Читать книгу With God in the World: A Series of Papers - Brent Charles Henry - Страница 5

Probably the greatest result of the life of prayer is an unconscious but steady growth into the knowledge of the mind of God and into conformity with His will; for after all prayer is not so much the means whereby God's will is bent to man's desires as it is that whereby man's will is bent to God's desires. While Jesus readily responded to the requests and inquiries of His disciples His great gift to them was Himself, His personality. He called His apostles that they "should be with Him." The all-important thing is not to live apart from God, but as far as possible to be consciously with Him. It must needs be that those who look much into His face will become like Him. Man reflects in himself his environment, especially if he surrenders himself unreservedly to its influence. In the case of God, "in Whom we live and move and have our being," the influence is not passive, but active in impressing its character upon us. It is not as the white of the land of snow which coats its animals with its own colour; it is a Person. The complete vision of Christ will mean the complete transformation of man – "We shall be like Him; for we shall see Him as He is." If there were no other conceivable result from prayer than just this, it would even so be wonderful. Certainly that which we treasure most in companionship with an earthly friend is not his counsel or service; it is the touch of his soul upon our own; it is the embrace of his whole being that wraps itself about our whole being. One may say then that the real end of prayer is not so much to get this or that single desire granted, as to put human life into full and joyful conformity with the will of God.

This thought, beautiful and true as it is, would be too intangible and too great a tax upon faith, unless man had some more or less definite and immediate recognition of his heavenward appeals. The Old Testament is a standing witness to God's consideration for human limitations and weakness. He sometimes gave man less than the best because of the latter's inability to receive the best, though He always gave as much as could be received, until at last He gave His Son. Now it is in this same way that He deals with His children of to-day. At first the lesser gifts are sought for and given, but as spiritual life ripens what man craves most for and what God is most eager to grant is that the Father's will may be wholly worked out in His child. Trust so grows that there can be no such thing as disappointment regarding the way God treats our petitions.

This frame of mind, however, belongs to the to-morrow of most lives. For the present the lesser gifts are the best we are equal to. And it cannot be too often or too strongly said that God has direct answers to prayer for every soul that appeals to Him. But many fail to recognize the answer when it comes because of inattention. If God is to be heard when He speaks we must give heed. It is no less a duty to "wait still upon God" than it is to address Him in prayer. A one-sided conversation is not a conversation at all. Conversation requires an interchange of thought. He who is one moment the speaker must the next become the listener, intent upon the words of his companion. The expectation of an answer to prayer is laid down as a condition of there being one.

§ 1. Oftentimes God's answer is in the shape of an action rather than a voice. When we entreat a friend to do something for us, speedy compliance is a sufficient response to the request. If we are certain of the person addressed no verbal assurance is required. The character of our friend is the guarantee that the petition will be heeded. When, therefore, God is petitioned to do, we must look for an action rather than listen for a voice.

There are some requests the answer to which returns with the speed of a flash of light, as, for instance, when we ask God to give us some Christian grace or disposition of heart. The giving comes with the asking.7 A man may not be strong enough to retain the gift, but it actually becomes his before he rises from his knees. The rationalist will object to this, that such an answer to prayer is nothing more than the subjective effect of a given attitude of mind. Granted; but that makes it none the less the direct work of God. Secondary or scientific causes exhibit to the observer the method by which God fulfils His purposes. The stone falls to the ground according to the law of gravitation, but God is behind the law controlling it. The distinguishing feature of the Jewish mode of thought was the way in which it related all things to God's immediate activity. The Old Testament is the book of God's immanence. The present attitude of mind leads men to rest in all causes short of God, and even to forget the need of a Cause of causes. An earnest student of nature remarked upon leaving her microscope: "I have found a universe worthy of God." She at least felt that a revelation of secondary causes was, at the same time, a new revelation of the God of causes.

If it could be proved that all answers to prayer came according to the working of natural law, it would not eliminate God from the process, or have any sort of bearing upon the efficacy of prayer. All we know of God's method of work demonstrates His love of law; and it would be no surprise, but rather what we should expect, to find that all the unseen stretches of life are equally within the domain of His law and order.8

§ 2. But when occasion requires, the reply to speech Godward comes in the shape of a voice. In one sense God is always speaking; He is never still. Just as in prayer it is not we who momentarily catch His attention but He ours, so when we fail to hear His voice it is not because He is not speaking so much as that we are not listening. We may hear sounds, as a language with which we are not conversant, but be unable to interpret. Or perhaps we are in the position of one who sits in the summer evening when nature is instinct with music, – the chirping of insect life, the whispering wind, the good-night call of the birds, – deaf to the many voices, whereas a companion has ears for nothing else but what those voices say. The cause of the former's deafness is that his attention is wholly absorbed by other interests. We must recognize that all things are in God and that God is in all things, and we must learn to be very attentive, in order to hear God speaking in His ordinary tone without any special accent. Power to do this comes slowly and as the result of not separating prayer from the rest of life. A man must not stop listening any more than praying when he rises from his knees. No one questions the need of times of formal address to God, but few admit in any practical way the need of quiet waiting upon God, gazing into His face, feeling for His hand, listening for His voice. "I will hearken what the Lord God will say concerning me." God has special confidences for each soul. Indeed, it would seem as though the deepest truths came only in moments of profound devotional silence and contemplation.

The written Word of God has special messages for the individual as well as a large general message for the entire Christian body. The devotional use of Holy Scripture is the means by which the soul reaches some of the most precious manifestations of God's will. By devotional use is meant such a study as has for its ultimate purpose an act of worship, or of conscious fellowship with Him. The Bible reveals not merely what God was, but what He is. Finding from its pages how He loved, we know how He loves; learning how He dealt with or spoke to men, we perceive how He deals with and speaks to us. But our instruction in things divine must come to us from a Person rather than a book, though through a book perhaps. If we approach the Bible as we would approach Bacon or Milton, merely as a collection of the wise thoughts and actions of the dead, it will never sway the life to any large extent. Holy Scripture is separated from all other literature by the fact that it contains absolute spiritual truth and because its Author, as a living Person, always stands behind it. Those who listen will hear the Holy Spirit saying to them, in direct application, the same things that lie on the open pages as the record of what was once said to men of old. Meditation or the devotional use of Scripture renders conscience, that organ of the soul by which God's voice is received by man, increasingly sensitive. The Old Testament days were full of men who could say "Thus saith the Lord," with the same assurance that they could report the speech of a comrade. Doubtless God had many ways of speaking to the prophets, but whatever these ways were and however special and singular, they were based originally on those by means of which He addresses all men in common. As a result of the Incarnation "all the Lord's people are prophets" and the Lord has "put His Spirit upon them;" and they, too, ought to be able to say "Thus saith the Lord."