“Lord, teach us to pray.” Over the years, I have had lots of conversations with people about prayer. Even people who have deep and intense prayer lives often struggle with prayer and seek to become more prayerful. Many others, like myself, feel wholly inadequate in our prayer lives. We struggle to find language to address God, we struggle to be authentic before God; we struggle as we seek to listen to God. It should come as no surprise that I struggle with prayer. One of the first courses I had in Divinity School was “Constructing the Concept of God.” I quickly learned that it was difficult to pray to a concept I had constructed. Continue reading
Before turning to today’s gospel reading, I’d like to say a few words about the reading from Hosea. I’m sure as you as listened and read, questions arose about this difficult and disturbing text. God commands the prophet Hosea to marry a prostitute, or a promiscuous woman; then orders him to give their children awful, offensive names: Jezreel (God sows); Lo-ruhama (not pitied), and Loammi (I am not yours). It doesn’t get any better as the book continues. There’s adultery, separation, and perhaps reconciliation. All of it to symbolize God’s relationship with Israel as that of a husband and an unfaithful wife. Throughout the book, there is very little hope of repentance, although perhaps one gets a sense of it in verse 10: “in the place where it was said to them, ‘You are not my people,’ it shall be said to them, ‘Children of the living God’.” Continue reading
This evening, we’ll be looking at Matthew 6, especially vss 1-14. I’m always struck when I encounter texts in different contexts and the liturgical uses of these verses are powerful and foundational for the Christian life. The Lord’s Prayer is also our prayer, recited in the Daily Office and at every Eucharistic celebration. Its familiarity is both blessing and problematic. When said consciously and meditated upon regularly, it offers the possibility of helping us shape our discipleship and faith. It helps to create a relationship with God that stresses our dependence on God for the necessities of life as well as our purpose and end (“Your kingdom come, Your will be done). But it’s also easy to allow the words to roll off our tongue unthinkingly. Sometimes that’s OK; for example when we need to pray but can’t find words of our own. Sometimes it may be an example of the sort of external piety that Jesus criticizes in the first verses of the chapter.
Those verses are always the gospel reading on Ash Wednesday. In that context they are problematic and challenging, especially of the piety we display on Ash Wednesday. It’s hard not to think about how our actions look to others, whether we’re walking around on Ash Wednesday with ashes on our forehead or attending church on Sunday morning when our friends and neighbors are drinking coffee and reading the paper or out on a bike ride or run. But hiding our piety for the wrong reasons is also a problem. Jesus criticizes “hypocrites” for wanting others to know about their donations and fasting. He isn’t addressing those of us who hide our actions or faith because we are slightly embarrassed of our quaint habits.
Perhaps most important is something implied rather than directly stated here: that our prayers and other practices should be sincere and come from the heart. Prayer is not about others or about ourselves; it is about God. Bonhoeffer has this to say:
Prayer is the supreme instance of the hidden character of the Christian life. It is the antithesis of self-display. When men pray, they have ceased to know themselves and know only God whom they call upon. Prayer does not aim at any direct effect on the world; it is addressed to God alone, and is therefore the perfect example of undemonstrative action