The Question of Prayer: Why Should I Pray?

Prayer The French essayist Michel de Montaigne (1533-1592) was a cat fancier and is known to have a kitten named Blanche. Among Montaigne’s contributions to literature were a number of observations about cats—such as no matter how much they fight, there always seem to be plenty of kittens.

He also quipped: “When I play with my cat, how do I know that she is not passing time with me rather than I with her?”

If I am not mistaken, C. S. Lewis once remarked that while Montaigne may have descended to his cat’s level to play with her, she did not ascend to Montaingne’s level. In other words, the essayist may have become catlike in play, but the cat did not rise above her nature to become humanlike.

Something similar applies to us when we relate to God, only we are in the position of the kitten.

We may—by God’s grace—become godlike after a fashion. In fact, St. Peter remarks that through his grace we become “partakers of the divine nature” (2 Peter 1:4). But there is still a sense in which we never rise above our fundamental finitude. However much God may elevate us, we never become the kind of infinite being that he is.

God himself declares in the Scriptures:

[M]y thoughts are not your thoughts,
neither are your ways my ways, says the LORD.
For as the heavens are higher than the earth,
so are my ways higher than your ways
and my thoughts than your thoughts [Isaiah 55:8-9].

Thus there is a gap between us. And it is a gap that, compared to the gap between Montaigne and his cat is . . . y’know . . . bigger.

That gap is there even when we are thinking about God—or when we are talking to him. That is, when we pray.

This underscores a question that eventually occurs to all of us: If God is infinitely above us . . . if he is omniscient or “all knowing” . . . then why exactly are we praying?

Doesn’t God know what we need already? Doesn’t he know already how much we care about what is happening to us and how much we need his help?

If he knows those things, and if he cares for us, why should we pray at all?

In the Gospels, Jesus seems at first glance to confirm this suspicion, when he warns against at least overly-lengthy, insincere prayers. He tells us:

[I]n praying do not heap up empty phrases as the Gentiles do; for they think that they will be heard for their many words. Do not be like them, for your Father knows what you need before you ask him [Matthew 6:7-8].

Yet Jesus does not tell us not to pray. To the contrary, he goes on to give us the model Christian prayer, which we today call the “Lord’s Prayer” or the “Our Father” (Matthew 6:9-13), to use its opening words.

He is quite firm, though, on the point that God knows what we need even before we ask.

If that is so: Why pray at all?

The only conclusion we can draw is that prayer is not about informing God. It is not about giving him information. Because he is omniscient, he already has all the information that there is—about our needs and everything else.

It’s not like we could say, “Hey, God! I’m dying of cancer, here! Could you please help me out?” and then God say, “Thanks for letting me know! I was attending to something else! Here’s your healing!”

God already knows everything, so we cannot tell him anything he doesn’t already know.

Yet Jesus—as well as the whole biblical tradition—expects us to pray.

Why?

That’s the question we will be exploring in this series.

What are your thoughts?

PODCAST EPISODE 010: Are Protestant Ministers “Called”? Universal Salvation? Shopping on Sundays? What to Call Ex-Anglicans? Why Did Jesus Die?

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SHOW NOTES:

JIMMY AKIN PODCAST EPISODE 010 (8/30/11) 

* DUANE ASKS WHETHER PROTESTANT MINISTERS ARE “CALLED” BY GOD

No one has a right to receive the sacrament of Holy Orders. Indeed no one claims this office for himself; he is called to it by God. Anyone who thinks he recognizes the signs of God's call to the ordained ministry must humbly submit his desire to the authority of the Church, who has the responsibility and right to call someone to receive orders. Like every grace this sacrament can be received only as an unmerited gift [CCC 1578].

The use of this expression [“subsists in”], which indicates the full identity of the Church of Christ with the Catholic Church, does not change the doctrine on the Church. Rather, it comes from and brings out more clearly the fact that there are “numerous elements of sanctification and of truth” which are found outside her structure, but which “as gifts properly belonging to the Church of Christ, impel towards Catholic Unity”.

It follows that these separated churches and Communities, though we believe they suffer from defects, are deprived neither of significance nor importance in the mystery of salvation. In fact the Spirit of Christ has not refrained from using them as instruments of salvation, whose value derives from that fullness of grace and of truth which has been entrusted to the Catholic Church”  [Congregation for the Doctrine of the Faith, Responses to Some Questions Regarding Certain Aspects of the Doctrine on the Church (June 29, 2007)].

 

* CLAUDIO ASKS WHETHER WE MUST HOPE THAT SALVATION IS OBTAINED BY ALL.

MATTHEW 7

[21] "Not every one who says to me, `Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of my Father who is in heaven.

[22] On that day many will say to me, `Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?'

[23] And then will I declare to them, `I never knew you; depart from me, you evildoers.'

 

LUKE 13 

[23] And some one said to him, "Lord, will those who are saved be few?" And he said to them,

[24] "Strive to enter by the narrow door; for many, I tell you, will seek to enter and will not be able.

 

* ANONYMOUS ASKS ABOUT SHOPPING ON SUNDAY

CATECHISM OF THE CATHOLIC CHURCH:

2185 On Sundays and other holy days of obligation, the faithful are to refrain from engaging in work or activities that hinder the worship owed to God, the joy proper to the Lord's Day, the performance of the works of mercy, and the appropriate relaxation of mind and body. Family needs or important social service can legitimately excuse from the obligation of Sunday rest. The faithful should see to it that legitimate excuses do not lead to habits prejudicial to religion, family life, and health.

"The charity of truth seeks holy leisure- the necessity of charity accepts just work." 

2186 Those Christians who have leisure should be mindful of their brethren who have the same needs and the same rights, yet cannot rest from work because of poverty and misery. Sunday is traditionally consecrated by Christian piety to good works and humble service of the sick, the infirm, and the  elderly. Christians will also sanctify Sunday by devoting time and care to their families and relatives, often difficult to do on other days of the week. Sunday is a time for reflection, silence, cultivation of the mind, and meditation which furthers the growth of the Christian interior life.

2187 Sanctifying Sundays and holy days requires a common effort. Every Christian should avoid making unnecessary demands on others that would hinder them from observing the Lord's Day. Traditional activities (sport, restaurants, etc.), and social necessities (public services, etc.), require some people to work on Sundays, but everyone should still take care to set aside sufficient time for leisure. With temperance and charity the faithful will see to it that they avoid the excesses and violence sometimes associated with popular leisure activities. In spite of economic constraints, public authorities should ensure citizens a time intended for rest and divine worship. Employers have a similar obligation toward their employees.

 

* ANONYMOUS ASKS WHAT TO CALL FORMER ANGLICANS WHO JOIN THE NEW ORDINARIATE.

 

* ALEX ASKS WHY GOD CHOSE TO HAVE HIS SON DIE FOR OUR SINS INSTEAD OF JUST FORGIVING THEM WITHOUT THIS HAVING TO HAPPEN.

 

WHAT'S YOUR QUESTION? WHAT ARE YOU GOING TO ASK?

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Today’s Music: Glory Rocking Days (JewelBeat.Com)

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SCI FI HEADLINES: We Can Forget It for You Wholesale

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