Inter-communion with God; an exploration of spiritual power as manifested in intercourse and co-operation between God and man

Front matter

BV 4501 .T14 1905 Tailing, Marshall P., 1857 Inter-communion with God

By REV. M. P. TALLING. PH., D.

EXTEMPORE PRAYER

Preface

The germinal thought of this book was conceived during the preparation of an earlier volume on the office of Public Devotion^ While "Extempore Prayer" was expressly designed to aid theological students and ministers in the discharge of a serious public office, the present work deals with communion as a private experience, and appeals to all classes who desire to understand God's contact with mankind.

As the term inter-communion is intended to signify more than is commonly supposed to be connoted by the word prayer, and involves an exercise of the soul not sufficiently cultivated, the reader is invited to become an explorer seeking deeper insight into his own experience, while investigating the operation of spiritual laws. Every thinker engaged — in science, in economics, in philosophy, in education — is endeavouring to extend the limits of his especial domain. The religious man alone does not regard himself as an investigator, yet the widest and highest and most important field in the realms of knowledge and power awaits exploration in the spiritual sphere.

The language of the present treatment was de-

1 " Extempore Prayer — Its Principles, Preparation and Practice," Fourth Edition. Fleming H. Revell Company.

8 PREFACE

termined chiefly by its purpose. Since the aim is to exhibit inherent relationships subsisting between spiritual and natural forces, it was necessary to adopt a terminology common to both orders of force. Accordingly, instead of treating communion in the ordinary language of religion, we shall speak of all influences whatsoever, whether in the spiritual, the mental, or the physical sphere as " forces." Should any reader, however, desire to see the author's presentation of our Lord's office, and of the Holy Spirit's work in communion, he is referred to "Extempore Prayer," iti loco. Chapter seven of this book, too, briefly touches these themes. Also, it will be seen that in chapter nineteen an attempt is made to translate the term "spiritual forces " into the language of religion and of daily speech, so that what we know as faith, love, holiness, etc., and often regard as quite apart from those material forces, which are weaving about us the texture of external civilization, may be seen in their vital and moulding relation thereto.

By some readers chapter sixteen on " Communion in Sleep" may be deemed mystical. Though likely to be misunderstood by a certain class of readers, it may nevertheless be instrumental in adding new interest to sleep, and help to sanctify the nightwatches, for another class of minds. Its mission is to attract attention to the one-third of our time which many have never supposed could, or ought to be devoted to spiritual uses.

To the thoughtful who hunger for truer conceptions and fuller explanation of spiritual experience,

PREFACE 9

these pages go forth with the hope that they may stimulate further investigation in this realm of highest thought and profoundest feeling ; involving as it must, issues of the supremest practical moment.

M. P. Talling.

Toronto, February, igo^.

PART ONE The Relation of Spiritual to other Forces

I. Introduction . . . . . • ^5

II. The Greatest Force in the Universe . . 24

III. Function of Need in Human Experience . 28

IV. The Three Phases of Communion . . 36

Part Two

Stages of Development in the Prayer-Experience of the Race, and of the Individual

V. Development of Man Involves Development of

Communion ...... 49

VI. Old Testament Stages in the Development of

Communion ...... 59

VII. New Testament Stages in the Development of

Communion ...... 68

VIII. Stages in the Prayer-life of the Individual . 79

IX. Stepping Stones to Devotion — The Ministry

of Nature 93

X. Lord, teach us to Pray — The Benefit of Dis-

XI. Prayer, Secret and Social — Factors in Spiritual iz

CONTENTS

XIL Intercession — Its Law and Fruition

XIII. The Reflex Influence of Prayer

XIV. The Accumulative Power of Prayer

Part Three

God's Communion with Men, — Its Mystery, Power, AND Practical Operation

XV. God's Communion with Men

XVI. Communion in Sleep

XVII. The Three Mysteries of Prayer .

XVIII. The Supreme Mystery of Prayer

XIX. The Practical Powers of Communion

XX. The Coming Power .

135 144

153 161

171 199

PART ONE The Relation of Spiritual to other Forces

" Man's spirit dwells in an environment to which it is superior. It transcends the physical order, which yet is the medium through which its purpose and energy are displayed."

I

Introduction

The purpose of these pages is to exhibit the place of prayer among the working forces of the world; to indicate the method of its operation; and to render its benefits more available for all who desire to share the mysterious Power of God.

But, like the title under which we are writing, the scope of our inquiry is broader than, to some readers, the above terms may imply. Aiming at an explanation of reciprocal intercourse, and of the application of Divine power to human interests, it will be seen that we are really exploring spiritual laws in their relation to the natural world. The ground here taken, however, in radical distinction, for example, from that of Professor Henry Drummond in "Natural Law in the Spiritual World," is that natural and spiritual forces are «o/ identical; that natural forces cannot invade the spiritual realm ; that nevertheless they are themselves swayed by spiritual power, — a domination which man shares with his Creator, and which involves spiritual communion, and co-operation, with God.

Properly understood indeed, the narrower theme implies all that is suggested by the wider statement. For is it not apparent that in so far as prayer produces results it must operate in one of three ways — either by magic; or by miracle; or through its normal relation to other forces in the universe ? If the first, it would be lawless and undivine. if wholly the second, it would be wholly supernatural and inexplicable. If in any sense the last, it will be to that extent capable of explanation and will rank as a force among forces. The only tenable ground is to discard magic, and to perceive in prayer exactly the same mystery that exists in man's own constitution.

He is in part spiritual, and in part natural, and his prayer like himself, possesses supernatural, and natural elements. But these operate as normally in his communion as in his existence. From man's complex composition and experience we learn that spiritual power is related to natural forces according to rational principles. But until some statement of these principles can be made in terms level to intelligence, one portion of mankind will remain skeptical about the power of prayer, and another portion will pray devoutly, without understanding profoundly. Both classes— those who doubt, and those who trust — desire to trace the working of prayer. And without controversy the loyalest hearts yearn most earnestly to sound the depths of its mysterious power.

While no hope need be entertained of removing all mystery, since it is always a finite creature that faces the Infinite, yet this essential truth must be clearly perceived, namely, that the finite partakes of the Infinite. Sharing God's nature, we know the spiritual from the inside; and if pure, apprehend it

INTRODUCTION lY

truly. It is the "pure in heart" who see God. Since man is himself a spirit he has the intuition of God. And discovers in his own essential nature all the mystery of the supernatural. It is mystery, indeed, but it is mystery wherein he feels himself at home. Nothing that becomes part of man's experience can be more mysterious than himself. And surely full acquaintance with ourselves is desirable, nay, is essential. Furthermore reverence for Him who created us and is seeking by all Divine influences to occupy us for Himself, should encourage our research. The more religious a man is, the more hopeful he should be of perceiving God's method of indwelling power, and spiritual control.

Yet precisely at this point, delicacy will probably long be necessary; for, multitudes of honest people, if questioned on this subject would doubtless reply, in effect, that "Prayer is incapable of explanation, because essentially miraculous " ; or that ' ' Prayer has no orderly relation to natural forces at all, since its power depends upon being a direct interference with law." A few perhaps might even feel that "any explanation of prayer whatsoever, would destroy its beauty and dissipate its power."

If prayer were something arbitrary in the universe and its exercise entirely dissociated from man's mental and practical activity, such objections might have weight, and we would hesitate to disturb a devout conception that the subject is too sacred for human examination. But if communion with God is part of man's life, and the source of its power, giving quality and direction to all its over-* flow, then prayer holds a vital relation to all experience, and not only so, but to the extent that its guidance is valuable, to that same extent is it important that its influence should be understood, and its power appropriated.

At the very gateway of our investigation, however, we are met by a difficulty arising from the common dialect of devotion — a difficulty which unfortunately may not be easily removed. One of the differences between religion and science is that the language of the latter aims to be precise, and is quite freely modified in order that it may be kept exact; while the terminology of religion, perhaps because fixed by the daily speech of the people, continues more stable, and remains less exact. In the whole vocabulary of religion possibly no single word has caused more unconscious misunderstanding than the word " prayer." If we read the literature of infidelity, or the discussion of " Answers to Prayer," it will be seen that the word is generally interpreted in its narrowest meaning, rather than in its widest significance. To almost all minds " Prayer" suggests the idea of petition ; yet petition is but a small part of what the word stands for.

According to its wider significance prayer includes besides petition. Adoration — the contemplation of what God is; Thanksgiving — or appreciation of what God gives us; Confession of sin and feelings of penitence; Self-dedication or vows; as well as Intercession, that is, prayer for others. Now the phrase "Communion with God" or briefly, " Compiunion " includes all these various attitudes of niind

INTRODUCTION 19

and heart, in our approach to God; and it suggests what the idea of petition does not, that our coming to God is rather to commune with Him, than to ask for things. Moreover as will be seen, it implies that all this wealth of content represents but one side, and less than half of our intercourse with God. The Divine side of the experience involves the partaking of new life, grace, wisdom, pardon, peace, comfort and all that we can consciously receive from God. Consequently, were we more generally to adopt the word "communion" our very terminology would help men to see that prayer is verily a comprehensive inter-communion with God. It is possible, too, that the commoner use of the phrase "to commune with God" in place of "to pray to God " or " to offer up prayer " would tend to show that prayer is not a matter of words uttered, but an inner attitude, and movement of the spirit. It will be seen therefore as we proceed, that in these pages the conception of communion with The Unseen includes more than is usually associated with ideas of prayer, and also that our contact with God, if I may use that term, is more intimate, constant, vital and reciprocal than is commonly supposed.

The method of our treatment is governed by its supreme purpose. Accordingly universal forces must be first classified, in order that spiritual power may be assigned its intelligible rank and office. Again, it will be observed that while our chief theme Is the transmission of spiritual power, and its application as a controlling force, considerable space is devoted to the enormous (perhaps to many altogether astonishing) development which the race has undergone in its intercourse with God, and to the remarkable range and variety of growth possible to the individual. This widening, rising, varied series of developments affords multiform illustration of the predominant idea of our whole treatment — namely, that communion is a living inter-communion; that from the first it has become increasingly conscious; and that it ought yet further to be brought more fully to consciousness.

The movement of the Supreme Spirit upon the finite spirit must be recognized as part of our intercourse with God. This truth so frequently forgotten by worshippers and often omitted from books of devotion becomes the key to everything else. For all that satisfies human need, causing development and imparting power, comes from God to man, through communion, making communion, as the term connotes, a mutual act in which we receive from, and listen to God, as well as speak to, and hunger for Him.

One side of this truth enjoys general recognition. The other side is not only neglected, but is often so far doubted, that many never expect God to commune with them otherwise than through His Written Word, nor to make His coming upon them a conscious experience. From this position we must be rescued, if God is to exercise power through us. Pentecost, instead of being the spirit-miracle provided for all believers, would thus be regarded as a past event or as the special privilege of a select few. Unconsciously, this misconception widely

INTRODUCTION 21

presents its cold affront to the highest and last gift bestowed by our blessed Lord. Every age has been spiritually crippled by it, but none so inexcusably as the present. How far it is removed from Christ's ideal of the Spirit's dispensation may be felt, if we consider how very far it is removed from the ideal of Moses, in the dim dispensation of symbols. Eldad and Medad, it will be remembered caused consternation in the Israelitish camp by what was deemed their presumption in prophesying. Even the youthful Joshua was shocked, and called upon Moses to " forbid them." This mistaken zeal however met kindly reproof in a declaration of the Divine ideal. " Would God that all the Lord's people were prophets, and that the Lord would put His spirit upon them " (Num. 1 1 : 29).

What however was wished by Moses, was prophesied by Joel, promised by Jesus (Luke 24: 49, Acts 1 : 4) and in the fulness of time actually conferred by the Holy Spirit. Indeed this fourfold revelation sets forth but a growing manifestation of the Spirit's mission. In the treatment of every other subject repetition has been avoided (so far as possible); in this alone it has been deliberately adopted as the only means of doing justice to a neglected truth.

In certain places it will be observed we have spoken of spiritual forces as though they were impersonal. Although the motive for this will appear clearly enough in the sequel it may be well to assign one or two reasons for so doing. First, because the relation between spiritual and natural forces is not clearly conceived nor its importance appreciated. And secondly, because so many have inadequate conceptions of the nature and power of personality. How inadequate it is to think of our relation to God as limited to narrowly conceived communion, such as speech and voluntary association, will the more readily appear when we reflect that even between men there is not only intercourse by speech and volition, but also the play of unseen involuntary forces, gravitational, magnetic, sympathetic, congenial, repulsive, helpful, harmful, moral, spiritual.

True, these are not well known nor easily traced between man and man. But worse, they are less known though more easily traced between God and man. It is because in the human individual all types of force — physical, psychic and spiritual — meet and harmoniously operate, that therefore human personality stands as a working model or example of the relationship between spiritual and all other forces. Unless however this relation be stated in terms of force, men will not perceive how heavenly power is controlling world-forces; how the Divine will moves the world-muscles. Yet it is important that Christians should discern how the spiritual lever which moves the world is applied.

To view religion apart from world-movements is to miss its wide significance. To regard spiritual forces, because different in kind from natural forces, as quite divorced from them, is to ignore their vital and redeeming influence. The world is God's workshop. The minds, the hearts, the hands of men constitute an important part of the machinery for

INTRODUCTION 23

the performing of His task. When God wishes to put His hand upon a nation He can do it through earthquake, flood, famine or pestilence, because He governs natural forces. Or He can (following His ordinary method) do it through a man, or many men, as He did in Egypt through Joseph and Moses, as He did upon the nations through Israel, as He did upon the whole world through Jesus Christ and His disciples. What the world needs to realize is the dominant place held by spiritual forces. Any method that will make this plain to our thinking is worth adopting.

n

THE GREATEST FORCE IN THE UNIVERSE

Men have always lived in the presence of forces divinely provided for their benefit, but which, because unknown or but little understood, have been but partially used. This still remains true. Nevertheless even man's fragmentary knowledge has enabled him to make large conquest of the world and of himself.

Slowly, very slowly, has he availed himself of the power of gravitation. But at present, as never before, he is inviting flowing rivers and reversing tides to lend him assistance. Every mountain stream is now seen to be a giant-in-wailing to contribute something for the happiness of pigmy man. Of steam and electricity, of chemistry and light, similar stories might be told, with tenfold more of marvel and of mystery. Science tiptoes on the utmost limits of advance, in this— the miraclecrowned epoch of the ages — and feels she has but touched the hem of nature's garment.

But if this be true of the physical forces about us, it is transcendently truer of those higher forces which envelop us. The pall that rests upon the world— and the only deathly pall is its intellectual and spiritual darkness. What can touch the heart with a deeper pathos than the contemplation of those long centuries in which the whole race was

OEEATEST FORCE IN THE UNIVERSE 25

subject to superstition — the victims of ignorance as pathetic as it was universal. Still, indeed, are all barbarous and pagan peoples victims of innumerable delusions, painful, false and cruel — the fruit of ignorance.

In the realm of religion even darker and more heartrending has been the blood-curdling cruelty which has stained the progress of the race. The annals of history drip with crimson and exhale the mists of religious passion, rich in earnestness, noble in purpose, but sadly undeveloped, awfully misdirected, and all because spiritual light had not yet dawned. Man had a "zeal of God but not according to knowledge." Our race can no longer plead ignorance. But the very light which reveals the magnitude of the mission imposed upon us, by our nature and place in the universe, reveals our need of power. What might be done is not done. What ought to be done is but feebly attempted, and ail because power readily available is not freely applied. That such Power exists no one doubts any more than he doubts the reality of electricity; yet no one can carefully consider the matter without arriving at the conclusion that its relation to other forces is not clearly discerned nor is its method of application well understood.

If indeed the notion commonly prevails that spiritual affairs have very little to do with the material forces of the universe, religious people are themselves chiefly responsible therefor. Explorers in other fields reduce the world to related forces. But the religious man scarcely deems himself an investigator, and often values his spiritual life as a matter apart. He makes little effort to fix its place, or to measure its influence among other forces, and even when he does so, rarely does it in terms of force. Yet the connection is unmistakable; and capable of as definite statement as any law which involves personal elements.

In terms of force the relation may be presented something after this fashion. In ascending series the forces of the universe may be ranked as material, vital, mental, moral and spiritual. Not only are spiritual forces highest, but all-controlling. Lower forces operate in a limited zone. The spiritual exercise an absolutely all-pervasive sway. Material force, gravitation, for example, operates in the physical realm, not in the mental, nor in the spiritual. Its influence is confined to material substance. But from the other side intelligence utilizes gravitation and all kindred forces, setting them toilsome tasks. There are other steps in the series, however. For the intelligence which governs natural forces is itself subject to moral, and moral to spiritual control. The spiritual ladder runs from top to bottom. The material ladder rises only as high as the dust. Spiritual forces supervene upon the entire series or orders of force and by virtue of native supremacy, are pressing, weaving, bending non-moral and even immoral forces into the Divine ministry. Ruling or overruling they press straight forward to the goal of the race the completion of the universe. Let us run the scales for a moment to make this unmistakably clear.

GREATEST FORCE IN THE UNIVERSE 27

Through spiritual forces God governs men; and men make empires, history, civilization. Or reversing the order, natural laws are controlled by men; men are controlled by ethical laws; ethical laws but indicate the direction in which spiritual forces tend. Or changing the terms, God's purpose is the redemption and elevation of the race. For this object the machinery, and polities of earth, are enlisted and swayed by Him who " worketh all things after the counsel of His own will," and who effects His purposes by working in men to will and to do of his own good pleasure.

Put it how you may, scientifically, philosophically or religiously, the immutable truth awaiting recognition is that the highest, greatest, only dominant force in the universe is spiritual. All the forces; moral, intellectual and physical have their tasks Divinely assigned and are held direct to His purpose by this controlling influence. "Not by might, nor by power, but by My Spirit," saith the Lord of Hosts." God is organizing Himself to Humanity, pouring His spirit through men upon their activities. On its human side this inter-communion is known imperfectly as prayer; on its Divine side partially as grace. Distinguishable indeed from God, as His power communicated, "it is God that worketh in you," imparting His own spirit to a being already designed for intelligent and active co-operation with Him, in the execution of the Divine Will.

Ill

FUNCTION OF NEED IN HUMAN EXPERIENCE

In two respects the significance of human need is not sufficiently appreciated, nor its relation to God's purpose properly conceived. In the first place it holds man in constant contact with God, and is the means to all that men can become here or hereafter. In the second place human need is the channel for transmission, and the point of application, of divine power. On the one hand it has subjective worth, on the other objective meaning. Both points are important.

I. To commence with the first. In man himself is found a key to the method of his communion. His need is an index at once to his nature, and to the character of the supply he requires. Whatever our previous conceptions, nothing must be permitted to obscure the truth that there are no arbitrary elements in the relationship subsisting between human beings and the Source of all being. It is an economy wherein heart hunger is its own voice, crying in its own language, for the very satisfaction without which its destiny cannot be completed. It may be indefinite and "inexpressible" (as all our deeper yearnings must ever be) yet its existence is its prayer, and its filling or satisfaction renders it an intercourse.

We shall never understand our communion with 28

NEED IN HUMAN EXPERIENCE 29

God till we perceive that need is a fundamental fact of human experience; and that man was intended for intercourse by being created a hunger-point in the universe — a conscious centre of continuous need. His very existence is want, and it can persist only as it is satisfied. By constituting man needful, and responsive, God made communion an essential principle of his being. It may wound his vanity, and must deepen his piety, to realize that by nature he is the personification of need — the embodiment of hunger. Yet this very fact gives him his place in the universe, and constitutes his means to happiness. In an empty universe he could not continue. But as it is, he finds his need a lasting hunger for an inexhaustible good. Where the feast is spread, appetite is blessing; thirst a benediction, where the streams flow pure. Need, which would be pain in the presence of famine, constitutes true blessedness in the face of endless satisfaction. "Blessed are they that hunger and thirst " — always blessed — and blessed in proportion to their hunger — "for they shall be filled."

The terms here employed are wide enough, it will be seen, to include man's physical, and mental, as well as his religious and aesthetic life. The same being who is sufficiently responsive to stand arrested by "the still small voice of the level twilight" requires oxygen for his daily life. Living is a process of communion — as much for the body as for the mind. In neither case is it wholly a conscious experience. If therefore we confine our attention to the central stream of spiritual communion, and inquire how much of it comes to consciousness, it can only be answered that that depends in part upon the stage of development of the individual, and in part upon his ov/n volition; God's manifest intention embodied in the nature of man and declared by Holy Writ being, that the creature should be filled with all the fullness of the Creator. He is endowed with intelligence that he may know his needs; and, dowered with volition, he is free to determine his attitude towards the manifold influences of the Eternal. While in the flesh we can be conscious of only part of our contact with God. But this is plain that much of our communion is direct and instantaneous and very largely independent of words. Its voluntary content and to some extent its direction are evidently determined by thought, but in itself it is much more than intellectual. Vital and emotional elements must always overflow the current of exact thinking. God's descent into a man's being suffuses his whole nature with light and feeling. As an interflow it cannot be construed in terms of thought, for thought at best is but one of its factors. At heart it must be an interchange of life, an experience in which His life is first communicated to us, and then,

" We give Him back the life we owe, That in His ocean depths its flow, May richer, fuller be."

The beautiful sentiment just quoted, or rather adapted, from Dr. George Matheson, implies however one condition not universally present in human

NEED IN HUMAN EXPERIENCE 31

experience, that is, a will at one with God's, Were it not for this one element (and man's perversion will be considered in the next chapter) need could be translated into terms of prayer, since we then should desire only what we need; also our desire would be God's desire; and our will identical with His.

In so far as need \s>felt (and always very much further) it is a "tongue of pleading" to the Unseen Father. Yet were we to acknowledge as prayer, only that portion of it which finds human expression, still would it be seen that right at the heart of God's government prayer is lodged as a potency. Man is not only commanded to pray but he is so created that he does it. And does it instinctively. And does much more of it than he is conscious of doing; because he is more true to his nature, than enlightened about his inner feelings; and because whenever or wherever a human being prays at all, ten thousand times his conscious power is rising in supplication for all his nature needs. Prayer possesses inherent power; it is always a benefit, always an uplift. It is always doing more in the world than can be dreamed of in our philosophy; because philosophy is limited, while the whole universe of unseen forces tends towards His sovereign will, awaiting man's fuller discovery and completer application. The instinct to pray is sound. Barbarous or civilized, pagan or Christian, catch a man at his best and he is in prayer.

Not the superstition of pagans, nor the ignorance of Christians, nor the perversion of both, should be permitted to obscure its meaning nor hide its power. "It has," says Austin Phelps, "and God has determined that it should have a positive and appreciable influence in directing the course of human life. It is, and God has purposed that it should be, a link of connection betv^een human mind and Divine mind, by which through His infinite condescension we may move His will."

Whether we "search the Scriptures" or "study history " or trust the heart's native impulse, the same conclusion is reached. Prayer is a definite, unique, elemental power in the universe, intended for all and available by all. For this reason every individual has it laid upon him to enter into his spiritual inheritance, to explore its riches to the utmost, and to magnify his endowments by bringing potential resources into actualized power, for God's glory and the world's betterment.