We touch the last reality directly in prayer. And we do this not by thought's natural research, yet by a quest not less laborious. Prayer is the atmosphere of revelation, in the strict and central sense of that word. It is the climate in which God's manifestation bursts open into inspiration. All the mediation of Nature and of things sinks here to the rear, and we are left with God in Christ as His own Mediator and His own Revealer. He is directly with us and in us. We transcend there two thousand years as if they were but one day. By His Spirit and His Spirit's creative miracle God becomes Himself our new nature, which is yet our own, our destined Nature; for we were made with His image for our "doom of greatness." It is no mere case of education or evolution drawing our our best. Prayer has a creative action in its answer. It does more than present us with our true, deep, latent selves. It lays hold on God, and God is not simply our magnified self. Our other self is, in prayer, our Creator still creating. Our Maker it is that is our Husband. He is Another. We feel, the more we are united with Him in true prayer, the deep, close difference, the intimate otherness in true love. Otherwise prayer becomes mere dreaming; it is spiritual extemporizing and not converse. The division runs not simply between us and Nature, but it parts us within our spiritual self, where union is most close. It is a spiritual distinction, like the distinction of Father and Son in heaven. But Nature itself, our natural selves, are involved in it; because Nature for the Christian is implicated in Redemption. It "arrives." It is read in a new script. The soul's conflict is found in a prelude in it. This may disturb our pagan joy. It may quench the consolations of Nature. The ancient world could take refuge in Nature as we cannot. It could escape there from conscience in a way impossible to us, because for us body runs up into soul, and Nature has become organic with spirit, an arena and even (in human nature) an experience of God's will. It groans to come to itself in the sons of God. Redemption is cosmic. We do not evade God's judgment there; and we put questions about His equity there which did not trouble the Greek. It we take the wings of the morning and dwell in the uttermost parts of the earth, God still besets us behind and before. We still feel the collision of past and future, of conduct and conscience. If we try to escape from His presence there, we fail; the winds are His messengers, the fires His ministers, wars and convulsions instruments of His purpose. He is always confronting us, judging us, saving us in a spiritual world, which Nature does not stifle, but only makes it more universal and impressive than our personal strife. In Nature our vis-a-vis is still the same power we meet as God in our soul.
voice that rolls the stars along
Speaks all His promises.
Our own natural instincts turn our scourges, but also our blessings, according as they mock God or serve Him. So Nature becomes our chaperone for Christ, our tutor whose duty is daily to deliver us at Christ's door. It opens out into a Christ whose place and action are not historic only, but also cosmic. The cosmic place of Christ in the later epistles is not apostolic fantasy, extravagant speculation, nor groundless theosophy. It is the ripeness of practical faith, faith which by action comes to itself and to its own.
Especially is this pointed where faith has its most pointed action as prayer. If cosmic Nature runs up into man, man rises up into prayer; which thus fulfils Nature, brings its inner truth to pass, and crowns its bias to spirit. Prayer is seen to be the opening secret of creation, its destiny, that to which it all travails. It is the burthen of evolution. The earnest expectation of the creation waits, and all its onward thrust works, for the manifestation of the sons of God. Nature comes to itself in prayer. Prayer realizes and brings to a head the truth of Nature, which groans being burdened with the passion of its deliverance, its relief in prayer. "Magna ars est conversari cum Deo." "The art of prayer is Nature gone to heaven." We become in prayer Nature's true artists (if we may so say), the vehicles of its finest and inmost passion. And we are also its true priests, the organs of its inner commerce with God, where the Spirit immanent in the world meets the Spirit transcendent in obedient worship. The sum of things for ever speaking is heard in heaven to pray without ceasing. It is speaking not only to us but in us to God. Soliloquy here is dialogue. In our prayer God returns from His projection in Nature to speak with Himself. When we speak to God it is really the God who lives in us speaking through us to Himself. His Spirit returns to Him who gave it; and returns not void, but bearing our souls with Him. The dialogue of grace is really the monologue of the divine nature in self-communing love. In prayer, therefore, we do true and final justice to the world. We give Nature to itself. We make it say what it was charged to say. We make it find in thought and word its own soul. It comes to itself not in man but in the praying man, the man of Christian prayer. The Christian man at prayer is the secretary of Creation's praise. So prayer is the answer to Nature's quest, as God is the answer to prayer. It is the very nature of nature; which is thus miraculous or nothing at its core.
Here the friction vanishes, therefore, between prayer and natural law. Nature and all its plexus of law is not static, but dynamic. It is not interplay, but evolution. It has not only to move, but to arrive. Its great motive power is not a mere instinct, but a destiny. Its system is not a machine, but a procession. It is dramatic. It has a close. Its ruling power is not what it rises from, but what it moves to. Its impulse is its goal immanent. All its laws are overruled by the comprehensive law of its destination. It tends to prayer. The laws of Nature are not like iron. If they are fixed they are only fixed as the composition is fixed at H20 of the river which is so fluid and moving that I can use it at any time to bear me to its sea. They are fixed only in so far as makes reliable, and not fatal, to man's spirit. Their nature is constant, but their function is not stiff. What is fixed in the river is the constancy of its fluidity. "Still glides the stream, and shall for ever glide." The greatest law of Nature is thus its bias to God, its nisus to return to His rest. This comes to light chiefly in man's gravitation to Him, when His prodigal comes home to Him. The forwardest creation comes to itself in our passion for God and in our finding of Him in prayer. In prayer, therefore, we do not ask God to do things contrary to Nature, though our request may seem contrary to sections of it which we take for the whole. We ask Him to fulfil Nature's own prayer.
The atmosphere of prayer seems at first to be the direct contrary of all that goes with such words as practical or scientific. But what do we mean by practical at last but that which contributes to the end for which the world and mankind were made? The whole of history, as the practical life of the race, is working out the growth, the emancipation of the soul, the enrichment and fortifying of the human spirit. It is doing on the large scale what every active life is doing on the small--it is growing soul. There is no reality at last except soul, except personality. This alone has eternal meaning, power, and value, since this alone develops or hampers the eternal reality, the will of God. The universe has its being and its truth for a personality, but for one at last which transcends individual limits. To begin with the natural plane, our egoism constructs there a little world with a definite teleology converging on self, one which would subdue everybody and everything to the tributary to our common sensible self. On a more spiritual (yet not on the divine) plane the race does the like with its colossal ego. It views and treats the universe as contributory to itself, to the corporate personality of the race. Nature is here for man, man perhaps for the superman. We are not here for the glory of God, but God is here for the aid and glory of man. But either way all things are there to work together for personality, and to run up into a free soul. Man's practical success is then what makes for the enhancement of this ego, small or great. But, on the Christian plane, man himself, as part of a creation, has a meaning and an end; but it is in God; he does not return on himself. God is his nisus and drift. God works in him; he is not just trying to get his own head out. But God is Love. All the higher science of Nature which is the milieu and the machinery that give the soul its bent to love, and turn it out its true self in love. All the practice and science of the world is there, therefore, to reveal and realize love and love's communion. It is all a stage, a scenery, a plot, for a denounement where beings mingle, and each is enriched by all and all by each. It all goes to the music of that love which binds all things together in the cosmic dance, and which makes each stage of each thing prophetic of its destined fullness only in a world so bound. So science itself is practical if prayer end and round all. It is the theory of a cosmic movement with prayer for its active end. And it is an ethical science at last, it is a theology, if the Christian end is the real end of the whole world. All knowledge serves love and love's communion. For Christian faith a universe is a universe of souls, an organism of persons, which is the expression of an Eternal Will of love. This love is the real presence which gives meaning, and movement, and permanence to a fleeting world of sense. And it is by prayer that we come into close and conscious union with this universe and power of love, this living reality of things. Prayer (however miraculous) is, therefore, the most natural things in the world. It is the effectuation of all Nature, which comes home to roost there, and settles to its rest. It is the last word of all science, giving it contact with a reality which, as science alone, it cannot reach. And it is also the most practical things in all man's action and history, as doing most to bring to pass the spiritual object for which all men and all things exist and strive.
Those who feel prayer stifled by the organization of law do not consider that law itself, if we take a long enough sweep, keeps passing us on to prayer. Law rises from Nature, through history, to heaven. It is integrated historically, i.e. by Christ's cross and the Church's history, with the organization of love. But that is the organization of Eternity in God, and it involves the interaction of all souls in a communion of ascending prayer. Prayer is the native movement of the spiritual life that receives its meaning and its soul only in Eternity, that works in the style and scale of Eternity, owns its principles, and speaks its speech. It is the will's congenial surrender to that Redemption and Reconciliation between loving wills which is God's Eternity acting in time. We beseech God because He first besought us.
So not to pray on principle means that thought has got the better of the will. The question is whether thought includes will or will thought; and thought wins if prayer is suppressed. Thought and not personality is then in command of the universe. If will is but a function of the idea, then prayer is but a symptom, it is not a power. It belongs to the phenomenology of the Infinite, it is not among its controls.
Prayer is doing God's will. It is letting Him pray in us. We look for answer because His fullness is completely equal to His own prayers. Father and Son are perfectly adequate to each other. That is the Holy Spirit and self-sufficiency of the Godhead.
If God's will is to be done on earth as it is in heaven, prayer begins with adoration. Of course, it is thanks and petition; but before we give even our prayer we must first receive. The Answerer provides the very prayer. What we do here rests on what God has done. What we offer is drawn from us by what He offers. Our self-oblation stands on His; and the spirit of prayer flows from the gift of the Holy Ghost, the great Intercessor. Hence praise and adoration of His work in itself comes before even our thanksgiving for blessings to us. At the height of prayer, if not at its beginning, we are preoccupied with the great and glorious thing God has done for His own holy name in Redemption, apart from its immediate and particular blessing to us. We are blind for the time to ourselves. We cover our faces with our wings and cry "Holy, holy, holy is the Lord God of hosts; the fullness of the earth is His glory." Our full hearts glorify. We magnify His name. His perfections take precedence of our occasions. We pray for victory in the present was, for instance, and for deliverance from all war, for the sake of God's kingdom--in a spirit of adoration for the deliverance there that is not destroyed, or foiled, even by a devilry like this. If the kingdom of God not only got over the murder of Christ, but made it its great lever, there is nothing that it cannot get over, and nothing it cannot turn to eternal blessing and to the glory of the holy name. But to the perspective of this faith, and to its vision of values so alien to human standards, we can rise only in prayer.
But it would be unreal prayer which was adoration only, with no reference to special boons or human needs. That would be as if God recognized no life but His own--which is very undivine egoism, and its collective form is the religion of mere nationalism. In true prayer we do two things. We go out of ourselves, being lost in wonder, love and praise; but also, and in the same act, we go in upon ourselves. We stir up all that is within us to bless and hallow God's name. We examine ourselves keenly in that patient light, and we find ourselves even when our sin finds us out. Our nothingness is not burned and branded into us as if we had above only the starry irony of heaven. Our heart comes again. Our will is braced and purified. We not only recall our needs, but we discover new ones, of a more and more intimate and spiritual kind. The more spiritual we grow, the more we rise out of the subconscious or the unconscious. We never realize ourselves as we do when we forget ourselves after this godly sort in prayer. Prayer is not falling back upon the abyss below the soul; even as the secret of the Incarnation is sought in vain in that non-moral zone. Prayer is not what might be called the increased drone or boom of an unspeakable Om. But we rise in it to more conscious and positive relation with God the Holy--the God not abysmal but revealed, in whose revelation the thoughts of many hearts are revealed also, and whose fullness makes need almost as fast as it satisfies it.
After adoration, therefore, prayer is thanksgiving and petition. When we thank God our experience "arrives". It finds what it came for. It fulfills the greatest end of experience. It comes to its true self, comes to its own, and has its perfect work. It breathes large, long, and free, sublimi anbelitu. The soul runs its true normal course back to God its Creator, who has stamped the destiny of this return upon it, and leaves it no peace till it finds its goal in Him. The gift we thank for becomes sacramental because it conveys chiefly the Giver, and is lost in Him and in His praise. It is He that chiefly comes in His saints and His boons. In real revelation we rise for above a mere interpretation of life, a mere explanation of events; we touch their Doer, the Life indeed, and we can dispense with interpretations, having Him. An occurrence thus becomes a revelation. It gives us God, in a sacrament. And where there is real revelation there is thanksgiving, there is eucharist; for God Himself is in the gift, and strikes His own music from the soul. If we think most of the gift, prayer may subtly increase our egoism. We praise for a gift to us. We are tempted to treat God as an asset, and to exploit him. But true prayer, thinking most of the Giver, quells the egoism and dissolves it in praise. What we received came for another end than just to gratify us. It came to carry God to us, and to lift us to Him and to the consent of His glory. The blessing in it transcends the enjoyment of it, and the Spirit of the outgoing God returns to Him not void, but bringing our souls as sheaves with Him.
So also with the petition in our prayer. It also is purified by adoration, praise, and thanksgiving. We know better what to pray for as we ought. We do not only bring to God desires that rise apart from Him, and that we present by an act of our own; but our desires, our will, as they are inspired are also formed in God's presence, as requests. They get shape. In thanks we spread out before Him and offer Him our past and present, but in petition it is our future.
But has petition a true place in the highest and purest prayer? Is it not lost in adoration and gratitude? Does adoration move as inevitably to petition as petition rises to adoration? In reply we might ask whether the best gratitude and purest thanks are not for answered petitions. Is there not this double movement in all spiritual action which centres in the Incarnation, where man ascends as God comes down? Does not man enlarge in God as God particularizes upon men? But, putting that aside, is the subsidence of petition not due to a wrong idea of God; as if our only relation were dependence, as if, therefore, will-lessness before Him were the devout ideal--as if we but acknowledge Him and could not act on Him? Ritschl, for example, following Schleiermacher, says, "Love to God has no sphere of action outside love to our brother." If that were so, there would be no room for petition, but only for worship of God and service of man without intercession. The position is not unconnected with Ritschl's neglect of the Spirit and His intercession, or with his aversion to the Catholic type of piety. If suffering were the only occasion and promptuary of prayer, then resignation, and not petition, might be the true spirit of prayer. But our desires and wills do not rise out of our suffering only, nor out of our passivity and dependence, but also out of our duty and our place in life; and therefore our petition is as due to God and as proper as our life's calling. If we may not will nor love, no doubt petition, especially for others, is a mistake. Of course, also, our egoism, engrossed with our happiness influences our prayer too often and too much. But we can never overcome our self-will by will-lessness, nor our greed of happiness by apathy. Petitions that are less than pure can only be purified by petition. Prayer is the salvation of prayer. We pray for better prayer. We can rise above our egoism only as we have real dealing with the will of God in petitionary prayer which does change His detailed intentions toward us though not His great will of grace and Salvation.
The element of adoration has been missed from worship by many observers of our public prayer. And the defect goes with the individualism of the age just past. Adoration is a power the egoist and individualist loses. He loses also the power both of thanksgiving and of petition, and sinks, through silence before God, to His neglect. For our blessings are not egoistically meant, nor do they remain blessings if so taken. They contemplate more than ourselves, as indeed does our whole place and work in the gift of life. We must learn to thank God not only for the blessings of others, but for the power to convey to others gifts which make them happier than they make us--as the gifts of genius so often do. One Church should praise Him for the prosperity of other Churches, for that is to the good of the gospel. And, as for petition, how can a man or a Church pray for their own needs to the omission of others? God's fundamental relation to us is one that embraces and blesses all. We are saved in a common salvation. The atmosphere of prayer is communion. Common prayer is the inevitable fruit of a gospel like Christ's.
Public prayer, therefore, should be in the main liturgical, with room for free prayer. The more it really is common prayer, and the more our relation with men extend and deepen (as prayer with and for men does extend them), the more we need forms which proceed from the common and corporate conscience of the Church. Even Christ did. As He rose to the height of His great world-work on the cross His prayer fell back on the liturgy of His people--on the Psalms. It is very hard for the ordinary minister to come home to the spiritual variety of a large congregation without those great forms which arose out of the deep soul of the Church before it spread into sectional boughs or individual twigs.
Common prayer is not necessarily public. To recite the Litany on a sick-bed is common prayer. Christ felt the danger of common prayer as public prayer (Matt. vi. 5,6). And this is specially so when the public prayer is "extempore." To keep that real calls for an amount of private prayer which perhaps is not for every one. "Extempore" prayers are apt to be private prayers in public, like the Pharisee's in the temple, with too much idiosynerasy for public use; or else they lose the spontaneity of private prayer, and turn as formal as a liturgy can be, though in another (and perhaps deadlier) way. The prayers of the same man inevitably fall more or less into the same forms and phrases. But private prayer may be more common in its note than public prayer should be private in its tone. Our private prayer should be common in spirit. We are doing in the act what many are doing. In the retired place we include in sympathy and intercession a world of other men which we exclude in fact. The world of men disappears from around us but not from within. We are not indifferent to its weal or woe in our seclusion. In the act of praying for ourselves we pray for others, for no temptation befalls us but what is common to man; and in praying for others we pray with them. We pray for their prays and the success of their prayers. It is an act of union. We can thus be united even with churches that refuse to pray or unite with us.
Moreover, it is common prayer, however solitary, that prevails most, as being most in tune with the great first goal of God's grace--the community. So this union in prayer gives to prayer an ethical note of great power and value. If we really pray with others, it must clear, and consolidate, and exalt our moral relations with them everywhere. Could we best the man with whom and for whom we really pray? There is a great democratic note in common prayer which is also true prayer. "Eloquence and ardour have not done so much for Christ's cause as the humble virtues, the united activity, and the patient prayers of thousands of faithful people whose names are quite unknown." And we are united thus not only to the living but to the long dead. "He who prays is nearer Christ than even the apostles were," certainly than the apostles before the Cross and Resurrection.
We have been warned by a man of genius that the bane of so much religion is that it clings to God with its weakness and not with its strength. This is very true of that supreme act of religion of which our critics know least--of the act of prayer. So many of us pray because we are driven by need rather than kindled by grace. Our prayer is a cry rather than a hymn. It is a quest rather than a tryst. it trembles more than it triumphs. It asks for strength rather than exerts it. How different was the prayer of Christ! All the divine power of the Eternal Son went to it. It was the supreme form taken by His Sonship in its experience and action. Nothing is more striking in Christ's life than His combination of selflessness and power. His consciousness of power was equal to anything, and egoism never entered Him. His prayer was accordingly. It was the exercise of His unique power rather than of His extreme need. It came from His uplifting and not His despair. It was less His duty than His joy. It was more full of God's gift of grace than of man's poverty of faith, of a holy love than of a seeking heart. In His prayer He poured out neither His wish nor His longing merely, but His will. And He knew He was heard always. He knew it with such power and certainty that He could distribute His value, bless with His overflow, and promise His disciples they would be heard in His name. It was by His prayer that He countered and foiled the godless power in the world, the kingdom of the devil. "Satan hath desired to have thee--but I have prayer for thee." His prayer means so much for the weak because it arose out of this strength and its exercise. It was chiefly in His prayer that He was the Messiah, and the Revealer and Wielder of the power and kingship of God. His power with God was so great that it made His disciples feel it could only be the power of God; He prayer in the Eternal Spirit whereby He offered Himself to God. And it was so great because it was spent on God alone. So true is it that the kingdom of God comes not with observation, that the greatest things Christ did for it were done in the night and not in the day; His prayers meant more than His miracles. And His great triumph was when there were none to see, as they all forsook Him and fled. He was mightest in His action for men not when He was acting on men but on God. He felt the dangers of the publicity where His work lay, and He knew that they were only to be met in secrecy. He did most for His public in entire solitude; there He put forth all His power. His nights were not always the rest of weakness from the day before, but often the storing of strength for the day to come. Prayer (if we let Christ teach us of it) is mightiest in the mightiest. It is the ether round the throne of the Most High. Its power answers to the omnipotence of grace. And those who feel they owe everything to God's grace need have no difficulty about the range of prayer. They may pray for everything.
A word, as I close this chapter, to the sufferers. We pray for the removal of pain, pray passionately, and then with exhaustion, sick from hope deferred and prayer's failure. But there is a higher prayer than that. It is a greater thing to pray for pain's conversion than for its removal. It is more of grace to pray that God would make a sacrament of it. The sacrament of pain! That we partake not simply, nor perhaps chiefly, when we say, or try to say, with resignation, "Thy will be done." It is not always easy for the sufferer, if he remain clear-eyed to see that it is God's will. It may have been caused by an evil mind, or a light fool, or some stupid greed. But, now it is there, a certain treatment of it is God's will; and that is to capture and exploit it for Him. It is to make it serve the soul and glorify God. It is to consecrate its elements and make it sacramental. It is to convert it into prayer.
God has blessed pain even in causing us to pray for relief from it, or profit. Whatever drives us to Him, and even nearer Him, has a blessing in it. And, if we are to go higher still, it is to turn pain to praise, to thank Him in the fires, to review life and use some of the energy we spend in worrying upon recalling and tracing His goodness, patience, and mercy. If much open up to us in such a review we may be sure there is much more we do not know, and perhaps never may. God is the greatest of all who do good by stealth and do not crave for every benefit to be acknowledged. Or we may see how our pain becomes a blessing to others. And we turn the spirit of heaviness to the garment of praise. We may stop grousing and get our soul into its Sunday clothes. The sacrament of pain becomes then a true Eucharist and giving of thanks.
And if there were a higher stage than all it would be Adoration--when we do not think of favours or mercies to us or ours at all, but of the perfection and glory of the Lord. We feel to His Holy Name what the true artist feels towards an unspeakable beauty. As Wordsworth says:
gazed and gazed,
And did not wish her mine.
There was a girl of 15, tall, sweet, distinguished beyond her years. And this is how Heine ran into English at the sight of her:
flower is half so lovely,
So dear, and fair, and kind.
A boundless tide of tenderness
Flows over my heart and mind.
And I pray. (There is no answer
To beauty unearthly but prayer.)
God answered my prayer, and keep you
So dear, and fine, and fair.