Haley Buccola
Religion
319
Prof.
Donald Westblade
26
November 2013
Jonathan Edwards on Prayer
On a calm day along the New England coast, the
subtle swell and crest of each small wave creates an unceasing rhythm that
reflects the way of nature throughout the vast variety of GodÕs creation. Jonathan
Edwards, preacher, writer and avid observer of nature, knew these cycles of
nature all too well. His own Christian life was marked by the predictable
swells and peaks of religious fervor followed by valleys of complacency. Edwards
believed that sincere prayer, a duty performed in secret, was the natural
manifestation of an in-dwelling of the Holy Spirit. This privilege is for the
good of man, who through prayer, is made more attentive to the predestined
visible work of God. During his lifetime, a current of religious enthusiasm swept
through the colonies known as the Great Awakenings. This large influx of
converts necessitated oversight of preachers across the continent as they
attempted to sift the faithful from the rest. The unique difficulty this
situation presented in EdwardÕs life as a New England preacher of the 1740s
brought to light his doctrine concerning prayer and its role in the Christian
life.
The realization that the Christian life was not
immune to periods of spiritual melancholy, and even doubt, came as a shock to
one so steeped in Puritan culture but truly shaped his emphasis on the
importance of consistent, secret prayer. The religious landscape of Puritan America
was one of rigid rules which sought to instill a keen sense of religious duty
into every Puritan child. Young Jonathan Edwards was no exception. As one in a
long line of Puritan preachers, he learned the duty of prayer early on. Evening
family prayer routines reflected how serious this undertaking was among Puritan
families. They reminded the children nightly of the importance of consistent
prayer considering the reality of sudden death from sickness or Indians attacks
and even included these reminders as written penmanship or stitching
assignments.[1] It
is no surprise then, that at the age of nine, Edwards records praying in secret
five times a day and organizing prayer meetings among his peers. Often in
Edwards growing up years, he would experience times of remarkable renewal in
his own faith that excited his emotions only to be dashed by a subsequent time
of melancholy which assuredly preceded another renewal of commitment to God in
the face of trial or crisis. Pastor, writer, and doctoral candidate Brian Golez Najapfour, provides a very
helpful look into the ebb and flow of EdwardsÕ personal prayer routines throughout
his life. The sometimes demoralizing waxing and waning of religious fervor described
by Najapfour would later evoke EdwardsÕ sympathy as
well as justness in granting communicate membership to converts of the
Awakening. As such, Edwards recognized the importance of fulfilling his Christian
duty in continual prayer while also admitting that this fulfillment did not in
and of itself indicate true faith. George Marsden, author of the leading
biography on Edwards writes, Òthe introspective and keenly observant young man
remained deeply suspicious of his own affections, having been twice fooled by
what had seemed like the strongest spiritual emotions that disappeared when the
crisis was past.Ó[2] While
religious consistency was often not a reliable indicator of true faith, mere
passionate emotions were just as deceptive. Thus Najapfour
says, ÒHence, it can be learned that first, even an unbeliever can have zeal in
prayer, but without genuine conversion, this zeal will eventually expire; and
second, it is only when one experiences authentic conversion that he can really
come with delight and passion to GodÔs presence.Ó[3]
These experiences early in life became fundamental to EdwardsÕ doctrine which
recognized excitable religious passions were not indicative of the in-dwelling
of the Spirit.
While EdwardsÕ early opinions were shaped by
Puritan culture and personal struggles in his private prayer, those ideas would
be tested by the new culture influenced by Colonial Awakenings. Later in EdwardsÕ
life, amidst the frenzy of spiritual awakenings throughout the colonies, public
prayer meetings grew like wild-fire causing an undeniable rekindling of both
private and public prayer. Marsden agrees that the wider body of Christ was
renewed and united in an Òextraordinary spirit of prayerÓ during these times.[4]
Despite the new trend in a culture of prayer, these ÒConcerted Prayer MeetingsÓ
were not a new revival trend but rather part of a long Puritan tradition
somewhat forgotten since the time of Elizabethan England.[5]
It is well known that EdwardsÕ himself was an avid supporter and proponent of these
prayer meetings at the height of the American Great Awakenings. Nevertheless,
in the same fashion as the challenges presented by private prayer, so too,
revival prayer meetings were fraught with much suspicion doubting the
genuineness of those prayers. This appearance of pure emotionalism and an
understandable potential for hypocrisy undoubtedly provided fader for the Old
Light, New Light controversy. This proliferation and popularization of prayer undoubtedly
contributed to genuine conversions that grew EdwardsÕ congregation while simultaneously
creating a culture in which it was merely culturally relevant to be seen publically
praying. This new culture, which potentially diluted and devalued genuine
prayer, created the necessity for Edwards to cement his doctrine concerning
prayer.
The fundamental building blocks of EdwardsÕ
doctrine, upon which everything else rests, can be boiled down to his belief
that God, first and foremost, mercifully inclines his ears towards the prayers of
sinners while it is manÕs duty and privilege to approach His throne which
accomplishes GodÕs predestined will. The first premise of EdwardsÕ thought is
found in his sermon The Most High, A
Prayer-Hearing God. This sermon, presupposes manÕs sub-ordinance to God in
recognizing GodÕs graciousness in accepting our humble pleas and manÕs duty to
come before him in the posture of prayer. The title itself reflects the
priorities of EdwardsÕ doctrine by first setting God apart as ÒThe Most High,Ó which
identifies God as sovereign and beyond human control or manipulation. Only
after GodÕs supremacy is established does Edwards address GodÕs relationship
with man by naming him ÒA Prayer-Hearing GodÓ. He captures this eloquently in
saying, ÒThough he is infinitely above all, and stands in no need of creatures;
yet he is graciously pleased to take a merciful notice of poor worms of the
dust. He manifests and presents himself as the object of prayer, appears as
sitting on a mercy-seat that men may come to him by prayer.Ó[6]
As evident in this snippet of his sermon, Edwards depicts God as a merciful,
benevolent deity who promises in His Word that He is waiting and willing to
answer the prayers of his children in need.
The second basic premise on which EdwardsÕ bases
his doctrine is the idea that prayer is most fundamentally for the good of
mankind. The good he speaks of here manifests itself in several ways throughout
EdwardsÕ thought. Most fundamentally, manÕs prayers of adoration or petition do
not enlighten the mind of God to manÕs situation or reveal anything new about
His own character. We must conclude that man is the only one benefiting from
new knowledge or some kind of change as a result of the act of prayer. As Edwards
says,
ÒTo instance in the duty
of prayer: it is manifest, we are not appointed in this duty, to declare God's
perfections, his majesty, holiness, goodness, and all-sufficiency, and our own
meanness, emptiness, dependence, and unworthiness, and our wants and desires,
to inform God of these things, or to incline his heart, and prevail with him to
be willing to show us mercy; but suitably to affect our own hearts with the
things we express, and so to prepare us to receive the blessings we ask. And
such gestures and manner of external behavior in the worship of God, which
custom has made to be significations of humility and reverence, can be of no
further use than as they have some tendency to affect our own hearts, or the
hearts of others.Ó[7]
Edwards argues here that on the basis that God
is unchanging we must assume that any change taking place is happening in the
heart of the man. One example Edwards offers which illustrates the benefit man
receives from the act of prayer asserts that consistent time in prayer will
decrease the appeal and opportunity for temptation to sin. Edwards says, ÒIf a
man be constant in the duty of secret prayer, it will tend to restrain him from
willful sinning.Ó[8] He
finds the basis for this argument in scripture where JesusÕ commands his
disciples in the Garden of Gethsemane to ÒWatch and pray, that ye enter not
into temptation: the spirit indeed is willing, but the flesh is weak.Ó[9]
Moreover, while prayer provides the armor to withstand temptation, Edwards also
believes that sin, particularly unconfessed or habitual sin, builds a wall
between prayers of men and GodÕs inclining his ear towards them.[10]
Consequently, Edwards asserts that confession in prayer is vital to redeeming
the heart of the sinner and ultimately for his benefit. In this way, Edwards
preaches that GodÕs will is glorified and made known, not altered, by human
prayers. EdwardsÕ belief is logically flows from the idea that GodÕs sovereign
and pre-willed purpose does not change with every petition that reaches the
heavenly throne but rather the human heart is aligned with His will in the act
of prayer.
What then does Edwards say concerning the
purpose of petitionary prayer? To build upon the previous argument, Edwards
argues that any need that elicits manÕs petition is simply a way to arrest the
attention of man so as to be aware of GodÕs work in the lives of man. As
previously stated, EdwardsÕ full belief in GodÕs sovereignty and foreknowledge predicates
the belief that GodÕs will is not subject to change depending on the prayers of
sinners. Though the experience of Òanswered prayerÓ may distort the perception
that God has somehow changed his will to accommodate our requests, Edwards
firmly believes that even our petitionary prayers are predetermined as a
response to manÕs realization of his need for God. In petitioning God for
relief or provision, manÕs heart is made sensitive to seeing the work He is
about to accomplish. Edwards says it this way, ÒWhen [God] is about to bestow
some great blessing on his church, it is often his manner, in the first place,
so to order things in his providence, as to show his church their great need of
it, and to bring them into distress for want of it, and so put them upon crying
earnestly to him for it.Ó[11]
That being said, Edwards admits to some level upon which it may seem that God
is Òat the command of the prayer of faith.Ó[12]
This happens when man realizes GodÕs ultimate supremacy and submits his will in
the humble state of prayer, then becomes part of a grand work – greater than
humanly possible.
The second reason Edwards encourages the
practice of petitionary prayer is that by doing so, man participates in the
larger work of God thereby rendering his earthly effect greater than that which
his own hands could accomplish. As such, ÒÉ if they have much of the spirit of
grace and supplication, in this way they may have power with him who is
infinite in power, and has the government of the whole world.Ó[13]
He explains that even a poor man devoid of resources to offer, can, through
prayer, make a real difference even across oceans and continents. He argues
that there is a way in which an earthly perspective can portray God as under
the command of the prayer of the faithful. ÒThough they may be private persons,
their prayers are put up in the name of a Mediator who is a public person,
being the Head of the whole church, and the Lord of the universe.Ó[14]
Therefore, while God is completely sovereign and unchanging, there is a real
sense in which manÕs duty in prayer benefits his soul while also having the
privilege of accomplishing GodÕs work on earth. This is an honor above any
other.
The challenges presented by the responsibility
of sifting new converts caused EdwardsÕ to refine his doctrine of prayer,
bringing out the unique aspects of his thought. As new converts flooded through
the doors of the Church, preachers like Edwards were responsible to approve
each new communicate member. Because these converts were birthed in a culture
that emphasized public prayer, Edwards focused on the importance of the duty of
private prayer as indicative of deeper faith. Edwards, no doubt, recalled the
lessons he learned in his own walk of faith throughout his early years. Because
of his experiences, he acknowledged that in discerning the authenticity of
conversion, one cannot look at the outward performance or attendance at public
prayer because, unlike private prayer, it allows the mere appearance of
religion. In his sermon Hypocrites
Deficient in the Duty of Prayer, he makes the point that people may attend
and participate in public and family prayer for the selfish appearance of
commitment to religion and yet harbor no indwelling of the Spirit. ÒMany
vicious persons, who make no pretense to serious religion, commonly attend
public prayers in the congregation; and also more private prayers, in the
families in which they live, ... they may continue to attend upon prayer as
long as they live, and yet may truly be said not to call upon God. For such
prayer, in the manner of it, is not their own. They are present only for the
sake of their credit, or in compliance with others.Ó[15]
For this reason, Edwards finds it necessary to look beyond the visible
appearance of prayer. Christoph Ehrat,
pastor and Master in Theological Studies, uses EdwardsÕ example of time spent
in prayer to illustrate the uselessness of evaluating mere accidental qualities
of an inner expression, ÒEdwards refutes the amount of time spent in reading,
praying, singing, or a strong sense of confidence and assurance as not being
conclusive evidence for the presence or absence of holy affections.Ó[16]
Edwards points out that one may Òomit this duty [of secret prayer], and still
have the credit of being converted persons.Ó[17]
In addition, Edwards felt it necessary to admonish his flock against the
Pharisaical inauthenticity of loud, showy prayer bred by a culture steeped in concerted
prayer meetings throughout New England revivals. The innate desire to be
culturally accepted must have perpetrated this trend in new converts because in
EdwardÕs Treatise on Religious
Affections, he warns his readers of the falsity of showy prayers
for the purpose of public appreciation when he writes, ÒFalse religion may cause persons to be loud and
earnest in prayer: ÔYe shall not fast as ye do this day,
to cause your voice to be heard on high.Õ[18]
That religion which is not spiritual and saving, may cause men to delight in
religious duties and ordinancesÉÓ[19] Therefore, Edwards argues that it is
the delight of a true Christian to seek out time in private, away from the
pleasure of communing with fellow man, to commune with God in solitude. Secret
prayer is consequently the evidence of rightly-ordered affections and
indicative of a deeper commitment to Òtrue religion.Ó The Bible warns of such
sinful actions that appear as religious fervor but are merely devised solely to
please other men. ÒSome are greatly affected when in company; but have nothing
that bears any manner of proportion to it in secret, in close meditation,
prayer and conversing with God when alone, and separated from all the world.Ó[20]
Therefore, attendance at public prayer meetings held little sway in EdwardsÕ
mind in determining the faith of a new member.
As a counterbalance to the Òfalse religionÓ
described above, Edwards describes the signs of a true in-dwelling of the Holy
Spirit. EhratÕs succinct work on EdwardsÕ doctrine of
prayer points out that ÒIn his Treatise
on Grace, Edwards affirms that Ôour communication with God the Father and
God the Son consists in our possessing of the Holy Ghost, which is their
Spirit.Õ It is this divine Spirit dwelling in our hearts who takes us into the
blessed, unsearchable fellowship of the Trinity.Ó[21]
Therefore, true prayer is the natural expression of an inner communion with
God. For Edwards, prayer that is inspired merely by a momentary fear of
damnation is most definitely not an expression of this indwelling of the
Spirit. Only consistent commitment to personal prayer time in secret is reflective
of the presence or absence of the true spirit of prayer. Edwards denounces the hypocrisy
of prayer that is only inspired by heightened emotions or a fleeting fear of
hell.
ÒWhile they are under
awakenings, they may, through fear of hell, call upon God, and attend very
constantly upon the duty of secret prayer. And after they have had some melting
affections, having their hearts much moved with the goodness of God, or with
some affecting encouragements, and false joy and comfort; while these
impressions last they continue to call upon God in the duty of secret prayer.Ó[22]
Put simply, it is the essence of hypocrisy to
remain in the habit of secret, personal prayer only while awakened emotions
make it seem like pleasure but forsake the duty when it requires effort. ÒHypocrites
never had the spirit of prayer given them. They may have been stirred up to the
external performance of this duty, and that with a great deal of earnestness
and affection, and yet always have been destitute of the true spirit of
prayer.Ó[23]
Instead, an in-dwelling of the Spirit recognizes the continued duty of secret
prayer and the pleasure it brings to those in sweet communion with God, hidden
from the eyes of fellow men.
While EdwardsÕ doctrine of prayer seems to offer
a solution to his difficulty regarding communicate membership, this may not be
possible. Given the fact that outward signs are most likely false reflections
of the inner man, even the disclosure of secret prayer habits were are fraught
with the potential for hypocrisy and false humility. Put another way, it is
almost impossible to discern an indwelling of the Spirit because of the nature
of inward motivation. In his own life, Edwards kept his prayer habits secret to
the extent that he did not even record when or how often he prayed for fear
that would violate the objective of the secrecy. Therefore, while EdwardsÕ
doctrine of sincere prayer was fundamentally influenced and necessitated by the
enormous responsibility of determining the recipients of communicate
membership, this method of discerning worthy converts was not sufficient due to
the private nature of authentic prayer. While EdwardsÕ thoughts on prayer were
far more extensive than those points addressed here, these aspects were
relevant to struggles that consumed much of his career, and in some fashion,
determined the course of his life as a Colonial preacher.
Bibliography
Beck, Peter. The Voice of Faith: Jonathan EdwardsÕs
Theology of Prayer. Joshua Press (2010). Previously: Ph.D. diss., Southern
Baptist Theological Seminary, 2007.
Ehrat, Christoph.
ÒJonathan EdwardsÕ Treatise Concerning Religious Affections and Its Application
to Prayer.Ó Crux 24 (1988): 11-16.
Edwards, Jonathan. ÒAn Humble
Attempt to Promote Explicit Agreement and Visible Union of GodÕs People, in Extraordinary
Prayer, for the Revival of Religion and the Advancement of ChristÕs Kingdom on Earth.Ó
The Works of Jonathan Edwards: Volume
Two. Christian Classics Ethereal Library. Pgs 797-847.
________. ÒHypocrites
Deficient in the Duty of Prayer.Ó Select
Sermons. Christian Classics Ethereal Library. http://www.ccel.org/ccel/edwards/sermons.hypocrites.html. Pgs
195-209.
________. ÒThe Most
High, A Prayer-Hearing God.Ó The Works of Jonathan Edwards,
Vol. 2, ed. Edward Hickman. Edinburgh: The Banner of Truth Trust (1834,
reprint -1974): 113-18.
________. ÒThoughts on
the Revival of Religion in New England.Ó The Works of Jonathan Edwards, Vol. 1, XI: Sect 3. http://www.ccel.org/ccel/edwards/works1.ix.vi.iii.html
________. ÒNarrative of
Surprising Conversions: This Work Further Illustrated in Particular Instances.Ó
The Works of Jonathan Edwards: Volume
One. Christian Classics Ethereal Library. Pgs 1541-1555.
________. A Treatise on Religious
Affections. Christian Classics Ethereal Library.
http://www.ccel.org/ccel/edwards/affections.html.
Kreider, Glenn R. ÒJonathan
EdwardsÔs Theology of Prayer,Ó Bibliotheca
Sacra 160, no. 640 (2003): 434-56.
Najapfour, Brian G. Jonathan Edwards: His Doctrine of and
Devotion to Prayer. Caledonia, MI: Biblical Spirituality Press (2013).
Marsden, George M. Jonathan Edwards: A Life. London: Yale
University Press (2003).
[1] Marsden, George, Jonathan Edwards: A Life, 27.
[2] Marsden, 42.
[3] Najapfour,
Brian G., Jonathan Edwards: His Doctrine
of and Devotion to Prayer, 5. This source was originally a Doctoral
dissertation that was then published. This quote was taken from page five of
his unpublished dissertation.
[4] Marsden, 312.
[5] Marsden, 156.
[6] Edwards, ÒThe Most High, A Prayer
Hearing God.Ó Section I.
[7] Edwards, Religious
Affections,
Part 1 Sec II, Subsection 9.
[8] Edwards, ÒHypocrites Deficient in the
Duty of Prayer,Ó Select Sermons 199.
[9] Matthew 26:41.
[10] Marsden, 312.
[11] Edwards, ÒThoughts on the Revival of
Religion in New England,Ó Works of Jonathan
Edwards Chap X: Part V, Sect 3.
[12] Ibid., Chap X:
Part V, Sect 3.
[13] Ibid.,
[14] Edwards, ÒThoughts on the Revival of
Religion in New England,Ó Works of Jonathan
Edwards Chap X: Part V, Sect 3.
[15] Edwards, ÒHypocrites.Ó Section II, 1.
[16] Ehrat, 12.
[17] Edwards, ÒHypocrites.Ó Section II,
Intro.
[18] Here he quotes Isaiah 58:4.
[19] Edwards, On Religious Affections, Part II,
Section IX.
[20] Edwards, On Religious Affections, Part III, Section X.
[21] Ehrat, Christoph, ÒJonathan EdwardsÕ Treatise Concerning Religious
Affections and Its Application to Prayer.Ó Crux
24 (1988): 15.
[22] Edwards, ÒHypocritesÓ
I, 1.
[23] Edwards, ÒHypocritesÓ III, 1.