God always and already does everything for all of God’s creatures (including us) that it is possible and appropriate for God to do. However, here we have to pay the price of saying that God is not one finite agent among and alongside others. Finite agents (such as you and I) can do things that God cannot do. We can make a peanut butter sandwich. Can God? We can take the peanut butter sandwich across the street and give it to a hungry person. God cannot. Here’s the principle: If it’s the sort of thing that you and I can do, then we’re responsible for doing it. (Clark Williamson, Way of Blessing, Way of Life, p. 130)
“We do not know how to pray as we ought,” said Paul, which is why “the Spirit aids us in our weakness” (Rom. 8:26). Asking God to do things that we are readily capable of doing is a good example of “not knowing how to pray as we ought.” God is always doing for us everything that it is possible for God to do for us, such as love us. Praying for God’s love, then, makes perfect sense, as long as we understand that asking for it is a condition of our receiving it, not of God’s offering it. Love is a strange kind of gift–it has to be wanted to be received.
Another way to not know how to pray is to fail to see the connection between praying and doing justice. A life of prayer divorced from a life committed to working for justice for the neighbor, a life spent in doing what the rabbis called “deeds of loving-kindness,” is inauthentic. One major purpose of prayer is to make us more open to God’s intent to convey blessing and well-being to God’s creatures. A life of prayer requires accompaniment by a life of usefulness to the neighbor. A life of usefulness to the neighbor is a life or prayer, some moments of which we spend on our knees. (ibid., pp. 293-4)
These quotes provide what I think is a helpful way of looking at the relation between prayer and action–something that has come under scrutiny in the wake of the latest horrific mass shooting. Prayer isn’t magic and God doesn’t do for us things that we are responsible for doing ourselves (like establishing a just society). Politicians who call for prayer but not action are not “praying as they ought.”
But at the same time, prayer is, as many seekers of justice attest, a powerful fount of committed activism. In Williamson’s terms, prayer is a channel through which God’s love and will for creaturely well-being flows into the world. True prayer leads not to resignation in the face of preventable evil, but to a life of service to the neighbor, which includes establishing justice in society.