Prayer.3 - .01.15.15 What is Prayer? Text.

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Lesson 3. So, What Is Prayer?
John R. Wible, Editor
I. Fellowship Time – recording of prayer requests.
II. Teaching Time – From Keller, Prayer. Experiencing Awe and Intimacy with God.1
1. A Good Question.
In 1980, Rev. Jerry Falwell set off a firestorm of controversy when he stated:
“I believe God . . . does not hear the prayers of unredeemed Gentiles of [sic – or?] Jews."
The assertion endorsed the views of the Rev. Dr. Bailey Smith, president of the Southern
Baptist Convention, that "God Almighty does not hear the prayer of a Jew" because only
prayers offered in the name of Jesus receive God's attention.
When reporters questioned him last week, Falwell, whose church is not part of the
Southern Baptist Convention, said he agreed with Smith. Within hours, the Virginia Anti-
Defamation League of B'nai B'rith issued a statement condemning Falwell and other
religious groups and leaders quickly followed suit. 2
[Really? Take a position and stick to it.3 However, these statements do raise some very valid
questions worth consideration non-politically.]
 What is prayer?
 Are all the world’s different prayers the same?
 If not, how do we separate the effective from the not effective?
2. A Global Phenomenon.
Keller tells us that prayer is at the heart of all the great monotheistic religions – and he is of
course, correct as it is of the other great religions of the world. He enumerates many of the
varied ways in which they all pray. Some are familiar to us and some not so much. Even non-
religions people pray – though not everybody. There are some atheists in foxholes. Thus, it can
be said that a high percentage of the world’s population prays to someone or something at one
time or other in varying frequency. Heiler in Prayer,4 a work that Keller frequently cites with
1 Here throughout, most material is quoted from or suggested by Keller.For the sakeof brevity, I have not set off
many thoughts in quote marks.That is notto claimoriginal ownership in the thought. There are original insertions,
however and they will probably beobvious.
2 Evangelist Reverses Position on God's Hearing Jews. Washington Post, Saturday,October 11, 1980.
3 Editor’s sarcasm.
4 Heiler, Friedrich,Prayer: A Study in the History and Psychology of Religion.1997.

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approval, states that “there seems to be a human instinct for prayer.” The some-time cynical
philosopher Karl Barth calls it our “incurable God-sickness.”
3. Types of Prayer.
So, it what ways are these prayers the same or different? Certain Darwinian-based theorists,
including the inimical Sigmund Freud state that prayer basically is a human-created coping
mechanism to attempt to control the forces of nature. To hold this theory leads them to the
conclusion that now since we have science, we don’t need prayer [or God for that matter] any
more. Freud labels prayer then as “similar to the mentality of the . . . child, the chief trait of
which is infantile magical thinking. 5
Along the way to Freud’s, et als, “Final Solution,6” we find early man making sacrifices,
sometimes grain or animal and sometimes human, to Zeus7 or some of the other gods. Keller
notes the improvement on this theme by the Greek philosophers8 turning their contemplation
inward seeking to bring about changes in their own consciousness or inner peace rather than
changes in the circumstances.
Fifteen hundred years later, the imminent psychologist, Carl Jung believed as did Eastern
thinkers that humans are all part of the “cosmic life force.” Thus man should move into health
and wholeness by looking inward and connecting with the [god] within himself. This is not far
from Zen Buddhism.
4. “Mystical Prayer” vs. “Prophetic Prayer.”
Both Freud and Jung saw contemplation as a more sophisticated way to pray as opposed to
making petitions to a divine being. Heiler9 had a different idea. He saw value in both kinds of
prayer – the inwardly focused “mystical” and the outwardly focused “prophetic” prayer. Keller
to a great extent adopts these terms. Heiler states that these two forms of prayer different
basically in their conception of God. “Mystical prayer” emphasizes God as more “immanent
than transcendent.” [The two words are polar opposites. “Immanent” means, “being within the
limits of possible experience or knowledge while “transcendent” means not within any limits,
IE, above knowledge or experience.10
5 To be perfectly clear,neither Keller nor I agree with these theories. They aremerely stated for purposes of
comparison.
6 Editor’s note: Here I use a reference to Hitler’s killingof the Jews as unnecessary to society.He termed this his
Final Solution.
7 Editor’s note: Zeus is the namesake of the Latin version of the principal namefor God, Deus.
8 Editor’s note: circa. 500 BC.
9 Heiler, supra.
10 Webster’s Dictionary. http://www.merriam-webster.com/dictionary/immanent. Accessed 1/22/15.

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In mystical prayer, ones goes down inside himself seeking “continuity with the Divine.” Anthony
Bloom, the Orthodox theologian says that “the Kingdom of God is within us first of all . . . . If we
cannot meet God within ourselves . . .” we won’t find Him outside us.
The danger with this construct is that while looking within oneself has merit in some regards, it
is not a far leap to find yourself being part of God or in a sense, a god. Carried to its logical
extent, one could become his own savior. In classicalmystical prayer as practiced by some of
our Roman Catholic brethren, one engages in layers of the purging of sin, through which we
work our way to “a state of “pure love and become fit and worthy of God’s presence. 11
Prophetic prayer, to the contrary, sees God as transcendent above us, holy, glorious and
“Other.” Heiler uses this term to refer to the kinds of fervent, “crying out” prayers seen in the
Bible – groaning, wrestling and most importantly, verbal.12 Heiler views the prophetic prayers of
the Psalmists, prophets, Jesus and the apostles as most desirable. In the world-view held by the
prophetic petitioner, salvation and anything good can only be granted by the “provenience and
providence of the transcendent God, not as a result of any work done by the petitioner. [St.
Augustine rightly said that “no man will put God in his debt.”]13 The aim, then of prophetic
prayer is not “absorption into God14 but nearness to God.”
Heiler clearly sees the prophetic as superior to the mystical, stating that mystical prayer, even
Christian mystical prayer tends to minimize the differences between man and God until man,
the “pray-er” dissolves into God. [This fits the classical definition of “pantheism” which holds
that everything is a small part of God and that all parts of nature include people are a part of
God. Taken together, in pantheistic thought, we would all dissolve into God.” This is heresy in
Christian theology wherein God is the transcendent Creator and everything and everybody else
is a creature, separate and apart from God.]15
Heiler holds that the climax of mystical prayer is tranquility without words while the climax of
prophetic prayer is words of praise and a greater sense of the difference between God and man
[thus the greater sense for the need for God.]16 Mystical prayer sees prayer as a stepped
progression from lessor forms of prayer such as petition to the greater, in order: confession,
adoration and finally wordless contemplation. The Prophetic does not recognizes in the value or
degrees of kinds of prayer and sees all as having a place.
11 Again, to be perfectly clear neither Keller nor I subscribeto this idea.Rather, I’d term this this “self-help” way to
try to reach God. This will ultimately fail miserably.
12 It is unclear whether “verbal”means the actual vocalizingof words or can includedirect,cognitivethinkingof
words as opposed to “free-styling” wordless contemplation.
13 Editor’s note.
14 Pantheism.
15 Editor’s note.
16 Id.

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5. The Mystical Prophetic. Keller asks, “So, which view is right?” Keller agrees basically
with Heiler’s view but states that Heiler has over-criticized the mystical in some regards. While
the goal of the true mystic is to reach a state of tranquility and peace, we must recognize this
goal as sometimes the end of prayer Biblically, evidence some of the Psalms contemplating
God’s beauty, Ps. 27:4; His glory and love, Ps. 63:1-3; His contentment, Ps. 131:2.
Keller quotes the great theologian and preacher of the Great Awakening, Jonathan Edwards,
and a rock-solid Calvinist, as saying that he had in prayer been “emptied and annihilated.”17
Once . . . [in] divine contemplation and prayer, I had a view that for me was
extraordinary, of the glory of the Son of God, as Mediator between God and man, and
his wonderful, great, full, pure and sweet grace and love, and meek and gentle
condescension. . . . The person of Christ appeared ineffably excellent with an Excellency
great enough to swallow up all thought and conception . . . which continued as near as I
can judge, about an hour; which kept me the greater part of the time in a flood of tears,
and weeping aloud. I felt an ardency of soul to be, what I know not otherwise how to
express, emptied and annihilated; to lie in the dust, and to be full of Christ alone; to love
him with a holy and pure love; to trust in him; to live upon him; to serve and follow him;
and to be perfectly sanctified and made pure, with a divine and heavenly purity.
Keller then asks, “How can Edwards so write?” The answer is that one may at the same time go
into deep contemplation and realize not as the pantheist would say that he is God, but rather
that he has come near to a transcendent God who is at one and the same time, both so
transcendent, yet near. All this because allows it to be so. God is transcendent, yes, but He is
not inaccessible. To the contrary, He wants us to draw near to Him. [James 4:7-8 advises, “Draw
near to God and He will draws near to you.”]18
God can grant us the sense of nearness not only in such contemplation but also, perhaps more
the case, in Bible study and prophetic petitionary prayer. Keller summarizes Edward’s remarks
as “deeply mystical and richly prophetic.” Edwards is not “going down into himself, though it
would appear so, rather, he is going deep into the contemplation of Who God is and what God
has said. The Word of God is a living breathing person – it, He, is God Himself.
[Hebrews 4:12 states:
For the word of God is living and active and sharper than any two-edged sword, and
piercing as far as the division of soul and spirit, of both joints and marrow, and able to
judge the thoughts and intentions of the heart.
17 Edwards, Jonathan, Personal Narrative, his prayer journal.
18 Editor’s note.

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Henry Blackaby would say that an experience with the Word of God is an experience with
God.19 Keller believes that Heiler is right when he states, “prayer is ultimately a verbal response
of faith to a transcendent God’s Word and His grace, not an inward descent to discover we are
one with all things and [with] God.” Then in summary of Heiler, Keller states that while we must
be careful with mystical prayer – careful with the direction we allow it to, we need not avoid
regular and personal encounters with God which can lead to “a wondrous, mysterious, awe-
filled experience.
[Some of us are more of a mystic while other are more of a prophet. When we earnestly seek to
be with God, he will find me “Just as I am.”]20
6. An Instinct, a Gift. It’s not surprising that prayer is virtually universal. Genesis 1:26-27
states that all humans are made in the “image of God.” Bearing God’s image means that we are
designed to reflect and to relate to God. John Calvin wrote of the divinitatis sensum, the sense
of deity that all people have embedded deeply somewhere in their hearts. Romans 1:19-20
intimates that we can look at the world and conclude that some great power created and
sustains it. When we get into need or trouble, this sense is triggered and we know we need to
reach out to this Power. Keller cites the English theologian John Owen (1616 – 1683)21 as
holding that the prayer-impulse is “original in the nature” and a “fundamental
acknowledgement of that Divine Being.”
7. One Answer. Now, here is the answer to one of our basic questions and the one which
got the Revered Falwell into so much trouble: “Does God hear the prayers of the Jew?”
Jonathan answers thusly:
God is sometimes pleased to answer the prayer of unbelievers [including Jews, Muslims
and people who subscribe to no faith,] not because of any obligation but strictly out of
his pity and sovereign mercy.
In other words, God is sovereign and He can answer anyone’s prayer if He wants to. Edwards
cites two Biblical examples. God hears the cries of the Ninevites in Jonah 3 and withholds
judgment on the city. Further, He listens to the prayer of the “Wicked King” Ahab in 1 Kings
21:27-28. 22
19 Blackaby,Henry, Experiencing God.
20 Editor’s note. Just As I Am, by CharlotteElliot,1835.
21 Of whom it is said thathe “was without doubt not only the greatest theologian of the English Puritan movement
but also oneof the greatest European Reformed theologians of his day, and quite possibly possessed the finest
theological mind that England ever produced." "Owen, John", in Biographical Dictionary of Evangelicals, p. 494.
22 Editor’s Note: If this were not so,how could God ever hear the prayer of responseto His call to be saved by any
of us?

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8. Prayer is a Response. Taking Calvin, Edwards, Owen [and Blackaby] together, Keller
comes the conclusion that prayer can be defined as “a personal, communicative response to
the knowledge of God.” Prayer, he says, is seeking to respond to and connect with the Supreme
Being and Supreme Reality, “Supreme” in the sense that He is infinitely greater than us.
If it is true that prayer is a response to the knowledge of God, that means, Keller states, that
“prayer is profoundly altered by the amount and accuracy of that knowledge.23 Keller
paraphrases Calvin as observing that “we all refashion that sense of Deity to fit our own
interests and desires unless through the Spirit and the Scripture our view of God is corrected
and clarified.24
If prayer is a response to the knowledge of God, it “works itself out,” says Keller, at two levels.
At one level, prayer is the reaching out for help based on a need to some general and
unfocused sense of “God” or the Divine or whatever one may think the “Higher Power” is. This
is an effort to communicate but it cannot be a real conversation because the knowledge of God
is too vague.
However, at a much richer level, prayer can be a spiritual gift. We believe that through Bible
study and the power of the Holy Spirit, our understanding of God can be “unclouded” to the
extent that God allows us to meet with Him and to “converse,” conversing meaning by
definition, a two-way dialogue. The moment we are “born again,” the Spirit comes into us and
shows us that we are not just God’s subjects, but His “children.” As such, He has granted us the
indescribably blessing of speaking to Him as to a Father. See Galatians 4:5-6.
Keller informs us that the universal knowledge of God for instinctive prayer come intuitively
and generally through nature. Romans 1:20. What Christians know about God comes verbally
through the words of the Bible, especially the Gospel, as revealed to us by the Holy Spirit. This
exercise “corrects and clarifies” our view of God. Keller then says that this knowledge given us
makes our Christian prayer not merely a “response” but a true and full conversation in which
God is the initiator.
9. A Conversation, an Encounter. As we have seen, supra, in prayer, God is the initiator and
man is the responder. The extent to which we have knowledge of God governs the extent of
our ability to have a conversation with Him. Then, some prayers are “better” than others. If we
have limited knowledge of God, our prayers could be likened by Keller to “emergency flairs,”
sending and S.O.S., or throwing up the “Bat Signal.” If we know God well through His revelation
to us, then prayer is a beautiful spiritual gift of personal conversation.
23 Editor’s comment: Logically,howcould itbe otherwise?
24 See Calvin’s Institutes of the Christian Religion.

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But then there are degrees of conversation. If you think about it, most of our conversation with
other people is superficial even with people we know well. In the same way, even though we
are given the ability to know God, we may still have merely superficial conversations with Him.
10. That Hideous Strength. In it, C.S. Lewis, through the main character, discloses one of
Satan’s tricks. Even when we recognize that we have had a meaningful, even a wondrous
conversation with God, our mind immediately recoils and attempts to minimize the depth of
what has happened. We should be forewarned of this. Every such encounter stands on its own.
[Today’s conversation is not tomorrow’s. We must keep on knowing God all the more deeply.
As we are told about so many other things, “If you are not moving forward, you are moving
backwards because life keeps moving whether you do or not.]25
We learn then that the goal of prayer is not the sharing of information or ideas, but the sharing
of personalities, sharing ourselves with God and him with us. J. I. Packer, in his famous work
Knowing God, writes:
Knowing God is a matter of personal dealing. . . . Knowing God is more than knowing
about him; it is a matter of dealing with him as he opens up to you, and being dealt with
by him. . . . Friends . . . open their hearts to each other by what they say and do. . . . We
must not lose sight of the fact that knowing God is an emotional relationship, as well as
an intellectual and volitional one, and could not indeed be a deep relationship between
persons if it were not so. (Emphasis added.)
Keller summarizes:
What is prayer, then, in the fullest sense? Prayer is continuing a conversation that God
has started through his Word and his grace, which eventually becomes a full encounter
with him.
11. Listening and Answering. We’ve discussed how the Book of Job is basically one long,
growing prayer. Job asks and answers several questions, but for our purposes, let’s state, “Is it
possible for a person to come to love God for who God is rather than for what He does for us to
such extent that the person becomes contented with God to the point where circumstances
don’t matter anymore?” Keller answers affirmatively, but only through prayer. The more Job
saw the character of God as Job moved through various prayers, confession, appeal and praise,
the more Job loved God. Finally, Job can accept the circumstances because he knows that God
is firmly in charge of them. In that, Job is content.
25 Editor’s comment.

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[Now, Job is rewarded and restored in the end – a happy ending to the story26 but our story
may not end happily. Therein is the genius of prayer - the ending doesn’t matter – the journey
does.]
The power in prayer lies not in our effort, striving or gnashing of teeth, not even in our words or
technique, it lies in our knowledge of God. Can we see God? We can see Jesus, the very image
of God, the God that we can see and live. It is through Jesus and through His Name that prayer
becomes what John Knox called, “An earnest and familiar talking with God;” what John Calvin
called “An intimate conversation. For “through Christ we have access to the Father by one
Spirit.” Eph. 2:18.
12. Jacob’s Ladder.27
In Genesis 28, Jacob is sent out by his father Isaac to the land of his father's to find a wife. At a
place called (previously) Luz, a royal Canaanite city. He has a dream and in the dream he has a
wrestling match with God or an angel of God. He sees the Angels going up and down a ladder
from earth to Heaven and believes that this is the gate of Heaven and thus he renames the
formerly pagan place Beth-El, the House of God.
The angel lets Jacob capture him but in the course of the fight, the angel touches Jacob’s hip
and puts it permanently out of joint thus crippling Jacob probably for life.
So what, I asked either God or myself, are the lessons to be learned?
Just a little bit later, I got inquisitive about where prayer meeting was today. One of the men
texted that it was at the House of Prayer. I really don't want to go, but I worked it out any way.
Just then the other regular guy called and we talked. He needed to beg off citing things he had
to do about a new business partnership into which he was entering. We agreed to pray
separately for the needs on the prayer list. Then I thought, “You know, just praying through the
“list” is like throwing up the ‘Bat Signal’.” I commented that tomorrow's SS lesson was how
prayer is a relationship not just a throwing up of the “Bat Signal.” As we continued to talk, I was
impressed that such is generally the way I, perhaps many, perhaps most, pray.
Why then do I not want to pray? Well, today we learned that prayer is not a monologue, it is a
dialogue, a conversation between friends. Maybe I don’t pray because I really don't want to
enter into relationships with God, or with anybody else for that matter. This, of course, raises
the “why” question. That’s probably a job a therapist, but it really doesn't matter why. What
matters is what I'm, what we’re, going to do about it.
26 Id. Except for his servants,sons and daughters who are all killed .. .
27 Editor’s note.

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I asked my friend to pray for me that I'd overcome the fear of releasing control of my life and
allowing God to run things. When I do this, I'll be on my way to relationship with God, and with
people, too and then prayer will follow. I realized this all was an experience with God, and it all
started from His Word, led through prayer, then to “knowing.”
How does this relate to Jacobs ladder? It is at this very place that Jacob wrestles. He wrestles
with God but he also wrestles with himself. Eventually, he starts to “know” God and has a life-
changing experience, so much so that he renamed the place Beth-El, the house of God, the
place where God and man communicate on a regular basis.
Do you have a formerly pagan Beth El? God is waiting there for you. He wants to hear from you
– not just the “laundry list,” but from you. Jesus says through John the Revelator, “Behold, I
stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him
and will dine with him, and he with Me.” Revelation 3:20.
III. Next Week’s Assignment
Read Murray Chapters 1, 7, 20 and 25 at pages 9, 31, 78, and 100. No lecture next week. Your
reports and discussion.
IV. Prayer Time.