Читать книгу Calvin's Interpretation of 'The Lord's Prayer'. A Rhetorical Approach - Professor J.H. Mazaheri - Страница 7

First, praying without sincerity, whether in public or in private, is not only worthless, but also offensive to God. Calvin states that, “Toutesfois il nous faut tousiours penser qu’il ne se peut faire que la langue sans le cœur, soit en oraison particulière ou publique, ne soit fort déplaisante à Dieu. Davantage, que l’ardeur et véhémence du vouloir doit estre si grande, qu’elle outrepasse tout ce que peut exprimer la langue” (Institution III, xx, 33, 376).1 The word “cœur” (heart) expresses the idea that we must truly feel what we are saying in our prayer, for without a pure heart and sincere love to God, it will not be heard by Him. A prayer is not genuine if it is devoid of ardor (“ardeur”), which implies devotion and fervor, as well as a passionate will (“véhémence du vouloir”). An important difference, however, is to be noted between the two kinds of prayer: whereas we must utter words out loud when we pray with others, we can be silent when we are alone with God. Praying in silence is then possible insofar as our desire to communicate with God and our “vouloir” (willingness and eagerness to pray) are more important than the words themselves. Besides, the prayer ought to “outrepasse tout ce que peut exprimer la langue” (“to surpass all that the tongue can express by speaking”). And lastly,

Finalement, qu’en l’oraison particulière la langue mesme n’est point nécessaire, sinon d’autant que l’entendement n’est point suffisant à s’esmouvoir soy-mesme, ou bien que par esmotion véhémente il pousse la langue, et la contraind de se mettre en œuvre. Car combien qu’aucunesfois les meilleures oraisons se facent sans parler, néantmoins souvent il advient que l’affection du cœur est si ardente, qu’elle pousse et la langue et les autres membres sans aucune affectation ambitieuse. De là venoit qu’Anne, mère de Samuel, murmurait entre ses lèvres (I Sam. 1,13), voulant prier. Et les fidèles expérimentent iournellement en eux le semblable, quand en leurs prières ils iettent des voix et souspirs sans y avoir pensé. (Institution III, xx, 33)2

As we can observe, Calvin’s theology closely follows the Holy Scripture. Indeed, what he says about silent prayer with such mystical fervor is inspired, at least partly, by the First Samuel. The first point is that words are not, in private prayer, indispensable—and actually the best private prayers might even be silent (“combien qu’aucunesfois les meilleures oraisons se facent sans parler”). The second point, which is the more significant as it reveals a less known aspect of Calvin’s thought, is the emotional element in prayer. The words emphasized are thus, “s’esmouvoir” (to be moved), “esmotion” (emotion), and “cœur” (heart). Furthermore, the adjectives “véhémente”, “ardente”, as well as the phrase “voix et souspirs” (voice and sighs), which ends this passage, all show how one can get emotional when one’s prayer is deeply felt. True religious people experience this kind of prayer, but only those familiar with Calvin’s works know how sensitive and fervent he himself must have been.3 Anyhow, the fact of the matter is that one can pray without uttering any word. Furthermore, sometimes, when one gets too emotional, the words come by themselves—one then prays extempore (“sans y avoir pensé”). Moreover, not only the tongue, but also other parts of the body, in an ecstatic state, might move in praying (“… qu’elle pousse et la langue et les autres membres”). All this has to be of course sincere, unostentatious, and not caused by any ambitious motive (“sans aucune affectation ambitieuse”).