Beten (review)

The disciples asked Jesus, "Lord, teach us to pray" (Luke 11:1). Praying has to be learned, as it was in former times and is today. Georg Fischer and Knut Backhaus's Beten wants to introduce Christians today to biblical praying.

The book consists of three parts. The first part on the Old Testament by Fischer follows the canon of the Hebrew Bible and analyzes many of the references where praying is mentioned. Because of their great number, they cannot all be treated, and Fischer encourages readers to begin by reading the texts themselves (12). Starting with the Pentateuch (13-22), Fischer asks with King David why we should pray when God knows everything (2 Sam 7:20). His answer—that praying is the human response to God's speaking and thus a sign of lived relation with God (28)—is convincing. He goes on with prophetic books (35-47) and the later writings of the Old Testament (48-61). The final section is dedicated to the Psalms (62-71), which, of course, cannot all be interpreted in such a limited space. Presenting them according to some of their characteristics (62) seems to be a good way to handle the volume of texts.

Given the many biblical references, each section concludes with helpful summaries of what prayer meant at that time and means today (e.g., 43, 71). The interpretation actualizes the biblical texts for modern readers by giving practical implications for prayer. For example, while studying Job we learn that even accusing God in prayer can deepen the relationship with God (57). Psalms 15 and 51 teach that despite the demand for ethical righteousness, access to God is never closed to those who keep on trusting in God and are willing to convert (67).

In the second part, Backhaus begins his treatment of the New Testament by considering contemporary difficulties with prayer and the concept of a personal God (78), putting the New Testament in touch with today's readers. He begins with a working definition of biblical praying by saying that it is a real dialogue with somebody else (80-1), remains fragmentary (81-2), and expresses hope (82-3), for real life and prayer belong together (83-4). Backhaus then analyzes Jesus's way of praying (87-100), the culture of prayer of the first Christians (101-15), Paul's theology, and the Johannine tradition. For those celebrating the liturgy of the hours, it is very helpful to get information about the Magnificat (110-12) and the Benedictus (112), which are said every day, and the New Testament canticles of the Vespers (106-8, 114). Backhaus thus creates a good link between past and present.

Of great importance is his interpretation of the Lord's Prayer (95-100), which, in keeping with its importance, occupies several pages. Backhaus proposes to read and to pray it as if for the first time (95). He points out the theocentric character of this text, which asks God to realize God's being (97). The opening of the prayer has nothing to do with something like an Aramaic word for "daddy," but facilitates encountering God the Father (97). The sixth petition (asking not to be led into temptation and thus provoking questions whether God tempts people or not) is interpreted from its eschatological background by saying that the praying person asks for God's guidance in order not to be separated from God (100).

In the third part, a dialogue between the Old and the New Testament, Fischer states that the two of them are in harmony and that the New Testament confirms the Old Testament (131). Backhaus notes that there is only one biblical way of praying, but no specifically New Testament mode.

All things considered, the book reaches its aim and helps Christians to pray according to the biblical witness.