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
Posts
