Essentials of Prayer
October 24, 2010
(2 Timothy 4, 6-8 & 16-18; Luke 18, 9-14)
Imagine the scene. It is either dawn or mid-afternoon and the sacrifice of atonement for the sins of the people of Israel is being offered in the Temple in Jerusalem. As the proper time arrives, the great gates are opened and the people stream in to witness the sacrifice and to offer prayers to God.
There is the smell of many people; of the lamb who is sacrificed; of warm blood as it is splashed on the altar, then the smell of smoke and burning meat as the sacrifice is burnt on the altar, and of the incense as it is placed on the coals and rises towards the heavens.
There are the sounds of the animals and birds used for sacrifice, of cymbals and bells and trumpets that punctuate the ritual, of many voices speaking their prayers aloud as the incense rises.
Into this scene walk two men. They are both well dressed. Both take care to stand apart from all the other worshippers. But their attitudes are very different.
One man is a Pharisee, a leader and teacher of the faithful. He is careful to stand a distance from all the other worshippers. He must be careful to keep himself untainted by any contact with ‘the people of the land’, those who cannot or do not keep themselves ritually clean; even to brush his coat against their clothes would destroy his state of ritual cleanliness.
He stands erect and full of confidence as he addresses his prayer to the Almighty. As he looks around him, he notices the the other man also standing apart, and uses him as an example. He makes his own assessment of his morality, and it is not a kind one; he brands him a rogue and a swindler – and then throws in adulterer for good measure. He is attacking a stereotype, and does not see beyond his own prejudiced image. His prayer turns into a statement of his own religious superiority to everyone else there. He thanks God briefly, but then goes on to distinguish himself from the ‘great unwashed’ around him, boasting of doing more than the law demands by fasting and tithing more than is required.
The other man, the tax collector, stands apart from the others, not to keep himself unsullied, but because he feels himself unworthy to be among the faithful of Israel. As he too prays aloud, he doesn’t dare lift his eyes from the ground, even to watch the incense ascending, or the priest blessing. He beats his chest (a gesture which was usually done only by women as they mourned a death) to show his anguish and distress at his own unworthiness to offer any prayer to God. When he finally voices his prayer, it is a simple cry to God: “Lord, have mercy on me” or “Lord, make atonement for me”. He has come to pray at the time of the sacrifice, because he believes only the sacrifice of a perfect creature can atone for his sins.
At the end of the ritual, the two men leave, along with everyone else. Perhaps outwardly there is no difference. But, as Jesus tells their story, he reverses the order in which he describes them. The tax-collector, who showed contrition and humility is spoken of first. His prayer has been answered; he has been forgiven and he is justified and judged righteous. The Pharisee who felt himself so superior, is placed second now; his own self-righteousness has hardened his heart; because he is so confident in his own actions, he is not open to God’s grace. HIs attendance at the sacrifice was a waste of time. He returns in exactly the same state as he went up, unjustified and unforgiven.
As Luke’s introduction to the parable makes plain, it is first of all about our the inner attitude of the disciple. The attitude of superiority to others shown by the Pharisee in this parable was criticised by others in Jesus’ time. The Assumption of Moses contained similar sentiments to the parable and Rabbi Hillel wrote: “Keep not aloof from the congregation and trust not in thyself until the day of thy death, and judge not thy fellow until thou art thyself come to his place.”
According to Luke, this parable was told to the disciples on the way to Jerusalem. Throughout this journey, Jesus is shown as trying to teach his disciples about Kingdom values. Chief among those values is an attitude of humility, of service to others, of acknowledging everyone’s equal reliance on the grace of God. In the parables he uses to highlight these values, he uses some strange chief characters – a Samaritan, an unjust steward, a nagging widow – and now a tax collector. A faithful Jewish male would have considered himself superior to all of these – but Jesus uses each of them as an example of what God regards as worthy.
Perhaps in Luke’s church there were also people who regarded themselves as more righteous, more worthy of God’s ear, more certain of salvation than others in their congregation. We know that the early church was made up of Jews and Gentiles, of men and women, of rich and poor. This parable may have been included by Luke to bring them up short and make them think again about their attitudes.
And what of today’s Church? In churches, as in all human institutions, there is a tendency for people to reject others, and to try to keep themselves separate from those who (they think!) fail to meet the standards that God requires. We seem to have particular problems with this in the Anglican Church at the moment. We have provinces in the worldwide Anglican Communion who refuse to attend meetings with representatives of other provinces where gay people have been elected as bishops by their congregations, or where gay couples have been offered church blessings on their partnerships. In the Church of England itself, we have groups setting up ‘societies’ within the church, to ensure they can worship separately from those who wish to admit women to the role of Bishop, as well as from those who won’t accept women bishops for different theological reasons.
Aren’t these actions the modern equivalent of standing by yourself before the altar of sacrifice and pulling your cloak tightly around you lest you become contaminated by those you have judged to be wrong? Are not these groups in danger of basing their confidence on their own right actions, as the Pharisee did, rather than acknowledging that all our hopes are based on the life and death of Christ and the grace of God? Kierkegaard said “The self-assured believer is a greater sinner in the eyes of God than the troubled disbeliever”.
But the parable is also about the right way to pray. The rabbinic documents of the time gave instructions about how a worshipper should pray at the time of the morning or evening sacrifice. He should stand with his hands crossed over his chest and his eyes to the ground, in an attitude of submission to a master or lord. He should first of all articulate praise to God for all his gifts, and then present his own needs.
The Pharisee did neither. He praised God only that he wasn’t like other less worthy people; he didn’t present any petitions to God, since he obviously thought he had everything already. He boasts about his own actions, which go way beyond what is required by the Law. He is the man who has everything – so he really has no need of God. His prayer, though on the surface a thanks to God, is in fact just a request that God confirms his own assessment of himself as righteous.
What’s more, he judges others by their outward appearance, and projects his own prejudices on to them.
In contrast, the tax collector has no illusions about himself. He knows his occupation automatically puts him outside the circle of the faithful. He beats upon his chest, the place where evil thoughts and emotions were thought to come from at the time, and requests nothing based on his own merits. He does not criticise others, not even the Pharisee who is publicly humiliating him in front of a crowd of worshippers. In his prayer he presents just one petition to God and throws himself entirely on the divine mercy; and because God is merciful, his petition is granted.
Luke places a great emphasis on prayer in his gospel. At every significant moment in the story, prayer is offered to God. He also places great emphasis on the outcast and the sinner, alerting us to Jesus’ message that they are often closer to God than those who think themselves ‘religious’.
How does this story relate to our practice of prayer? Do we begin each time of prayer with giving praise and thanks to God for all we have been given – or do we rush immediately into asking for what we want. Do we recognise our own inadequacies and need of mercy, or do our prayers assume that God operates with the same prejudices and stereotypes as we do? It is a particular danger in public prayer; we often pray only for ‘people like us’. In our prayers we sometimes act like the Pharisee, condemning those who are different. This can have a devastating effect on those who hear us: I recently read an article by a non-believer who put aside her own feelings to attend a family christening, only to be confronted by someone leading the prayers who asked God to help ‘fight against the rise of secularism and aggressive atheists’, who wanted to stop him worshipping and destroy Christianity – which was far from what this woman wanted.
But such attitudes also have the effect of taking us further from the presence of God, rather than closer, as prayer should do. Self-righteousness, particularly when it involves projecting the darker side of ourselves onto others, closes our innermost being to the grace of God. The essence of prayer is to stand before God in a state of spiritual nakedness, to acknowledge what we have been given by God’s grace with heartfelt thanks, to reflect how far we still are from what God would have us be, and to trust only in the justice and mercy of God, and in the justification that has been won for us through Jesus Christ.
With that attitude, Jesus’ parable tells us, the tax collector went home justified, made right with God. With that attitude, our reading from 2 Timothy tells us, Paul faced his coming trial and death with confidence and equanimity.
With that attitude, we have begun to master the essentials of prayer, and with it, we can go on learning to become closer and closer to God.