Proportion of Selfless Prayer in Daily Devotions

The proportion of selfless prayer in daily devotions is a concept explored across various theological traditions, often emphasizing the priority of God's glory and the needs of others before personal requests. John Calvin, for instance, argues that true prayer begins with zeal for God's glory, stating that if individuals are not influenced by this zeal when praying for God's name to be hallowed, his kingdom to come, and his will to be done, they are not to be considered among God's servants ^[6]. This perspective suggests that the initial petitions of prayer should be entirely focused on divine concerns.

The structure of the Lord's Prayer, as presented in Matthew 6:9, serves as a foundational model for understanding this balance. Calvin interprets this prayer as divided into two main parts: the first three petitions concern God's glory, while the latter three address human needs ^{[6, 11]}. one tradition notes that while the first part sets forth "absolute perfection," the second acknowledges "our own weakness," indicating a progression from selfless devotion to self-interest ^[9]. This model is not merely a directory but an actual prayer, demonstrating how much real prayer can be compressed into few words ^[12]. Augustine also discusses the petitions of the Lord's Prayer, noting that the request for "daily bread" can refer to the necessities of this life, which are added to those who seek God's kingdom first ^[14].

Rabbinic tradition, as codified by Maimonides in the Mishneh Torah, prescribes a fixed structure for daily prayer, with three prayers recited daily: Evening, Morning, and Minchah, and additional prayers on Sabbaths, festivals, and Yom Kippur ^[8]. While the specific content of these prayers varies, the emphasis on communal and divine concerns often precedes or interweaves with personal supplications.

The act of intercessory prayer, where one prays for others, is also highlighted as a selfless act. Calvin suggests that there is nothing by which believers can more benefit their brethren than by committing them to God's care and protection ^[5]. This aligns with the idea that prayer should extend beyond individual concerns to encompass the well-being of the community. The Psalms frequently express both personal pleas and broader declarations of God's righteousness and salvation, such as "My mouth will tell about your righteousness, and of your salvation all day, though I don’t know its full measure" (Psalm 71:15) ^[1]. Other psalms show direct appeals for mercy and attention, like "Be merciful to me, Lord, for I call to you all day long" (Psalm 86:3) ^[4], and "In whatever day I am troubled, incline your ear to me; in whatever day I call upon you, quickly hear me" (Psalm 101:3) ^[2]. Yet, even these personal prayers are often framed within a larger context of God's character and works, as seen in Psalm 68:19: "Blessed be the Lord, who daily bears our burdens, even the God who is our salvation" ^[3].

Thomas Aquinas, in his Summa Theologica, addresses the fittingness of prayer, countering the ancient errors that denied divine providence or asserted fatalistic necessity ^[13]. For Aquinas, prayer is a means by which humans align their will with God's, acknowledging His sovereignty and seeking His intervention. This theological framework inherently places God's will and glory at the forefront of prayer, even when personal needs are presented.

The Patristic tradition, exemplified by Augustine, views daily prayer as making "satisfaction for those daily sins of a momentary and trivial kind" ^[7]. This understanding suggests that prayer, even when addressing personal failings, serves a broader purpose of spiritual purification and alignment with God's will. Tertullian also speaks of the spiritual fruits of renouncing carnal things, implying that prayer should foster a detachment from worldly desires and a focus on spiritual gain ^[10].

Sources

Psalms “My mouth will tell about your righteousness, and of your salvation all day, though I don’t know its full measure. -- Psalms 71:15”
Psalms “Non avertas faciem tuam a me : in quacumque die tribulor, inclina ad me aurem tuam ; in quacumque die invocavero te, velociter exaudi me. -- Psalms 101:3”
Psalms “Blessed be the Lord, who daily bears our burdens, even the God who is our salvation. Selah. -- Psalms 68:19”
Psalms “Be merciful to me, Lord, for I call to you all day long. -- Psalms 86:3”
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”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 75: him as our Lord and Father, and truly and thoroughly devoted to his service. Hence if men, in praying that the name of God may be hallowed, that his kingdom may come, and his will be done, are not influenced by this zeal for the promotion of his glory, they are not to be accounted among the servants and children of God; and as all these things will take place against their will, so they will turn out to their confusion and destruction. 44. Now comes the second part of the prayer, in which we descend to our own interests, not, indee”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — CHAP. 71.--THE DAILY PRAYER OF THE BELIEVER MAKES SATISFACTION FOR THE TRIVIAL SINS THAT DAILY STAIN HIS LIFE.: Now the daily prayer of the believer makes satisfaction for those daily sins of a momentary and trivial kind which are necessary incidents of this life. For he can say, "Our Father which art in heaven,"(4) seeing that to such a Father he is now born again of water and of the Spirit.(5) And this prayer certainly takes away the very small sins of daily life. It takes away also those which at one time made the life of the believer very wick”
Mishneh Torah (Maimonides) (Jewish (Rabbinic)) “Mishneh Torah (Maimonides), Mishneh Torah%2C Prayer and the Priestly Blessing 1:8: Thus, three prayers are recited daily: the Evening Prayer, the Morning Prayer, and the Minchah Prayer. There are four on Sabbaths, festivals and Rosh Chodesh: the three that are recited daily and the Musaf Prayer. On Yom Kippur, there are five: these four and the Ne'ilah prayer.”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 75: also to themselves and their followers, in that they encourage themselves in a carelessness diametrically opposed to the mercy of God. It is excessively childish to object, that when they long for the advent of the kingdom of God, they at the same time pray for the abolition of sin. In the former division of the prayer absolute perfection is set before us; but in the latter our own weakness. Thus the two fitly correspond to each other—we strive for the goal, 2195 and at the same time neglect not the remedies which our necessities r”
Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — CHAP. X--APPLICATION OF THE SUBJECT. ADVANTAGES OF WIDOWHOOD. (part 1): Renounce we things carnal, that we may at length bear fruits spiritual. Seize the opportu- 56 nity--albeit not earnestly desired, yet favourable--of not having any one to whom to pay a debt, and by whom to be (yourself) repaid You have ceased to be a debtor. Happy man You have released[1] your debtor; sustain the loss. What if you come to feel that what we have called a loss is a gain? For continence will be a mean whereby you will traffic in[2] a mighty substan”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 75: same time, he reminds us of our unhappy condition in not being able to open our lips before God without dangers unless his Spirit instruct us how to pray aright ( Rom. 8:26 ). The higher value, therefore, ought we to set on the privilege, when the only begotten Son of God puts words into our lips, and thus relieves our minds of all hesitation. 35. This form or rule of prayer is composed of six petitions . For I am prevented from agreeing with those who divide it into seven by the adversative mode of diction used by the Evangelist, ”
Matthew (Presbyterian) “Jamieson, Fausset & Brown on Matthew 6:9: After this manner--more simply "Thus." therefore pray ye--The "ye" is emphatic here, in contrast with the heathen prayers. That this matchless prayer was given not only as a model, but as a form, might be concluded from its very nature. Did it consist only of hints or directions for prayer, it could only be used as a directory; but seeing it is an actual prayer--designed, indeed, to show how much real prayer could be compressed into the fewest words, but still, as a prayer, only the more incomparable for that--it is strange that there should be a dou”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Prayer, Art. 2: Article: Whether it is becoming to pray? I answer that, Among the ancients there was a threefold error concerning prayer. Some held that human affairs are not ruled by Divine providence; whence it would follow that it is useless to pray and to worship God at all: of these it is written (Malach. 3:14): "You have said: He laboreth in vain that serveth God." Another opinion held that all things, even in human affairs, happen of necessity, whether by reason of the unchangeableness of Divine providence,”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. VII.--25. The fourth petition is, "Give us this day our daily bread." Daily bread is put either for all those things which meet the wants of this life, in reference to which He says in His teach (part 1): 42 closets, and also the command, "Seek ye first the kingdom of God, and His righteousness; and all these things shall be added[1] unto you"? Certainly He does not say, Seek ye first the kingdom of God, and then seek those other things; but "all these things," says He, "shall be added unto you," that is to say, even though ye are not se”

Ask Your Own Question