(d) THE HYPOCRISY OF PRAYER
This subject has already been treated under [Note 22], supra, page 23, and it has been shown that Jesus clearly condemned public prayers, long prayers and frequent prayers (Matt. VI: 5, 8).
The evils of the prayer-habit (as a public ceremony) are many and obvious.
(1) It is a useless waste of time and energy that had better be expended on works of mercy. God already knows what things we need, and will grant them, if advisable, without prayer (Matt. VI:8). For instance, how much time has been spent by the human race in praying for things which subsequent events proved were, or would have been, injurious instead of beneficial? How many there are, who, in looking back over their lives, can see that the realization of one of their (at the time) dearest wishes turned out later to be the most unfortunate thing that ever happened to them.
(2) It encourages the formation of a low and unworthy conception of God as a being to be propitiated and placated, like the deities of barbarous peoples. Insensibly the idea grows that the more frequent and the more zealous the prayers, the more likely they are to be granted. An instance of this will be found in the custom started during the Great War of every one on the streets and everywhere, praying exactly at noon for the success of our armies. The idea underlying this was apparently that of "a long pull, a strong pull, and a pull all together," although the latter requirement was hardly fulfilled, since the prayers in New York were several hours old before those in San Francisco were begun. Nothing could be imagined much more inconsistent with Jesus' regulations on the subject of prayer.
Furthermore, the prayer-habit begets a sickening tone of servility in the worshipper, coupled with the ascription to the Deity of an equally sickening love of adulation. In many prayer meetings the speakers seem to vie with each other in seeking terms of humility and self abasement for themselves (miserable worms being rather a favorite) and the most exaggerated titles of honor for the Deity. One would think they were a lot of grovelling slaves, prostrating themselves before the throne of some barbaric despot. Take the "Te Deum," which is a prayer in the form of a hymn. Can it be supposed that the fulsome adulation with which it is filled can be pleasing to the God of the universe? And yet, why is it sung, except on that supposition? What respect would we have for an earthly father who delighted in having his children assemble every morning, and chant their praises of his goodness, his excellence, his power, etc.? And yet should not the ideal of the heavenly Father be higher than that of the earthly father?
(3) The prayer-habit tends to emasculate the moral strength of its devotees. It is much easier to pray to God for help and, so to speak, shift the responsibility on Him, than to work out one's own troubles by one-self. There is an old saying—Pray, but with thy hand on the plough. Too much praying tends towards neglect of the plough, or, to use Cromwell's phrase, the keeping one's powder dry.
(4) Another evil is that it tends to encourage a self-righteousness on the part of its devotees (Luke XVIII:11). When prayer is regarded as a duty, the sequel to a prayer-meeting is a feeling of satisfaction in duty well performed. God has not only been well pleased by a display of humility on the part of His worshippers, but has also been intelligently advised on a variety of subjects, about which He may have been in uncertainty.
Compare the prayer meeting of today with one according to Jesus' precepts. There would be no long prayers (Matt. XXIII:14; Luke XX:47). The meeting would open with the Lord's Prayer. Then, as each one thought over his various sins of omission and commission, and repented of them, he would arise and say, "God be merciful to me, a sinner" (Luke XVIII:13). The peace and silent meditation of such a gathering would tend to produce the humble and contrite heart, which is the offering pleasing to God.
(5) But the worst evil, as pointed out by Jesus, is that of substituting a false standard of righteousness, words for acts, sacrifice for mercy (Matt. XII:7). When prayers are regarded as a duty and their performance a meritorious act, their devotees are quite apt to become like the Pharisees, who paid "tithe of mint, anise and cummin," but neglected "judgment, mercy and faith" (Matt. XXIII:23).