The
habit of turning instinctively to God at any moment of life is of
immeasurable benefit to mind and spirit. The entreaty of the moment
may be for one's own strength, forgiveness, courage or power to
endure. It may be petition for the well-being of another. It may be an
involuntary expression of gratitude for joy or peace in one's own or
another's life. Whatever the need, longing or aspiration this
instinctive prayer may take the form of silent communion, of petition
in words, or in times of perplexity or trouble, enjoyment or
happiness, of something akin to intimate conversation. Since the
increase of scientific knowledge, there has been widespread skepticism
regarding the value of prayer as petition. This has affected not only
the world at large, but the Christian church as well.
The discovery of the unchanging action
of the laws of nature, the relentless progression from cause to
effect, and the thought of the confusion that would result if a single
natural law were suspended for a moment led many people to discount
prayer in the usual sense of the word. The belief that God rules in
His universe, that His purposes are good and that He cannot be swayed
from His just intent precludes in the minds of such people belief in
the efficacy of prayer. A moment's consideration of the millions of
conflicting prayers that daily ascend to God might discourage the
expectation that any one prayer will receive attention. And so, since
the warp and woof of the universe is too vast and intricate a weaving
for finite comprehension, an attitude of wonder and acceptance is the
only reasonable one for insignificant beings on an unimportant
planet.
The answer to these objections is based
on a more spiritual interpretation of prayer than these arguments
employ. The minds and spirits of men seem to be controlled by other,
more flexible laws than those which govern matter. And yet if, as
scientists now declare, matter in its last analysis is a form of
energy—a principle which some of them do not hesitate to call
"spirit"—can we deny that spiritual influence in the
material world is possible? But whatever the future holds of discovery
along this line, it seems beyond question that God works out His
purposes in the life of this world through the influence of mind and
spirit upon mind and spirit. Hence, while the laws of spirit are as
yet but dimly understood, there are several ways of regarding prayer
which do not interfere with belief in the immutable laws which seem to
rule in the world of matter.
Prayer as a means of communion with God
There are times when the entire being reaches out to God, not with
a request, but with a wordless yearning for His Light and Truth, His
guidance, understanding and love. This attitude of the soul forms a
channel for the inrush of spiritual powers which bring refreshing
streams of new life and vitality to the parched nature.
Prayer as confession
How often the need is felt for laying bare the heart before the
One who knows it altogether, for penitence for wrongdoing, for
forgiveness and the power to start afresh. This is the prayer which
cleanses and invigorates and gives that humility without which words
and acts lack power to touch the lives of others.
Prayer as a form of energy in the spiritual world
If we believe that God is spirit and that the spirit in every
human breast is embedded in and surrounded by His spirit, there is
nothing contrary to what we know of spiritual laws in the idea that a
fervent prayer may initiate currents of energy, which, gathering
strength and direction as they flow through Infinite Understanding and
Love, reach the object of prayer, affection, or concern. This is the
cooperation with Him which we believe He asks of His children. This
theory of prayer turns intercession for others into joyous privilege.
It makes the answer to prayer depend, not on an arbitrary decision of
God, but on the depth and sincerity of the love prompting the prayer
and the openness of heart of the one prayed for. The waves of
reclaiming love are ceaselessly beating against the wayward heart,
and, if we can cooperate with God, the united influence of human and
divine love may in time soften the most callous nature. Akin to this
is the prayer which we cannot doubt may bring material help to the
suppliant. Such help is dependent on the will of another. Through a
law of the spirit these petitions touch the hearts of those who are
susceptible to spiritual intimations. There have been too many
coincidences of this kind in the history of prayer for us to believe
that the fulfillment is mere chance. The failure of such petitions
does not argue indifference or withholding on the part of God but,
rather the closed heart of those who should answer the prayer. We know
only too well, if we are honest with ourselves, how many intimations
of this kind are of God. Yet we have turned from them in order to
provide for ourselves more things than were needful.
Prayer as the soul's sincere desire, uttered or unexpressed
This is perhaps the most complete definition of prayer as a force
in our own lives. This is the prayer of dominant desire, the prayer
which molds character, the prayer that never ceases. Prayer on the
lips has no effect unless it sets the life in its direction. If we
pray that our treasure may be in Heaven yet make the accumulation of
treasure on earth the pursuit of our lives, that pursuit is the real
prayer. If we pray that our children may give wholehearted service to
God, yet make their social advancement or conformity to conventional
ideas our aim, that aim is the real prayer. If we pray that we
ourselves may be used to bring the Kingdom of God to earth, yet cling
to the things which divide our allegiance or blind our vision, that
clinging is the real prayer. The soul's sincere desire must be one
with the uttered words or the prayer is worse than useless; it is
hypocritical.
Prayer as a source of insight into the part we must take in the
fulfillment of our own prayer
"Here am I, use me" should be the spirit of the
concluding words of all prayer for better conditions in the world.
Millions of parents in enemy and allied countries prayed and agonized
alike during World War I that their loved ones might come through the
fight unhurt. It was prayer against the efficiency of men intensively
trained to kill, against the accuracy of mechanisms cunningly devised
for a wholesale slaughter, against the law of probability which spares
or destroys according to mathematical averages, against the spirit of
evil dominant in the hearts of men. If all who prayed for their loved
ones' safety had entreated that they themselves might be instruments
in the work of diffusing the spirit of goodwill and forgiveness, and
the casting out of the demon of fear, the war could not have continued
and the prayer of millions would have been answered by removing the
causes of death and destruction. When we pray for peace we must
ourselves promote peace. When we pray for the regeneration or outward
well-being of others we must remove from our own hearts the coldness
or covetousness which may stand in the way of their amendment or
opportunity. When we pray for our enemies we must do all in our power
to make them our friends. God works not alone by His Omnipotent power,
not only for some far-off Divine event, but here and now through us.
"What a man's hand is to a man, that I would fain to be to
God" ... the instrument through which my prayers are answered and
His will is done.
When we read the Gospels we find that with the exception of the
prayer of confession (which He nevertheless exalted in the second of
the two who went up into the temple to pray) Jesus Himself used all
these forms of prayer. His communion with God was unbroken. He prayed
for His friends and for His enemies. He prayed for strength to endure
His trial. He taught His disciples to pray for daily bread. His aim
was never divided. He prayed "Thy kingdom come, Thy will be
done" and consecrated His whole life and being to that
accomplishment. His dominant desire was to lead men to know God as
Father, and through this knowledge to turn from lives of selfishness
and sin to lives of self-sacrifice and love. He answered His own
prayers by laying down His life to make effective in the lives of men
the Good News He proclaimed. It is for us still to entreat Him humbly,
"Master, teach us to pray."
Agnes Leo Tierney (1868-1947) grew up in the home of her maternal
grandfather, William R. Hazard, in Poplar Ridge, New York. She
graduated from Sherwood Select School (where she later served as
principal for three years) and from Cornell University in 1895. She
taught briefly at Germantown Friends School and Friends Select School
in Philadelphia. She served with the American Friends Service
Committee, Friends Social Order Committee, Germantown Friends School
Committee, and the boards of Pendle Hill and Christiansburg Institute
in Virginia. As American Clerk of the All Friends Conference in London
in 1920, she was sent by the AFSC to Germany with Alfred C. and
Eleanor Garrett in 1923.
