly finds his soul. “The secret of the Lord is with them that fear Him, and He will show them His covenant.” The deeper we go into things the more do we enter a world where the mastery and the career is not to talent but to prayer.

*sans gene = without embarrassment or constraint

Tuesday, September 21, 2010

Reality in Prayer

What is true religion? It is not the religion which contains most truth in the theological sense of the word. It is not the religion most truly thought out, nor that which most closely fits with thought. It is religion which comes to itself most powerfully in prayer. It is the religion in which the soul becomes very sure of God and itself in prayer. Prayer contains the very heart and height of math, but especially in the Christian sense of truth— reality and action. In prayer the inmost truth of our personal being locks with the inmost reality of things, its energy finds a living Person acting as their unity and life, and we escape the illusions of sense, self, and the world. Prayer, indeed, is the great means for appropriating, out of the amalgam of illusion which means so much for our education, the pure gold of God as He wills, the Spirit as He works, and things as they are. It is the great school both of proficiency and of veracity of soul. (How few court and attain proficiency of soul!) It may often cast us down, for we are reduced by this contact to our true dimensions—but to our great peace.
 
Prayer, true prayer, does not allow us to deceive ourselves. It relaxes the tension of our self-inflation. It produces a clearness of spiritual vision. Searching with a judgement that begins at the house of God, it ceases not to explore with His light our own soul. If the Lord is our health He may need to act on many men, or many moods, as a lowering medicine. At His coming our self-confidence is shaken. Our robust confidence, even in grace, is destroyed. The pillars of our house tremble, as if they were ivy-covered in a searching wind. Our lusty faith is refined, by what may be a painful process, into a subtler and more penetrating kind; and its outward effect is for the time impaired, though in the end it is increased. The effect of the prayer which admits God into the recesses of the soul is to destroy that spiritual density, not to say stupidity, which made our religion cheery or vigorous because it knew no better, and which was the condition of getting many obvious things done, and producing palpable effect on the order of the day. 
There are fervent prayers which, by making people feel good, may do no more than foster the delusion that natural vigour or robust religion, when flushed enough, can do the work of the kingdom of God. There is a certain egoist self-confidence which is increased by the more elementary forms of religion, which upholds us in much of our contact with men, and which even secures us an influence with them. But the influence is one of impression rather than permeation, it overbears rather than converts, and it inflames rather than inspires. This is a force which true and close prayer is very apt to undermine, because it saps our self-deception and its Pharisaism. The confidence was due to a lack of spiritual insight which serious prayer plentifully repairs. So by prayer we acquire our true selves. If my prayer is not answered, I am. If my petition is not fulfilled, my person, my soul, is; as the artist comes to himself and his happiness in the exercise of the talent he was made for, in spite of the delay and difficulty of turning his work to money. If the genius is happy who gets scope, the soul is blessed that truly comes to itself in prayer.

Monday, September 20, 2010

Prayer Is Active Participation in the Life and Works of God

 
In God’s eyes the great object of prayer is the opening or restoring of free communion with Himself in a kingdom of Christ, a life communion which may even, amid our duty and service, become as unconscious as the beating of our heart. In this sense every true prayer brings its answer with it; and that not “reflexly” only, in our pacification of soul, but objectively in our obtaining a deeper and closer place in God and His purpose. If prayer is God’s great gift, it is one inseparable from the giver; who, after all, is His own great gift, since revelation is His Self-donation. He is actively with us, therefore, as we pray, and we exert His will in praying. And, on the other hand, prayer makes us to realize how far from God we were, i.e. it makes us realize our worst trouble and repair it. The outer need kindles the sense of the inner, and we find that the complete answer to prayer is the Answerer, and the hungry soul comes to itself in the fullness of Christ.

Prayer is the highest use to which speech can be put. It is the highest meaning that can be put into words. Indeed, it breaks through language and escapes into action. We could never be told of what passed in Christ’s mountain midnights. Words fail us in prayer oftener than anywhere else; and the Spirit must come in aid of our infirmity, set out our case to God, and give to us an unspoken freedom in prayer, the possession of our central soul, the reality of our inmost personality in organic contact with His. We are taken up from human speech to the region of the divine Word, where Word is deed. We are integrated into the divine consciousness, and into the dual soliloquy of Father and Son, which is the divine give and take that upholds the world. We discover how poor a use of words it is to work them into argument and pursue their dialectic consequences. There is a deeper movement of speech than that, and a more inward mystery, wherein the Word does not spread out to wisdom, nor broods in dream, but gathers to power and condenses to action. The Word becomes Flesh, Soul, Life, the active conquering kingdom of God.
 
Prayer, as it is spoken, follows the principle of the Incarnation with its twofold movement, down and up. It is spirit not in expression only, but in deed and victory. It is speech become not only movement, but moral action and achievement; it is word become work; as the Word from being Spirit became flesh, as Christ from prophet became priest, and then Holy Spirit. It is the principle of the Incarnation, only with the descending movement reversed. “Ye are gods.” God became man in His Son’s outgoing that man might become divine; and prayer is in the train of the Son’s return to the Father, a function of the Ascension and Exaltation, in which (if we may not say man becomes God) we are made partakers of the divine nature, not ontologically, but practically, experimentally. It is the true response, and tribute, and trophy to Christ’s humiliation. Man rises to be a co-worker with God in the highest sense. For it is only by action, it is not by dream or rapture, far less in essence, that we enter communion with an active being—above all with the eternal Act of God in Christ that upholds the world. As such communion prayer is no mere rapport, no mere contact. It is the central act of the soul, organic with Christ’s; it is that which brings it into tone with the whole universe as God’s act, and answers the beating of its central heart. It is a part and function of the creative, preservative, and consummatory energy of the world.