Sneak Peek into Amish Church Life

Interview with Dr. Steven Petersheim, An Evangelical Academic & Former Amish

I had a great time interviewing my dear friend, Dr. Steven Petersheim, about his life growing up Amish as well as doing a deep dive into Amish spirituality, worship, sacraments, and Christian peacemaking! We also had a good time comparing Catholic and Amish perspectives on liturgy and sacraments. Enjoy!

Day 25

Chapter 7: On Prayer

“We have spoken on the precepts of dying well, taken from the three theological virtues, faith, hope, and charity; and also we have spoken on the three moral virtues, sobriety, justice, and piety, all of which the blessed apostle Paul recommends to us. I will now add another precept on the three good works: prayer, fasting, and almsdeeds, which we learn from the angel Raphael. We read in the book of Tobias, that the angel Raphael thus spoke: "Prayer is good with fasting and alms, more than to lay up treasures of gold." (chap. xii. 8.) These three good works are the fruit of the virtues of religion, mercy, and temperance, which have a great affinity with piety, justice, and sobriety. For as piety regards God, justice our neighbour, and sobriety ourselves, so also prayer, which is an act of religion, regards God; almsdeeds, which is an act of mercy, regards our neighbour; and fasting, which is an act of abstinence, regards ourself. Of prayer may be written much, but according to the nature of our treatise, we will only dwell on three points: the necessity of prayer; the advantage of it; and the method of praying with advantage. The necessity of prayer is so often insisted upon in the Holy Scripture, that nothing is more clearly commanded than this duty. For although the Almighty knoweth what we stand in need of, as our Lord himself tells us in St. Matthew, yet He wishes that we should ask for what we require, and by prayer lay hold of it, as if by spiritual hands or some suitable instrument. Hear our Lord in St. Luke: "That we ought always to pray, and not to faint;" and also, "Watch ye therefore, praying at all times." (chap. xviii. and xxi.) Hear the apostle: "Pray without ceasing," and Ecclesiasticus, "Let nothing hinder thee from praying always." (xviii.)

These precepts do not signify that we should do nothing else, but only that we should never forget so wholesome an exercise, and should frequently make use of it. This is what our Lord and his apostles have taught us, for they did not always pray in such a manner as to neglect preaching to the people, and confirming their words by signs and wonders; and yet it might be said they always were praying, because they prayed very frequently. In this sense must be understood these words: "My eyes are ever towards the Lord;" and also, "His praise shall always be in my mouth;" and the words concerning the apostle, "And they were always in the temple, praising and blessing God."

But the "fruits" of prayer are three especial advantages; merit, satisfaction, and impetration. On the merit of prayer we have the testimony of Christ himself in the gospel: "And when you pray, you shall not be as the hypocrites, that love to stand and pray in the synagogues and corners of the streets, that they may be seen by men. Amen, I say to you, they have received their reward. But thou, when thou shalt pray, enter into thy chamber, and having shut the doors, pray to thy Father in secret, and thy Father who seeth in secret will repay thee." (St. Matthew, vi. 5, 6.) By these words our Lord does not forbid us praying in a public place, for He himself prayed publicly before he raised Lazarus, but He forbids public prayer when it is done that we may be seen praying by many, and this through vain-glory: other wise we may pray in the temple, and there find a "chamber" for our heart, and in it pray to God "in secret," The words "will repay thee," signify the merit; for, as He said of the Pharisee, "he has received his reward," that is, human praise; so of one who prays in the chamber of his heart, and who looks to God alone, we must understand that to him will be given a reward by his Father "who seeth in secret."

Respecting satisfaction for past sins, we all know the practice of the Church, by which when satisfaction is enjoined, prayer is united with fasting and almsdeeds; nay, very often almsdeeds and fasting are omitted, and prayer alone commanded.

In fine, that prayer can obtain many gifts, St. John Chrysostom beautifully teaches us in his " two books" on Prayer, in which he employs the comparison of the human hands. For as man is born naked and helpless, and in want of all things, and vet cannot complain of his Creator, because He has given him hands, which are the organ of organs, and by which he is enabled to provide for himself food, garments, house, &c.; so also the spiritual man can do nothing without the divine .assistance; but he possesses the power of prayer, the organ of all spiritual organs, whereby he can easily provide for himself all things.

Besides these three primary advantages of prayer, there are also many others. For, in the first place, prayer enlightens the mind; man cannot directly fix the eye of his soul upon God, who is the light, without being enlightened by Him. "Come ye to him and be enlightened" saith David. Secondly, prayer nourishes our hope and confidence; for the oftener we speak with another, the more confidently do we approach to him. Thirdly, it inflames our charity, and makes our soul more capable of receiving greater gifts, as St. Augustine affirms. Fourthly, it increases humility and chaste fear, for he who goes to prayer, acknowledges that he is a beggar before God, and therefore humbles himself before Him, and is most careful not to offend Him, of whose assistance he stands in need in everything. Fifthly, prayer produces in our mind a contempt of all earthly goods; for all temporal objects must appear mean and contemptible in the eyes of him who continually meditates on things spiritual and eternal. (See St. Augustine, (Lib. ix. Confess)) Sixthly, prayer gives us incredible delight, since by it we begin to taste how sweet is the Lord. And how great this sweetness is, we may understand from this circumstance alone, that some I have known pass not only nights, but even whole days and nights in prayer, without any trouble or inconvenience. In fine, besides the utility and the pleasure, prayer also adds dignity and honor to us. For even the angels themselves honor that soul which they see is so often and so familiarly admitted, to speak with the divine Majesty.”

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