The Power of Praying Together
In prayer, the motives and desires of my fellow brothers and sisters are on display. I gain insight into the deep wells of their faith. I see their heart of compassion. I hear their love for the lost. I discern their affection for Christ. I perceive their steadfast faith. We gain understanding of one another, and that understanding is critical for genuine, durable love.
Every believer desires spiritual intimacy with other believers. We may call it fellowship, community, or doing life together. God didn’t make us to be lone rangers. He saved us into the church. He called us out of the kingdom of darkness and into local expressions of the body of Christ.
And yet, spiritual community is still hard to come by. It doesn’t happen by accident. It comes as a gift from God, and he usually gives it as we intentionally cultivate Christian affection and mutual understanding. So, how might we begin cultivating this kind of life together?
One proven way to this kind of life together is that we pray together. What better way to be more united with fellow believers than to gather and bare our hearts before the throne of God together? What an opportunity and privilege! We get to go to him in prayer.
Shared Prayer Transforms Churches
Shared experiences — a concert, a vacation, an adventure — create a bond. Those memories often create deeper, more enduring affection. They can be a relational glue that holds people together. Dates and vacations with my wife have reinforced our marriage for times when life gets hard. These shared memories create tenderness, understanding, and love. In the church, similar kinds of shared life can lead to mutual appreciation, unity, and trust. I love my fellow elders more when we have endured trials together, fighting side by side in spiritual battle.
Gathered prayer can be that shared experience in a church. I’m not advocating for any particular program or event, but for prayer (formal and informal) to fill your church and bind you together. You might think of these prayer times as the furnace room of the church. Heat and warmth radiate out when God’s people gather together to pray. I’ve seen firsthand how this shared dependence on God transforms the ethos and culture of churches.
Each Sunday morning in our church, a small group gathers in the prayer room. Service will not start for another 45 minutes, but communion with the Lord has begun. We gather to call upon God to work for his glory and purposes. We sing together of his grace revealed in Christ. We lay hands on the preacher and ask for God’s word to run. We lift up our suffering saints, pleading that they would find comfort. We pray for our visitors and for our people, for our neighborhoods and for the nations. We cry out for mercy, and we confess our sins. It’s a holy moment. No fanfare, no fireworks, but again and again, we see God come, meet us, and answer our prayers.
These times of prayer together create Christlike affection for one another.
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When Knowledge Misses the Point
There are many who seek to know only or mainly so that they would know, and make others know that they know. In religion they are all notion without motion, having a head full of light and a heart void of all life. They talk all their religion and do not walk it. Their knowledge aggravates their guilt and heightens their damnation.
We all need to be instructed in the truths of the gospel, because that is the way that we grow spiritually. But both preachers and hearers can be busy around the truth without really getting to the heart of the truth. John Carstares was a ministerial colleague of James Durham and wrote an extended endorsement of Durham’s book, The Great Gain of Contenting Godliness. Carstares picks up on Durham’s theme of “exercising yourself unto godliness” and points out that there are various ways in which we can be active and energetic – full of zeal – but it’s misdirected even though we have flickers and flashes of truth in our view. In the following updated extract, Carstares picks out some ways in which – whether as preachers or hearers – people miss the point and truth and godliness slip away from them.
We should exercise ourselves to godliness knowingly and solidly, having a right understanding of its nature, and a thorough grasp of what it consists of, so that we do not make a mistake about it, as many do who claim to have it, to the great harm of their souls, if not their utter ruin.
There is a “zeal that is not according to knowledge,” and zeal about what is not good (Romans 10:2). Then the more zealous and exercised someone is, and the faster they run, the further they go wrong and out of the way. The greatest zealots in unwarrantable things readily become the most dangerous. “My son,” said dying David to Solomon, “know thou the God of thy fathers,” while to Israel he said, “Keep and seek for the commandments of the Lord your God.” Remarkable words, keep and seek, plainly implying that there can be no keeping of God’s commandments without seeking to know and understand them well. Little knowledge of God, of the nature of godliness, and of the principles of religion, with this wrong kind of zeal, have produced much damage to the gospel, and brought it under great contempt.
Since it is those, and only those, who keep His commandments that have a good understanding (Psalm 111:10), we should by all means strive to have our practice marching side by side with our light, and not to have any of our light detained in unrighteousness (Romans 1:18), made a prisoner under a guard of corruptions to keep it from shining out and influencing our practice.
Seeking Knowledge for Its Own Sake
There are many who seek to know only or mainly so that they would know, and make others know that they know. In religion they are all notion without motion, having a head full of light and a heart void of all life. They talk all their religion and do not walk it. Their knowledge aggravates their guilt and heightens their damnation.
Avoiding Knowledge of the Most Important Things
There are some on the other hand who become weary and almost sick of things that are preached or written with the aim of familiarising them with the form of sound words and the principles of religion. They would prefer only and always to have something spoken to some case of conscience, or some doubt or some spiritual exercise.
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Faithful, Fruitful, and Forgotten
I suspect that not many of us will be famous men or women. Our labors will go largely unnoticed, and our names will likely not live on beyond our families. Oh, but may God use us in mighty ways. May we be “some men” and “some women” who preach the word and see large numbers turn to the Lord. May we be faithful, fruitful, and forgotten, while our Lord is lifted high.
Now those who were scattered because of the persecution that arose over Stephen traveled as far as Phoenicia and Cyprus and Antioch, speaking the word to no one except Jews. But there were some of them, men of Cyprus and Cyrene, who on coming to Antioch spoke to the Hellenists also, preaching the Lord Jesus. And the hand of the Lord was with them, and a great number who believed turned to the Lord.
Acts 11:19-21
Stephen was martyred, the church was scattered, and circumstances seemed pretty bad. Yet, even in the midst of persecution, the early church went out and preached the gospel wherever they went. And you would think that God would highlight the lives of these brave Christians who went out preaching the word boldly in the face of opposition. We’d know their stories, and our children would be named after them. They’d be venerated and their fame would spread through the church. But God doesn’t do that. Instead, we get this sentence: “But some of them, men of Cyprus and Cyrene…” That’s it. No fancy titles, no family lineage, not even a name. Just some men preaching the gospel, and a great number believe. And in an odd way, I find this incredibly encouraging.
Faithful Without Fame
Here are men who are faithful. And they are faithful for God’s sake alone. They didn’t get fame. No biographies of those men exist. But still they were faithful.
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Clarity on PCA Overture 15
Overture 15 would not declare the mere presence of homosexual desire to be disqualifying. While there may be a minority within the PCA who would bar anyone from office who confesses unnatural lust, overture 15 would not do that. Overture 15 is narrowly focused on barring from church office any man who describes, characterizes, or defines himself according to his sinful desire.
Words can be confusing. Last year in the Presbyterian Church in America (PCA), we learned a number of elders were unclear on the meaning of identity. This year a minority of the Overtures Committee tried to avoid the confusion regarding identity by proposing this amendment to our Book of Church Order (BCO) Chapter 7:
Men who describe themselves as homosexual, even those who describe themselves as homosexual and claim to practice celibacy by refraining from homosexual conduct, are disqualified from holding office in the Presbyterian Church in America.
The proposed BCO amendment is clear, succinct, and straightforward. It bars anyone from office who describes himself according to his sinful and unnatural lust.
There seems to be a great deal of hostility to the change proposed by Overture 15 (Item 1 before the Presbyteries), but I wonder how much of the opposition comes from misunderstanding what the proposed amendment would do rather than reading the plain language.
I. Confusion by the Stated Clerk
In an otherwise anodyne summary of the history and state of the PCA given at Southwood PCA in Huntsville, Alabama, Stated Clerk TE Bryan Chapell, PhD described the “present division” within the denomination as centered on homosexual desire and whether “the desire itself is disqualifying.”
The Stated Clerk gave an overview of his efforts “organizing people from both sides” at General Assembly to resolve this matter. He indicated he urged “the opposing sides” to “listen to each other” and invited them to collaborate “in the same room” to resolve the scandal surrounding homosexuality in the PCA. The Stated Clerk notes the meeting he organized resulted in an “agreed upon proposal” (presumably Overtures 29 and/or 31), which easily passed the Overtures Committee.
The Stated Clerk then proceeded to give background on Overture 15 and how it came to the floor. TE Chapell stated, “sadly, those who were not in the room” came with another proposal (i.e. Overture 15) in addition to the “agreed to proposal” (i.e. Overtures 29 and/or 31) produced by the group brought together by the Stated Clerk.
He then characterized the “very divisive” Overture 15 as proposing to amend our BCO to state regarding homosexuality, “the desire itself is disqualifying.”
Both the consensus proposal crafted by those invited by the Stated Clerk to a meeting and the proposal of those “not in the room” passed the Assembly and are now before the presbyteries for consideration.
II. Clarity from the Text
While some might commend the Stated Clerk for trying to bring consensus between the wings of the PCA regarding officer qualifications, the trouble here is how he mischaracterized Overture 15.
Later, in a Q&A portion at the very end of his presentation, the Stated Clerk described the issue as whether or not, “the same sex attraction itself is more heinous, so heinous that it is automatically disqualifying.” That is a surprising description of our intramural disagreement given there is currently no proposal to disqualify someone from office on the mere basis of experiencing unnatural lust.
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