We do not pray because prayer is psychologically beneficial, we pray because God hears prayers. Yet prayer is psychologically beneficial. Through it we express, and therefore strengthen, our emotions toward God and toward all the things we pray about – the church, the world, the creation and ourselves. Prayer is also intensely rational. You learn things while praying. These are psychological processes that can go on very well even in those who do not pray. But by praying we submit those psychological processes to God, for him to guide them and bring them to good effect.
But there is far more than that in prayer. We pray because it is good for us to praise God, since we were created to do so. We pray because we believe in a God who determines the decisions of chance, and even works miracles to glorify his name.
Naturally it is very important that we pray. Living by faith means that we must pray about all things, or at least all kinds of things. So many of us are often in the position this hymn describes –
O what peace we often forfeit,
O what needless pain we bear,
all because we do not carry
everything to God in prayer!
The Gospel teaches that Christ gives us every spiritual blessing; but before that it teaches that he takes away every spiritual evil. If we want to be content in all circumstances, we must first learn to pray in all circumstances. If we are dissatisfied with the way things are, we must turn to God.
We must allow time for prayer. Very few people pray for hours at a time; some people pray for an hour. Length, is, of course, only as good as the prayers that fill it; but if I feel a time constraint, or am conscious of what I must do after I pray, I will be less likely to pray all that I need to pray. It has helped some to sort out for themselves a time somewhat longer than they usually pray for; when I am in the habit of praying for five minutes, I allow myself half an hour for prayer and thought and reading, and rarely feel the time drag on as I often dread it may.
William Law, a protestant, recommends praying multiple times a day – at the so-called ‘hours of prayer’ (on waking, at 9:00, at noon, at 3:00, at 6:00 and before bed) – and setting a different topic for each prayer – submission for this one, thanksgiving for that one, supplication for another – as a minimum stipulation, allowing, of course, for anything else on your mind. Brother Lawrence speaks of continual prayer; he first spent a decent amount of time cementing in his mind the impression of God; after that he acknowledges that his prayer often consisted in a simple sense of God’s presence. Those who feel the need to think and reason more cannot achieve a practice identical to his, though they can certainly come near to it. At any rate, neither Law’s practice nor Lawrence’s will spontaneously attach itself to a believer, and if we desire to emulate them, we must make reasonable attempts and discipline ourselves.
William Law also recommends reading a psalm aloud before praying, particularly chanting it. Without a doubt this helps to focus and direct our minds and hearts, although personally I have found reading with expression more beneficial than chanting. A wise Christian once recommended keeping a prayer book or a hymn book for use in private devotions.
It is important, I think, for humans to think clearly, as important for the Atheist and the Muslim and the Hindu as for the Christian. It is simply because we are humans that we should be rational, for so God has designed us. And although cleverness in not a fundamental Christian virtue, it is to be commended and sought after. “The true Christian is in no way inferior to the unbeliever,” said Lloyd Jones, meaning in particular that he is no less commonsensical, and Paul says, “let your reasonableness be known to all.” Prayer, being a discourse, is a particular point where this comes into play. We must be rational when we pray. Spurgeon, in one of his sermons, exhorts us to reason with God in our prayers, making our request and reminding God of his promises, his principles, and the reasons he has taught us as to why he should grant our particular prayers. God does not need this, but it is very good for us, for when we are both wise and honest it will direct our prayers into the sure paths of God’s good will, besides strengthening our faith.
Similarly, I have observed that it helps us greatly to at least begin our prayers where our emotions and reason suggest to us. Those who struggle against certain sins, to give one example, may be put in the right frame of mind by praying for those who struggle with the same sins. It is easier to pray for those you know well than for abstract groups of people. Reason out what you will pray for.
Praying about prayer when you do not want to pray, or are distracted, is a good way of allowing God to pilot your thoughts once more.
The Lord’s Prayer is a good map for those lost in the middle of their prayers, wanting to pray for longer but forgetting what they should pray about.
Paul tells us what he prays about at the beginnings of his epistles; study these to learn what to pray for.
Prayer is, in a sense, a complete image of the Christian life. It is perhaps the most characteristic virtue of the Christian. It is often said that faith is more than mere ‘head knowledge’; that is true, for true faith is knowledge that brings forth praise and prayer. Love is the foundation of prayer – love of God and love of others. Hope is the fuel of our praise. Through prayer we receive and through prayer we express the Spirit of Christ.
theparsnipoftime 