Читать книгу Abba - Evelyn Underhill - Страница 7

The crowds who followed Christ hoping for healing or counsel did not ask Him to teach them how to pray; nor did He give this prayer to them. It is not for those who want religion to be helpful, who seek after signs; those who expect it to solve their political problems and cure their diseases, but are not prepared to share its cost. He gave it to those whom He was going to incorporate into His rescuing system, use in His ministry; the sons of the Kingdom, self-given to the creative purposes of God. ‘Thou when thou prayest . . . pray ye on this manner.’ It is the prayer of those ‘sent forth’ to declare the Kingdom, whom the world will hate, whose unpopularity with man will be in proportion to their loyalty to God; the apostles of the Perfect in whom, if they are true to their vocation, the Spirit of the Father will speak. The disciples sent out to do Christ’s work were to depend on prayer, an unbroken communion with the Eternal; and this is the sort of prayer on which they were to depend. We therefore, when we dare to use it, offer ourselves by implication as their fellow workers for the Kingdom; for it supposes and requires an unconditional and filial devotion to the interests of God. Those who use the prayer must pray from the Cross.

Men have three wants, which only God can satisfy. They need food, for they are weak and dependent. They need forgiveness, for they are sinful. They need guidance, for they are puzzled. Give—Forgive—Lead—Deliver. All their prayer can be reduced to the loving adoration of the Father and the confident demand for His help.

‘Our Father, which art in heaven.’ We are the children of God and therefore inheritors of heaven. Here is the source alike of our hope and our penitence; the standard which confounds us, the essence of religion, the whole of prayer. ‘Heaven is God and God is my soul,’ says Elisabeth de la Trinité. It is a statement of fact, which takes us clean away from the world of religious problems and consolations, the world of self-interested worries and strivings, and discloses the infinite span and unfathomable depth of that supernatural world in which we really live. From our distorted life ‘unquieted with dreads, bounden with cares, busied with vanities, vexed with temptations’¹ the soul in its prayer reaches out to centre its trust on the Eternal, the existent.

In those rare glimpses of Christ’s own life of prayer which the Gospels vouchsafe to us, we always notice the perpetual reference to the unseen Father; so much more vividly present to Him than anything that is seen. Behind that daily life into which He entered so generously, filled as it was with constant appeals to His practical pity and help, there is ever the sense of that strong and tranquil Presence, ordering all things and bringing them to their appointed end; not with a rigid and mechanical precision, but with the freedom of a living, creative, cherishing thought and love. Throughout His life, the secret, utterly obedient conversation of Jesus with His Father goes on. He always snatches opportunities for it, and at every crisis He returns to it as the unique source of confidence and strength; the right and reasonable relation between the soul and its Source.

I thank thee, Heavenly Father, because thou hast hidden these things from the wise and prudent and revealed them unto babes . . . Even so, Father, for so it seemed good in thy sight. . . . I have kept my Father’s commandment and abide in his love . . . Father, the hour is come. . . . O righteous Father! the world knew thee not, but I knew thee. . . . Father, if thou be willing, remove this cup from me. . . . Father, forgive them . . . into thy hands I commend my spirit.

Though our human experience of God cannot maintain itself on such a level as this, yet for us too as members of Christ these words have significance. They set the standard of realism, of childlike and confident trust which must govern our relation to the Unseen. Abba, Father. The personalist note, never absent from a fully operative religion, is struck at the start; and all else that is declared or asked is brought within the aura of this relationship. Our sins, aims, struggles, sufferings, our easy capitulation to hopelessness and fear, look different over against that truth. Our responsibilities become simplified, and are seen to be one single, filial responsibility to God. Our Father, which art in heaven, yet present here and now in and with our struggling lives; on whom we depend utterly, as children of the Eternal Perfect whose nature and whose name is Love.

‘Ye are of God, little children.’ Were this our realistic belief and the constant attitude of our spirits, our whole life, inward and outward, would be transformed. For we are addressing One who is already there, already in charge of the situation, and knowing far more about that situation than we do ourselves. Within His span it already lies complete, from its origin to its end. ‘Your Father knoweth what things ye have need of before you ask him.’ The prevenience of God is the dominant fact of all life; and therefore of the life of prayer. We, hard and loveless, already stand in heaven. We open the stiff doors of our hearts and direct our fluctuating wills to a completely present Love and Will directing, moulding and creating us.