To Try: Speaking Aloud to God

In The Secret of Guidance, F. B. Myer states, “it is well to acquire the habit of speaking to God as to a present friends while sitting in the house or walking by the way. Seek the habit of talking things over with God–letters, your plans, your hopes, your mistakes, your sorrows and sins.”

Having begun as a child in my earliest efforts at prayer with simple, spoken petitions, I later moved to prayer in silence, confining my conversation with God to the realm of thought and movements of the heart–unless I was leading a group. Silent prayer was beneficial yet difficult, as I often found myself easily distracted. As I continued in leadership, I found that spoken prayer came with greater ease, joy, and a fuller sense of God’s presence. Praying with others, aloud, made me glad. But I only spoke with God aloud while with others, not when I was alone, as Myer recommends.

I’ve been experimenting with this suggestion, speaking aloud to God. Most often, I have done this while on a walk in my neighborhood, alone. That seems to be the best place, and the best time. After suggesting that we speak to God aloud, Myer counsels, “Not perhaps always, because our desires are often too sacred or too deep to be put into words.” Silent prayer can be appropriate. Spoken prayer, also, may be more suitable in certain settings. Discernment is needed.

Myer also notes that when we talk to God about everyday concerns, “Things look very different when brought into the calm light of His presence.” I have found that speaking with God, aloud, does change my perspective. I notice how I’m phrasing things. I’m hearing what I am saying even as I form the words. I’m more mindful of who I’m speaking to, more patient in the silences, more open to hearing a response. There is a movement in me.

Try it. See what happens.

What do you notice? What changes in how you speak, and in how you listen?

Cruciform Victory: A Prayer

silhouette of buildings and church
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“To the one seated on the throne and to the Lamb be blessing and honor and glory and might forever and ever!”

Revelation 5:13

Alpha and Omega, Gentle Lion and Conquering Lamb,
Forgiver of our debts and Defeater of the evil powers in all times and all places:

We worship you and give you thanks, for yours is all blessing and honor and glory and might.

You are the strong God who became weak, so that we, who are weak, in placing our trust in you, might be made strong. In Jesus, we have cruciform victory.

Let us walk today in full freedom.
Freedom from sin and the powers that seek to enslave us.
Freedom to do your will.
Freedom to tell the truth.
Freedom to do what is just and right.
Freedom to boldly share the gospel.
Freedom to walk with you, as your beloved children.

We are free, because of the cross of Jesus.

Send us forth from this place filled with the Holy Spirit, rejoicing gladly.

Let us not be discouraged when we suffer, when we endure hardship, when we feel broken and defeated, for the victory is yours, and you have secured for us an inheritance that will never pass away, a place in your kingdom, and forever friendship with you.

You walk with us as we trod the path appointed for us.

We love you.

Increase our love for you. May this love abound.

Nothing can separate us from the love of God.

We pray these things in Jesus’ name. Amen.

This prayer was offered in Truett Chapel on November 30, 2023.

Creative Prayer

In a class a few weeks ago we took a few moments to practice creative prayer. Our group was guided by the work of Sybil MacBeth. You can read about MacBeth and her approach here.

Whenever we teach this approach to prayer I spend the remainder of our time together doodling, coloring, and recording the images, names, Scripture fragments, and ideas that to my mind while listening to the lecture and surrounding conversation. I had a pen and two colored pencils, green and brown. I wrote down the names of family members I hold dear and thought of their circumstances. I wrote down desires of God that I want to be my desires, for peace, justice, and righteousness. I just noticed that I used line to direct the gaze up and to push myself toward a deeper faith. There is an upward climb from left to a right, and a tree providing much shade. I gave thanks for a recent rain. Concentric circles cause me to pause and draw me inward. I asked God to combat a virus I’ve been at war with.

If you ever get stuck in prayer, if you ever feel you cannot string your thoughts together linearly, pull out a pen, a piece of paper, and a couple of markers or crayons, and linger a while with God.

Receiving Silence and Resting in Prayer

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In his Spiritual Letters, Abbot John Chapman offers this counsel regarding the practice of prayer, away from efforts that are strenuous and exhausting, and toward an experience of prayer that is contemplative, restful, and peaceful.

What does Chapman think is the right way to approach a contemplative experience of prayer?

I think the right way is (1) indirect and (2) negative.

(1) Indirect. Practice prayer, as much as possible, in the quiet way of contemplation: the effect follows of itself, out of prayer.

(2) Negative. Avoid distractions, as far as possible. Cultivate the habit of getting a few instants or a few minutes of peace as often as possible. It is like opening a window to let peace flow in: or, still more, like shutting a door to keep noise out. But you can’t make silence. You can make a noise. But you can only “make” silence by stopping the noise, or stopping your ears. Hence the way to get that “recollection,” which is simply interior peace, is not by any positive effort, but only negative effort;–that is, the cessation of acting or thinking.

Consequently, it ought always to be a relaxation, not an effort. Consequently, it ought never to cause fatigue, or overstrain, or headache.

I think all this is true, and I hope it is clear. Beginners have to meditate, work, tire themselves. But contemplation is rest, peace and refreshment; and its effect is extraordinarily strengthening. Just as the body is after sleep, so the will is after prayer.

The bold emphasis is mine. I say it this way: You can’t make silence. You can only enter it, or receive it. The silence is there waiting for us to cease our noise making and to quiet ourselves. It is something to rest in. When entered, we are invited to notice God, to pay attention, to listen, to “be still” and know that God is God (Psalm 46:10). And if we know God as God is revealed in Jesus Christ, resting in him is an experience of true sabbath (Hebrews 4:1-13).

Silence, received as gift, can be given. How? By keeping it, by refraining from making a noise. Silence, then, can also be shared, and in sharing, there can be another gift: presence. We can be present to ourselves, to the other, and to God.

Chapman writes, “contemplation is rest, peace and refreshment; and its effect is extraordinarily strengthening. Just as the body is after sleep, so the will is after prayer.”

How does silent, contemplative prayer strengthen and refresh us, reinforcing the will? By reminding us of God’s character, beauty, and grace, and by alerting us to our weakness, infirmity, and humble position. We consider anew the grandeur of who we serve, and renew our commitment to glorify God. We also contemplate our lowly estate and need for divine help. The needy ask for help; God will supply it (Psalm 72:12). We are thereby emboldened and humbled, simultaneously, by silently attending to God.

Getting “Unstuck” in Prayer

Have you ever felt stuck when trying to pray?

Do you ever feel distracted, confused, frustrated, or at a loss when attempting to communicate with God?

Have your efforts in prayer felt like failure?

Have you ever said your prayers to God should feel and sound and be some way other than what you are experiencing?

What do you do?

In his Spiritual Letters, Abbot John Chapman writes:

Pray as you can, and do not try to pray as you can’t.

Take yourself as you find yourself, and start from that.

Remember, God sees your desire to pray. And where do you think that desire comes from?

Simple prayers, earnestly spoken, are a wonderful way to begin. And I’m encouraged to know that when I am without words, the Spirit intercedes for me (Romans 8:26-27).

Accept where you are, trust what you have, begin where you can, be grateful for what you have (the Psalms, the Lord’s Prayer, collects and good liturgy, memorized, reliable words given to you by other Christian people), notice your longing for God, and patiently wait on the Lord.

Resting in the Hands of God’s Care

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Personally, at the beginning of my day–often before arising–I commit my day to the Lord’s care. Usually I do this while meditatively praying through the Lord’s Prayer, and possibly the twenty-third Psalm as well. Then I meet everything that happens as sent or at least permitted by God. I meet it resting in the hands of his care. This helps me to “do all things without grumbling or disputing” (Philippians 2:14), because I have already “placed God in charge” and am trusting him to manage them for my good. I no longer have to manage the weather, planes, and other people.

Dallas Willard, Renovation of the Heart: Putting on the Character of Christ, p. 70

There are many avenues by which we may choose to walk with God through life. Signposts, however, do help. Dallas Willard reported beginning each day with the discipline of committing all that would unfold “to the Lord’s care.” There is a natural connection to the Lord’s Prayer and Psalm 23. Both of those prayers declare that God is in charge and that provision and protection are available in God’s kingdom. Willard would mediate, or set his thoughts upon, these passages from Scripture, reminding himself God was worthy of trust and God’s power was available to those who call upon him.

Techniques do not bring us closer to God, but the testimonies of those who have gone before us can be suggestive for how we, too, might walk as companions of Christ. It is God’s grace that makes us holy.

The spiritual disciples are wise ways of seeking God, gifts from God that help us in the seeking. They have proven profitable for others who have longed to know God more fully; God continues to meet people through them. To take up a discipline is an act of faith. The discipline of turning the day over to God, acknowledging human limitations and declaring our trust anew, refocuses our vision, humbles our hearts, and heightens our awareness of the subtleties and, on occasion, the thunderclaps of God’s action. Remember, God raised a man from the dead (among other miracles), and some missed it. Turning the day over to God also allows us to relax. We don’t have to make it happen. God is at work.

A Christian spiritual practice like Willard describes would only take moments to complete each day. But it would make a difference, not only for one day, but maybe for a life.

What commitments do you keep? What actions do you take? How do you seek God routinely each day?

A Prayer for Those in the Workplace

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Lord Jesus, 

You have promised to be with us always, even unto the end of the age. 
Today, I first ask you be with me unto the end of my desk. 
I ask you first to join me here, to extend to me the knowledge of your presence. 
May you, Holy Spirit, be manifestly present in and around my workspace. 

I have many tasks to do. 
There are many people with whom I am in relationship and who depend on my contributions. 
I want to do my tasks well. 
I want to receive every person hospitably. 
I want to be joyful and pleasant, radiating your glory and grace. 
When others encounter me, I want them to see not only me, but you. 

Let my ears be opened to hear not only those who speak with me, but to hear you. 
Let my mouth speak words that not only honor the person with whom I am speaking, but you. 
Let my eyes see as you see. 
Let my hands be strengthened for service.  
Let my heart be attuned to your impressions, open to your communication. 
Heal my body, and help me carry out my work as a living sacrifice, presented unto you. 

Lord, I do not only want you to be with me only unto the end of my desk. 
The work appointed for me by you will lead me elsewhere in this building. 
You will send me beyond this desk, this computer, this chair, and this office. 
May I go resting securely in the knowledge that your Holy Spirit goes with me to empower me, to guide me, to convict me when I get it wrong, to lead me into all truth, and ultimately to sanctify me, bringing me into conformity with you. 

I am glad you have drawn near.  
I am glad you are with me. 
I am glad you are my friend. 
I trust you to help me. 

May your name be magnified and glorified in everything I do this day. 

Amen. 

Dimitri of Rostov on Unceasing Prayer

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But someone may ask: “Why did the Apostle say in the Epistle to the Thessalonians, ‘Pray without ceasing?'” (1 Thessalonians 5:17)

Usually in the Holy Scriptures, the word “always” is used in the sense of “often,” for instance, “The priests went always into the first tabernacle, accomplishing the service for God” (Hebrews 9:6): this means that the priests went into the first tabernacle at certain fixed hours, not that they went there unceasingly by day and by night; they went often, but not uninterruptedly. Even if the priests were all the time in church, keeping alight the fire which came from heaven, and adding fuel to it so that it should not go out, they were not doing this all at the same time, but by turns, as we see from St. Zacharias: “He executed the priest’s office before God in the order of his course” (Luke 1:8). One should think in the same way about prayer, which the Apostle ordains to be done unceasingly, for it is impossible for man to remain in prayer day and night without interruption. After all, time is also needed for other things, for necessary cares in the administration of one’s house; we need time for working, time for talking, time for eating and drinking, time for rest and sleep. How is it possible to pray unceasingly except by praying often? But oft-repeated prayer may be considered unceasing prayer.

St. Dimitri of Rostov in “The Inner Closet of the Heart,” from The Art of Prayer: An Orthodox Anthology, p. 49

Paul’s instruction to “pray without ceasing” has given me something to ponder. I’ve done my best to make sense of it, reasoning that if this is possible, prayer must mean something other than what I’ve experienced or thought thus far.

Above, Dimitri of Rostov reasons from Scripture that “always” does not always mean “always.” As a result, Paul must be exaggerating to make a point. Praying “often” must be what he meant. And besides, we have other things to do. Praying must cease so other activity can be done.

But this is not the only answer on offer in church history. Theophan the Recluse, another Christian in the Orthodox tradition, differentiates between spoken prayer, prayer in the mind, and prayer in the heart. When our words align with our thoughts, and our thoughts align with our inmost being, fully attentive and present to God, this is “inner spiritual prayer.” Theophan writes, “[U]nceasing prayer is only possible by praying with the mind in the heart.” He thought it was possible.

I agree with Theophan. Prayer without ceasing is possible. Christians believe they are indwelt by the Holy Spirit, who intercedes for us by searching out the human spirit and lifting our deepest needs to God “with groanings that cannot be uttered” (Romans 8:26). This truth, combined with other biblical passages that describe the ministry of the Holy Spirit, lead me to believe that prayer is not only a practice that involves speaking and thinking, but is a posture of the heart. When we pray, we do not pray on our own, but in, through, by, and with the assistance of the Holy Spirit. We have a Helper. Even if we are not actively praying as it is commonly understood, the Holy Spirit is actively advocating, praying on our behalf.

This does not negate our responsibility to seek God during appointed times of prayer, or to pray aloud, or to think carefully about the words we form as we praise or petition God. But it does encourage us in faith, helping us to know that while we may conclude a time of speaking and thinking our prayers to God, a fire is kept within our hearts by the Holy Spirit within us, and we remain in communion with God.

Theophan writes, “The principal thing is to stand with the mind in the heart before God, and to go on standing before Him unceasingly day and night, until the end of life.” With God’s help, it is possible.

Theophan the Recluse’s Three Types of Prayer

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You have probably heard such words as: oral prayer, mental prayer, prayer of the heart; you may also have heard discussions about each of them separately. What is the cause of this division of prayer into parts? Because it happens that sometimes through our negligence the tongue recites the holy words of prayer, but the mind wanders elsewhere: or the mind understands the words of the prayer, but the heart does not respond to them by feeling. In the first case prayer is only oral, and is not prayer at all, in the second, mental prayer joins the oral, but this prayer is still perfect and incomplete. Complete and real prayer of word and thought is joined by prayer of feeling.

Spiritual or inner prayer comes when he who prays, after gathering his mind within his heart, from there directs his prayer to God in words no longer oral but silent: glorifying Him and giving thanks, confessing his sins with contrition before God, asking from Him the spiritual and physical blessings that he needs. You must pray not only with words but with the mind, and not only with the mind but with the heart, so that the mind understands and sees clearly what is said in words, and the heart feels what the mind is thinking. All these combined together constitute real prayer, and if any of them are absent your prayer is either not perfect, or is not prayer at all.

Theophan the Recluse in The Art of Prayer, p. 66-67

The divisions are helpful, as they enable us to be more attentive to our inner dispositions as we pray. Are we speaking empty words? Do we understand what we say? Is our heart aligned with both thoughts and words? Are we humble before God in our inmost being, and does the Spirit intercede with our spirit in identifying and requesting divine help for our deepest needs?

Our goal is to come before God as complete selves, and, as Theophan says, unite body to mind and heart, thus entering “real prayer.”

Kinda Morbid

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In the spiritual formation class that I teach we explore different approaches to prayer.

Most of my students are familiar with extemporaneous spoken prayer and liturgical prayer. Fewer are familiar with the Jesus Prayer, “Lord Jesus Christ, Son of God, have mercy on me [a sinner].” This prayer is most commonly associated with the Eastern Orthodox Tradition and is said to trace back to the Desert Mothers and Fathers of the 5th century, but biblically you can say its origins rest in Mark 10:46-52, when Bartimaeus cried out, “Jesus, Son of David, have mercy on me!”

I asked my students for other short, memorizable prayers that are familiar to them.

Some said, “God is great, God is good, let us thank him for our food. Amen.”

Others, to the tune of “The Theme from Superman:”

“We thank You Lord for giving us food (put one hand in the air), We thank You Lord for giving us friends (put the other hand in the air), (with both hands up swaying back and forth like flying) For giving us food, for giving us friends (hands up standing still) We thank You Lord, (both hands to hips in superhero pose). Amen.”

And still others cited examples from the Bible like The Lord’s Prayer or Praying the 23rd Psalm.

But one of my students raised his hand and said, “I know it’s kinda morbid, but…’Now I lay me down to sleep, I pray the Lord my soul to keep, and if I die before I wake, I pray the Lord my soul to take.'”

Slowly, I replied, “Yeah, I think I know that one. It’s from a Metallica song.”