The Apostolic Pattern and the Spiritual Discipline of Prayer

As one studies the NT, a consistent and comperehensive pattern of "sound doctrine" emerges (e.g., 1Ti.1:10b-11; 2Ti.4:3; Titus 2:1), entailing both "sound words" (e.g., 2Ti.1:13-14; 2:2; Titus 1:9; Ro.6:17) and "sound practices" (see 1Ti.4:6-12; cf. 1Co.4:16-17; 10:31-11:1; Phil.3:17), constantly commended to the "household of faith" for our observance. This pattern (tupos) stands on the pages of scripture as the embodiment of the apostolic traditions (e.g., 2Th.2:15; 3:6-9; 1Co.11:2) - the body and rule of our faith - as passed on to the churches (Jude 3; e.g., 1Co.11:23; 15:3ff.), and rooted in the pattern of life and ministry of Jesus Christ himself (e.g., 1Ti.6:3; 1Co.11:1; cf. 4:16; 2Co.4:7-18; 1Pe.2:21; etc.).

What are some of the practices, in particular, that the apostles of Jesus Christ commend to us? One clear and consistent practice is prayer. It is easy for us to leave this practice indefinite, haphazard, and untethered from daily life. But Christ and his apostles were quite specific in their teachings and example.

There is established for us a normative pattern of both the content and habit of our prayer life. First, the Lord himself passed on to us a model of how to pray (Lk.11:2-4; Mt.6:9-13). And the apostles also teach us from the example of their prayers in many of the epistles (e.g., Eph.1:15-23; Col.1:9-14; Phil.1:3-9). Secondly, we also see in the NT, both modeled for us and commanded of us, a regular (daily), habitual life of prayer (e.g., Lk.5:16; 6:12; 9:18, 28; 18:1ff.; Ro.1:10; Eph.1:16; 6:18-19; Col.1:9; 4:12; 1Th.5:17; 2Th.1:2, 11; 3:1; 1Ti.2:1; 2Ti.1:3).

We must face the question, then: does this pattern characterize our prayer life? If not, do we have any confidence that the results of the apostolic ministry in the early church will be approximated in our lives? Apart from the very 'means of grace' employed regularly by the early church, do we expect to see the same effects of grace in our churches?

If our prayer life does not match up to the 'apostolic pattern', then why? What, in your mind, are some of the hindrances, challenges, and difficulties associated with a habitual, biblical life of prayer? And how can we overcomes these barriers?

Philippians 2:12b-13

Related to our previous post, how do you understand Paul's statement in Philippians 2:12b-13:

12b ...continue to work out your salvation with fear and trembling, 13 for it is God who works in you to will and to act according to his good purpose.

12b μετὰ φόβου καὶ τρόμου τὴν ἑαυτῶν σωτηρίαν κατεργάζεσθε 13 θεὸς γάρ ἐστιν ὁ ἐνεργῶν ἐν ὑμῖν καὶ τὸ θέλειν καὶ τὸ ἐνεργεῖν ὑπὲρ τῆς εὐδοκίας (http://www.greekbiblestudy.org/gnt/main.do)

How does our obligation to "work out" our salvation correspond to the reality of God's sovereignty, at work within us? And how does this relate our pursuing sanctification with "fear and trembling"?

Renovating the Heart: Inside Out or Outside In?

For this new series of CrossTraining sessions, we're reading through
Dallas Willard's "Renovation of the Heart."

In this book, Willard makes a strong case for the radical interiority of human spirituality and obedience - the 'heart' of the matter, if you will (see Mk.7:6-23). However, he also argues that it is in the exercise of spiritual disciplines, which entail bodily actions (e.g., fasting, solitude, even physical posturing for prayer), that Christ is realistically and progressively formed within us (cf. Gal.4:19).

How do you account for the apparent paradox between the radical interiority of spiritual life on the one hand, and the inevitable 'externality' of obedience, service, and the exercise of various disciplines, which are used to cultivate it, on the other? How do you see them relating? Do we work from the inside out (right heart -> right action), or the outside in (right action -> right heart)?