Now that it is well understood that prayer has an important place in Christian Science, may it not be in order to ask whether it can be justly claimed that the prayer of the Bible is the prayer of Christian Science! As the son of a clergyman, and later as a clergyman myself, I was educated to unquestioning belief in the prevailing doctrine of prayer as practised by the modern church.
The study of "Science and Health with Key to the Scriptures," by Mary Baker G. Eddy, has given me a new view-point of Bible prayer. I now see that the Bible and Christ Jesus enjoin the silent, secret, closet prayer of the individual, by the individual, and unseen by men. I see that the Scriptures not only declare for ceaseless prayer, but acknowledge that unselfish service and loving deeds constitute the highest prayer. I have been helped also to see that true prayer is answered and bears fruit, and that the lack of answers to prayers is due to the lack of understanding of those who pray. I also see that the Scriptural prayer is so Scientific that the sick are healed and the sinful restored thereby. Let us calmly consider, then, if this view of the Bible is warranted by the Scriptures.
Is not the prayer of the Bible solitary?
Nowhere in Scripture is one man set apart to do the praying for a congregation. The Bible teaches that each is to do his own praying. It is true that the Bible contains a few public prayers. Such was the prayer of Solomon at the completion of the Temple. But where in the whole Bible is to be found stronger evidence that prayer is for the individual than here, in the words, "Whatsoever plague, whatsoever sickness there be; what prayer and supplication soever be made by any man, or by all thy people Israel . . . Then hear thou in heaven thy dwelling place, and forgive"? (I Kings, 8: 37, 38, 39). Is it not a fair inference from these words, that prayer is to be said by the individual or by the people in their own behalf? It is true also that Jesus gave the Lord's Prayer to his disciples as a body; and it is fitting and proper that this prayer should be used by an assembled people. But observe the care with which the Master urged that this one supplication should not be made an excuse for audible extemporaneous prayer. His strict injunction is, "When thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues [churches]" (Matt, 6: 5). Said one of his disciples, "Lord, teach us to pray" (Luke, 11: 1). Is it not evident that this question would not have been asked, had the Master's habit been to pray aloud publicly? There is no authority in the Bible for a syndicate of people hiring a man to do their praying. In prayer that is solitary, Christian Science agrees with the Bible.
Is not the prayer of the Bible secret?
In the Old Testament there are some few exceptions. In the life of Christ Jesus there is the single exception of his intercessory to be found in the seventeenth chapter of John. Apparently he had a decided antipathy against one's praying where he could be seen of men. Could a command for secret prayer be more explicit and direct than these plain words of Jesus: "When thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret?" (Matt, 6: 6). The most reliable authority on prayer, then, declares that it shall be secret. In prayer that is secret, Christian Science agrees with the Bible.
Is not the prayer of the Bible silent?
It was in mountain silence that an angel-voice spake to Abraham, saying, "Lay not thine hand upon the lad." And again a second time, "In thy seed shall all the nations of the earth be blessed: because thou hast obeyed my voice" (Genesis, 22). It was in the quiet of Mount Sinai that Moses prayed and received the Ten Commandments (Exodus, 20). Of old, silently and alone, the priests paid their vows in the Holy place (Hebrews, 9). Likewise did not Jesus always pray in silence? At night, on the mountain-side, and in the solitary place, alone in calm and quiet, did Jesus approach the Father. Of him it is written, "He went out into a mountain to pray, and continued all night in prayer to God" (Luke, 6: 12). Again we are plainly told his practice of silent prayer in Luke, 22: 39, 41. "And he came out, and went, as he was wont, to the Mount of Olives; and his disciples also followed him. . . . And he was withdrawn from them about a stone's cast, and kneeled down and prayed." Do not these words plainly tell us that Jesus' practice in prayer was silent as well as solitary and secret? In prayer that is silent, Christian Science agrees with the Bible.
Is not the prayer of the Bible ceaseless?
The word of God makes prayer a condition of mind and not a set of formulas. In the Scriptures prayer is unceasing desire for the things of God, and not a series of vain repetitions. Here a book might be written; we have space but for a paragraph. Declared David, "Seek his face continually" (Chronicle; 16: 11). In the one hundred and fifth Psalm it is said, "Seek his face evermore." Spake Paul "Pray without ceasing" (1 Thessalonians, 5: 17), and Christ Jesus said, "Men ought always to pray" (Luke, 18: 1); and again, "Watch ye therefore and pray always" (Luke, 21: 36). Do not these references show us that prayer is ceaseless endeavor to come into harmony with divine law? In prayer that is ceaseless, Christian Science agrees with the Bible.
Is not the prayer of the Bible serviceable?
The Scriptures proclaim a God that answers prayer, and they contain prayers that are answered. For the prayers that are unanswered a good reason is given by James who says, "Ye ask, and receive not, because ye ask amiss" (James 4:3). If there be no fruits, why pray? Of the barren fig-tree commanded Jesus, "Have done with it." Why then not have done with barren prayers? Fruitful are the prayers of the Bible. Speaks the prophet, "Before they call, I will answer" (Isaiah, 65: 24). And the psalmist, "The Lord will hear when I call unto him" (Psalm, 4: 3). And again, "O Lord my God, I cried unto thee, and Thou hast healed me" (Psalm, 30: 2). The beloved disciple says, "This is the confidence that we have in him, that, if we ask anything according to his will, he heareth us" (1 John, 5: 14). Especially does the Master himself insist upon the utility of prayer in these emphatic words, "All things, whatsoever ye shall ask in prayer, believing, ye shall receive" (Matthew, 21: 22). And there is no uncertain sound in his positive assertion. "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened" (Luke, 11: 9, 10). Likewise, "If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you" (John, 15: 7). In prayer that is serviceable, Christian Science agrees with the Bible.
Is not the prayer of the Bible service as well as serviceable?
Bible prayer includes works as well as words. In the Scriptures desire is devotion. Sincerity is supplication. Works are worship, and perfectionation (the act of making perfect —Century Dictionary) is prayer. Prayer as a special expedient for exceptional occasions belongs with the doctrine that religion is outside of and apart from the every-day life. Whereas religion is life, and Life is religion. Declared Moses, concerning the Old Testament religion, "It is not a vain thing for you; because it is your life" (Deuteronomy, 32: 47). When hard pressed by the enemy, Joshua fell prostrate in prayer; but God demanded more. "And the Lord said unto Joshua, Get thee up; wherefore liest thou thus upon thy face?" (Joshua, 7: 10.) Better than the modern is the ancient idea of prayer. In 2 Chronicles, 7: 14, we read, "If my people . . . shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I ... forgive their sin, and will heal their land." Humility, desire, and works, together with prayer, brought forgiveness and healing. Jesus' life was a prayer; therefore he never said, "Go, pray," but he often did say, "Go, preach . . . and heal" (Luke, 9: 2, and elsewhere). Paul tells you not to pray out your own salvation but "work out your own salvation" (Philippians, 2: 12). In prayer that is service, Christian Science agrees with the Bible.
To conclude, Is not the prayer of the Bible Scientific?
True prayer does not consist in begging for favors already granted, but in the acceptance of privileges forever extended. It is neither Scientific nor sensible for the son to beg long for food when the table is spread and the father eager for his coming. It is not Biblical to knock forever at the open door of the treasure-house of Spiritual riches, but rather to enter and appropriate the wealth stored by Love, and always awaiting us. Did not Jesus himself declare, "When ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. Be not ye therefore like unto them: for your Father knoweth what things ye have need of before ye ask him" (Matthew, 6: 7, 8). True prayer is always the realization of the Truth of Being. Such was the prayer of Jesus at the tomb of Lazarus. There was no petitioning for the restoration of his friend; but there was the perfect realization of the abiding presence of eternal Love in the words, "Father, I thank thee that Thou hast heard me." Through this Scientific prayer, "He that was dead came forth" (John, 11: 44). Here was realized the absolute Science set forth in his declaration, "What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them" (Mark, 11: 24). Was not the purpose of Christ's intercessory prayer in John, 17, to help his disciples understand the ceaseless prayer of realization he had always lived but had never voiced?" Was it not uttered that they might be made to see the quality of thought which constituted his silent communion with God? Do not the last words of this prayer voice the Love that is world-transforming? "I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them" (John, 17: 26). Will not the realization of this Love in Christ by us establish the Holy City— New Jerusalem— in which "The tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God" (Revelation, 21: 3).
Such is the prayer of the Bible, solitary, secret, silent, ceaseless, serviceable, serving, and Scientific. In all of which Christian Science agrees with the Bible. May it not then be fairly and justly claimed, that the prayer of the Bible is the prayer of Christian Science?
