Prayer as a religious exercise

Prayer can be many things. In an organized religion there are times of prayer (Acts 3:1) and the temple is called the house of prayer (Matt. 21:13). A certain external form is given to it so that you can give direction to your life. Especially in the community, such fixed points can be helpful. However, the form should not be confused with the content. When Paul writes to the church in Rome that they should be “persistent in prayer” (Rom 12:12), he is not speaking of a form, but of an attitude of faith. The section states:

“Let love be unfeigned! Be those who abhor evil and cling to good! In brotherly friendship be warmly affectionate to one another, in reverence esteeming one another more highly, in diligence not faltering, in spirit fervent, serving the Lord as slaves, in expectation joyful, in tribulation enduring, in prayer persevering, contributing to the needs of the saints, pursuing hospitality!”
Rom 12:9-13

This stopping in prayer is part of the passage. All this belongs together. Prayer is not limited to a particular type. Prayer is often very awkward. In the same letter, the apostle has already pointed out that we do not know what we should pray (Rom 8:26). Those who do not know how to pray are thus in good company. Prayer is not about fine words, nor is it about wordiness.

Jesus once mentioned a religious self-righteousness in prayer and the God-pleasing alternative. The parable went like this:

“To some who were convinced of themselves that they were righteous, and who considered all the rest to be nothing, He told this parable: Two men went up to the consecration place to pray. One was a Pharisee and the other a tax collector. The Pharisee stood there and prayed this to himself: God, I thank You that I am not like the rest of men, robbers, unjust, adulterers, or even like this tax collector. I fasted twice on the Sabbath and consumed everything I acquired. But the publican stood afar off, and would not even lift up his eyes to heaven, but smote upon his breast, saying, God, be forgiving to me a sinner. I tell you: This man went down justified before that man into his house: for every one that exalteth himself shall be abased, and he that humbleth himself shall be exalted.”
Lk 18:9-14

Prayer is not a showcase game. Prayer is not difficult. Whoever prays enters into a space of communion. Prayer is a dialogue with God. “Intimacy” describes prayer better than “religiosity.”

Life alignment

“Rejoice always! Pray without ceasing! Give thanks in everything!”
1Thess 5,16-17

Paul writes these words to the church in Thessalonica, Greece. No trace of prayer times or other religious rules. He goes straight to the point: “Rejoice always! Pray without ceasing! Give thanks in everything! To integrate this in life is only possible through an orientation of faith. I doubt that this is about quantifying “rejoice,” “pray,” and “give thanks.” If we were to see this call as a quantification, we would soon be in the same place as the self-righteous man from the aforementioned parable. It is not a matter of non-stop activity, but an alignment of the heart.

If prayer is understood as an intimate dialogue with God, then it is about the relationship and the relational space that we make possible through it. It’s about relationship, more than outward form. Living a life of gratitude and rejoicing all the time does not seem possible at all times. However, it is useful to align the heart with it at all times. Because comfort, strength and confidence grow out of the relationship.

Praying in the Spirit

Praying at all times is one thing, but how should we do it? Should we go through life whispering quietly and be considered by all bystanders as unworldly weirdos who are constantly “talking to ourselves”? That would hardly have been the apostle’s intention. To the church in Ephesus Paul writes:

“In all prayer and supplication pray in the Spirit on every occasion. In everything be continually watchful for this, even in supplications for all the saints and for me.”
Eph. 1:18

From this it can be deduced that prayer, while not “continuous,” is part of daily life. Prayer is an integral part. Often the apostle speaks of his own prayers. He lives out what he writes. In Ephesians he writes to pray “in the Spirit.” This is different from praying “in words”. What does he mean here?

Elsewhere the apostle writes that the Colossians have a “love in the Spirit” (Col 1:8). Now love is something that has to show itself. Love does not float, but it shows itself and is always practical. Spiritual it is only as an expression of a spiritual life. I now also interpret “praying in the Spirit” to mean spiritual prayer, namely with God’s purposes in mind, and out of His grace.

Some may interpret this text charismatically and explain praying in the Spirit as “speaking in tongues.” However, Paul does not speak of this with a single word in this late letter. Already in Corinthians he indicated that this speaking in tongues would cease when maturity comes (1Cor 13:8, cf. Eph 4:13). Speaking in tongues is a “speaking” and not a prayer. Paul exhorts the Corinthians that he who speaks in tongues may pray to be translated (1 Cor. 14:13). Praying and speaking in tongues are different.

Paul is concerned in all these texts with the development of the church and with our attitude to life and faith. They are community letters that speak of togetherness. It involves people with the same vocation and expectation. With his letters he tries to convey the same attitude of mind to all listeners (readers, cf. Col 4:16).

It is striking that in many letters Paul mentions his own prayer, with regard to the church to which he is writing. In the same way, we can handle prayer ourselves: Prayer comes before speech. Praying changes the person who prays. Prayer is not a magic button with which God is set in motion. Prayer is an expression of trust, trust in God, faith. It is the entrance into the certainty that God is above everything and He makes it well. Thus we pray for one another and for others (Jas 5:16, cf. Col 4:3, 1Th 5:25).

In our time, everything is judged by what result comes out of it. Result-oriented prayer and faith are essentially nothing other than a belief in miracles. You want to see and feel and experience God’s power in this world. In fact, there are many examples of this in the Bible, of God working in history. It is a foundation for our understanding of God. But, God does not act the same way at all times, nor is prayer a magical act. When we understand that Paul has a spiritual prayer in mind, then we can enter into a space of encounter. In it I myself am saved and in the nearness of God I may expect everything from Him.

Prayer as expression

When I pray, I breathe. When I breathe, I live and give thanks. When I am in communion with my God and Father, it fills me with joy. I carry His promises for this world within me. I am confident because of the cross and resurrection that God will also accomplish His purposes through Christ. I trust in that. I believe that. I speak this out, with or without words.

Not every person is the same. How we experience community varies. How we want to fellowship with other people or even with God depends on our understanding, our life situation and a thousand other things. In prayer, however, all external things fall away. Prayer is the place where we can enter directly into relationship.

Our attitude of faith finds expression in prayer.