Sound Doctrine and 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, continual) 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 practice of prayer? If not, can we have any confidence that the results of the apostolic ministry in the early church will be approximated in our own 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?

Just as the apostolic doctrine of Christ's deity is vital for the maintenance and integrity of our Christianity, so too is a habitual, biblical life of prayer. Yet we have so often reduced the orthodoxy of our faith to mere profession (intellectual assent), while effectually ignoring the particular practices of orthodoxy (orthopraxis). Prayer (as modeled in the scriptures) is the natural, and indeed inevitable, expression of a living faith.