The Theology of Prayer

By The Rev'd Dr. Robert Crouse A Paper from a Western Canadian Theological Conference published in Dr. !. rescho" ed. The #ord is $igh% The Theology and Practice of Prayer &'elo"na B. C. (parro"'s )diting *++,- pp. ,./,0. 1

I. Prayer as Human Desire

#i2e as the hart desireth the "ater/broo2s% so longeth my soul after thee 3 4od. !y soul is athirst for 4od yea even for the living 4od% "hen shall 5 come to appear before the presence of 4od6 &Psalm .7%*/ 7Regarded from the standpoint of human psychology and as a phenomenon of universal religious practice prayer appears to be simply the articulation of human desires human longings and human aspirations. 8!y soul is athirst for 4od 8 cries the Psalmist and it is indeed that thirst that desire for 4od "hich/ "hether ac2no"ledged or merely implicitunderlies and impels every 9uest of the human spirit. 8All men by nature desire to 2no" 8 says Aristotle at the beginning of his !etaphysica.:7; But "hat is it that they desire to 2no"6 They long to 2no" the reasons of things the causes the truth of things< finally to 2no" that truth by "hich and in "hich all things have their truth. Thus Dante in the Paradiso compares the intellect=s desire to a "ild beast=s racing to its den "here alone it can find rest.:>; What are all our sciences "hat are all our fragments of 2no"ledge but droplets from that fountain of "hich "e long to drin2 in all its fulness6 8!y soul is athirst for 4od yea even for the living 4od.8 What is our 9uest for happiness but a desire for the good< and "hat is that good "e see2"hether 2no"ingly or notbut some participation in the pure and perfect good "hich is 4od himself6 What is our 9uest for liberty but our longing for 4od=s o"n city the heavenly ?erusalem "hich is above and is free and is the mother of us all6 8!y soul hath a desire and longing to enter into the courts of the #ord% my heart and my flesh re@oice in the living 4od8 &Ps. 0.%7-. What is our 9uest for beauty but a longing for that pure and perfect beauty "hich belongs to (ion< and "hat are all our fragmentary images of beauty "hether in music or painting or sculpture or poetry or "hatever human arts but pallid reflections of the unimaginable beauty of the countenance of 4od6 8!y heart hath tal2ed of thee (ee2 ye my face% thy face #ord "ill 5 see2. 3 hide not thou thy face from me% nor cast thy servant a"ay in displeasure8 &Ps. 7,% +-. Desire ta2es so many forms and spea2s "ith so many different voices. Aigh up in the mountains of central 5taly in AbruBBo there is a tiny isolated hamlet called Bominaco< and near that place in a solitary spot on a mountain/side there is a supremely lovely t"elfth/century church "ith frescoes sculpture and architectural lines of such eC9uisite beauty as to move one to tears. The pastor of Bominaco sums up the meaning of the place in one phrase% 8insonne desiderio di Dio8% unsleeping desire for 4od. 5t is the soul=s thirst articulated in stone. 83ne thing have 5 desired of the #ord that 5 "ill re9uire even that 5 may d"ell in the house of the #ord all the days of my life% to behold the fair beauty of the #ord and to visit his temple8 &Ps. 7,% .-. All human desire all human longing and aspiration eCpressed in a thousand different forms at a thousand different levels is ultimately desire for 4od. Dante ma2es that point lucidly in the Convivio% Therefore 5 say that not only in the gaining of 2no"ledge and "ealth but in any ac9uisition "hatever human desire reaches out in one "ay or another. And the reason is this% the deepest desire of each thing arising from its very nature is to return to its principle. And because 4od is the principle of our soul and has made it li2e himself &as it is "ritten 8#et us ma2e man in our image and li2eness8- the soul mightily desires to return to him.

And so as a pilgrim "ho travels along a road he has not been on before believes each building seen in the distance is the inn and finding it not so directs his belief to the neCt and so from house to house until at last he finds the inn< @ust so our soul as soon as it enters upon the ne" and unfamiliar road of this life directs its eyes to"ards the end the highest good and each thing it sees "hich manifests some good it ta2es to be that end. And because its 2no"ledge is at first imperfect ineCperienced and untaught little goods seem great to it and thus it begins its longing first "ith them. Thus "e see the infant intensely longing for an apple< and then later on for a little bird< and then still further on fine clothes< and then a horse< and then a mistress< then modest riches< then more< and then still more. And that is because in none of these things does it find that for "hich it ever see2s and it believes to find it further on.:.; Prayer is the interpretation the articulation of all this desire% the soul=s ceaseless desire for 4od< and prayer is therefore indeed as 4eorge Aerbert describes it 8soul in paraphrase heart in pilgrimage.8:D; 5ndeed the desire is itself the substance of the prayer as (t. Augustine remar2s in one of his sermons% 8Desire itself prays even if the tongue be still. 5f you al"ays desire al"ays you pray. When does prayer sleep6 3nly "hen desire gro"s cold.8:E; (t. Thomas A9uinas ma2es the same point in his commentary on the First )pistle to the Thessalonians "hen he says that 8desire itself has the force of prayer8:,; < and Richard Aoo2er sums it up in a comment in the #a"s of )cclesiastical Polity "here he remar2s that 8)very good and holy desire though it lac2 the form hath not"ithstanding in itself the substance and "ith him the force of a prayer "ho regardeth the very moanings groans and sighs of the heart of man.8:0; The articulation of desire the articulation of human longings and aspirations% from the standpoint of human psychology and universal religious practice that is the meaning of prayer. 5t is homesic2ness for 4od. 8!y soul thirsteth for thee my flesh longeth after thee% in a barren and dry land "here no "ater is.8&Ps. E>%7-. But loo2ed at only in that perspectivethe perspective of human aspiration and human eCperienceit has inevitably a tragic character because it see2s an end "hich human energy and human ingenuity can never attain% it see2s the divine life it see2s divine friendship it see2s to be as 4od. That is tragic hubris the tragic pride of human aspiration "hether one thin2s of that in terms of the biblical accounts of the eCpulsion from the garden and the destruction of the To"er of Babel or "hether one thin2s of the fate of the heroes of 4ree2 tragic poetry< for the divine life and the divine friendship appear to be as Aristotle remar2s 8a life too high for man.8:+; Remember ho" the temple of the oracle at Delphi bore the inscription gnothi seauton 82no" thyself8:*G; 2no" that you are a man and not a god and do not transgress the human limits. The end of our desire must remain eternally beyond us as in 'eats= meditation on the figures of the lovers painted on a 4recian urn poised there forever in the moment @ust before the 2iss% 8Bold lover never never canst thou 2iss Though "inning near the goal.8:**; There is of course in such a spirituality a terrible hopelessness perhaps most fully manifest in the desperate religiosity of the last great pagan philosophers *7 and perhaps less nobly manifest in some of the biBarre religious enthusiasms of our o"n times. But "hat is the alternative6 To deny the desire is to reduce the 9uest for truth to idle curiosity or pedestrian utility the 9uest for happiness to selfish self/indulgence and the 9uest for beauty to the search for emotional 8highs8. 5t is to fall into that pusillanimity of spirit "hich Dante so marvellously describes as the vestibule of hell "here life is but the futile pursuit of an empty figment. 8$on ragioniam di lor ma guarda e passa 8 says Hirgil 8#et us not spea2 of them but loo2 and pass on.8:*>; 83 turn a"ay mine eyes8 cries the Psalmist 8lest they beholdvanity8 &Ps. **+%>,- / lest they behold emptiness. 8!y tears have been my meat day and night "hile they say daily unto me Where is no" thy 4od68 &Ps. .7%>-.

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II. Prayer as Divine Gift: The Redemption of Time

To such an account of human prayer as human desire Christian theology "ould add another and more profound and for Christian prayer altogether crucial perspective in the recognition of prayer as divine gift in creation and redemption inspired by the divine Word and moved by the divine (pirit. (t. Augustine ma2es the point in a famous passage at the beginning of the Confessions. 85t is thou 3 4od "ho dost rouse man2ind to delight in praising thee for thou has made us for thyself and our hearts are restless until they find their rest in thee.8*. 5n another passage near the end of the Confessions he comments more fully on the meaning of that un9uiet heart% By its o"n "eight a body inclines to"ards it o"n place. Weight does not al"ays tend to"ards the lo"est place but to"ards its o"n place. A stone falls but fire rises. They move according to their o"n "eights they see2 their o"n places. 3il poured into "ater rises to the surface< "ater poured on oil sin2s belo" the oil. They act according to their o"n "eights they see2 their o"n places. Things out of place are restless. They find their o"n places and then they rest. !y love is my "eight &pondus meum amor meus-. Whithersoever 5 am moved 5 am moved there by love. By thy gift &dono tuo I the Aoly (pirit- 3 #ord "e are set on fire and are borne aloft% "e burn and "e are on the "ay. We climb the ascents that are in the heart....With thy fire "ith thy good fire "e burn and go on for "e go up to the peace of ?erusalem.:*D; The activity of prayer is thus the activity of love=s conversion the activity of rational "ill aspiring and ascending to"ards its true eternal good. But "hat is the impulse the spring of this ascent this pondus this 8"eight8 of love6 5t is the natural 4od/given desire of the created soul 8the concreated and everlasting thirst for 4od=s o"n realm 8:*E; inspired by the fire of the spirit "hich burns "ithin the soul. And @ust as fire by the compulsion of its very nature rises up"ards so the soul moves to desire and finds no rest until it finds re@oicing in the final ob@ect of its love. But "hereas in the realm of nature all things are created in number measure and "eight and by their very natures by their rising and decline infallibly see2 the good in ordered and harmonious praise of the creator human love is the activity of free and rational "ill< and therein lies the possibility of "ay"ard love% a love "hich fiCes upon some finite good as though that "ere the absolute and perfect good. Thus in human life love becomes distorted perverted and frustrated and leads the soul to slavery / subservience to the sensible to idle curiosity and vain ambition sub@ect to all the demons of the present age. And thus the true freedom of the "ill is lost< the fire of love is as it "ere eCtinguished froBen in a dar2 abyss of alienation and despair and prayer is dead. But still someho" the thirst is there if only in a half/recognised sense of emptiness and futility% 8#i2e as the hart desireth the "ater even so my soul longeth after thee 3 4od.8 That teCt from Psalm .7 is marvellously illustrated in the great t"elfth/century mosaic &@ust no" beautifully restored- "hich adorns the apse of the ancient Church of (an Clemente in Rome. 5n that picture the harts come to drin2 of the streams of paradise "hich flo" from the 4arden of )den "hich is also the hill of Calvary surmounted by the Tree of #ife "hich is also the Cross of Christ. There is much more symbolic richness in that astonishing mosaic :*,; but the essential point for us no" is @ust this% 5t is through the Cross of Christ that the ancient enmity the old and ever ne" alienation is overcome and the streams of grace flo" out to rene" the spiritual life of human2ind and give rebirth to prayer. 5t is through the Cross of Christ that the gates of prayer are truly opened. Prayer is indeed the articulation of human desire< but Christian theology sees it as properly much more than that. By the Cross "e are .

raised up no longer @ust clients so to spea2 but friends of 4od< and prayer becomes the conversation the com/munication of friends. As (t. Thomas remar2s in his meditations of (t. ?ohn *D &?esus= #ast (upper Discourse- 3ur (aviour calls his disciples 8friends 8 and to converse together in the proper condition of friendship. Friends delight in each other=s presence and find comfort there in their anCieties. We are made friends "ith 4od he d"elling in us and "e in him. We are no longer servants but friends 8For ye have not received the spirit of bondage again to fear but ye have received the (pirit of adoption "hereby "e cry Abba Father8 &Rom. 0 *D-.:*0; The great Puritan divine Richard BaCter ma2es @ust the same point as (t. Thomas specifically "ith reference to the #ord=s (upper "herein he says 8"e have the fullest intimation eCpression and communication of the "ondrous love of 4od.8 5n the sacrament of the body and blood of Christ "e are called to a familiar converse "ith 4od.... There "e are entertained by 4od as friends...and that at the most costly feast. 5f ever a believer may on earth eCpect his 2indest entertainment and near access and a humble intimacy "ith his #ord it is in the participation of this sacrifice feast "hich is called the Communion.:*+; 5t is of course a to2en of the intimacy of divine and human friendship that in the language of prayer in )nglish as in many other languages "e are privileged to use the intimate second person singular forms the 8thee8 and 8thou8 and 8thine8 of intimate friends rather than the public and formal plurals. Prayer is the conversation of intimate friends. But the theology of Christian prayer ta2es us even beyond the intimacy of friendship% 8Jour life is hid "ith Christ in 4od8 &Col. >%>-% 85 live yet not 5 but Christ liveth in me8 &4al. 7%7G-. We d"ell not only in 4od=s presence as friends but "e d"ell in him and he in us and rightly does 4eorge Aerbert spea2 of prayer as 84od=s breath in man returning to his birth.8:7G; 5ndeed in prayer "e are ta2en up into the deepest mystery of the divine life in the relations of being 2no"ing and loving "hich are the Aoly Trinity. Through the gift of the (pirit the Word of 4od engraces our hearts to cry 8Abba Father 8 and thus "e have our places in that eternal outgoing and return of the divine Word and (pirit the divine self/2no"ing and the bond of love "hich unites the 2no"ing and the 2no"n. Thus our prayer approaches 4od not from outside as it "ere but from "ithin 8through ?esus Christ our #ord in the po"er of the Aoly (pirit8< that is to say our prayer is "ithin the 2no"ing and "illing of 4od "ith the divine Providence. 5n a right understanding of prayer it can stand in no ultimate opposition to divine Providence because its "hole point really is to place our life freely "ithin 4od=s "ill in 2no"ledge and love< and our prayers accomplish precisely "hat 4od=s eternal Providence the source of all order in the "orld has eternally "illed to accomplish by them. They are the free agents of Providence the free rational and "illing instruments of grace. 4od=s grace descends and ascends again in prayer. As Richard Aoo2er beautifully eCpresses it% For "hat is the assembling of the Church to learn but the receiving of Angels descended from above6 What to pray but the ascending of Angels up"ard6 Ais heavenly inspirations and our holy desires are so many Angels of intercourse and commerce bet"een 4od and us.:7*; 4od=s grace descends and ascends again in prayer. Thus prayer is 4od=s gift to us% 4od=s "or2 in us and our life in 4od the redemption of desire. As (t. Paul eCplains all "ho are in Christ are by 4od=s grace ne" creations &7 Cor. D%*,- and our prayer is our participation in that ne" life of grace converting us setting straight our love transforming transfiguring 8transhumaniBing8 us &to borro" Dante=s special "ord transumanar-.:77; D

And at this level "hen "e spea2 of prayer "e=re not spea2ing @ust of particular acts of prayer or occasional prayer but of prayer as a condition of life in continual conversion continual reference to 4od. That is habitual prayer that state in "hich according to the magnificent Prayer Boo2 collect for the Fourth (unday after )aster 4od so orders our unruly "ills and affections that "e love "hat he commands and desire "hat he promises that so our hearts may surely there be fiCed "here true @oys are to be found. 5n that condition of habitual prayer that state of being in prayer as ?ohn Donne says in one of his sermons 8that soul prays sometimes "hen it does not 2no" that it prays.8:7>;

III. Our Life in Prayer

5n Christ "e are ne" creations born ane" no longer at enmity but friends of 4od. 3ur reconciliation has been accomplished once for all< for Christ=s sa2e "e are accounted friends of 4od. But in another sense our reconciliation is not complete and "ill not be complete until "e come to 2no" as "e are 2no"n and to love as "e are loved. Thus there is the tension bet"een a @ustification divinely/"rought and finished once for all and a sanctification "hich is being "or2ed out "ithin us day by day. Prayer reaches out in faith and hope across that space. 5n that reaching out of prayer precisely because it is by faith trials and temptations the dar2 night of doubt confusion and uncertainty are not @ust unfortunate accidents. 5n 4od=s good Providence they belong to the very life of faith for faith must be tried li2e precious metal 8"hich from the earth is tried and purified seven times in the fire8 &Ps. *7%E< 5 Peter *%,-. As (t. 5gnatius of Antioch puts it our desire is crucified% 8!y love 8 he says 8my eros is crucified.8:7.; Perhaps the trials ta2e different forms in one age or another and different forms for each of us. Those trials are necessary and must be embraced. 5ndeed as (t. ?ames says "e must 8count it all @oy 2no"ing that the trial of your faith "or2eth patience. #et patience have her perfect "or2 that ye may be perfect and entire &?as. *% >/.-. Certainly the confusions of the "orld in "hich "e live uncertainties "ithin the Church and confusions "ithin our o"n souls present us "ith problems and dilemmas in "hich it is surely not easy to 8count it all @oy8K But that is precisely the nature of our calling and by the grace of 4od "ho gives manna in the desert and "ater from the roc2 "e are not "ithout resources. As "e "ere reminded this morning the Church=s time of persecution is 4od=s time of preparation and it is in eCile that the bride is prepared for her husband. As Thomas Traherne puts it 83ur very rust shall cover us "ith gold.8:7D; 5n this miCed time "hich is both glorious and hard "e are not "ithout resources. We do possess in faith 4od=s "ord of reconciliation committed unto us. We do possess in faith 4odLs "or2 for us 4odLs "ord to us made audible in Aoly (criptures made sensible in Aoly (acraments if "e "ill but attend "ith minds and hearts obedient and penitent. We do possess in faith the gift of 4od=s (pirit to lead us into truth. We do possess if "e "ill in the community of faith centuries of "isdom and eCperiencenone of it irrelevant"ords and images of prayer and sanctity "hich "ill come alive for us if "e "ill give them &as to the shades in Aomer=s Aades- the living blood of our o"n labours to drin2. 5t seems to me terribly important and urgent that "e do our best to reclaim that great heritage of prayer and spiritual discipline "hich is ours especially as Anglicans in our great tradition of common prayer. The practice of Christian spirituality our life of prayer presents us no doubt "ith many difficulties. But only one of these difficulties is 5 thin2 really fundamental< and that is the demoraliBing of the Christian mind and heart and the demoraliBing of the Christian community "hich "e bring upon ourselves "hen "e forget our calling and fall into a mindless conformity to the spirit of the present agethe ambitio saeculi as (t. Augustine calls it.:7E; (ecular ideals secular methods and measures insidiously invade our E

consciousness and pollute the springs of prayer. We lose heart and fall bac2 into a hopeless neo/pagan spirituality. The only true remedy lies in the steady cultivation of the Christian virtues of faith and hope and charity :7,; holding on to the centuries of Christian "isdom holding fast to our road of pilgrimage. What is essentially re9uired is the practical upbuilding among us and "ithin us of the life of penitential adoration the life of habitual prayer. With such graces may 4od no" refurbish his house. 5f this conference has given us a little bit clearer insight into "hat that means and if it has given us any morsel of encouragement to rene" our disciplines of prayer it has indeed been blessed by 4od to "hom be everlasting praise and glory. 8Why are thou so full of heaviness 3 my soul6 and "hy art thou so dis9uieted "ithin me6 3 put thy trust in 4od for 5 "ill yet give him than2s "hich is the help of my countenance and my 4od8 &Ps. .E%E/,-. $otes

*. Thomas Traherne 8Desire 8 The 3Cford Boo2 of Christian Herse ed. D. Cecil &3Cford *+.G- p. 7,>. 7. Aristotle !etaphysics 5 * &+0Ga 7*-. >. Dante Divine Comedy Paradiso 5H *7,/*7+ Dante Alighieri. Tutte le opere ed. #. Blasucci &Florence *+0*- p. E>*. .. Dante Convivio 5H *7 ed. cit. pp. *,E/*,, tr. R.D.C.< cf. Augustine )narr. in ps. #M55 D CC# >+ ,+E. D. 4eorge Aerbert 8Prayer 8 The 3Cford Boo2 of Christian Herse p. *>+-. E. Augustine (ermon #MMM , P# >0 .+,< cf. A. Cacciari (. Agostino d=5ppona. #a preghiera. )pistola *>G a Proba &Rome *+0*- p. .0. ,. Thomas A9uinas (uper epist. s. Pauli lectura Hol. 55 &!arietti *+D>- 5 ad Thessal. *>G p. *0+. 0. Richard Aoo2er 3f the #a"s of )cclesiastical Polity ed. ?. 'eble Wor2s of Aoo2er &3Cford 7*0.*- Hol. 55 H Clvii 7 p. 7G*. +. Aristotle $ichomachaen )thics M , &**,,b 7D-< cf. !etaphysics M55 , &*G,7b *D/7G-. 3n the impossibility of friendship "ith 4od $ic. )thics H555 , &**D0b >D/**D+a D-. *G. For the history of interpretation of the maCim see P. Courcelle Connais/toi toi/mNme de (ocrate O saint Bernard &Paris *+,.-. **. ?ohn 'eats 83de on a 4recian Prn8. ,

*7. Cf. 4. Reale #=estremo messaggio spirituale nel mondo antico nel pensiero metafisico e teurgico di Proclo introductory lecture in C. Faraggiana di (arBana trans. Proclo. 5 !anuali &!ilan *+0D- pp. v/ccCCiii. *>. Dante Divine Comedy. 5nferno ed. cit. 555 D* p. >+E. *.. Augustine Confessions 5 *. *D. 5bid. M555 + &tr. R.D.C.-. For a full discussion see A. Di4iovanni #=in9uietudine dell= anima. #a dottrina dell= amore nelle 8Confessioni8 di (. Agostino &Rome *+E.-. *E. Dante Divine Comedy. Paradiso ed. cit. 55 *+/7G p. E77. *,. For a detailed description see #. Boyle A (hort 4uide to (t. Clements= Rome &Rome *+,7- pp. 7E/>7. *0. Thomas A9uinas Contra 4entiles 5H 77< cf. (uper )van. (. ?o. lect. MH ed. !arietti lect. > */ . pp. >,+/>07. *+. Richard BaCter Wor2s 555 0*E as 9uoted in ?. Pac2er A Quest for 4odliness &Wheaton 5ll. *+0G- pp. 7*>/7*.. 7G. 4eorge Aerbert Prayer ed. cit. p. *>+. 7*. Richard Aoo2er 3f the #a"s of )cclesiastical Polity ed. cit. H CCiii p. **D. 77. Dante Divine Comedy Paradiso ed. cit. 5 ,G p. E*+. 7>. ?ohn Donne (ermon *7 in 4. Potter and ). (impson eds. The (ermons of ?ohn Donne &Ber2eley and #os Angeles *+E7Hol. 5H p. >*G. 7.. 5gnatius of Antioch )p. to the Romans H55 &ed. '. Bihlmeyer Die Apostolischen HRter &TSbingen *+DE- 5 *E p. *GG. 7D. Thomas Traherne 'Christian )thics' in The 3Cford Boo2 of Christian Herse p. 70,. 7E. (t. Augustine Confessions M >G .*. 7,. Cf. R. Crouse 8Aope "hich does not disappoint% The Path to 4enuine Rene"al 8 in 4. )gerton ed. Anglican )ssentials &Toronto *++D- pp. 70E/7+*.

11111111111111111111111111111111111111111111111 Theology of Prayer A boo2 for both religious and lay people "ho are loo2ing for the one and only irreplaceable means of gro"ing in union "ith 4od. Fr. ?ohn A. Aardon "rites on the meaning of prayer the various types of prayer ho" to practice mental ho" to pray in suffering ho" to pray the !ass ho" one can most profit from spiritual reading< and much more. #A!5$AT)D (3FTC3H)R T *0G PP 11111111111111111111111111111111111111111111111 http%UU""".seegod.orgUnatureVofVprayer.htm 11111111111111111111111111111111111111111111111 The (pirit Aelps Ps Pray % A Biblical Theology of Prayer by Robert #. Brandt Wenas ?. Bic2et (tanle J !. Aorton &)ditorhttp%UU""".amaBon.comUeCecUobidosUA(5$UG007.>E,0>UforhisgloryU*G./+>,DE*D/7G,D*77Xproduct/ details

http%UU""".cfpeople.orgU(eminarianWritingsU(emG*E.html A Teaching 3n Prayer 8The Christian stands and falls "ith prayer8 . (o said Aans Prs von Balthasar one of the most prominent theologians of the t"entieth century. What has made and continues to ma2e Balthasar's theology so appealing to so many people is that at the heart of his theology is Christian prayer. 5n fact Balthasarian scholars "ill attest to the fact that it is imperative "hen approaching his theology to 2no" that his theology and spirituality are absolutely inseparable< indeed they are intert"ined each flo"ing into the other. What follo"s is a short teaching on prayer as seen in the light of Balthasar's theology and in particular as it "as influenced by his relationship "ith Adrienne von (peyr. 5f "e "ere to play a "ord association game using the "ord 'prayer' the associated "ords that may come to mind "ould be something li2e 'tal2ing and listening to 4od.' This 'tal2ing and listening to 4od' is "ithout 9uestion an intrinsic part of Christian prayer but for those "ho desire to gro" in their relationship "ith 4od prayer must inevitably move to deeper levels. Prayer must become more than saying "ords to 4od more than as2ing favors of 4od. Prayer at some point must deepen into a personal relationship and a dialogue. The Christian must come to the point "hen their prayer is a simple 'being "ith' 4od. And in this 'being "ith' 4od the Christian must be "illing to be moved by him and respond to him. What is at the essence of Christian prayer is not so much "hat "e say to 4od but it is our stance and posture before him in prayer "hich is really at the heart of it. Hon Balthasar "as deeply influenced in his life and conse9uently in his spirituality and theology by Adrienne von (peyr. Hon (peyr "as a convert to Catholicism and she entered the Church under Balthasar's direction. (he "as "hat "e "ould call a mystic. (he "as a deeply spiritual "oman "hom the #ord permitted to have deep insights and eCperiences of the mysteries of our Faith. Balthasar "as her spiritual director and under his direction Adrienne communicated to him her mystical eCperiences. Adrienne's eCperiences did not simply remain on the level of personal eCperience ho"ever. Aer eCperiences "ere deeply imbedded "ith theological insights and teachings. 5t "ill serve us "ell no" to loo2 at her understanding of Christian prayer and to hopefully dra" insights from it so that "e too might gro" in our prayer. There are a fe" indispensable elements "hich "e must 2eep in mind "hen loo2ing at prayer in the "ritings and lives of Balthasar and von (peyr. For both Balthasar and von (peyr the model of Christian life and prayer is the Blessed Hirgin !ary. This concept is absolutely indispensable for understanding their teaching on prayer. What is also very important in understanding their theology of prayer is that it is deeply informed by the theology of ?ohn's 4ospel &love- and also by the spirituality of (t. 5gnatius of #oyola &obedience-. The spirituality of Adrienne von (peyr may be summariBed in these "ords "hich Balthasar "rote of her% 8&!arian- surrender to all that the Word of 4od can demand and to all it can offer to the understanding and &5gnatian- indifference impregnated "ith ?ohannine theology8 . According to von (peyr and Balthasar "hat 2ind of stance or posture should the Christian have in prayer6 This is not to be understood as a physical posture but the spiritual posture of the person. (imply put the Christian must strive to be li2e !ary. This is much more profound than it sounds upon first hearing. The person "ho meditates on the life of the Blessed Hirgin "ill ultimately have some fundamental insights. !ary did not live for herself< she "as the 'handmaid of the #ord' . !ary's life "as placed completely at 4od's service. (he "as completely "illing and ready to serve. (he "as both virgin and mother &virginally fruitful-. (he 'pondered' in her heart. These elements are indispensable for gro"ing in Christian life and *G

prayer. For Adrienne the ultimate stance of the Christian in prayer is 8a continual and complete movement a"ay from oneself in self/forgetfulness and virginal readiness for the Word of 4od8 . #et us loo2 more deeply into this concept of 'self/forgetfulness and virginal readiness for the Word of 4od.' 5t must first be stated at the outset that self/forgetfulness does not mean self/hatred. 5t does not mean that the self must be negated in order to enter more deeply into prayer and relationship "ith 4od. (elf/forgetfulness means not being preoccupied "ith self< it means turning a"ay from 8psychologiBing introspection8 and turning to"ard the #ord. A concrete eCample "ill suffice. !any times "hen "e pray "e are tempted to enter into prayer "ith a list of things that "e must bring to the #ord. We are tempted to sit before the #ord and tell him our problems and as2 him to give us an ans"er to this prayer or to give us an insight into this situation etc. Again these things are important for our prayer but they are not the essence of our prayer. Hon (peyr "ould tell us that the focus of our prayer must not be the self but the #ord. 3ur primary stance in prayer must not be to 'figure myself out' or to 'get something out of it'< our primary stance must be openness before the #ord. We must go to prayer first see2ing the #ord and his Will rather than on ourselves. Aere "e see the eCample of !ary. (elf/forgetfulness flo"s into the concept of 'virginal readiness for the Word of 4od.' As !ary "as not preoccupied "ith herself but "as ready to serve so too are "e called to be li2e her. This concept of virginal readiness is so profound that "e must ta2e a fe" moments to spea2 more about it. Throughout the centuries artists have tried to depict for us the scene of the Annunciation of the Angel 4abriel to !ary. !ary is al"ays seen in prayer at times she is depicted "ith her head bo"ed and her hands open. Art helps us to ponder this mystery more deeply. Aer bo"ed head sho"s her humility and her "orship of 4od her open hands reveal her readiness to serve and to accept 4od's "ill. When Balthasar and von (peyr spea2 of virginal readiness they are pointing us to the model of !ary. (t. Augustine said that !ary conceived ?esus in her heart before she conceived him in her "omb. 5n other "ords !ary as a faithful ?e"ish girl "as eCpecting the !essiah and in her heart she had been preparing for his coming. 5n her silent prayer and meditation she received the #ord spiritually in her heart. Aer virginal readiness is seen in its deepest sense in the Annunciation. ?ust picture the scene for a moment. !ary the sinless virgin hears the "ords of the angel 8behold you "ill conceive and bear a son8 and she responds 8behold 5 am the handmaid of the #ord be it done unto me according to thy "ord.8 Because of !ary's posture before 4od her virginal readiness she "as ready to receive and to serve. But it "as 4od "ho prepared her< it "as he "ho filled her "ith grace. (he received the 5ncarnate Word in her "omb but it "as 4od "ho initiated and made her fruitful. We too are called to be receptive as !ary "as but "e must li2e her understand that it is 4od "ho initiates. We are to imitate her virginal readiness so that "e too "ill receive the Word of 4od "ithin us. ?ust as !ary "as a vessel for Christ so too are "e to be his vessels. Another !arian aspect that "e find in Balthasar and von (peyr's theology of prayer is the concept of '!arian consent.' We have seen that the posture of the Christian in prayer must be self/forgetfulness and virginal readiness but there is also the element of consent that must be in the life and prayer of the Christian. !ary "as ready to receive the "ord of 4od because she "as completely open to his grace "or2ing in her life. But !ary's receptivity did not simply remain passive. Ppon hearing the Word of 4od she acted on it and responded to it< she consented. !ary's virginal readiness led to her 8yes.8 And !ary's yes effected all of human historyK 5t is "orth citing a rather lengthy passage from Balthasar to really grasp the depth of meaning here. 8Why this beginning in !arian consent6 Because !ary in virtue of her uni9ue election is the only one capable of eCcluding from her yes every conscious or unconscious limitation/ something the sinner al"ays includes. (he if infinitely at the disposal of the 5nfinite. (he is absolutely ready for everything for a great deal more therefore than she can 2no" imagine or begin to suspect. Coming from 4od this yes is the highest grace< but coming from man it is also the highest achievement **

made possible by grace% unconditional definitive self/surrender. 5t is at once faith hope and love it is also the original vo" out of "hich arises every form of definitive Christian commitment to 4od and in 4od. 5t is the synthesis of love and obedience / of ?ohn and 5gnatius . 8 !ary's posture before 4od her grace/filled capacity to receive his Word "as necessary for her to consent to 4od's "ill. We learn another lesson here. As "e sit silently "ith the #ord in prayer virginally receptive to his Word "e are given the grace to respond to his Word. 5t is only by being open to him that "e can consent to "hat he as2s of us. As Balthasar "rote !ary's yes "as 8the original vo" out of "hich arises every form of definitive Christian commitment to 4od.8 We are only able to commit to a vocation in life to the mission "hich 4od gives to us if "e are virginally ready to receive from him all that he as2s of us. Consent to 4od flo"s from our readiness to serve him< and readiness to serve him only comes from being in silent communion "ith him. We must 2no" the 3ne "hom "e are called to serve. This consent is not simply an act of service but is a complete surrender of self to 4od and all that he as2s of us. 5n a "ord it is perfect obedience. 5n order to summariBe this concept of !arian consent 5 "ill cite the elo9uent "ords of Balthasar once more. 8YThe absolute identity bet"een love and obedience is to be found in !ary "here love eCpresses itself in this "ill to be nothing other than the handmaid of the #ord. $o light falls upon her all falls upon 4od< no accent falls upon her consent the entire emphasis lies upon 4od's Word. Pure transparency. Pure flight from self. Pure emptied space for the 5ncarnation of the Word and in this state of emptiness obedience poverty and virginity are all one.8 The final element that 5 "ould li2e to focus on in the theology of prayer according to Balthasar and von (peyr is 'Christian fruitfulness.' 5t is no surprise that here also "e loo2 to !ary as the model. 5t should be clear that the concepts of self/forgetfulness virginal readiness and !arian consent are very much interrelated< in fact they flo" into one another. Christian fruitfulness is then the 'fruit' &no pun intendedof the Christian's prayer. !ary heard the Word of 4od and in her readiness to serve him she consented to be the vessel of the 5ncarnate Christ. We also learn a lesson from !ary giving birth to the Word of 4od ?esus Christ. 8!ary's consent is the archetype of Christian fruitfulness. 3nly "ith man's yes can 4od begin something of Christian supernatural meaning. 3nly in this yes can the (on of 4od become man% at that time in !ary and no" ane" in each one "ho attempts to @oin in her consent8 . As !ary received the Word and gave birth to him so to are "e called to receive 4od's "ord and bring him to birth in ourselves and in others. When "e unite ourselves to !ary's yes and consent to try to serve 4od as she did then "e "ill be fruitful in our Christian mission. This 2ind of surrender to 4od ho"ever is only possible through prayer rooted in self/forgetfulness and virginal readiness to receive 4od's Word. Aere "e see the balance bet"een !artha and !ary bet"een the active and the contemplative life. There is no fruitful active life "ithout a deeply rooted contemplative life. !ary's active consent &her surrenderto 4od and conse9uently her giving birth to Christ flo"ed from her silent contemplation her readiness of heart. The grace to respond to the vocation "hich 4od has given to us flo"s from prayer. 5 have tried to choose some very important and practical themes on prayer from Balthasar and von (peyr. Although these points are theological it is obvious that they are the fruit of much prayer and meditation. 5t is my hope that the theology of prayer as found in the life and "ritings of Balthasar and von (peyr and as outlined in this paper "ill help to deepen our o"n prayer lives and help us to gro" in deeper union "ith the #ord ?esus. 5f "e loo2 to !ary as our model and try to imitate her "e can be sure that "e "ill gro" in holiness and in our love for the #ord. !i2e $a@im (t. ?ohn's (eminary U *7, #a2e (t. U Brighton !A U G7*>D U E*,/,,+/.*0+ *7

8Be still and 2no" that 5 am 4od8 &Psalm .E!i2e $a@im (eminarian (t ?ohn's (eminary December *7 *++0 1111111111111111111111111111 1111111111111111111 http%UU""".fello"ship.caUpresidentUprayerUbibliography.htm

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Annotated Biblography

Clic2 here for Prayer Resources by Category Anderson #eith. When 4od (ays $o% Discovering the 4od of Aope Behind the Ans"ers We'd Rather $ot Aear. !inneapolis% Bethany Aouse Publishers *++E. Deals "ith the difficult sub@ect of accepting the ans"er 8no8 from 4od and 2no"ing ho" to respond properly. Bloesch Donald 4. The (truggle of Prayer. (an Francisco% Aarper *+0G. Argues that prayer is not mysticism &rising to 4od to become one "ith him- but 4od reaching out to humanity and calling for a response of obedience. Haluable insights into the meaning of prayer. Bounds ).!. The )ssentials of Prayer< The Possibilities of Prayer< Po"er through Prayer< Prayer and Praying !en< Purpose in Prayer< The Reality of Prayer< The Weapon of Prayer. Chicago% !oody Press *+0G. Re/released series of boo2s primarily on intercessory prayer. (ome may 9uestion the stress on the necessity for hours of prayer every day and his argument that prayer influences 4od to act "hen he might not have other"ise. Brase #ee and Aelsabec2 Aenry. Praying from 4od's Aeart% )Cperiencing the Po"er of 4od / Focused Prayer. Designed specifically for small group studies in the home or at church this "or2boo2 "ill sho" you ho" to pray scripturally and deeply. Bright Honette and Ben A. ?ennings eds. Pnleashing the Po"er of Prayer% !essages from the 5nternational Prayer Assembly. Chicago% !oody Press *+0+. Addresses on prayer for rene"al and evangelism from the 5nternational Prayer Assembly for World )vangeliBation in (eoul (outh 'orea *+0. under the auspices of the #ausanne Committee for World )vangeliBation. Hery valuable resource. Bro"n (teve. Approaching 4od% Ao" to Pray. $ashville% !oorings a Division of The Ballentine Publishing 4roup *++E. Bro"n eCplores the practical side of praying / the amount of time "e give to it the time of day even the most helpful posture. And he helps us understand the 'deeper' side of prayer / the a"e and "onder of relating to a great 4od. Bryant David. With Concerts of Prayer% Christians ?oin for (piritual A"a2ening and World )vangeliBation. Hentura% Regal Boo2s *+0..

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A uni9ue approach to corporate prayer using the 8concert8 as a metaphor. Widely used in churches and missions organiBations. Bryant David. Aope at Aand. Aere is good ne"s for praying Christians every"here as "ell as incentive for believers to get on their 2nees if they aren't there no". Carson D.A. A Call to (piritual Reformation% Priorities from Paul and Ais Prayers. 4rand Rapids% Ba2er *++7. Pses Paul's prayers as a 8school of prayer8 for modern believers. Carson D.A. ed. Teach us to Pray% Prayer in the Bible and the World. 4rand Rapids% Ba2er *++G. A collection of articles produced by the Faith and Church (tudy Pnit of the Theological Commission of the World )vangelical Fello"ship. Covers biblical teaching prayer and spirituality lessons from the "orld/"ide church and a challenge to pray. Chambers 3s"ald. 5f Jou Will As2% Reflections on the Po"er of Prayer. Christenson )velyn. What Aappens When Women Pray. Wheaton% Hictor Boo2s *+,D. Aas been very popular "ith "omen's groups. Rather light reading but has some valuable insights. Christenson )velyn. Changing Jour #ife Through the Po"er of Prayer. $e" Jor2% 5nspirational Press *++>. 5s a compilation of three of Christenson's boo2s on prayer% &*- What Aappens When Women Pray &7#ord Change !eK &>- 4aining Through #osing. Christenson )velyn. A Time to Pray 4od's Way. )ugene% Aarvest Aouse Publishers *++E. A practical guide to praying for the purpose of evangeliBing friends and neighbours for Christ. A study guide is also available. Christenson )velyn. What Aappens When 4od Ans"ers Prayer. Wheaton% Hictor Boo2s *++.. The se9uel to What Aappens When Women Pray. Deals "ith the topic that an ans"er to prayer is not an end in itself but 4od's "ay of opening the neCt door of our lives and ushering us into the neCt step Ae has for our lives. A study guide is available. Constable Thomas. Tal2ing to 4od% What the Bible Teaches about Prayer. 4rand Rapids% Ba2er *++D. A theology of prayer covering all aspects. Deison Peter H. The Priority of 'no"ing 4od% Ta2ing Time "ith 4od When There is $o Time.

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Deison shares ho" you can spend time in prayer and Bible study and "orship as you% &a- learn ho" to overcome 89uiet time guilt8 &b- understand "hat a personal time of devotion means to 4od &c- find a biblical model of "orship and &d- learn ho" to overcome persistent problems "ith the devotional life. Due"el Wesley #. !ighty Prevailing Prayer. 4rand Rapids% Wondervan *++G. A valuable resource for victorious prayer including prayer for victory over (atan. Due"el Wesley #. Touch the World through Prayer. 4rand Rapids% Wondervan *+0E. 5nspirational boo2 on personal prayer especially in the conteCt of evangelism and missions. )astman Dic2. The Aour that Changes the World% A Practical Plan for Personal Prayer. 4rand Rapids% Ba2er *+,0. Challenges believers to devote one hour per day to prayer and presents a t"elve step plan for filling that hour. )ric2son !ary ). Adventure at Aidden Aaven Ranch% #earning about Prayer as a Family. Colorado (prings% $avPress *+0+. Pses a fiction format to help parents teach their children about prayer. 4addy C. Welton. A #ove Affair "ith 4od% Finding Freedom Z 5ntimacy in Prayer. $ashville% Broadman Z Aolman *++D. (tudy of prayer as conversation "ithin a love affair. Re@ects the 8guilt/trips8 of many boo2s on prayer. 4etB 4ene A. Praying for 3ne Another% The Re"arding )Cperience of Praying "ith 3thers. Wheaton% Hictor Boo2s *+07. Pses the Boo2 of Acts to teach about corporate prayer. 4renB (tanley ?. Prayer% The Cry for the 'ingdom. Peabody !ass.% Aendric2son Publishers *+00. From the model of the early church 4renB argues that the church must become a praying church if it "ants to eCperience rene"al. 4uest ?ohn. Finding Deeper 5ntimacy "ith 4od% 3nly a Prayer A"ay. 4rand Rapids% Ba2er *++7. R. C. (proul commented% This boo2 is "ritten by a man on prayer. We can all learn from it. Aallesby 3. Prayer. !inneapolis% Augsburg *+.D &.Gth ed.A classic on strengthening the prayer life. Aarris Richard. Prayer and the Pursuit of Aappiness. 4rand Rapids% )erdmans *+0D. Calls upon believers to direct their desires to 4od in a spirit of devotion love and prayer. True happiness from 4od "ill result. *E

Aouston ?ames. The Transforming Po"er of Prayer% Deepening Jour Friendship "ith 4od. Colorado (prings% $avPress *++E. Closely eCamines the true nature of prayer and helps us vie" prayer not as a dreary eCercise or a s2ill to be mastered but as a valuable chance to deepen our friendship "ith 4od. Aouston ?ames. The Transforming Friendship. 3Cford% #ion Boo2s *+0+. A much praised study of prayer in (cripture and modern life. Aunt Art. Praying With the 3ne Jou #ove. Portland% !ultnomah Boo2s *++E. A practical step/by/step guide to praying as a couple. Assists couples in developing a strong and intimate relationship that is based on shared spiritual gro"th through prayer. Aunt T.W. and Wal2er Catherine. Disciple's Prayer #ife% Wal2ing in Fello"ship "ith 4od. (outhern Baptist Press. Aelps adults learn to pray through eCperiences based on prayers of the Bible. 5ts *> sessions offer practical eCperiences that strengthens and deepens prayer lives and helps churches develop an intercessory prayer ministry. &Also *> / >G min. videosAybels Bill. Too Busy $ot to Pray. Do"ners 4rove% 5nterHarsity Press *+00. Aybels dra"s on his o"n eCperiences and those of busy people in his church to help you overcome prayer barriers and learn ho" to meet tal2 and "al2 "ith the #ord. ?ourney of Po"er. Produced by )very Aome for Christ. This is a *> lesson course that "ill guide the praying Christian along the seldom traveled road of prayer &E cassette tapes and overhead transparencies are available-. The recommended resource boo2 to accompany this study is 8$o )asy Road8 by Dic2 )astman. Ae has a second boo2 called 8The Aour that Changes the World.8 #a"rence Roy. Ao" to Pray "hen #ife Aurts% )Cperiencing the Po"er of Aealing Prayer. Do"ners 4rove% 5nterHarsity Press *++>. A solid realistic aid to prayer in the difficult times of life. 5s understanding of the hurts people eCperience but does not minimiBe sin and personal responsibility. #e"is C.(. #etters to !alcolm% Chiefly on Prayer. $e" Jor2% Aarcourt Brace ?ovanovich *+E.. Filled "ith insightful comments on prayer. #utBer )r"in. Coming to 4rips "ith Pnans"ered Prayer. #utBer helps us find ans"ers to the difficult 9uestion of "hy 4od doesn't al"ays ans"er our prayers "hile shedding light on the character of 4od. *,

!acArthur ?ohn. Alone "ith 4od% The Po"er and Passion of Prayer. !acArthur eCplores the anatomy of effective prayer and presents a refreshing biblical model you can begin follo"ing. !acDonald Aope. Discovering Ao" to Pray. 4rand Rapids% Wondervan Publishing Aouse *++G. 3utlines nine steps that can lead to a meaningful life of prayer and "orship. A study guide is also available. !agdalen !argaret. ?esus !an of Prayer. Do"ners 4rove% 5nterHarsity Press *+0,. (tudy of the prayer life of ?esus from the ?esus #ibrary series. !artin 4len and 4inter Dian. Dra"ing Closer% A (tep/by/(tep 4uide to 5ntimacy "ith 4od. $ashville% Broadman Z Aolman Publishers *++D. This boo2 not only identifies the steps that bring you closer to 4od it gives you specific details for ma2ing your neCt move plus suggestions about the inevitable road/bloc2s and challenges. !artin 4len and 4inter Dian. Po"er Aouse. A step by step guide to building a church that prays. Po"er Aouse teaches ho" to assess your congregation's prayer s2ills and ho" to develop a step by step strategy for rene"al and outreach. !aC"ell ?ohn. Partners in Prayer. $ashville% Thomas $elson Publishers *++E. ?ohn !aC"ell gives practical insight into &a- the fundamentals of prayer &b- improving personal prayer life &c- praying for others including church leaders &d- building a prayer partners ministry in the local church &e- encouraging prayer revival nation"ide. !oody D"ight #. Prevailing Prayer. Chicago% !oody Press *+//6 Classic set of addresses on the elements of prayer. !oody D"ight #. Ao" to Pray. !uc2 Terry. #iberating the #eader's Prayer #ife. Carol (tream% Christianity Today< Waco% Word Boo2s *+0D. (ound advice on prayer for leaders from the #eadership #ibrary series. !urray Andre". The Prayer/#ife% The 5nner Chamber and the Deepest (ecret of Pentecost. $e" Jor2% 4eorge A. Doran *+*76 Classic guide to overcoming prayerlessness and revitaliBing personal prayer. !urray Andre". With Christ in the (chool of Prayer% Thoughts on 3ur Training for the !inistry of 5ntercession. West"ood $.?.% Revell *+ED printing. *0

Classic on intercessory prayer. $appa !i2e and Amy. D7 Fun Family Prayer Adventures% Creative Ways to Pray Together. !inneapolis% Augsburg Fortress *++E. A boo2 containing D7 original family prayer activities. An indeC of Bible verses is also included in the bac2 of the boo2. $ystrom Carolyn. What is Prayer6 Chicago% !oody Press *+0G. Child's picture boo2 on the meaning and practice of prayer. (anders ?. 3s"ald. Prayer Po"er Pnlimited. Chicago% !oody Press *+,,. The former head of 3verseas !issionary Fello"ship ans"ers many 9uestions about the meaning and practice of prayer. (chaeffer )dith. The #ife of Prayer. Wheaton% Cross"ay Boo2s *++7. Thoughtful response to 2ey 9uestions about prayer. 5ncludes a discussion of fasting and provides a church history of prayer. )Ccellent boo2. (croggie W. 4raham. Ao" to Pray. 4rand Rapids% 'regel *+0* printing. A competent eCposition of the five parts of prayer as found in the #ord's Prayer% adoration confession petition intercession and than2sgiving. Tippitt (ammy. The Prayer Factor. Tirabassi Bec2y. Wild Things Aappen When 5 Pray. 4rand Rapids% Wondervan Publishing Aouse *++>. (hares ho" prayer ma2es our faith relevant and appealing to those around us. Tal2s about ho" prayer opens doors for evangelism and healing. Also available "ith a study guide and on audio cassette. To"nsend Anne ?. Prayer Without Pretending. Chicago% !oody Press *+,>. Compelling response to the 9uestion% 8Does it really matter "hether or not 5 pray68 Torrey R. A. The Po"er of Prayer% and the Prayer of Po"er. 4rand Rapids% Wondervan Publishing Aouse *++>. A classic on prayer. Discusses the freedom peace and security available through prayer and ans"ers common 9uestions about prayer. Wiersbe Warren W. (omething Aappens "hen Churches Pray. #incoln $eb.% Bac2 to the Bible *+0.. Pses the Boo2 of Acts as a model to call the church bac2 to prayer. *+

White ?ohn. Daring to Dra" $ear. Do"ners 4rove% 5nterHarsity Press *+,,. (tudy of prayer in the lives of ten biblical characters including ?esus Christ. Jount David. Brea2ing Through 4od's (ilence% A 4uide to )ffective Prayer. $e" Jor2% (imon Z (chuster *++E. Deals "ith the topic of prayer for those "ho are not familiar "ith the practice. 5t has a broad doctrinal base and gleans from many traditions.

This bibliography "as prepared by !r. Bill Bad2e of $orth"est Baptist Theological (eminary and Rev. 4ary 4il2inson Prayer Resources by Category Difficulties When 4od (ays $o Anderson Too Busy $ot to Pray Aybele Ao" to Pray When #ife Aurts #a"rence Coming to 4rips With Pnans"ered Prayer #utBer The Prayer/#ife !urray Prayer Without Pretending To"nsend 4eneral The (truggle of Prayer Bloesch Approaching 4od Bro"n Aope at Aand Bryant A Call to (piritual Reformation Carson Teach Ps to Pray Carson 5f Jou Will As2 Chambers Changing Jour #ife Through the Po"er of Prayer Christenson Tal2ing to 4od Constable The Priority of 'no"ing 4od Deison The Aour that Changes the World )astman A #ove Affair "ith 4od 4addy Finding Deeper 5ntimacy "ith 4od 4uest Prayer Aallesby Prayer and the Pursuit of Aappiness Aarris The Transforming Po"er of Prayer Aouston The Transforming Friendship Aouston #etters to !alcolm #e"is Alone "ith 4od !acArthur Dra"ing Closer !artinU4inter Prevailing Prayer !oody Ao" to Pray !oody #iberating the #eader's Prayer #ife !uc2 Prayer Po"er Pnlimited (anders The #ife of Prayer (chaeffer Ao" to Pray (croggie The Prayer Factor Tippitt The Po"er of Prayer Torrey 5ntercession The )ssentials of Prayer Bounds Partners in Prayer !aC"ell With Christ in the (chool of Prayer !urray (tudies Praying from 4od's Aeart BraseUAenry What Aappens When Women Pray Christenson A Time to Pray 4od's Way Christenson What Aappens When 4od Ans"ers Prayer Christenson Disciple's Prayer #ife AuntUWal2er ?ourney of Po"er Discovering Ao" to Pray !acDonald ?esus !an of Prayer Tirabassi Daring to Dra" $ear White Brea2ing Through 4od's (ilence Jount )vangelism Pnleashing the Po"er of Prayer BrightU?ennings Touch the World Through Prayer Due"ei 7G

Corporate Prayer With Concerts of Prayer Bryant Praying for 3ne Another 4etB Prayer 4renB Po"er Aouse !artinU4inter (omething Aappens When Churches Pray Wiersbe (piritual Warfare !ighty Prevailing Prayer Due"ei Family Adventure at Aidden Ranch )ric2son Praying With the 3ne Jou #ove Aunt D7 Fun Family Prayer Adventures $appa What is Prayer6 $ystrom

7*