The Conversation

The Conversation
 
    Some of the most memorable passages from literature are the soliloquies, those speeches in which a character reveals his or her inmost thoughts, as though the reader or audience could listen to the mind of the character.  There are few, for example, who would not recognize the soliloquy which begins "To be, or not to be: that is the question ..." from Shakespeare's "Hamlet"  That such lines stand so clearly in our memories is not surprising; this dramatic form is intended specifically to draw a mental picture of the character who utters it.  The soliloquy has no purpose but to create an impression in the minds of those who, quite intentionally, "overhear" it, and thus is crafted specifically for that audience.
 
    Christian prayer can never be a soliloquy; in fact, when He taught us to pray, our Lord identified the soliloquy as the very opposite of proper prayer.  In Matthew 6:5, we can almost picture the hypocrites -- the Greek word is one which means "actors" -- posing before a crowd, "For they love to pray standing in the synagogues and on the corners of the streets, that they may be seen by men."  No matter how beautifully composed, no matter how spiritual they may sound, such prayers are directed not to God but to a human audience, and from Jesus' dismissal -- "they have their reward" -- it appears they go no farther.
 
    The word "monologue" is often used as a synonym for "soliloquy," but in fact has an entirely different meaning.  While the dramatic soliloquy is openly directed to the audience, the monologue is ostensibly directed to another character or characters.  Returning to Shakespeare, one well known monologue begins "Friends, Romans, countrymen, lend me your ears."  With this opening, the character of Antony defines his audience; what follow are his petitions to those "friends, Romans and countrymen."  The Christian's prayer is sometimes offered as though it were a monologue.  Beginning with an address (in a manner sometimes reminiscent of a written letter) the prayer continues with a list of items falling into various categories -- petition, praise, intercession and so on -- proceeding finally to a closing statement and an "Amen."  Such a prayer may be perfect in style, but oh! -- what treasures are missed when prayer becomes such a one-way exchange!
 
    That the Christian's prayer is heard we can have no doubt.  Our Catechism reminds us that we are to "be fully persuaded that He, notwithstanding that we are unworthy of it, will, for the sake of Christ our Lord, certainly hear our prayer, as He has promised us in His Word." [Q&A 117]  That the Christian's prayer is necessary is equally sure; it is, after all, "the chief part of the thankfulness which God requires of us." [Q&A 116a]  But the second part of Answer 116 shows us a glimpse of the richness of true prayer.  The Catechism, pointing us as always to Holy Scripture, shows that "God gives His grace and Holy Spirit only to those who pray continually and groan inwardly, asking God for these gifts and thanking Him for them."
 
    This is the "secret" of a blessed prayer-life, and yet no secret at all; prayer cannot be a soliloquy, ought not be a monologue, but, if we will simply listen, becomes a dialogue, a two-way conversation.  Like all listening, this requires that we pay close attention to the One with whom we would converse, and for that He has given us His Word, the Bible.
 
    "At early dawn I prayed, Thy promises my trust;
     At night I thought upon Thy Word, Most holy and most just."
                            [Psalter Hymnal 254:1]
 
=========
Gary Fisher