Answers to Prayer

Back in 2004 I read Greg Boyd’s book, God at War, much of which I found worth reflecting on. (I later stopped reading his books because he leaned more and more to Open Theism, which didn't seem to me to line up with Scripture, but at this point he wasn't so focused on it.)

At the time I made a list of nine factors he says we should keep in mind when praying. These are not things to become discouraged about but rather to be encouraged about. They are things we should take into consideration when praying, especially when we get frustrated by seeming to pray over and over for people and situations and still see no apparent results. 

1. Sometimes it’s God’s will for a prayer not to get answered.
2. Sometimes it’s a lack of faith on the part of those involved.
3. Sometimes it’s a lack of faith on the part of those praying.
4. Sometimes we lack persistence.
5. Sometimes it’s an advantage to have others praying with us.
6. Sometimes it’s the problem of free will getting in the way. God will not act against someone’s free will.
7. Sometimes it’s angelic free will, in that principalities and powers are acting ‘against’ God’s answering.
8. Sometimes it’s a matter of strength and numbers in the spiritual battle going on in the spiritual realm.
9. Sometimes it’s the presence of sin.

I'm not entirely sure about number six. I believe God can still work in spite of someone's free will, not necessarily going against it, but by coming in at an oblique angle, as it were!

All these things show that prayer is answered, but not necessarily answered quickly, or in the way we've asked, or without complexity. And of course, 'No' is an answer.

We may never know in this life why prayers are or are not answered. In some cases we will find out –but it’s not always a matter of working in the dark, even though often this will be the case.

August Francke on faith

George Müller, the famous 19th century saint who founded orphanages in Bristol, and who lived by faith, praying that God would give him everything he and his many orphans and their staff needed each day, mentions another man in his biography who had worked in the same way. This was August Hermann Francke (1663-1727). He wrote prolifically, and the following is an extract from his writing on faith. 

“But, while faith,” he says, “is the ground of our justification, it is also the means of happiness; for righteousness and peace cannot be separated from one another. But when we say that our happiness is secured, it must be remembered that something more is intended, than that we shall hereafter be admitted into heaven. 

This happiness begins from the moment of our justification. For we are then delivered from the wrath and curse of God, from the power of sin and death. We are brought out of darkness into light, from death unto life. God the Father brings us into the kingdom of his Son, and gives us the pledge of an inheritance, even the spirit of Jesus Christ; renews us in his image, day by day; awakens a holy fear, and love in our hearts, so that we run with alacrity in the way of his commandments, and think it our meat and drink to do his will. 

Thus does the believer’s happiness commence. He now knows that this heavenly Father loves him, and that he will help him to overcome every adversary to his peace. He is now united to Christ and knows that He is his riches, his glory, his all. He knows that his prayers will be heard through the merits of Christ; and that all needful things will be given him. He has the spirit of God dwelling in his heart, filling him with all knowledge, and enabling him to grow daily in faith and love. He finds happiness, too, in the service of God, is doing good to all men as he has opportunity and in the exercise of true benevolence and compassion. 

He is, by his union with the Redeemer, changed into the heavenly image, and although he dwells on earth, and mingles in the affairs of men, his conversation is in heaven; and he joins in spirit with its blessed inhabitants in prayer and praise to God. His heart is in heaven, for there he has laid up his treasure; and through the Spirit he holds perpetual intercourse with God. Oh! what blessedness is this thus to be united, in the closest ties, with the adorable Trinity; to have the Great God dwelling in our hearts, and holding his court there; to have angels for our ministers, and to know that as Christ overcame, and is seated on his throne, so shall we triumph over our foes, and sit down with him in the kingdom of Heaven. This blessedness is begun below; but it is completed in that other world, where sin and sorrow can never enter to mar his peace; and where the ransomed sinner shall be conformed to the image of his God, and see his face, and praise him for ever and ever.”

Comfort my people

Yahweh, then, not only blasts Assyria’s pride (vv. 20-29) but is careful to quiet his people’s fears (vv. 29-31, 32-34). The latter is as essential as the former and Yahweh does not forget to do so. I occasionally have heard from friends who attend staunchly evangelistic churches. Every service, apparently for worship, is pitched to call the lost to repentance. Most every sermon targets the unsaved (at least at the end). The never-missed ‘invitation’ calls unbelievers to faith. No need to debate the merits or demerits of this – except to say that such ministries are neglecting a whole ‘audience.’ They seek the lost but fail to feed the sheep. They want to bring conviction to sinners but never bring encouragement to believers. They try to disturb the unrepentant but seldom comfort the saints. Yahweh is not like that. He deals with Sennacherib but never forges the fears and tremblings of his people. he has a word for the reprobate but is always eager to console his church.

Dale Ralph Davis, pages 283-4 in 2 Kings: the Power and the Fury

Over the power of death

The power to discern God’s presence in common life is imparted when one becomes a Christian, an event in which the power of the Word of God in one’s own personal history is manifest over and over against the power of death. Then and thereafter the Christian lives in any and all events in reliance upon the presence of the Word of God. Then and thereafter the Christian lives to confront others, whatever their afflictions, with the news of God’s care for the world. Then and thereafter the threat of our own eventual historic death holds no fear for us, for there is nothing which we will on that day experience which we have not already foretasted in the event of becoming a Christian, in the event of our surrender to the power of death and of our being saved from that power by the presence of God. Then and thereafter we are free from the most elementary and universal bondage of humanity: the struggle to maintain and preserve, whatever the cost, our own existence against that of all others. Then and thereafter are we free to give our present life away, since our life is secure in the life of God.

William Stringfellow: A Private and Public Faith, pg 66, quoted in The Slavery of Death by Richard Beck.

Miracles

...to my thinking, miracles are never a stumbling-block to the realist. It is not miracles that dispose realists to belief. The genuine realist, if he is an unbeliever, will always find strength and ability to disbelieve in the miraculous, and if he is confronted with a miracle as an irrefutable fact he would rather disbelieve his own senses than admit the fact. Even if he admits it, he admits it as a fact of nature till then unrecognised by him. Faith does not, in the realist, spring from the miracle but the miracle from faith. If the realist once believes, then he is bound by his very realism to admit the miraculous also. The Apostle Thomas said that he would not believe till he saw, but when he did see he said, “My Lord and my God!” Was it the miracle forced him to believe? Most likely not, but he believed solely because he desired to believe and possibly he fully believed in his secret heart even when he said, “I do not believe till I see.”

The Brothers Karamazov by Fyodor Dostoevsky, chapter 5

Death and Being

Now it is with this intense passion for being, that the idea of death clashes. Let us search why it is we shrink from death. This reason brethren, we shall find, that it presents to us the idea of not being. Talk as we will of immortality, there is an obstinate feeling that we cannot master, that we end in death; and that may be felt together with the firmest belief of a resurrection. Brethren, our faith tells us one thing, and our sensations tell us another. When we die, we are surrendering in truth all that with which we have associated existence. All that we know of life is connected with a shape, a form, a body of materialism; and now that that is palpably melting away into nothingness, the boldest heart may be excused a shudder, when there is forced upon it, in spite of itself, the idea of ceasing forever.

Frederick W Robertson in his sermon on Victory over Death, in Sermons Preached at Brighton, Third Series. 

Petition

...there is really no limitation in the New Testament on the contents of petition. Any regulation is as to the spirit of the prayer, the faith it springs from. In all distress which mars your peace, petition must be the form your faith takes - petition for rescue. Keep close to the New Testament Christ, and then ask for anything you desire in that contact. Ask for everything you can ask in Christ’s name, i.e. everything desirable by a man who is in Christ’s kingdom of God, by a man who lives for it at heart, everything in tune with the purpose and work of the kingdom in Christ . If you are in that kingdom, then pray freely for whatever you need or wish to keep you active and effective for it, from daily bread upwards and outwards. In all things make your requests known. At least you have laid them on God’s heart; and faith means confidences between you and not only favours. And there is not confidence if you keep back what is hot or heavy on your heart. If prayer is not a play of the religious fantasy, or a routine task, it must be the application of faith to a concrete actual and urgent situation. Only remember that prayer does not work by magic, and that stormy desire is not fervent, effectual prayer. You may be but exploiting a mighty power; whereas you must be in real contact with the real God. It is the man that most really has God that most really seeks God.

From The Soul of Prayer, by P T Forsyth, chapter 5. 

Doubts

...this is a thing for which I thank God...that doubts are not incompatible with faith. I have many times in my pastoral experience found people who have been made very unhappy because they have not grasped that principle. Some people seem to think that once you become a Christian you should never be assailed by doubts. But that is not so, Peter still had faith. Our Lord said to him: 'O though of little faith.' He did not say: 'Peter, because you have doubts you have no faith at all.' That is what many people ignorantly think and say, and it is very wrong. Though you have faith, you may still be troubled by doubts and there are examples of this not only in Scripture but also in the subsequent history of the Christian Church. Indeed, I would go as far as to say, at the risk of being misunderstood, that if anyone has never been troubled by doubts in his or her Christian life, such a person would do well to examine the foundations again and make certain that they are not enjoying a false peace or resting in what I would call a presumptuous believism. Read the lives of some of the greatest saints that ever trod this earth and you will find they have been assailed by doubts. Our Lord here surely gives the final word on this - doubts are not incompatible with faith. You may have doubts and still have faith, a weak faith.

From Martin Lloyd Jones' Spiritual Depression, page 154

Faith

My dear God, to keep myself on a course, I am going to consider Faith, Hope, and Charity. Now Faith. Of the three, this gives me the most most mental pain. At every point in this educational process, we  are told that it is ridiculous and their arguments sound so good it is hard not to fall into them. The arguments might not sound so good to someone with a better mind; but my mental trappings are as they are, and I am always on the brink of assenting - it is almost a subconscious assent. Now how am I to remain faithful without cowardice when these conditions influence me like they do. I can't read the particular depths of myself that say something about this. There is something down there that is feeling - it is under the subconscious assent - in a certain way about this. It may be that which is holding me in. Dear God, please let it be that instead of that cowardice the psychologists would gloat so over & explain so glibly. And please don't let it be what they so jubilantly call water-tight-compartments. Dear Lord please give the people like me who don't have brains to cope with that, please give us some kind of weapon, not to defend us from them but to defend us from ourselves after they have got through with us. Dear God, I don't want to have invented my faith to satisfy my weakness. I don't want to have created God to my own image as they're so fond of saying. Please give me the necessary grace, oh Lord, and please don't let it be as hard to get as Kafka made it.

From Flannery O'Connor's A Prayer Journal, pages 15/16

Suffering

We are, rather, claiming that the lives of those who face the extremities of suffering open-eyed, but with faith and love, show us that faith in God's love is possible in a world like this. They show us that faith in God's love does not have to be destroyed in the extremity of suffering, and that faith in God's love does not have to be a form of delusion or evasion in such extremity - but that it can be a way of living with and responding to such suffering: it can be a way of winning a kind of victory over such suffering even while being crucified by it. Those who suffer much can show to those who suffer little that they can hold to their own faith with integrity, without denying the existence of extreme suffering, or betraying those who do suffer such extremity. And all those who suffer become for us, like Christ in the passion, signs that teach what faith and love mean when they are stripped of all consolations and comforts - and so signs that teach what true faith and love are about everywhere. This lived reality of protest (rather than resignation), of lament (rather than hardening) and of Christlike love (as that which gives all for the other) is a reality that finds its bearing in the light of the great realities of God's love. Such a posture towards life is the only theodicy worth having. 

Jason Goroncy on page 40 of Theodicy, Suffering and Faith. 

Quicken me

Charles Spurgeon, writing in his The Treasury of David, comments on the second half of Psalm 119, verse 154: quicken me according to your word.

Quicken me. We had this prayer in the last section, and we shall have it again and again in this. It is a desire which cannot be too often felt and expressed. As the soul is the centre of everything, so to be quickened is the central blessing. It means more love, more grace, more faith, more courage, more strength, and if we get these we can hold up our heads before our adversaries. God alone can give this quickening; but to the Lord and giver of life the work is easy enough, and he delights to perform it.

According to thy word. David had found such a blessing among the promised things, or at least he perceived that it was according to the general tenor of God's word that tried believers should be quickened and brought up again from the dust of the earth; therefore he pleads the word, and desires the Lord to act to him according to the usual run of that word. What a mighty plea is this— "according to thy word." No gun in all our arsenals can match it.

 

Holiness is the foundation

To bring sin home, and to bring grace home, we need that something else should come home which alone gives meaning to both - the holy. The grace of God cannot return to our preaching or to our faith till we recover what has almost clean gone from our general, familiar, and current religion, what liberalism has quite lost - I mean a due sense of the holiness of God. This sense has much gone from our public worship, with its frequent irreverence; from our sentimental piety, to which an ethical piety with its implicates is simply obscure; from our rational religion, which banishes the idea of God's wrath; from our public morals, to which the invasion of property is more dreadful than the damnation of men. If our Gospel be obscure it is obscure to them in whom the slack God of the period has blinded their minds, or a genial God unbraced them, and hidden the Holy One who inhabits eternity. 

 

This holiness of God is the real foundation of religion - it is certainly that ruling interest of the Christian religion. In front of all our prayer or work stands "Hallowed be Thy name." If we take the Lord's Prayer alone, God's holiness is the interest which all the rest of it serves. Neither love, grace, faith, nor sin have any but a passing meaning except as they rest on the holiness of God, except as they arise from it, and return to it, except as they satisfy it, show it forth, set it up, and secure it everywhere and forever. Love is but its outgoing; sin is but its defiance; grace is but its action on sin; the cross is but its victory; faith is but its worship. The preacher preaches to the divinest purpose only when his lips are touched with the red coal from the altar of the thrice holy in the innermost place. We must rise beyond social righteousness and universal justice to the holiness of an infinite God. What we on earth call righteousness among men, the saints in Heaven call holiness in him.

Have our Churches lost that seal? Are we producing reform, social or theological, faster than we are producing faith? Have we become more liberal than sure? Then we are putting all our religious capital into the extension of our business, and carrying nothing to reserve or insurance.  We are mortgaging and starving the future. We are not seeking first the Kingdom of God and His holiness, but only carrying on, with very expansive and noisy machinery, a "kingdom-of-God-industry." We are merely running the kingdom; and we are running it without the cross - with the cross perhaps on our sign, but not in our centre. We have the old trade mark, but what does that matter in a dry and thirsty land where no water is, if the artesian well on our premises is going dry?

From pages 22-24 P T Forsyth's The Cruciality of the Cross.

Pleasing to God

Let us then stand in solidarity with the poor and the excluded, remembering that faith's practices are not intended to expand our pleasure or produce novelty. Behavior pleasing to God makes a simple claim: caring for the lonely and the poor and being a people attentive to "the fatherless and widows in their affliction." Let us throw ourselves into humdrum tasks and the ordinary work of mercy and justice.... Let us act boldly against the powers of death that surround us and reclaim from the cult of insipid godliness the courage to offend the pious and the proud. Let gratitude and the humility of participation shape our devotion to life. Let us resolve to make and keep others free, and let us resist the urge to colonize God for our group's needs even as we seek to keep redemptive spaces open. Let us live with passionate worldliness in the brilliant and fleeting time of our mortal life, and let our witness to peace grow out of the convictions of our faith, the audacity of our hope, and the generosity of our love. Let us never forget that the community of Christ exists as a structure with four sides open tot he world.

Charles MarshThe Beloved Community

Charles Marsh is Professor of Religion at the University of Virginia and Director of the Project on Lived Theology. He is the author of Reclaiming Dietrich Bonhoeffer, the award-winning God's Long Summer, and The Last Days. He lives in Charlottesville, Virginia

Believing in the commandments

From the additional notes to Charles Spurgon's The Treasury of David, Psalm 119.

Verse 66. — For I have believed thy commandments. These words deserve a little consideration, because believing is here joined to an unusual object. Had it been, "for I have believed thy promises," or, "obeyed thy commandments," the sense of the clause had been more obvious to every vulgar apprehension. To believe commandments, sounds as harsh to a common ear, as to see with the ear, and hear with the eye; but, for all this, the commandments are the object; and of them he saith, not, "I have obeyed"; but, "I have believed."

To take off the seeming asperity of the phrase, some interpreters conceive that "commandments" is put for the word in general; and so promises are included, yea, they think, principally intended, especially those promises which encouraged him to look to God for necessary things, such as good judgment and knowledge are. But this interpretation would divert us from the weight and force of these significant words. Therefore let us note, —

1. Certainly there is a faith in the commandments, as well as in the promises. We must believe that God is their author, and that they are the expressions of his commanding and legislative will, which we are bound to obey. Faith must discern the sovereignty and goodness of the law maker and believe that his commands are holy, just, and good; it must also teach us that God loves those who keep his law and is angry with those who transgress, and that he will see to it that His law is vindicated at the last great day.

2. Faith in the commandments is as necessary as faith in the promises; for, as the promises are not esteemed, embraced, and improved, unless they are believed to be of God, so neither are the precepts: they do not sway the conscience, nor incline the affections, except as they are believed to be divine.

3. Faith in the commands must be as lively as faith in the promises. As the promises are not believed with a lively faith, unless they draw off the heart from carnal vanities to seek that happiness which they offer to us; so the precepts are not believed rightly, unless we be fully resolved to acquiesce in them as the only rule to guide us in obtaining that happiness, and unless we are determined to adhere to them, and obey them. As the king's laws are not kept as soon as they are believed to be the king's laws, unless also, upon the consideration of his authority and power, we subject ourselves to them; so this believing notes a ready alacrity to hear God's voice and obey it, and to govern our hearts and actions according to his counsel and direction in the word. — Thomas Manton.