Why Pray in a Calvinist World? Prayer & Providence in Calvin’s Institutes - By Mason Craig

Found here. Our comments in bold.

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After reading this article multiple times, we were unable to ascertain if the author answered the question contained in the title. 

But he will spend a lot of time discussing "providence," using the term nearly 40 times, and never does he define it. So we will step in. "Providence" is idea that God is working out His will via the regular features of creation and plain old ordinary processes of life, as distinguished from a "supernatural" signs and wonders sort of thing. 

The distinction is artificial, however, since both are God working out His purposes. For Calvinists the distinction is necessary since they do not believe God works supernaturally in Christians anymore. Thus providence was invented to differentiate the working out of God's purpose sans miracles.

The author also uses the word "means" more than a dozen times, also without defining it. "Means" simply is the avenues God might use to implement His will.

Further, his presentation is very nearly a tautology. "God uses means to accomplish His plans" essentially means, "God does stuff, and He uses stuff to do stuff."

And, when he finally does give us hints about his terminology, we find that they are basic ideas stated with complexity.

Lastly, the author rarely uses Scripture to document his assertions, but profusely quotes Calvin.

We must consider this Bad Bible Teaching.

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One profound Christian mystery that transcends all traditions and spans all times is the relationship between prayer and providence. No matter how much our minds desire to understand the compatibility of human prayer and Divine providence, Scripture doesn’t offer a complete answer.

On the one hand, Christ teaches us to petition the Father, praying, “Give us this day, our daily bread” (Mt. 6:11). In this, we ask God to meet all our needs. On the other hand, Christ precedes the Lord’s Prayer with, “Your Father knows what you need before you ask Him” (Mt. 6:8). These words should be a great comfort to us. But often, our finite minds try to make sense of these two truths: If God already knows everything I need, why should I bother asking Him in prayer? (We will see if the author sufficiently answers this question.)

Though all Christians acknowledge this great spiritual paradox and accept it by faith, those with a more Calvinistic perspective are often singled out. The common caricature of Calvinists depicts them as cold, arrogant individuals whose motivations are purely doctrinal rather than spiritual. This misconception has spread partly because it contains a kernel of truth, but mainly due to a misunderstanding of the Reformed view of providence.

To present a more accurate explanation of the Calvinist position, a reformulation drawing directly from John Calvin’s works is both necessary and valuable. The following effort aims to explore the relationship between prayer and providence in John Calvin’s thought, specifically drawing from his magnum opus, “The Institutes of the Christian Religion.”

On Providence

A brief introduction to Calvin’s view of providence from Book I of the Institutes is crucial, as it provides the groundwork for later discussion. In Book I, Calvin talks about God’s Providence, followed by Chapter 17, titled “How We May Apply This Doctrine To Our Greatest Benefit.” To achieve our goal of understanding Calvin’s perspective on prayer and providence, three key truths can be drawn out.

Providence with Purpose

Although a typical caricature of Calvinism depicts it as similar to the fatalism seen in classic Greek tragedies, this could not be further from the truth. Unlike Greek fatalism, Calvin’s view of providence always has a purpose:

Now this, also, ought to be added, that although either fatherly favor and beneficence or severity of judgment often shine forth in the whole course of providence, nevertheless, sometimes the causes of the events are hidden. So the thought creeps in that human affairs turn and whirl at the blind urge of fortune; or the flesh incites us to contradiction, as if God were making sport of men by throwing them about like balls.[1]

Whereas Greek tragedies depict an unavoidable fate that everyone eventually succumbs to for no meaningful reason, Calvin argues that all of God’s providence, whether his fatherly favor or severe judgment, serves a purpose. He continues:

It is, indeed, true that if we had quiet and composed minds ready to learn, the final outcome would show that God always has the best reason for his plan: either to instruct his own people in patience, or to correct their wicked affections and tame their lust, or to subjugate them to self-denial, or to arouse them from sluggishness; again, to bring low the proud, to shatter the cunning of the impious and to overthrow their devices.[2]

Even when we cannot see it, God’s providence always has a purpose, which is why the Psalmist can pray,

“Many, O Lord my God, are Your wonderful works

Which You have done;

And Your thoughts toward us

Cannot be recounted to You in order;

If I would declare and speak of them,

They are more than can be numbered.”[3] ) (A lovely verse, but not relevant to the author's assertion that God's providence always has a purpose. His first and only quoted Scripture.)

Providence through Means

Another common misconception about God’s providence is that it manifests in a grand, life-changing way that is easily recognizable from everyday life. This “sign in the sky” view leads to an overly simple and rational view of God’s providence, (Does God sometimes do things in people's lives in spectacular ways?)

dividing reality into actions solely of man’s will or of God’s. (What does this mean? Please explain.)

Although many find it hard to imagine a world where God’s providence and human responsibility coexist, (What does this mean? Please explain.)

Calvin is content to hold these two truths together. (What two truths? The author has just stated three binary expessions.)

He achieves this by using the language of “means”: (Another undefined term.)

“For he who has set the limits to our life has at the same time entrusted to us its care; he has provided means and helps to preserve it; he has also made us able to foresee dangers; that they may not overwhelm us unaware, he has offered precautions and remedies. Now it is very clear what our duty is: thus, if the Lord has committed to us the protection of our life, our duty is to protect it; if he offers helps, to use them; if he forewarns us of dangers, not to plunge headlong; if he makes remedies available, not to neglect them.”[4]

As will be highlighted later, understanding that God uses means to accomplish His plans (This is nearly a nonsense phrase. Let's explain. God has certain plans, and He surprisingly uses methods and avenues to accomplish them. It sounds so profound when using obscure and unexplained terminology, but the actual sentence is pedestrian.)

is crucial for understanding the importance and purpose of prayer. (The author restates his premise. Why is this crucial? Why would a Calvinist need to explain the need to pray?)

Calvin concludes this section with a masterful explanation of this idea:

“I have therefore already remarked that God’s providence does not always meet us in its naked form, but God, in a sense, clothes it with the means employed.”[5] ("Masterful?" What? This obtuse sentence is again, nearly nonsensical. The author dawns over Calvin as if he were some sort of hero.)

In other words, (If the sentence is masterful, why would the author need to explain it?)

the “naked form” of His providence is often hidden from us, his finite creatures, and is clothed in ordinary means. (New term, "ordinary," modifying the word "means.")

God may bring comfort through the warmth of a friend. He may bring conviction through the rebuke of a spouse. He may even bring hardship through a bout of sickness. Through all these means, God works in our lives and shapes us into who He desires us to become. (Such basic ideas, cloaked in a veneer of intellectualism. Nearly half of the author's presentation is devoted to this idea that God does things via the circumstances of our lives.)

Providence for Comfort

Far from being fixed or fatalistic, God’s providence is purposeful, works through means, and lastly, provides comfort to the believer. In a world of perceived uncertainty, God encourages Christians to find rest in the palm of His hand. The following is an excerpt from Calvin’s section where he elaborates on the happiness of recognizing acts of providence and how it provides solace for the believer:

“Therefore the Christian heart, since it has been thoroughly persuaded that all things happen by God’s plan, and that nothing takes place by chance, will ever look to him as the principal cause of things, yet will give attention to the secondary causes in their proper place. Then the heart will not doubt that God’s singular providence keeps watch to preserve it, and will not suffer anything to happen but what may turn out to its good and salvation. But since God’s dealings are first with man, then with the remaining creatures, the heart will have assurance that God’s providence rules over both. As far as men are concerned, whether they are good or evil, the heart of the Christian will know that their plans, wills, efforts, and abilities are under God’s hand; that it is within his choice to bend them whither he pleases and to constrain them whenever he pleases.

There are very many and very clear promises that testify that God’s singular providence watches over the welfare of believers: “Cast your care upon the Lord, and he will nourish you, and will never permit the righteous man to flounder” [Ps. 55:22 p.; cf. Ps. 54:23, Vg.]. For he takes care of us. [1 Peter 5:7 p.] “He who dwells in the help of the Most High will abide in the protection of the God of heaven.” [Ps. 91:1; 90:1, Vg.] “He who touches you touches the pupil of mine eye.” [Zech. 2:8 p.] “I will be your shield” [Gen. 15:1 p.], “a brazen wall” [Jer. 1:18; 15:20]; “I will contend with those who contend with you” [Isa. 49:25]. “Even though a mother may forget her children, yet will I not forget you.” [Isa. 49:15 p.] Indeed, the principal purpose of Biblical history is to teach that the Lord watches over the ways of the saints with such great diligence that they do not even stumble over a stone [cf. Ps. 91:12]” [emphasis added].[6]

As we see God’s hand in our lives and throughout history, it should bring us great comfort that, just as He feeds the birds of the air and clothes the lilies of the field, He also watches over and sustains every believer. We don’t have to wonder if He sees us in our struggles. He has promised that He does.

On Prayer

(Finally the author arrives at his topic after more than 1100 words. He has about 1400 words remaining to explain his topic.)

Now, with a basic understanding of Calvin’s doctrine of providence, (When did he explain Calvin view of providence? Did we miss it?) 

we turn to Book III, Chapter 20 of the Institutes, titled “Prayer, Which Is The Chief Exercise Of Faith, And By Which We Daily Receive God’s Benefits,” to examine his doctrine of prayer. (Will the Bible be making an appearance? In terms of documenting assertions, the answer is no.)

Like his section on providence, Calvin’s theology is shaped by pastoral concern, (???? We would prefer theology be shaped by the Bible. The fawning continues.)

mainly emphasizing the Christian life. He stresses the necessity of prayer, its purpose, and addresses the question at hand, “If God providentially ordains everything that comes to pass, why pray at all?” (The third time the author has stated his premise. We hope he will explain and document it.)

What is Prayer?

Calvin begins by eloquently (This continual fawning is becoming unseemly.)

describing prayer as a way to access “those riches which are laid up for us with the Heavenly Father,” while immediately recognizing that “Words fail to explain how necessary prayer is, and in how many ways the exercise of prayer is profitable.”[7] (This is the "eloquence." Pedantic, unnuanced ideas inelegantly stated.)

In one sense, prayer requires no explanation (But the author will explain anyway. Or at least, we hope he will.)

because it is rooted in seeking what is outside ourselves. This is inherent to our nature. Everyone knows what it is like to be a child in need, utterly incapable of existing apart from our earthly parents. We depend on them.

Additionally, it is inherent in the fact that everyone, whether a believer or an unbeliever, turns to God in prayer when they are in dire need. This helplessness is seen in the Psalmist who says, “In my distress I cried to the Lord, and He heard me.”[8] (To distill it down, we pray when we need help...)

Throughout all of this, prayer is presented not as a tool to change God’s mind (Wait. God's mind isn't changed by prayer? Where do we find this in the Bible? Please explain.)

but as a response from us and a gift for us. Calvin emphasizes this, writing, “for he ordained it [prayer] not so much for his own sake as for ours.”[9] (Where do we find this in the Bible? Please explain.)

We will see in the following excerpts from Calvin that prayer seeks help from God, expresses faith in God, and cultivates communion with God. (Oh. Nice to see some plain statements.)

When considering how God’s providence relates to prayer, we should keep in mind Calvin’s earlier statement: “God’s providence does not always meet us in its naked form, but God, in a sense, clothes it with the means employed.”[10] (Apparently this is so profound the author must quote it again...)

The reason for revisiting this idea here is to say that prayer is a means by which God brings about His providence. In other words, prayer serves as a means to an end, and that end is God’s providentially appointed end. (Sigh... What in the world does this mean? We will assist: We pray, and God answers. Um, providentially, perhaps? 

Is there any possibility the author will just plainly explain things?)

Why Pray?

Calvin addresses an objection at the heart of the prayer and providence discussion: “If God knows all our needs, doesn’t that make prayer unnecessary?” In response, Calvin offers six reasons it is important for us to call upon him:

Our hearts may be fired with a zealous and burning desire ever to seek, love, and serve him, while we become accustomed in every need to flee to him as to a sacred anchor.
There may enter our hearts no desire and no wish at all of which we should be ashamed to make him a witness, while we learn to set all our wishes before his eyes, and even to pour out our whole hearts. (We have no idea what this reason means...)

We be prepared to receive his benefits with true gratitude of heart and thanksgiving, benefits that our prayer reminds us come from his hand [cf. Ps. 145:15–16]. (So the second reason for praying is to prepare our hearts to properly receive blessings. The cited verses say nothing about prayer or preparing our hearts.)

Having obtained what we were seeking, and being convinced that he has answered our prayers, (If we obtained what we were asking for, why should we be convinced that He answered if we have the answer?) 

we should be led to meditate upon his kindness more ardently. (And what if we do not obtain what we were seeking? Are we excused from doing this?) 

At the same time we embrace with greater delight those things which we acknowledge to have been obtained by prayers. (Isn't this the same as meditating upon his kindness?)

That use and experience may, according to the measure of our feebleness, confirm his providence, while we understand not only that he promises never to fail us, and of his own will opens the way to call upon him at the very point of necessity, but also that he ever extends his hand to help his own, not wet-nursing them with words4 but defending them with present help. [11] (Another nearly impenetrable explanation.)

To conclude, he writes, “On account of these things, our most merciful Father, although he never either sleeps or idles, still very often gives the impression of one sleeping or idling in order that he may thus train us, otherwise idle and lazy, to seek, ask, and entreat him to our great good.”[12] Calvin once again highlights the reality that prayer is given from God for us, not vice versa. (Once again? There was never a first instance.)

What About “Unheard” Prayers?

A common question that comes up is why God seemingly doesn’t answer prayers. (God answering prayers is a separate topic from God hearing prayers.)

Once again, Calvin anticipates this concern and addresses it effectively, (More fawning.)

demonstrating his pastoral heart: (More fawning. Is there some sort of requirement that a Calvinist must not only continually explain Calvinism, but also praise him and celebrate his intellect and insight?)

But if finally even after long waiting our senses cannot learn the benefit received from prayer, or perceive any fruit from it, still our faith will make us sure of what cannot be perceived by sense, that we have obtained what was expedient. For the Lord so often and so certainly promises to care for us in our troubles, when they have once been laid upon his bosom. And so he will cause us to possess abundance in poverty, and comfort in affliction. For though all things fail us, yet God will never forsake us, who cannot disappoint the expectation and patience of his people. He alone will be for us in place of all things, since all good things are contained in him and he will reveal them to us on the Day of Judgment, when his Kingdom will be plainly manifested.

Besides, even if God grants our prayer, he does not always respond to the exact form of our request but, seeming to hold us in suspense, he yet, in a marvelous manner, shows us our prayers have not been vain. This is what John’s words mean: “If we know that he hears us whenever we ask anything of him, we know that we have obtained the requests we asked of him” [1 John 5:15 p.]. This seems a diffuse superfluity of words, but the declaration is especially useful because God, even when he does not comply with our wishes, is still attentive and kindly to our prayers, so that hope relying upon his word will never disappoint us. But believers need to be sustained by this patience, since they would not long stand unless they relied upon it. For the Lord proves his people by no light trials, and does not softly exercise them, but often drives them to extremity, and allows them, so driven, to lie a long time in the mire before he gives them any taste of his sweetness. And, as Hannah says, “He kills and brings to life; he brings down to hell and brings back” [1 Sam. 2:6 p.]. What could they do here but be discouraged and rush into despair if they were not, when afflicted, desolate, and already half dead, revived by the thought that God has regard for them and will bring an end to their present misfortunes? Nevertheless, however they stand upon the assurance of that hope, they do not meanwhile cease to pray, for unless there be in prayer a constancy to persevere, we pray in vain.[13]

Conclusion

In summary, Calvin’s robust doctrine (More fawning.)

of providence highlights God’s providence as purposeful, appointed through means, and for the believer’s comfort. This provides the basis for his doctrine of prayer, which is seen as a means to His providence. Instead of being a mechanism by which we can change God, (The author again denies this possibility without discussion.)

prayer is given to us mainly for three reasons.

• Prayer Seeks Help From God – By going to pray, we acknowledge our dependence upon Him.
• Prayer Expresses Faith in God – In prayer, we place our confidence in Him and direct our hearts toward Him.
• Prayer Cultivates Communion With God – Prayer stirs our affections and shapes our desires to love God.

Although we will never fully comprehend the great mystery of how prayer and providence interrelate, (Typical for Calvinism, it creates problems that need to be explained away.)

nevertheless, Christians can take comfort in what God has promised. “Call on me in the day of trouble; I will deliver you, and you will honor me” (Ps. 50:15). “Then you will call on me and come and pray to me, and I will listen to you” (Jer. 29:12). “For the eyes of the Lord are on the righteous, and his ears are attentive to their prayer” (1 Pet. 3:12).

In a sense, this spiritual paradox highlights all of the Christian life. As children, our Heavenly Father calls us to reach up to Him, while at the same time assuring us that He will be there with open arms to pick us up.

Endnotes

Institutes I, xvii, 1. ↩︎

Ibid. ↩︎
Ps. 40:5 ↩︎
Institutes I, xvii, 4. ↩︎
Ibid. ↩︎
Ibid. ↩︎
Institutes III, xx, 2. ↩︎
Ibid. ↩︎
Ibid. ↩︎
Ibid. ↩︎
Institutes III, xx, 3. ↩︎
Ibid. ↩︎
Institutes III, xx, 52. ↩︎


Mason lives in Nampa, Idaho, and is currently a member of Christ Reformed Church, Nampa (URCNA). He holds a B.S. in Advertising from the University of Oregon and an M.A. in Biblical and Theological Studies from Western Seminary.