Sleeping through Prayer

There was a time when I could not pray. That time is over now. I hope it will be over forever.

But prayer is not always easy.

This is my routine: generally, I pray twice a day – morning and night. I start by reading the Bible. I read the Old Testament in the morning, the New Testament at night. What I read in the Bible often shapes my prayers.

But here’s the problem: at night, I often fall asleep. Sometimes I fall asleep as I read the Bible; sometimes I fall asleep before I start to pray or as I pray.

"Ah", my wise friends will say. "Don’t wait until you’re tired. Turn off Facebook, and pray early in the evening."

Good advice. Thank you, wise friends. But I follow that advice already. It doesn’t matter if I bring myself before God at 7:00 p.m. or 9:30 p.m.. Still, I fall asleep.

There are things I can do. I've learned that if I fast for a day or so, I can have the diligence in study and prayer that I want. At least for a time. When I was young, I used to fast on a weekly basis. But that didn’t make me closer to God. Now, I don’t plan to fast, Pharisee-like, on a regular basis. Now, it’s as-needed. It can sharpen me.

If others benefit from routine fasting, I praise their habit. But the sharpness that I get from irregular fasting is the only reason that I do it. I don’t like to fast. I am a reluctant fast-er.

But last time I fasted, it worked only for about a day. Then I was back to sleep in the evening when I wanted to spend time with God.

This is like Peter and other disciples when Jesus wanted them to pray with him in the garden of Gesthemane. They couldn’t stay awake, and neither can I. I only mention that to show that there is a Biblical precedent for sleeping when it’s time to pray; I don’t compare myself to any apostle, except in their spiritual frailty.

Often, study and prayer still happen. If I fall asleep at 7:00 p.m., I generally wake around midnight. Since I have to do something, I generally take up my study and prayer where I was when I gave up earlier in the evening, shut of the light, and rolled over on my side. Then, time well spent, I go back to sleep.

Wildness and the Word of God

Do not answer a fool according to his folly, or you yourself will be just like him. [Proverbs 26:4 (NIV).]

Answer a fool according to his folly, or he will be wise in his own eyes. [Proverbs 26:5 (NIV).]

I accept that all of scripture is "God breathed." (2 Timothy 3:16.) So I wrestle with what it means that the Bible says one thing in one place, but another thing in another place.

1. Apology.

Let me be clear: I’m fine with anyone who takes the Bible as historically accurate in all its parts, and without contrast from one part to another. I respect that person. I crave that person’s prayers. I am not superior to that person; I know that, and God bless him or her. I know persons who know the Bible better than I do, and they accept it as literal, perfect history and completely consistent throughout. That’s fine.

Arguments over Biblical literalness and consistency might be like the "foolish controversies" condemned by Paul. (Titus 3:9.) I have no wish to press against anybody a "foolish controversy".

This is written for people who read the Bible, like me, and who find contrasts among its parts. This is for people who wonder: what does this mean?

2. Historical contradictions.

These are examples of what I’m talking about. History in the Bible varies from one part to another.

Genesis 1 and Genesis 2 differently describe the creation of the world. For example, in chapter 1, animals were created before man, and man was created to have dominion over them. In chapter 2, man was created first, and the animals were then created to be companions to him. Also, note that in chapter 1 God separated the light from the darkness twice.

David met Saul under two circumstances. A mighty warrior, he was called to sooth King Saul’s tormented spirit with music. (1 Samuel 16.) This is the first description of their meeting. But in 1 Samuel 17, David came to Saul because, as a lad, he slew Goliath.

In Matthew 27, Judas the betrayer hanged himself. In Acts 1, he pitched forward in a field, and his intestines spilled out.

3. Doctrinal differences.

Biblical doctrine also varies from one part to another.

a. Prayer.

Different Gospels say different things about prayer. This is Matthew chapter 6, which encourages short prayers:

And when you pray, do not keep on babbling like pagans, for they think they will be heard because of their many words. Do not be like them, for your Father knows what you need before you ask him. [NIV.]

And yet, Luke chapter 18 has the parable of the persistent widow. An unjust judge gave her justice because she gave him no rest from her petitions. Jesus compared her to believers who come before God with prayer:

And the Lord said, "Listen to what the unjust judge says. And will not God bring about justice for his chosen ones, who cry out to him day and night? Will he keep putting them off? I tell you, he will see that they get justice, and quickly. [NIV]

b. God’s treatment of the righteous and the wicked.

The speeches of Job’s accusers aren’t wrong. Scripture does say that God punishes the wicked and blesses the righteous. Compare Psalm 34 to Job 36 (speech of Elihu). Compare Psalm 112 to Job 8 (speech of Bildad the Shuhite). Compare Proverbs 12:21 to Job 22 (speech of Elipaz the Temanite). Yet Job was righteous, and Job was afflicted. This was true despite these scriptures and the words of Job's accusers. That’s the point of the Book of Job.

c. The Laws of Moses.

Then there is the controversy over what parts of the Law of Moses survive in the New Testament era. Here’s Matthew chapter 5, where the Law is preserved intact and in its entirety:

For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished. Therefore anyone who sets aside one of the least of these commands and teaches others accordingly will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven.[NIV.]

Contrast the letter of the Apostles and Elders to believers in Antioch and Syria and Cilicia, about whether those believers should accept circumcision and follow the Law of Moses (from Acts 15). This is a pocket-ready version of the Law:

It seemed good to the Holy Spirit and to us not to burden you with anything beyond the following requirements: You are to abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality. You will do well to avoid these things. [NIV.]

d. Faith or faith and works?

And then there is the question: is salvation by faith, or by faith and works? Romans 3:28 says:"For we maintain that a man is justified by faith apart from works of the Law." (NASB.) James 2:24 says: "You see that a man is justified by works and not by faith alone." (NASB).

Martin Luther believed that these passages could not be reconciled; he wondered if James belonged in the Bible. Attempts to reconcile James and Romans spew like sparks from a fountain-style firework. (Go ahead, Google it.)

As to faith and works and James and Romans, I don’t know if this part of Matthew ties the twain, or if it makes a middle ground:

Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock. The rain came down, the streams rose, and the winds blew and beat against that house; yet it did not fall, because it had its foundation on the rock. But everyone who hears these words of mine and does not put them into practice is like a foolish man who built his house on sand. The rain came down, the streams rose, and the winds blew and beat against that house, and it fell with a great crash. [Matthew 7:24-27 (NIV).]

But reconciliation might not be needed.

4. Plausible explanations?

There are plausible explanations for these differences.

a. Scope to the writers.

All scripture is God-breathed. (2 Timothy 3:16.) But that doesn’t mean scripture is God-dictated. God gave scope to the writers for their own personalities and opinions and traditions to enter into what they wrote. And because their personalities and opinions and traditions differed, the writings differed.

b. The Bible is pastoral.

Also, the Bible is pastoral; it leads people to God and salvation. Contrasts could be explained in that vein.

So differences among writers in the Bible might reflect differences among believers or circumstances. It might be important for some believers to pray persistently and at length, like the widow who sought justice from the unjust judge. But God might want to assure other believers that he will not neglect their prayers only because their prayers are brief.

Smug believers might need to hear that God will judge them by what they do or by what they don’t do. Struggling believers who labor and strive and become disheartened by their perpetual failure might need to hear the word of grace.

c. Tethering to the Holy Spirit.

God might not want us to be solely tethered to a book, even the Bible.

The Bible is very, very important to a believer. A believer who doesn't travel deeply into the Bible neglects a resource that can draw him upward to God.

But God might not intend for us to rely upon the Bible to the neglect of the Holy Spirit, the Advocate. The mysteries of scripture bring us to God in prayer, and certainly it is a mystery why the Bible says one thing in one place and another thing in another. When we come to God in prayer, that invites the Helper to guide us. And that help might be so important that anything that brings us to it is a boon and not a detriment as some see it.

5. The vitality of the word.

Here’s a thought: maybe the whole issue of consistency and inconsistency needs to be hissed at.

The Bible is a book apart. The Word of God has a unique brilliance. In its brilliance there is something wild and unmanageable.

In The Chronicles of Narnia, C.S. Lewis said of his Christ-figure, the lion Aslan, that he was "not a tame lion." Maybe if we worry about contrasts in the Word of God, we err by trying to impose on it a buttoned-down quality, a tameness.

So in judging the Word of God like we might judge a witness in a theft trial or a mere philosophical essay, we fail to see its wildness and its vitality. This is a vitality that no mortal mind can contain. It stops us from judging the Bible as we might judge lesser literature.

6. The writers weren’t troubled.

The holy persons who wrote scripture fully knew of the contrasts among its parts. The two proverbs at the beginning of this piece, about answering a fool, appear literally side-by-side. Genesis 1 and Genesis 2 are sequential chapters. The two ways that David met Saul are only one chapter apart.

If making the Bible less mysterious were the first goal of the writers of scripture, the solution would have been easy. They simply could have deleted one version or the other.

But that wasn’t done. And that tells me that the writers of the Bible were not unduly troubled by what might trouble a modern believer or by what might excite an unbeliever looking for a reason to un-believe.

The writers of the Bible saw and believed. Believers today can read and likewise believe.

7. The final word is God’s.

Perhaps it’s right to think of the Bible, at times, as a debate about God and about God and history. In a way, this debate is like the debate among Job and Eliphaz and Bildad and Zophar and Elihu. None of them were per se wrong. But the winning word, as in the book of Job, will be God’s.

God in the Classroom: A Manifesto

Sshhh! Let’s conspire.

People complain that the Supreme Court banned God from the classroom in the 1963 case Murray v. Curlett. But there’s a way to get him back.

It’s real simple. It’s real subversive.

See, God dwells in the hearts of those who love and fear him.

See where I’m going with this?

So it’s simple. In our homes, in our churches, teach our children to love and fear God. Then send our children to school. When our children enter school, God goes in with them, carried in their hearts.

It’s so simple!

The problem is that people sometimes talk like we need teachers to lead Christian prayers and read the Bible in classrooms, in front of students who are Christian, Jewish, Buddhist, Muslim, Hindu, atheist, and agnostic. That, apparently, will install God in the hearts of the students, so the students can carry God back to their homes and churches.

But these people, in their complaints, have it all backward. It’s supposed to work the other way around.

True, my plan has at least two problems. The first problem is that it takes effort by parents and pastors. Because to really, really work, this plan demands that children learn to be little Christs. To really, really work, our Christian children must go into schools and act in a way that the non-Christians see a difference in them that they want for themselves.

And that calls for discipleship. That calls for study, prayer, and meditation – by the parents, by the pastors first, then by the children.

That’s because Christlikeness does not arise in the lazy Christianity that glories in being saved but makes no effort to deepen a relationship with the saver. That relationship – like any good relationship – demands time. And it demands time from the parent and the pastor before they can reproduce it in the children.

And here’s the second problem: the success of this plan is not guaranteed by the efforts that parents and pastors make. This Christian Normandy Invasion of the classroom is no more guaranteed to succeed by our efforts than that other Normandy Invasion. There’s something else that this plan requires, and it’s something that we have no control over.

That’s grace.

Study, prayer, and meditation don’t automatically lead to Christlikeness. Online, you can listen to sermons from the Westboro Baptist Church (they who celebrate the deaths of our soldiers). They know their Bible. They know it well. They just have a flawed understanding of it. It defies my understanding of the in-dwelling Christ to say that Christ dwells in them.

The South went to war against the Union to preserve the institution that permitted them to eat their bread by the sweat of other men’s faces – Black men’s faces. They were a praying, preaching, Bible-reading people.

The overwhelming majority of Germans were Christians. But they followed Hitler into World War II and the Holocaust.

So study, prayer, and meditation lead to spiritual wastelands without the grace of God. And nobody can make God give grace.

But nobody can stop us from praying for grace.

So pray for grace, for yourselves and for your children. Then study, meditate, and continue to pray, and teach your children to do likewise.

Then nothing but God himself can keep God out of our schools.