Currents of Faith: Open and Unfolding Reflections

I used to think that I was a miserable failure at praying. After many years I now believe that I pray in a way which fits my theology. When I entered the church at age sixteen, I learned first about corporate prayer, those words spoken by the minister and the total congregation. The two prayers I heard most frequently were the pastoral prayer and the Lord’s Prayer. It would be much later when I would learn more about and engage in personal prayer. I must say that I have had quite a journey with prayer.

I have no doubt that the design for our prayer in the church was the “Vision of God in the Temple,” Isaiah 6.1 -8

In the year that King Uzziah died, I saw the Lord sitting on a throne, high and lofty; and the hem of his robe filled the temple. Seraphs were in attendance above him; each had six wings; with two they covered their faces, and with two they covered their feet, and with two they flew. And one called to another and said: “Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory.” The pivots on the thresholds shook at the voices of those who called, and the house filled with smoke. And I said: “Woe is me! I am lost, for I am a man of unclean lips, and I live among a people of unclean lips; yet my eyes have seen the King, the Lord of hosts!”

Then one of the seraphs flew to me, holding a live coal that had been taken from the altar with a pair of tongs. The seraph touched my mouth with it and said: “Now that this has touched your lips, your guilt has departed and your sin is blotted out.” Then I heard the voice of the Lord saying, “Whom shall I send, and who will go for us?” And I said, “Here am I; send me!” and he said, “Go and say to this people….”

It is amusing to recall that worship for that Pocatello congregation always began with the hymn, “Holy, Holy, Holy,” and ended with “ Lead On O King Eternal,” clearly the borders of the Isaiah passage.

Within this short passage were encompassed several forms of prayer and an order for prayer. Adoration and awe results from being in the presence of the most high God, then an immediate response is an awareness of one’s own sinfulness and guilt as well as the sin of one’s people. Surprisingly sin and guilt are removed by forgiveness, after which it is possible to hear the words of God. Thus, prayer has been classified, Adoration, Confession, Forgiveness, and Call. Only Invocation, Thanksgiving and Healing-Intercession appear to be missing. The order in Isaiah has been employed in the tradition for both corporate and personal prayer. Begin with adoration, move to confession, receive forgiveness, listen for God’s guidance, and be thankful for this guidance.

Such a classification and order of progression seemed too rational, too cut and dried for me. I found other images of prayer much too sentimental: the popular painting of “The Praying Hands,” Norman Rockwell type pictures of grandmother in her rocking chair, Bible on her lap, and head reverently bowed, and the “Precious Moments” depictions of a child in a night gown kneeling beside her bed. Between the rational and the sentimental I found myself wondering about my own image. As I matured in my thinking I came to the realization that our mode of prayer is deeply affected by our worldview, the reality we assume. The way we understand God and the way God relates to the creatures and creation lead to the way we pray. In a recent class we offered on prayer I shared the power of a worldview.

It would be easy for a person to consider it a personal problem when he or she experiences difficulty with prayer. One could ask, “What’s wrong with me that I have trouble praying?” In fact it could be that the problem lies in a wider realm. “What’s happening in the world that makes it difficult for me to pray?” A shift in worldview readily leads to personal problems. I will elaborate such shifts.

For most of Christian history, the universe consisted of three stories: heaven, earth and hell. God lived on the top story, heaven; humans lived on earth, earnestly seeking to enter heaven and avoid hell, while being attended by angels from above and assailed by followers of Satan from below.

Prayer rose from earth to heaven addressing God though Jesus Christ, the One who had saved them from God’s punishment for their sin. They were saved by the one who was without sin dying in their place. Thereafter, all were grateful and indebted to Christ and prayed to God through him. Humans were unable to keep from sinning but their advocate was without sin, so their prayer would be “Lord have mercy on me, not because of my merit, but because of the merit of Jesus Christ.” Thus they prayed in the name of Jesus Christ.

As we explore the prayer of the great fathers and mothers of the faith, we find that most lived in the three-storied universe. We would expect their prayer to reflect their vision of reality. Exceptions would be the Christian mystics who had dramatic, ecstatic, vital, unusual experiences which may not have always fit well with the worldview of that day.
    
For over fifteen hundred years this worldview remained relatively unchanged. Our forebears prayed to an Almighty God in heaven through their advocate, Jesus Christ. However, in the seventeenth and eighteenth centuries the world was “turned upside down.” The discoveries of the new wave of scientists like Copernicus, Galileo and Newton ushered in a new worldview. The earth was no longer the center of the universe. The planets rotated around the sun in imperfect ellipses rather than perfect circles, and the three stories came tumbling down. It became impossible to define up from down and one story from another.

Natural laws explained events which were earlier attributed to God. God became the creator of everything, including the laws which now determined how things happen. God created, then left the continuing operations to natural laws. Some saw no need for God. All could be explained by natural causes: the law of gravity simply works. The world was like a machine.

Humans could now choose among Humanism-Atheism-Naturalism-Deism and classical Christianity. These terms described natural laws without a God; a clock-maker God who created and started the clock leaving it to run on its own; and the traditional God of the three-storied universe.

Advancing science continued to propose other theories to explain the universe. The earlier clock-like, machine-like images were called into question. The era of Einstein, Hawking, Whitehead, and Quantum Physics was upon us. Ultimate reality was seen as energy, event, happening or occurrence rather than thing, substance or matter. The relationships among events were the central focus, a far cry from the solid tiny atoms composed of matter combining in many ways to form more complex compounds. That which happened in a far corner of the universe could be experienced instantly in all corners.

The story of the Big Bang entered into competition with the Creation Story in Genesis. A blended story was proposed in which God guides the Bang and the ever-expanding universe. Some are now saying we live in eleven dimensions, parallel universes,  rather than the usual three dimensional universe. Some say that we are made up of our relationships, thus related to and affected by all the happenings in the universe. Some see God as absent and unnecessary while others radically expand God to a continual presence with all entities everywhere. The God up there and out there is not the only ‘game in town.” The earlier distant God is called into question.

Such radical changes in worldview influence how we pray. The traditional and familiar forms of prayer do not capture the new theories of reality. The older words don’t say it for many people. “Our Father, who art in heaven;” “Almighty God, maker of heaven and earth;” and “We could be damned to hell.” Our earlier prayers were constructed from the blueprints of a three-storied universe.

How do we pray now that this worldview is radically questioned? How do we regain our balance when the rug has been pulled from under us? If God is everywhere and intimate, are angels carrying messages between heaven and earth obsolete? Do we need to pray though an advocate when God is closer to us than our own breath?

Our problem with prayer today may not be so much personal inadequacy, lack of energy or little discipline, but rather may arise from the fact that people live in different worlds. Some stand confused in the midst of the several claims to describe the world. Some reject faith and find no meaning in prayer. Others are busily composing new forms of prayer. Still others stay within the three-storied universe by dividing reality in two parallel worlds: religious and natural.

Today we stand between a rich tradition of beautiful, well-crafted prayer, such as those in the Anglican Book of Common Prayer, and the tiniest beginnings of the yet to be developed prayer which corresponds to a new reality. The challenge is to locate ourselves!

I found it freeing to know that many of those in our Christian tradition lived in a different world than I, so they would naturally pray differently. I could stop feeling guilty that I did not pray nor desire to pray like the saints. Even among them I found some kindred spirits. I was delighted when teaching a class on spirituality to come upon Brother Lawrence and Dr. Frank Laubach. Brother Lawrence served as a kitchen helper in a 16th century monastery and, like me several centuries later, found books on prayer to be confusing. He created his own manner of praying by “practicing the presence of God.”

Dr. Laubach, a 20th century missionary and promoter of literacy, sought out solitary places to talk with God as if he were conversing with a friend. Aha, there are some in my heritage to whom I can say, Yes!

My most shocking experience with prayer came as I began theological school and work at the West Covina Methodist Church. I was assigned to be a pastoral presence in a weekly prayer group of young women. As I became acclimated to the group I learned that one of their members, Marty, had recently died of cancer. The question shared around the group: who was the missing link in the prayer chain, who is the one by omission or commission allowed her to die? I was taken back, dumbfounded! I could not join in with this understanding of prayer which implied that everyone had to do it just right for healing to occur and if not the person prayed for was utterly vulnerable.

Dr. Marjorie Suchocki shares In God’s Presence: Theological Reflections on Prayer a view of intercessory prayer which I embrace. God affects us, we affect God. God’s invitations are based upon our present condition. If we are open, responsive and desiring, God can offer possibilities which could not be offered if we are closed and unresponsive. Prayers surrounding, undergirding and intersecting the needful person allow God to present new potential. These prayers are joining with God, aligning with God, participating with God toward healing. A new interconnected matrix is formed around the person.

From this variety of experiences and my embrace of process theology I came to my own understanding of prayer and mode of praying. I see prayer as “Participating in the Passion of God,” and I pray “Who would You have me become in this emerging moment?” It may seem simple, but it works for me.

As with others in earlier ages, my worldview forms a basis for my prayer. I affirm the following:

Prayer is based on events; Events are composed of four persuasive influences: my past, experiences from my body, happenings in the world and God’s invitation. God is, therefore, a persuasive presence to me in every tiny moment. In each event, I create who I will be for that moment. God graciously accepts me however I create myself in a moment. How I create myself in this moment influences how God persuades me in the next. Prayer is seeking to be aware of God’s possibilities, which are always the most beautiful and loving for both me and the entire universe. My praying in simple form asks God, “Who would You have me be in this moment?”

Several illustrations of “Tiny Moments” will serve to make my praying more specific and concrete:

I get up in the morning. I am tired today and struggle between sitting in my easy chair with a magazine and beginning my walk over Skyline Drive. I ask…Who would You have me become in this moment?

I consider our two walks, the harder one over Skyline Drive and the easier one on the Highline Canal. I ask… Who would You wish me to be?

In the morning we are both showering before going to our respective meetings. The last one out sprays a cleaner on the shower panels. Shall I offer Adrienne the chance to go first, so that she can move more quickly while I spray the shower? I ask….

The bed is unmade and we are beginning to move on with our day. I could run the hot water for shaving or pause long enough to make the bed. I ask….

I am planning to do some writing on the computer this morning. Adrienne is awaiting an e-mail regarding a ride to a Seattle meeting. Shall I go ahead with my computing, invite Adrienne to play through before I start, or go on line and look for the e-mail that she is expecting? I ask….

At the Wild Huckleberry restaurant for Sunday brunch I begin scanning the menu. Several entrees attract my attention: omelet, pancakes, oatmeal. I consider my appetite, the calories and the cost. I wonder which values will I live out in this dining moment? I ask….

I ask a similar question as I remember an event.

Something trips a memory which comes laden with feeling. I remember the telephone call from the president of Chalice Press. I had been working for three years with hopes of their publishing our Adventuring with God class. He states that due to several factors they will not publish the material. After massive work and three trips to St. Louis, I am left dumbfounded and crushed. Much later those feelings begin to arise again. Do I feel all those things again or do I move into some other activity? Into whom do I create myself in this moment?
I ask….

The question is relevant in an event of struggle:

I am at the opening of the Chelan County Democratic headquarters. I have been singing with Dr. David Notter, another guitarist and several others. I notice that across the room is a professional person with whom we had serious conflicts several years ago. Do I avoid him or speak to him? If I speak, what do I say? I ask….

I am most comfortable when I am in my study reading, thinking, and writing. In these modes I feel most creative. Then I come out and share and teach. But I feel this nudge to register new voters. To call the auditor’s office to find out how to do it, get the forms, arrange for a sign in English and Spanish, talk with the supervisor of the Farmer’s Market about space, all this is pushing the envelope for me. However, I ask, who shall I be across these several months? In this instance the answer comes quickly and clearly: “push the envelope!”

Moments of caring and anticipation also bring forth this question:

Joan has been diagnosed with lymphoma. Who would You have me become with her? I listen and conclude that I will express my caring for her by regularly imaging her encircled by God’s grace. By my prayer I offer to become a part of that healing circle of grace. I “participate in God’s passion.”

In my adventure with theology and prayer I have come to some interesting ideas, some of which I have not heard elsewhere. I affirm that God opens the conversation in prayer. So often we think we do as we address God, but as I image the center of creativity it is God who begins that process of creativity by presenting a proposal for that event. Some theorists offer the dramatic claim that if God did not offer a proposal, I would simply stop, not continue, come to a halt! To me this affirms the painting of Christ knocking at the Door.

I have several ways in which I sense God’s possibilities while recognizing that I am simply unaware of most invitations. They come too fast and too frequently for me to comprehend them. Most are vague. I take seriously feelings, a sense of rightness, a recurring “ought,” a night dream, a day dream, a light bulb turning on, a new thought, and  an image. Things come to me without any tag attached stating from whence they came.

I seldom hear actual words, but Bob Whitbeck, a friend at the church, shared some dramatic words which he heard some years ago. While in the Air Force he was helping to move prisoners from a large airplane. As he was unshackling the prisoners twice he heard, “Turn Around!” He ignored both. Hearing the message the third time, he turned around. He was shocked   Standing by him was a large man with his chained fists raised above Bob’s head!

The more that I attend to possibilities, the more familiar and easier it becomes. I am watchful, I listen, I assume that God is always initiating conversation with me. I hold Brother Lawrence and Dr. Laubach as mentors in prayer. I have also begun including in my prayer something that I do not hear elsewhere. I express empathy for God. Feeling the many deaths, tragedies and sufferings in the universe, God experiences them fully as they occur and flow into God’s life. Of course, it is balanced by the many joys, surprises and delights experienced by creatures and thus also by God. Still, I need to share with God how much I have compassion for all the pain and suffering God encompasses.

Prayer plays an important role in my “circle of concern.” I picture myself within concentric circles, each an area in which I participate. The closest circle is where I am actively involved with my thoughts, energy, and action like the classes I teach and the committees on which I serve. The next circle is where I am a member of a group but play no leadership role. The third is one in which I become a part of a momentary cause, participating in a peace vigil or marching to foster a meaningful immigration policy. The fourth is one in which I contribute money and write letters. The fifth is where I can do nothing except pray for those who labor in that part of God’s vineyard. I would experience a great loss and frustration if I could do nothing about so many of the world’s pains. I can pray. I can participate in the passion of God, changing the circumstances into which God will introduce the next proposals for the common good.

As a minister I have many occasions in which to offer corporate prayer. I am pleased to present several of my favorites from Dancing with the Divine.

An Invocation

Gracious God, our constant Friend and beloved Companion, we enter this sacred moment to address and be addressed by You. For ourselves and for the entire global family we speak out our needs, uncertainties, longings, as well as our gratitude and rejoicing, and listen expectantly for Your gracious response to our needs. Amen.

A Grace Before a Meal:

As we gather around this table, O God, we recognize the sacredness of breaking bread together. Knowing that you look upon each person in our circle as precious, we do likewise. We thank You for Your supporting, nurturing and encircling presence with us. We are grateful for the earth which, with Your persuasion, has gifted us with this food, and we share our gratitude for the loving hands which have prepared it. May we be nurtured both physically and spiritually as we share together. May we employ the energy gained from this food to seek adequate nurture for all humanity. In this moment, we remember Jesus who welcomed everyone to the table and we pray in his name. Amen.

A Unison Prayer:

O God, Lover of the universe, we are grateful to be a part of the church, which has responded to Your invitation to offer grace to all creation. We acknowledge our fears, regret our mistakes, celebrate our accomplishments, struggle with our ministries, delight in our relationships, and rejoice in our adventure with You. May we love that realm of uncertainty and mystery into which You continually call us. Amen

An Invocation at a Meeting:

We pause as we gather, O God, to recognize Your presence among us. We know that You are both within the inner depth of each of us and encircling all of us. We also acknowledge that You know us intimately both as persons and as a church community. In our deliberations may we be open to the possibilities which You offer to us continually. May we listen carefully to the ideas and insights which arise in our awareness and to the suggestions and proposals presented by each person in our circle. Inspire us to honor all words spoken here as those which may reflect illumination from You. Grant us wisdom to discover and discern those surprising new avenues which will nurture us, our community, the human family and all creation. We pray in the name of one who was filled with Your Spirit, Jesus Christ. Amen

A Pastoral Prayer Following Three Untimely Deaths:

Gracious God, we had so hoped that we had endured enough suffering in our community: abused children, wrenching trials and vitriolic letters to the editor. Surely, the fabric of this valley has been badly torn. Today we come to You in sorrow. We have faced a violent death, a tragic death, and an untimely death: we stand after the funerals of Charleen and Rosemary and before Gene’s funeral. Our feelings well up in shock, sadness, loss, indignation, rage, fear and disbelief.

All of us have been affected. No one among us is immune from the effects of these tragedies. No one is an island. For we know that the tiniest rock fallen from the promontory takes away from the entire commonwealth. We feel the effects of the murders in Wyoming and in NumberTwoCanyon. And we know that you share all those feelings with us, that You too are pained, hurt and sad. For your intimate closeness we are grateful. As well, we are deeply grateful that You cherish everlastingly in Your own life those persons whom we have lost.

These tragedies probe deeply into our being, releasing memories of our past pain, helplessness and loss and opening a fearful anticipation of our losses yet to come. How difficult it is to continue reaching out, investing and loving when we would be much safer and more tranquil staying alone and insulating ourselves. It is because of who You are that we dare to love, knowing that You take the risk with us. We are grateful that You have shared in each of our past losses and will companion us in any future pain. We are awed by Your capacity to take into Your own life all the pain of the world. We feel a tender compassion for You, knowing the multitude of pain You have experienced in the eons You have been companion to creation.

Yet while receiving pain into Your life, we rejoice that You return to us as grace upon grace. You come to us again and again with that graceful whisper which we need in each moment. When You love though immersed in pain we too may risk loving. When You forgive though deeply hurt, we too may attempt to forgive. When You grace all persons however undeserving, we may take courage to love our enemies. For who You are, we give thanks. We are abundantly grateful for Jesus Christ who revealed to us who You are.

Out of our gratitude may we as a community of faith, reflect Your ever encircling grace into a community laboring under uncertainty, fear, loss and anger. We trust that whatever we face, that You face it with us and will companion us through it.

We dare to pray to You as Your friends, companions, and co-creators in the vineyard of creation because Jesus addressed You in child-like simplicity as Daddy; then surprisingly invited us to address You in like manner. It is in this confidence that we now pray: Our Father, who art in heaven….

In this manner my theology has guided me to pray alone and pray in community.