Praying for Even-Tempered and Edifying Behavior in Qor2k
Praying for even-tempered and edifying behavior involves seeking divine assistance for the cultivation of virtues such as patience, humility, and self-control, which contribute to peaceful and constructive interactions. The Apostle Paul exhorts believers to pray "in every place, lifting up kind hands, apart from anger and reasoning" [1]. This instruction highlights the importance of a calm and rational disposition in prayer, which can also extend to daily conduct. Similarly, Peter encourages "pure behavior in fear," implying a disciplined and respectful manner of living [2].
The concept of praying for virtuous conduct is rooted in the understanding that human effort alone is insufficient for perfect behavior. As Augustine notes, prayer is a means by which one seeks divine grace to overcome temptation and concupiscence [13]. The prayer "that ye do no evil" found in 2 Corinthians 13:7 illustrates a desire for honorable conduct, even when one's own reputation might be compromised [3, 4]. This aligns with the broader biblical emphasis on seeking God's will and aligning one's desires with it, as articulated by John Calvin, who states that before offering petitions for oneself, one should ask that God's will be done, thereby subordinating one's own will [8].
The practice of prayer itself is seen as a means of spiritual growth and a way to foster desired behaviors. Maimonides, in the Mishneh Torah, discusses the ritual purity required for prayer, indicating that even physical preparation can be linked to the spiritual act [10]. Charles Hodge emphasizes that for prayer to be edifying, the minister must possess a devout spirit and be well-versed in Scripture, suggesting that the act of prayer is intertwined with one's spiritual state and knowledge [9].
Furthermore, prayer for even-tempered behavior often involves seeking divine comfort and direction, especially during times of affliction or temptation [6]. Sirach advises humbling one's heart and enduring, not making haste in difficult times, which implies a call for patience and a steady temperament [5]. Anger, for instance, is explicitly forbidden in various scriptures and is identified as a "work of the flesh" [7]. Prayer can be a means to avert anger and cultivate meekness [7]. Aquinas also discusses prayer as meritorious, proceeding from charity and aiming for eternal good, which includes the development of virtuous character [11]. The early church fathers, such as Ignatius, exhorted believers to "pray ye without ceasing in behalf of other men," suggesting that intercessory prayer can also contribute to the spiritual well-being and virtuous conduct of others [12].
Sources
- I Timothy “I Timothy 2:8 (YLT) — I wish, therefore, that men pray in every place, lifting up kind hands, apart from anger and reasoning;”
- I Peter “I Peter 3:2 (LITV) — observing your pure behavior in fear.”
- 2 Corinthians “Now I pray to God that you do no evil; not that we may appear approved, but that you may do that which is honorable, though we are as reprobate. -- 2 Corinthians 13:7”
- II Corinthians “II Corinthians 13:7 (Geneva1599) — Nowe I pray vnto God that yee doe none euill, not that we should seeme approued, but that ye should doe that which is honest: though we be as reprobates.”
- Sirach “Sirach 2:2 (DRC) — Humble thy heart, and endure: incline thy ear, and receive the words of understanding: and make not haste in the time of clouds.”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Affliction, Prayer Under — Exhortation to -- Jas 5:13. That God would consider our trouble -- 2Ki 19:16; Ne 9:32; Ps 9:13; La 5:1. For the presence and support of God -- Ps 10:1; 102:2. That the Holy Spirit may not be withdrawn -- Ps 51:11. For divine comfort -- Ps 4:6; 119:76. For mitigation of troubles -- Ps 39:12,13. For deliverance -- Ps 25:17,22; 39:10; Isa 64:9-12; Jer 17:14. For pardon and deliverance from sin -- Ps 39:8; 51:1; 79:8. That we may be turned to God -- Ps 80:7; 85:4-6; Jer 31:18. For divine teaching and direction -- Job 34:32; Ps 27:11; 143:10. Fo”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Anger — Forbidden -- Ec 7:9; Mt 5:22; Ro 12:19. A work of the flesh -- Ga 5:20. A characteristic of fools -- Pr 12:16; 14:29; 27:3; Ec 7:9. Connected with Pride. -- Pr 21:24. Cruelty. -- Ge 49:7; Pr 27:3,4. Clamour and evil-speaking. -- Eph 4:31. Malice and blasphemy. -- Col 3:8. Strife and contention. -- Pr 21:19; 29:22; 30:33. Brings its own punishment -- Job 5:2; Pr 19:19; 25:28. Grievous words stir up -- Jdj 12:4; 2Sa 19:43; Pr 15:1. Should not betray us into sin -- Ps 37:8; Eph 4:26. In prayer be free from -- 1Ti 2:8. May be averted by wisdom -- Pr 29:8. Meeknes”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 75: procedure seems to him best, in respect of method, time, and place. For before we offer up any petition for ourselves, we ask that his will may be done, and by so doing place our will in subordination to his, just as if we had laid a curb upon it, that, instead of presuming to give law to God, it may regard him as the ruler and disposer of all its wishes. 51. If, with minds thus framed to obedience, we allow ourselves to be governed by the laws of Divine Providence, we shall easily learn to persevere in prayer, and suspending our o”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 73: better than the other. In order that this part of divine service should be conducted to the edification of the people, it is necessary, (1.) That the officiating minister should have a truly devout spirit; that the feelings and desires, of which the prayers are the utterance, should 708 be in exercise in his own heart. (2.) That his mind and memory should be well stored with the thoughts and language of Scripture. Holy men of old spake as they were moved by the Holy Ghost. Their utterances, whether in adoration, thanksgiving, confession, ”
- Mishneh Torah (Maimonides) (Jewish (Rabbinic)) “Mishneh Torah (Maimonides), Mishneh Torah%2C Prayer and the Priestly Blessing 4:4: All the ritually impure need only wash their hands in order to pray, just like those not in such a state. Even if they are able to immerse themselves [in a mikveh ] and ascend from their impure state, this immersion is not required [for prayer]. We have already explained that Ezra decreed that only one who has had a seminal emission is prohibited from Torah study until he has immersed himself. The Rabbinical Court [that existed afterwards] decreed that [this applies] even to prayer, i.e., such a person alone sho”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Prayer, Art. 15: Article: Whether prayer is meritorious? I answer that, As stated above (Article [13]) prayer, besides causing spiritual consolation at the time of praying, has a twofold efficacy in respect of a future effect, namely, efficacy in meriting and efficacy in impetrating. Now prayer, like any other virtuous act, is efficacious in meriting, because it proceeds from charity as its root, the proper object of which is the eternal good that we merit to enjoy. Yet prayer proceeds from charity through the med”
- Schaff ANF/NPNF (Patristic) “ANF Vol 1: Clement, Polycarp, Ignatius, Barnabas, Papias, Justin Martyr, Irenaeus — CHAP. X.--EXHORTATIONS TO PRAYER, HUMILITY, ETC. (part 1): And pray ye without ceasing in behalf of other men. For there is in them hope of repentance that they And pray ye without ceasing in behalf of other men; for there is hope of the repentance, that they may attain to God. For "cannot he that falls arise again, and he 54 may attain to God. See,[2] then, that they be instructed by your works, if in no other way. Be ye meek in response to their wrath, humble in opposition to their boasting: to their blasphem”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 9.--ENTERING INTO TEMPTATION. PRAYER IS A PROOF OF GRACE.: Wherefore, our Heavenly Master also says: "Watch and pray, that ye enter pot into temptation."(11) Let every man, therefore, when fighting against his own concupiscence, pray that he enter not into temptation; that is, that he be not drawn aside and enticed by it. But he does not enter into temptation if he conquers his evil concupiscence by good will. And yet the determination of the human will is insufficient, unless the Lord grant it victory in answer to prayer that it enter not into te”