Prayer Online

Prayer is a phenomenon of the human spirit, a religious act, so closely associated with the belief that her identification with the faith – at least in the bosom of Christianity – is not far from the truth. Faith is expressed in prayer, and prayer is an emanation of faith. With prayer we find in all religions, in which God or deity has a personal character. Depending on the level of development of religion, it has less people, more developed form. In the religion of Israel and Christianity takes many forms and is so strongly associated with the content of the Old Testament or the Christian faith, that in the words of prayer we recognize modliciela, his piety and strength of his relationship with God.

Prayer as a positive reference of man to God, both in the religious life of the individual and the larger human community, the Church, has a transcendent dimension. Through prayer because man limited in time and space – thanks to the consent of the sovereign God – establishes a community with a timeless God, but also it reveals its own transcenedencję, as a person whose dimension temporal is only a shadow of destiny of man, created being, whose life goals and actions They appointed by God to go beyond immanence.

Prayer is one of the basic functions of the religious believer, it is a sign of his piety, and in ecclesiology include her nota ecclesiae. Through prayer builds and strengthens the faith community of the saints. Although we distinguish between prayer private and the prayer of the Church – is in fact always it has ecclesial dimension, because everyone is praying in awareness of belonging to the Church of Christ, the Son of God, in whose name we raise our prayers to God, and in the consciousness of faith that together we share, we confess and manifest in different ways.

How to explain the phenomenon of prayer in our lives? Do I need to get out of the Word of God, or the analysis of human existence? If you go the route of indications hermeneutics from above, it is not hard to find in the Scriptures incentive to prayer and exemplary example of the great pray Old and New Testaments. If we follow the path of grassroots hermeneutics, it should be indicated on the human condition, winding paths that walks on the consciousness of loss, alienation, etc.

If the Bible says: Pray! – It may call come across the void. This happens in case of an unbeliever. Sam and analysis of our existence, can lead to consider, not a prayer. Rapidly rolling life, rapid changes taking place in society, the specter of natural disasters, which instantly – if you have a place – according to media reports, overwhelming and frightening. If there is no indication of the way out of the “valley” on the inhabitants of the pound incessantly big “boulders” if we ask “why?” And we do not know that this “valley” you can get it in the circle of such people, without voice from above: God is, there is a narrow path, pray for help, for guidance, never snatch from the heart of prayer. The Word of God entrants in our recognized our existence, lights in the heart of the desire to pray, to seek help and to fellowship with God.

Man himself is the place where God and man. God meets us outside of us. Both the encouragement of the Word of God in prayer and aware of the quality of human existence tend to pray, to worship the Holy and the Most High, to trust the Almighty.

Reformation debating about faith touched an important element of religion in general, and in particular Christianity, after all, according to her no outward signs of the Christian life, but faith alone, its content determines human existence as a Christian. The Christian faith is the fruit of man’s encounter with God through His Word and through the Word is shaped. Faith decides on spiritual formation. She is the essence of piety. [1]

The devotion not getting an external act of man, but only faith. But the real devotion not only faces the inside but also the outside. Similarly as faith and piety expressed in works of a Christian.

“If the soul sincerely believe the Word of God to express their belief that God is the essence of the holy, pure and righteous, by giving him the deepest reverence, we can only give up. It benefits under his rule, it is considered in all of his right, he loves his name, allows him to do with it what he wants ”

– Luther writes in his treatise “On the Freedom of a Christian” [2]

It is not relevant whether the father of the Reformation had in mind here also prayer. Humility and worship of God are associated with prayer. With faith comes prayer. Prayer is an act of faith. Piety is revealed in prayer. Of course we must not forget the admonition of Jesus, not to flaunt with prayer, as did the Pharisees (Mt 6,5). But prayer in Christianity is a testament not only modliciela faith, but witness to the power of God, His grace okazanej all people in Christ.

Great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, taken up in glory (1 Tim 3:16).
2. Niedefiniowalność prayer

What is most obvious – and in the sphere of religious life undoubtedly need for prayer – it is difficult to define, frame the mentally-verbal and describe. The phenomenon of a general nature, defies all pigeonholing, attempt to determine his limits beyond which he can not go. In prayer the human spirit regains full freedom before God, freedom of speech to the Supreme does not mean that a person in prayer and everything in any way might say. The freedom to communicate with God transcends all boundaries, which determines the physicality human limitations and weakness of the language.

What, then, is prayer?

Circulation, catechisms definition that prayer is talking to God, can only accept a certain stage of reflection on prayer. Its boundaries in a sense determines the ability of abstract thinking, the use of concepts that do not belong to the language of everyday communication. This becomes obvious when we realize that the context in which Jesus’ disciples asked his Master: “Lord, teach us to pray” (L 11.1) and call the Apostle Paul: “No stop to pray” (1 Thessalonians 5:17). Besides, if we pray for ourselves? The great Apostle says:

Spirit also helps us in our weakness; We do not know what to pray for as we ought: but the Spirit himself intercedes for us with groans. And he who searches the hearts knows what is the mind of the Spirit, because according to the will of God intercedes for the saints (Rom 8,26.27).

This means that the notion of conversation is insufficient, sometimes perhaps even useless, interfering with zgłębieniu phenomenon of prayer.

Prayer in Christianity, but about this we’re talking, always we have a Trinitarian dimension and is a matter for whom we pray, or to the Father and to the Son, or the Holy Spirit, and also not only because they frequently pray to the Father through son in the Holy Spirit. Speaking Abba, Father, we say always with Christ, because no one before Christ would not cried out to God. And whenever we cry out “Father!”, We must be aware – as the Apostle Paul – that “God has sent the Spirit of his Son into your hearts, crying, Abba, Father!” (Gal 4,6). The intrinsic unity of the Trinity manifests itself in the heart of the believer. His soul is like a mirror, which reflects the real face of God. In the heart of praying faith can recognize the economic Trinity, God in three Persons, open to the man and returned to his unspoken yearnings.

Prayer is thus inscribed in the very mystery of the Trinity. Dialogue with God is so troiczny dimension. The prayer is therefore a place on the words that we speak praising God and asking Him for mercy, as well as on the action of the Spirit, and then the words are unnecessary, God knows the mind of the Spirit (Rom 8.6). The Spirit opens us in prayer on the mystery of the Trinity. Prayer without the Holy Spirit can only be an empty circumlocution. Modliciel but must hope that regardless of the state of our spirit and faith, the Spirit prays for us, after all, He is sovereign and does what is for our salvation.

As children of God we are the temple of the Holy Spirit. The presence of the Holy Spirit in the hearts of believers in Jesus as Lord and Christ (1 Cor 12.3), is the constant prayer of the Spirit, in whom and by whom the great work of salvation in everyday life [3]. The Holy Spirit becomes a believer in the heart of prayer. His sighs are not the prayer of our mouth, but the heart, which poured out the love of Christ (Rom 5.5). And it is not only contribute for us the Holy Spirit. It is also a part of us, after all, saving works of God are attributed to us, if we are united with Christ in the Holy Spirit. As assumed in the righteousness of Christ, we stand before God the Most High and righteous we are recognized, so the Holy Spirit, we stand before the Father and His sighs are ours, if only the spirit, not the body we live. In the life of a believer anticipates so future performance, eschatyczna community of man and of the whole creation of the triune God.

Our prayer really only becomes a prayer as it begins to talk together with us the Holy Spirit himself. He “intercedes for us,” writes the Apostle Paul (Romans 8:26), because we do not know what we have to ask “how to” and represents us, truly becomes the Paraclete (John 14,16nn) [4]. Prayer then ceases to be a collection of ordinary lusty desires, and becomes a cry for what you really need to man and all creation. Does this mean that we cease to pray, and begins for us to pray the Holy Spirit? This is the question posed by theologians, dealing with theology of prayer. Let them so again in the form of the bet by G. Sauter:

“Does this mean that people in true prayer can not express themselves, that at best are the medium through which God is using all the negative sides alien to him the world establishes a relationship with itself, so that prayer, instead of talking man from the same another would become a conversation with God himself, or divine particle in a letter to God? “[5]

I respond with his words:

“No. That the Spirit of God in the request for salvation takes our place, it does not mean that we are excluded. On the contrary, it means that there is He in our case, that tells where we can no longer speak or to go on, that He speaks to us and with us, because in prayer we encounter the limitations of our speech (which is why Paul says that the Spirit and we in him we turn to God in the “groans” in ways that go beyond the world of language) “[6].

Prayer is so great mystery, is in a sense the nature apofatyczny. Interpenetration of the Spirit of God and the believer of our “I” is such a great mystery, that it can not be expressed in words and concepts. I guess that’s why the apostle Paul exhorts: “Pray without ceasing” (1 Thessalonians 5:17; 2:13). If this is not possible, the great Apostle would never have those words did not write to the church at Thessalonica. Unceasing prayer is a participation in the work of Christ. Open and helpful hand is a prayer without words. No one can well do without the help and support of the Holy Spirit. I diakonia is the prayer of the Church. The mystery of prayer spreads so many areas of spiritual, Christian life. True prayer is the work of the heart in the Holy Spirit. Therefore, the Apostle Jude says: “… pray in the Spirit” (Jude 1:20).

Prayer is the consciousness of faith and its importance. Belief in the goodness of God and the response to it. Prayer is a daily walking in faith and spiritual attitude of a conscious Christian, omniscient, meaning of the words of the Apostle Paul: “Now if we died with Christ, we believe that also live with him … reckon ye also yourselves to be dead to sin but alive to God in Christ Jesus our Lord “(Rom 6,8.11). The disciple of Christ prays so constantly, your heart, your whole attitude, which does not mean that there is no need prayer mouth, so prayer, which takes the form of verbal in the full sense of the word, and in thought, after all, and thinking usually is a word.

This reflection on prayer convinces us that the definition of prayer as conversation with God, is not sufficient. Prayer is talking with God, but in silence. Prayer in the Christian understanding not subjected to the process of defining. Prayer is the work of mouth and heart, word and sigh, our work and the work of the Holy Spirit in us. Its mystery and importance for the development of our spiritual life can reflektować only from the perspective of Pentecost, the outpouring of the Holy Spirit upon the Church. Mystery of prayer is the mystery of God’s presence through the Holy Spirit in us. In this perspective, to pray means to be in fellowship with God, think of Him constantly be aware of His presence in our lives and that all our actions praises God and is evidence of His presence through Jesus Christ in the Holy Spirit. So pray it is much more difficult than on his knees zmawiać rewritten, or in his own words formulated prayer.
3. Hermeneutics of prayer

If hermeneutics is the science of interpretation of the text, and Frederick Daniel Schleiermacher is also involved in the process of thinking and understanding, in the light of the above we can not talk about hermeneutics prayer. If the Holy Spirit intercedes for us and this can not be expressed in words – how can you explain the process of making the “birth” of prayer and her secret? Indeed, if the prayer takes the form of verbal and undoubtedly takes, then we can interpret the same tissue verbal, but otherwise its structure no way we can get out. That’s what the witness someone’s prayer is beyond words, and call for us to the spirit of prayer, animated by the Spirit of God, remains available only for the Holy Spirit, which examines not only the secrets of the human heart, but also – as the Apostle Paul – “depth God “(1 Corinthians 2:20). But that’s not such a hermeneutics we want in our reflection on prayer. We ask about the internal sphere of prayer, not the words, but what really makes our prayer prayer, about these mysterious bound in the heart of the Holy Spirit with our experiences, sensations and words.

Emil Bruner writes:

“When a man penetrates the secrets of the world, he odechciewa his prayer. Lots of people do not add him to courage. Everything looks like a senseless, haphazard, random chaos. Who would pray yonder! “[7]

The auditors met with the universe of modern man dies on the lips of his mouth is a prayer. Do to the immensity of the universe is still expanding – if you believe the astrophysicists – the speed of light, is there someone who could take care of my little things, and even about the case and the existence of entire nations? Does it make sense to knock on someone’s door, for which extremely bigger things will settle?

But we pray. And it’s not that we pray only because it encourages us to Scripture. If the Bible we find many calls to open up in prayer before God, it is not for the sake of prayer, nor because God needs our hymns and songs of praise we do, but because of us who really need the prayers, continually fostering in we realize that after all is Someone who hears us and wants to listen, that is close to us and is always ready to listen to our pleas. This means that we believe the Bible the call and that we trust in God.

Hermeneutics of prayer – so this hermeneutics of trust. It interprets and explains the phenomenon of prayer. She can unravel the mystery of the heart and soul of the deepest sigh. In the light becomes obvious rozmodlenie soul. It cries out to God, because he trusts and is certain his confidence. Faith and trust is not nothing but a prayer. When we trust, actually already we pray, and where the prayer stops, freezes the trust. If prayer is not anchored in confidence is a monologue, not going beyond the sphere of our “I”, but this does not mean that sovereign Holy Spirit does not help us, because this monologue can be transformed into a dialogue with God, awaken confidence, because God it is the beginning of all of us saving motions of the heart. “God is good pleasure in you and will and to do” – writes the Apostle Paul (Philippians 2:13).

We can pray when we believe in God’s grace, when we want it so much that we expect it to ourselves and to all people. God’s grace is turning to God to us, the people and the whole world. It is universal and free, in God because there are no restrictions. Who trusts gracious God can not do anything else but pray with confidence and hope that this is the here and now God is also open to the prayer call. When we pray we give everything in God’s hands and everything we expect from him. We are praying expect God to come out of your hide, listen to the end and revealed in a specific event. Prayer is a call to the hidden God (Deus absconditus) and waiting for the God (Deus revelatus). It is the heart beat of trusting animated by the Holy Spirit.
4. Language of Prayer

O God, we can speak only when its reality will become the subject of language, which does not mean that God is or becomes so, as it in the words presented. We are praying cry, and so we use language. The apostle Paul wrote: “… received the spirit of sonship in which we cry, Abba, Father!” (Romans 8:15). Language is the language of prayer, theological and regardless of who is modliciel. The prayer, which every day gangs, and so Ojczenasz, swollen theological terms is the era of Jesus. But theological language is not the language of angels, the underworld, but ours comes from our dimension. It is the result of centuries of efforts to express the inexpressible, refers to God’s hidden and revealed.

Prayer is a theological “work”.

Theology speaks of the symbol, it is suitable for the presentation of content transcendent. However, it can not solely rely on it. But the terms that we use the words-terms, concepts, theology and philosophy are not symbols? Do not they come from the world of symbol? The language appropriate for philosophical theology is the language of metaphysics. Only then is it irrelevant. Similarly, the practice of theology is possible when speaks of the sphere of our existence. But this language is not able to “reach” Being God. Despite all the validation of theology it is precisely that such language it wants to use. There is no other way out of the circle of inability to clear at least relatively speaking about God. It seems that such a sentence was also P. Tillich, when referred to the Thomist analogy entis. He wrote:

“The analogy entis is not the kind of dubious theology that wants to win God’s ultimate reference finite to the infinite. It is only an analogy entis gives us the right to even be able to speak about God. It is based on the fact that God must be recognized as a self-being “[8].

In prayer, we express our words, thoughts, deepest longing of the heart. It happens that the same words are flowing. Another time we choose the words that best express what lies dormant at the bottom of our soul.

The weakness of our words, impotence express what is going through the soul, sometimes makes our prayer, just a collection of words that mean nothing, or the constant repetition of the same. The proverbial verbiage pagans or prolixity is not uncommon. If any of the people is the witness of prayer, it may happen that it worse. It may also such a prayer to attacks upon the glory of God. But the Holy Spirit helps us in impotence. But this can not justify anyone. True faith wants to express clearly and legibly. Faith is not confronts the intellect

But is not it true that sometimes we can not pray in your own words. Silent. “I was dumb, does not open his mouth, because you have done this,” – says the Psalmist (Ps 39,10). But it seems that the silence of the Psalmist, however, was a prayer, wordless complaint, struggling with each other and God, like Jacob with the angel of the Lord over Jabokiem. Who of us had never heard of prayer, which is not only a theological gibberish, but in general the empty chatter, bordering on blasphemy. Who thinks that there’s always some words to clothe them longing and desire of the heart, this one really does not know what faith is and how it can be weak. This would even be at the Titans and heroes of faith. However, and weak faith is the fear of the Lord, because pretending to pray to God the Almighty is tempting.

Contrary to prevailing views in some environments that do not reach the prayer, which others have turned to God. The Spirit of God teaches us to pray the prayer for the brothers and sisters in the faith.

He does not speak twice on the same … If we pray the words of Jesus, or anyone, it’s not praying real author of prayer, at most we with him, but we pray we are, me and you. Modliciel repeating other people’s words of prayer, it is not the medium but the subject of prayer, and it is not without significance of his person, faith, hope and charity. His faith makes the text of someone else’s living and can be inserted into it much more than he put into it the original author. In others words can modliciel put all the richness of their personal religious experience. And the Spirit of God or not is then idle. As Christ is not only the savior on the cross, but also in us, so the Holy Spirit is not made present only on the Day of Pentecost, but it becomes salvific active in us and through us, especially in the case of loud witnesses against zmawianej prayer.

As an interpreter of a text can extract from it much more than its author put into it, so that the words of repeating the prayer Spirit of God can bring out what the original author never suffered [9] and to share this with praying. Our ambitions – as you pray – not put there the sovereign Holy Spirit. Controversy – how prayer has value before God, spoken prayer in your own words or borrowed, is irrelevant in the light of the hermeneutic of prayer.
instead of the end

“Lord, teach me to look for you

and show myself to him that you are looking for.

I can not because you look,

or you find,

if you do not you show yourself to me “

Prayer Online