A DEVOTIONAL GUIDE FOR “THE TEN
TIMELESS VALUES FOR DISCIPLESHIP”
I love Lily Tomlin’s line, “Why is
it when we talk to God we call it prayer, but when God talks to us we call it
schizophrenia?” Certainly when we
hear the word “prayer” we instinctively think about our talking to God as
opposed to listening. But, if the
primary purpose of prayer is to be in relationship with God, to know and be
known, to love and be loved, then surely we can’t be the only one doing the
talking. Jesus said in John’s gospel, “my sheep know my voice”, but we have to
learn to recognize God’s voice. I think
that begins with learning to be quiet long enough to hear. Learning to pray without words (meditative or
contemplative prayer) is a critical but often neglected aspect of our prayer
life. As Elijah discovered in the
wilderness, God wasn’t in the “earthquake, wind, or fire”, but in the “still
small voice” or as sometimes translated, “the sound of sheer silence”. But not only do we have to discipline
ourselves to be still and to quiet our mind and body, we have to invite God to
speak. I love the simple prayer Eli
taught Samuel to pray when he was just a boy and did not yet recognize the
voice of God, “Speak Lord, for your servant is listening.” That is a good place to begin in learning to
listen to God in our prayer life.
Dallas Willard has a great book entitled, “Hearing God: Developing a Conversational Relationship with God”. In it, Willard says that there are three
factors in recognizing the voice of God.
The first is the quality of
God’s voice. Willard says that God’s
voice has a certain weight or authority it has.
When we hear from God in the depth of our heart it leaves an impact or
impression that inspires us to obedience.
E. Stanley Jones said that “God
does not argue with us or try to convince us” our subconscious does that
(in Freudian terms, the battle between the id and ego). Secondly, God’s voice has a certain “spirit”. It has a sweetness or peacefulness that
brings calm to our own souls (even while occasionally disturbing us). As James put it, “But the wisdom from above is first pure, then peaceable, gentle,
willing to yield, full of mercy and good fruits, without a trace of partiality
or hypocrisy.” (James 3:17).
Finally, Willard says, there is a content
that marks the voice of God. In other
words, God’s speaking will always be consistent with God’s truth (principles in
the word) and God’s nature. Willard
warns that there are many rivals to the “still small voice”. It takes a consistent and committed prayer
life to learn to listen. We may listen
through praying or meditating on the word of God or reflecting in and on the
creation (creator), but above all we are simply learning how to be “with” God. The
rewards of this kind of prayer cannot be underestimated. “Those
who abide in me and I in them bear much fruit.” (John 15:5)
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