not so much the question of Who we should not pray to as the question of Who we should pray to

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Northern Crofter

Puritan Board Sophomore
There was a rather lively discussion of prayer (should we only pray to the Father - not a new question to me but there were some new thoughts I hadn't previously considered) during a membership class (the topic was the Trinity) which continued after worship this morning. I read through some old PB threads on the topic but didn't find anything that exactly dealt with what was discussed. Our minister said he would pick up the discussion next week. I sent the following to a friend but am hoping for some thoughts:
  1. It is not so much the question of Who we should not pray to as it is a question of Who we should pray to. To deny prayer to the Son or Spirit would seem to deny their Divinity. But to direct prayer to anyone but the Father would seem to deny that the three persons of the Trinity can be distinguished by their personal properties. All prayer is Trinitarian - prayer to the Father is only possible because of the indwelling of the Spirit which is made possible by the sacrifice of the Son. But it does not follow that each person of the Trinity is involved in prayer in the same way. This is why the triquetra (this or this) is often used as a Trinitarian symbol in Anglo-Celtic Christian iconography (whether Christianity borrowed or invented it is debatable) to portray this paradox - they are all one and yet connected, all equal and yet distinct.
  2. As the Westminster Confession states, "In the unity of the Godhead there be three persons, of one substance, power, and eternity: God the Father, God the Son, and God the Holy Ghost" (Ch.2.2). This is expanded in the Larger Catechism thus: "There be three persons in the Godhead, the Father, the Son, and the Holy Ghost; and these three are one true, eternal God, the same in substance, equal in power and glory; although distinguished by their personal properties." (Q9.). Christ is "the Mediator of the covenant of grace" (Q.36) whereas the application of the benefits which Christ hath procured for us "is the work especially of God the Holy Ghost" (Q.58). See Ephesians 2.18: "through [Christ] we both have an entrance unto the Father by one Spirit" and John 4.23: "the true worshippers shall worship the Father in Spirit and Truth: for the Father requireth even such to worship him." See also John 5.30: "I seek not mine own will, but the will of the Father who hath sent me," John 14.2: "I go unto the Father: for the Father is greater than I," and John 14.31: "as the Father hath commanded me, so I do." The Son is equal in power and glory to the Father but this does not mean that the Son cannot direct glory to the Father - when the Father is praised, the Son and Spirit are also glorified. This is reflected in Christ's humiliation. Christ's humiliation resulted in glory to the Father which in turn brought glorification to the Son (now seated in glory at the right hand of the Father). Our prayers should be reflective of these truths - we pray to the Father in the name of the Son while acknowledging that it is all a work of the Spirit.
  3. We have direct commandments from Christ to pray to the Father: "But when thou prayest, enter into thy chamber: and when thou hast shut thy door, pray unto thy Father which is in secret, and thy Father which seeth in secret, shall reward thee openly." (Matthew 6.6); "After this manner therefore pray ye, Our father which art in heaven...." (Matthew 6.9) and "When ye pray, say, Our Father which art in heaven...." (Luke 11.2). See also Romans 8.15: "For ye have not received the Spirit of bondage, to fear again: but ye have received the Spirit of adoption, whereby we cry, Abba, Father.." Again, prayer to the Father is only possible because of the indwelling of the Spirit which is made possible by the sacrifice of the Son: "And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, which crieth, Abba, Father." (Galatians 4.6). There are no commandments from Christ to pray to the Son or the Spirit.
  4. The Apostles directly commanded us to pray to the Father: "Giving thanks always for all things unto God even the Father, in the Name of our Lord Jesus Christ" (Ephesians 5.20); "We give thanks to God even the Father of our Lord Jesus Christ" (Colossians 1.3 - see also v.12 and 3.17). There are no commandments from the Apostles to pray to the Son or the Spirit.
  5. If we can pray to the Son and Spirit with no such command given, then we would also be able to sing uninspired choruses and hymns [our congregation is EP].
  6. Christ always prayed to the Father - Matthew 11.25, 26, 27; 26.29, 39, 42, 53; Mark 14.36; Luke 10.21-22; 22.42; 23.34, 46; John 11.41; 12.27-28; 17.1, 11, 21, 25.
  7. We petition the Father in Christ's name because it is Christ's work that allows us to approach the Father: "... whatsoever ye ask in my Name, that will I do, that the Father may be glorified in the Son. If ye shall ask anything in my Name, I will do it." (John 14.13-14). See also John 15.16: "whatsoever ye shall ask of the Father in my Name, he may give it you," John 16.23: "Verily, verily I say unto you, whatsoever ye shall ask the Father in my Name, he will give it you," and John 16.26: "I will pray unto the Father for you." Praying in the name of Christ is not the same as praying to Christ.
  8. The Larger Catechism only specifically mentions praying to the Father: "The preface of the Lord’s prayer (contained in these words, Our Father which art in heaven,)[1] teacheth us, when we pray, to draw near to God with confidence of his fatherly goodness, and our interest therein;[2] with reverence, and all other childlike dispositions,[3] heavenly affections,[4] and due apprehensions of his sovereign power, majesty, and gracious condescension:[5] as also, to pray with and for others.[6]" (Q.189); "In the fourth petition (which is, Give us this day our daily bread,)[1]... we pray for ourselves and others, that both they and we, waiting upon the providence of God from day to day in the use of lawful means, may, of his free gift, and as to his fatherly wisdom shall seem best, enjoy a competent portion of them..." (Q.193).
  9. Right before Stephen is martyred, there is a wonderful display of the Trinity: "[Stephen] being full of the holy Ghost, looked steadfastly into heaven, and saw the glory of God, and Jesus standing at the right hand of God" (Acts 7.55). But he speaks to Christ ("Lord Jesus receive my spirit," v.59) because he is looking at Him: "Behold, I see the heavens open, and the Son of man standing at the right hand of God" (v.56). Christ's disciples and the people present during His earthly ministry saw Christ, too, and asked Him for many things. But this (communicating to Christ while He is physically present) is different than prayer - there is no example of praying to the glorified Son or to the Spirit in Scripture that I can think of.
 
Admittingly I have struggled with this as well. Especially in the age of "having a relationship" with Jesus as the ultimate test of genuine devotion. I have often times felt I have neglected this relational aspect by directing prayers solely to the Father (in Jesus' name) yet I always find myself going back to that as it feels most natural and like you stated, resembles the example of our Lord. I have also felt I have at time neglected proper worship or reverence for the Spirit by kind of thinking of him as "the workman" that does the bidding of the Father and Son in realm of sanctification of the saints and glorification of the former mentioned; as opposed to being an equal part of the triunity of the Godhead worthy of the same distinct worship and adoration. With each persons of the trinity being equally God, it is easy for me to get caught in trying to give each equal attention in prayer, but I think you hit the hammer on the nail when you said that "in the Father, in prayer, the whole trinity is glorified."
 
Admittingly I have struggled with this as well. Especially in the age of "having a relationship" with Jesus as the ultimate test of genuine devotion. I have often times felt I have neglected this relational aspect by directing prayers solely to the Father (in Jesus' name) yet I always find myself going back to that as it feels most natural and like you stated, resembles the example of our Lord. I have also felt I have at time neglected proper worship or reverence for the Spirit by kind of thinking of him as "the workman" that does the bidding of the Father and Son in realm of sanctification of the saints and glorification of the former mentioned; as opposed to being an equal part of the triunity of the Godhead worthy of the same distinct worship and adoration. With each persons of the trinity being equally God, it is easy for me to get caught in trying to give each equal attention in prayer, but I think you hit the hammer on the nail when you said that "in the Father, in prayer, the whole trinity is glorified."
I have similar feelings at times. I try to follow Christ's instruction with prayer as I see the balance of the Trinity in it. I start my prayer acknowledging God as my Father and praising Him for His fatherly attributes. When I pray that the kingdom would come on earth as it is in heaven, I am acknowledging the Kingship of Christ Who came to earth in the flesh. When I ask for deliverance from evil and the temptations around me, I am acknowledging that the sanctifying presence of the Spirit is needed in my life. I believe the model of prayer we were given is chiastic, so the central prayer for daily bread and forgiveness - both spiritual and physical sustenance and a right relationship with God and other people - is acknowledging my need for all of God's power in all of my life. I don't think there is anything much more Trinitarian than closing with "the kingdom, and the power, and the glory, for ever."
 
Can the words of the Thief on the Cross be regarded as prayer?
I think this would fall under #9 in the OP:
Christ's disciples and the people present during His earthly ministry saw Christ, too, and asked Him for many things. But this (communicating to Christ while He is physically present) is different than prayer - there is no example of praying to the glorified Son or to the Spirit in Scripture that I can think of.
 
Interesting discussion. I have always been taught to regard prayer to the Father as normative, but that at times directing prayers to the Son or Spirit is appropriate.

One scriptural example of prayer to the Son seems to be Stephen at his martyrdom, Acts 7:59-60.

Edit: I realize I skimmed and you actually addressed this example in the OP :duh: However, I'm not sure I buy the distinction being made there as totally legitimate.
 
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Years ago I heard a tape of Pastor Donald Gray Barnhouse saying, "Heavenly Father, we come to Thee through the Lord Jesus Christ, and in Thy Holy Spirit."
I've prayed in that fashion ever since. I don't 'know' that there isn't an alternative that is valid, but I find that homage to the Holy Trinity appropriate.
 
I disagree with the idea in point 9 that Stephen’s petition to the Lord Jesus was not prayer.

And what about all times the Lord Jesus calls us to come to Him?
Since Christ’s earthly ministry in which He was called upon He hasn’t said anything which suggests that should no longer be the case.


I admit I have more confusion with respect to prayer directed to the Holy Spirit, and tend not to personally.
 
Jaren geleden hoorde ik een band van dominee Donald Gray Barnhouse die zei: "Hemelse Vader, we komen tot U door de Here Jezus Christus en in Uw Heilige Geest."
Sindsdien heb ik op die manier gebeden. Ik 'weet' niet dat er geen geldig alternatief is, maar ik vind dat eerbetoon aan de Heilige Drie-eenheid passend.
Thank you so much.
 
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