Prayer as a Lifestyle of Continual Communion

The concept of prayer as a lifestyle of continual communion with God is a deeply contested topic across Christian traditions. At its core, the debate revolves around the interpretation of biblical injunctions to "pray continually" (1 Thessalonians 5:17 ^[1]) and the nature of communion with God.

Understanding Continual Prayer

One position, represented by Reformed theologians like Charles Hodge, understands continual prayer as a state of constant readiness to pray and a habitual attitude of dependence on God ^[4]. According to this view, the biblical command to pray continually does not necessitate constant verbal or mental prayer but rather a continuous disposition of the heart towards God. This disposition is maintained through faith, obedience, and the cultivation of a deep sense of communion with God.

In contrast, Catholic theologians like Thomas Aquinas argue that continual prayer can be understood in terms of the desire of charity that underlies all virtuous actions ^[5]. According to Aquinas, while explicit prayer may not be constant, the desire for God and the willingness to pray can be present throughout one's actions, effectively making one's entire life a form of prayer.

Communion with God

The understanding of communion with God also varies across traditions. The Reformed tradition, as represented by John Calvin, emphasizes the role of faith and the sacraments in fostering communion with God ^{[6, 8]}. Calvin views the Lord's Supper as a key means of communing with Christ and experiencing the benefits of his sacrifice. In this context, prayer is seen as an essential aspect of participating in the sacrament and deepening one's communion with God.

The Catholic tradition, as reflected in the Catechism of the Catholic Church, also highlights the importance of the sacraments, particularly the Eucharist, in fostering communion with God ^[10]. However, Catholic teaching places a strong emphasis on the sacramental system and the role of the Church in mediating communion with God.

Shared Ground

Despite these differences, all traditions agree on the importance of prayer and communion with God in the Christian life. The biblical injunctions to pray continually and to abide in Christ (John 15:4-7) are seen as fundamental to the Christian experience. Moreover, there is a shared recognition that communion with God is not limited to specific times or acts of prayer but can permeate every aspect of a believer's life ^{[2, 3]}.

Divergent Hermeneutics

The divergence in understanding prayer as a lifestyle of continual communion stems from differing hermeneutical commitments and prior doctrinal premises. Reformed traditions tend to emphasize the role of faith and the individual's direct access to God through Scripture, while Catholic and Orthodox traditions place a greater emphasis on the sacramental system and the mediating role of the Church.

The patristic tradition, represented by writers like Augustine and Hippolytus, offers a nuanced understanding of prayer and communion that predates the later divisions between Christian traditions ^{[7, 9]}. These early writers often emphasized the importance of prayer as a means of deepening one's relationship with God and participating in the life of the Church.

Sources

I Thessalonians “I Thessalonians 5:17 (Geneva1599) — Pray continually.”
Easton's Bible Dictionary “Easton's Bible Dictionary: Prayer — Is converse with God; the intercourse of the soul with God, not in contemplation or meditation, but in direct address to him. Prayer may be oral or mental, occasional or constant, ejaculatory or formal. It is a "beseeching the Lord" (Ex. 32:11); "pouring out the soul before the Lord" (1 Sam. 1:15); "praying and crying to heaven" (2 Chr. 32:20); "seeking unto God and making supplication" (Job 8:5); "drawing near to God" (Ps. 73:28); "bowing the knees" (Eph. 3:14). Prayer presupposes a belief in the personality of God, his ability and willingness to hold inter”
Torrey's Topical Textbook “Torrey's Topical Textbook: Communion With God — Is communion with the Father -- 1Jo 1:3. Is communion with the Son -- 1Co 1:9; 1Jo 1:3; Re 3:20. Is communion with the Holy Spirit -- 1Co 12:13; 2Co 13:14; Php 2:1. Reconciliation must precede -- Am 3:3. Holiness essential to -- 2Co 6:14-16. Promised to the obedient -- Joh 14:23. Saints Desire. -- Ps 42:1; Php 1:23. Have, in meditation. -- Ps 63:5,6. Have, in prayer. -- Php 4:6; Heb 4:16. Have, in the Lord's supper. -- 1Co 10:16. Should always enjoy. -- Ps 16:8; Joh 14:16-18. Exemplified Enoch. -- Ge 5:24. Noah. -- Ge 6:9. Abraham. -- Ge 18:33. J”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 73: for his sake. Regard for the person in whose name the favour is requested, is relied on as the ground on which it is to be granted. Therefore, when we are told to pray in the name of Christ, we are required to urge what Christ is and what He has done, as the reason why we should be heard. We are not to trust to our own merits, or our own character, nor even simply to God’s mercy; we are to plead the merits and worth of Christ. It is only in Him, in virtue of his mediation and worth, that, according to the Gospel, any blessing is conferred”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Prayer, Art. 14: Article: Whether prayer should last a long time? I answer that, We may speak about prayer in two ways: first, by considering it in itself; secondly, by considering it in its cause. The not cause of prayer is the desire of charity, from which prayer ought to arise: and this desire ought to be in us continually, either actually or virtually, for the virtue of this desire remains in whatever we do out of charity; and we ought to "do all things to the glory of God" (1 Cor. 10:31). From this point of v”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 75: we all obtain whatever is good is our common Father ( Mt. 23:9 ), every thing which has been distributed to us we should be prepared to communicate to each other, as far as occasion demands. But if we are thus desirous as we ought, to stretch out our hands and give assistance to each other, there is nothing by which we can more benefit our brethren than by committing them to the care and protection of the best of parents, since if He is propitious and favourable nothing more can be desired. And, indeed, we owe this also to our Fath”
Schaff ANF/NPNF (Patristic) “ANF Vol 5: Hippolytus, Cyprian, Caius, Novatian — ON THE LORD'S PRAYER. (part 12): our daily bread." And this may be understood both spiritually and literally, because either way of understanding it is rich in divine usefulness to our salvation. For Christ is the bread of life; and this bread does not belong to all men, but it is ours. And according as we say, "Our Father," because He is the Father of those who understand and believe; so also we call it "our bread," because Christ is the bread of those who are in union with His body.(4) And we ask that this bread should be given to us daily, t”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 99: 2555 CHAPTER 17. OF THE LORD’S SUPPER, AND THE BENEFITS CONFERRED BY IT. This chapter is divided into two principal heads.—I. The first part shows what it is that God exhibits in the Holy Supper, sec. 1-4; and then in what way and how far it becomes ours, sec. 5-11. II. The second part is chiefly occupied with a refutation of the errors which superstition has introduced in regard to the Lord’s Supper. And, first, Transubstantiation is refuted, sec. 12-15. Next, Consubstantiation and Ubiquity, sec. 16-19. Thirdly, It is shown that t”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — CHAP. 115.--THE SEVEN PETITIONS OF THE LORD'S PRAYER, ACCORDING TO MATTHEW.: Accordingly, in the Gospel according to Matthew the Lord's Prayer seems to embrace seven petitions, three of which ask for eternal blessings, and the remaining four for temporal; these latter, however, being necessary antecedents to the attainment of the eternal. For when we say, "Hallowed be Thy name: Thy kingdom come: Thy will be done in earth, as it is in heaven"(2) (which some have interpreted, not unfairly, in body as well as in spirit), we ask for blessings that are”
Catechism of the Catholic Church (Catholic) “Catechism of the Catholic Church, Part Four: (part 1): Part Four: Prayer in the Life of Faith 17 The last part of the Catechism deals with the meaning and importance of prayer in the life of believers (Section One). It concludes with a brief commentary on the seven petitions of the Lord's Prayer (Section Two), for indeed we find in these the sum of all the good things which we must hope for, and which our heavenly Father wants to grant us. 16 Cf. Mt 10:32; Rom 10:9 Previous - NextCopyright © Libreria Editrice Vaticana Catechism of the Catholic Church - IntraText HelpCatechism of the Catholic C”

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