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The Fine Art of Mountain Moving, a message by Dr. Bruce W. Thielman. Let us continue in worship by giving reverent attention to the reading of God's word as it is recorded in the gospel according to Matthew, the 17th chapter, beginning with verse number 14. "And when they were come to the multitude, there came to Jesus a certain

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man, kneeling down to him, and saying, 'Lord, have mercy on my son, for he is lunatic and sore-vexed; for oft times he falleth into the fire and oft into the water. And I brought him to thy disciples, and they could not cure him.' Then Jesus answered and said, 'O faithless and perverse generation, how long shall I be with you? How long shall I suffer you?

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Bring him hither to me.' And Jesus rebuked the devil, and he departed out of the boy. And the child was cured from that very hour. Then came the disciples to Jesus apart and said, 'Why could not we cast him out?' And Jesus said unto them, 'Because of your unbelief, for verily I say unto you, if ye have faith as a grain of mustard seed, ye shall say unto

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this mountain, Remove hence to yonder place; and it shall remove, and nothing shall be impossible unto you.'" And may God bless to us and to our understanding this reading from his holy words. Let us pray. In the name of the Father, and of the Son, and of the Holy Spirit. Amen.

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We begin this morning a series of conversations about prayer. And I will confess to you at the outset that I'm rather uncomfortable with the whole idea, because it seems to me we spend less time talking about prayer and more time praying. At least that's true of me. It's very easy, you know, to get a group together in church to talk about prayer. It's not quite

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so easy to get a group together to pray. Still I initiate this series because some of you have asked me to, and because I need to rethink myself what prayer is in my own life, and what the disciplines of prayer are to properly be. And a logical place for us to begin, of course, is with a definition of prayer. And I have chosen a definition which is admittedly

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simple. I'm saying prayer is deep, real, intently intimate relationship with God. Now I know as soon as I say that some of you would suggest that that definition is too broad. I'll admit it's broad. I'm making no attempt to be profound. But I'm trying to make very clear that prayer is more than closing your eyes and attempting to enter into a conversation with the Almighty.

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Prayer is more than coming into a fellowship of believers such as this and there joining in a spirit of worship while the minister prays with you and for you. Prayer is more than going into your closet and there whispering or thinking in your mind certain thoughts which you direct heavenward. Prayer is all of those things, but prayer is much more than

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those things. Prayer is a deep, real, intently intimate experience of God. I'm saying that prayer is not a discourse. It's a way of life. I have a friend who's in the world of science, and he approaches every dimension of his life scientifically. He approaches his faith scientifically. He's a committed Christian. His Bible is the most dog-eared and beat-up book I've ever

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laid an eye on. And he goes at that Bible scientifically. He lives it. He tests it. He tries it. He seeks to prove it. He suffers with it. He laughs with it. And he's come to this conclusion that if, and these are his words, "A man saturates himself with God and the promises of God, then nothing in life will be impossible to him." Now that phrase,

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"If a man saturates himself with God," that phrase, "to saturate yourself with the divine," that is, to be in God and to have God in you. That, I am suggesting, is what prayer is. And that kind of an experience is what Jesus is talking about in the passage which is before us this morning. It's in the context of prayer that he speaks. And he says to his disciples,

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"I say to you, if you have faith as a grain of mustard seed, you will say to this mountain, 'Move hence to yonder place,' and it will move, and nothing will be impossible to you." Now Jesus is not talking about actual mountains. In the first place, I've never seen a mountain that looked like it was where it shouldn't be. It seems to me that God puts mountains

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exactly where they ought to be. But more than that, this phrase that Jesus uses was a very meaningful phrase in his day. Great teachers, those who were known to be distinguished problem solvers, those who could master the difficulties of life, were often called "mountain uprooters," "mountain movers," in some instances "mountain pulverizers." So when Jesus uses the phrase

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to move a mountain, he is speaking about problem solving. And his promise here is this. If you soak yourself in relationship with God, if you're saturated with the promises of God, if you enter into a deep and intent and intimate relationship with God, then you will be able to surmount the difficulties, the hardships, and the vicissitudes of life. And nothing,

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literally nothing, will be impossible to you. This is the promise of Jesus Christ, and this is a promise which carries with it almost unbelievable power. When I think of the power in prayer, I think of it in terms of Albrecht Durer's great sketch of the praying hands. I would have liked to have had a representation of it for you this morning, but I wasn't able

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to get one. I'm sure you've seen it many times, just the two praying hands sketched in a line drawing. Now, if you look at those hands, you notice first of all that they're working hands. These aren't the hands of some intellectual who spends his time in a study thinking deep thoughts about God. These are the hands of a peasant or of a soldier. They're strong

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hands. They look like they ought to be holding a scythe or a hoe or a sword. And as you look at these hands, you see that the veins are knotted. In other words, this experience of prayer is an experience of the will. This man is concentrating on what he is doing. He is totally and utterly involved. I'm not suggesting that there's any fury or desperation

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in the hands. There's none of that. But there is a deep earnestness and at the same time a magnificent calmness. You can tell that these hands are in this position often. There's a kind of regularity to this discipline of being related to God. It's a routine. Not a routine in a tedious sense, but a royal routine. Now the hands only touch at two places.

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They touch at the fingers and they touch at the palm and they touch very lightly. And that speaks to me of gentleness and peace, of assurance. This man knows that God will hear. This is a whole man speaking to a whole God. And the hands are empty. There's nothing he can bring, you see. The hands are naked. There is nothing that they can offer to God

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that is worthy of God. They're almost like a cup which is pouring out to self because it has nothing else to pour out. It can only pour out itself. And it pours it out to the uttermost and in pouring it out, you can tell these hands are used to receiving much more than they've given away. That is in emptying themselves to God, they receive the infilling

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of God. In yielding, in surrendering, in breaking their sword, in pulling down their colors, God gives to them, they don't win it, but God gives to them a great victory and a magnificent power. You see that's all caught up in this concept of prayer. It's not just words. In the first place, which one of us can articulate our inmost feelings with words? We have difficulty

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expressing how we really feel to one another. How can we express this to God? In the second place, what words do you use to address the Almighty, the infinite Creator of everything that is? What word of ours is adequate to communicate with Him? And further the Scripture teaches us that He knows what things we have need of before we ask. There is then, you

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see, to prayer much more than just the expression of words. When Paul says "pray without ceasing," he doesn't mean we're to be endlessly talking. He means that we are to be in this deep and intently intimate relationship with God, in this yielding experience in which we are filled by the power of God. This is what Paul means when he says in Romans 8 that the Holy Spirit

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intercedes for us with thighs too deep for words. Some people interpret that to mean that we pray and then the Holy Spirit adds on to our prayer what we should have prayed and forgot about. But there's nothing in the verse that suggests that's the meaning of Paul. Some people use this as justification for glossolalia, or speaking in tongues. They

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say that our prayer language is not adequate, so the Holy Spirit intercedes for us and He offers things in strange languages. And there's nothing in the passage which suggests that. In fact, the passage specifically suggests that what the Holy Spirit is doing is too deep for words. Our words are the words of any other earthly language or the words of

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the language of heaven. It's too deep for words. It's beyond words. And then some people say that this is justification for spiritual sighing and for spiritual groaning. And I suggest to you that that's demonic. For our relationship with God is not supposed to be a thing of groans. It is not to be a thing that is covered with sound. It is to be something

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that is open and reveals. What Paul is saying to us is this. Your prayer is not prayer until the Holy Spirit is in it. You may fashion all the arguments you wish. You may construct sentences that are perfect in every way. You may arrange your syllables so that they are beautiful and express to the uttermost what you really believe. You may do all of these

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things, and it's still not a prayer. It does not become a prayer until God hears it. So many words whispered to the wind. So many words stopped by a ceiling. The only thing that can make your words into prayer is God. When God hears them, they become a prayer. God and you. That's what has to be present for prayer. And God is present in our lives

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in the person of His Holy Spirit. And when Paul says the Holy Spirit intercedes for us, he means that the Holy Spirit is in relation to us by His grace. We experience God, and God experience us. And in the beauty of this relationship, we experience together prayer. One time not too long ago I was on a beach. I was resting on a beach. I was really resting.

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And it was one of those kind of days when everything was lazy and slow, and I was even lazier and slower than usual. And as I was stretched out there in the sand, in the midst of the silence of that place, I became aware of the fact that I could hear my own heart beating. I could hear the power of life pulsating steadily through my body. And as I rested

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there, I looked over to my right, and about six feet away were some strands of beach grass, sparkling green because they were washed by the tide every night. And as I looked at them in the sea breeze, I became aware of the fact that the grass was blowing in the same rhythm that my heart was beating. And then as I looked beyond the grass, I saw the sea, and it looked

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like acres of diamonds, and the waves were in their endless contest with the shore, beating their way up onto the beach. And I became again astonished as I recognized that the waves were moving in the same rhythm as those strands of grass and my own heart, and more at that moment than any other moment in my life, I experienced my oneness with everything

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that is, my oneness with the whole creation, my being part of the rhythm of God, which means through everything that God has made. I'm not talking about pantheism. I'm not talking about nature worship. I'm saying that in this moment, when I was lying there thinking about God and man and the things of God and the things of man and the things of God and man

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together, suddenly I became overwhelmingly conscious of the fact that I was in God and God was in me, and the power of that revelation is with me still. Well, I think of three weeks ago when I was in Cincinnati attending the celebration. I was lecturing each day on preaching, and one day following the lecture, one of my seminary

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classmates remained behind to talk with me. I hadn't seen him for a good number of years. We were in room O of the Netherland Hilton Hotel there in Cincinnati, and we started to talk, and first we shared memories and the joys of yesterday, and then we related to one another the experiences which had occurred to us since we last met, and as we talked,

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there was a deepening of our relationship, and I became conscious of the fact that we were really communicating, that there was an openness there. I felt as if Jesus was standing between us, and he had his hand on my shoulder and his hand on my friend's shoulder, and we were together, and I was sensitive of the fact that my friend knew this too,

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and he was so overcome by it that he suddenly, in the form of an interruption, confessed to me a terrible sin of five years ago. I won't go into the details of it. That's not important, but five years ago, he had committed this terrible thing and had never told anyone about it, but you see, in that moment, in that moment of openness and trust

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and truth of relationship with each other and relationship with God, at that moment it came, and it was natural that it came, and I was privileged to mediate forgiveness to him. Now, someone says to me, "I suppose that after you had that conversation, you prayed." No, I don't say that. I say that that experience itself was prayer, and after

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that, we talked to God, and that was prayer too, but the prayer wasn't just the talking. As on that beach when I began, caught up in this rhythm of the universe, to talk with God in prayer, that wasn't the total prayer. The very experience of being one was part of that prayer. Prayer is not only what we say. Prayer is this intensely intimate relationship

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we have with God. Here I was with my friend. He was open, I was open, he was trusting, I was trusting. He went through the pain of confession. I sought to be his priest. I had that privilege in those moments, and we loved one another, and we loved one another in Christ, and Christ loved us both, and that experience is prayer, more so, I believe, than the stumbling

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syllables we uttered a few minutes later. There is just fantastic power in this kind of prayer. Of course, you can't prove it. There's no way in which I can logically prove to you this morning that there's power in prayer. You ever think about that? You never can argue a person into believing that your prayer is really answered. Suppose you pray

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a prayer, and your prayer is answered. You say, "There, that's proof," and your friend says, "No, that's just coincidence. It just happened to happen right at the time you prayed." There's no way you can logically prove to him that it was not coincidence. Suppose the answer to the prayer is quite miraculous. You seek God's blessing in something, and

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it comes, and it's a very dramatic, miraculous thing. Can you then prove that that's an answer to your prayer? No, because your friend might respond and say, "Well, true, this was a miracle by God, but God was going to bring that miracle to pass anyway. There is no necessity of my believing that it was your prayer that led God to do this. Perhaps God was planning to

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do it all on his own, and your prayer had nothing whatever to do with his decision." A few weeks ago in our healing service, a little infant was brought before us in prayer. A child born with a congenitally malformed esophagus and respiratory tract had never been out of the oxygen tent since the time of his birth. Being fed intravenously, now

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four weeks old, the prognosis was terminal. They didn't expect to ever bring him home. And we prayed. And within 12 hours, the baby was out of the oxygen tent, was taking nourishment, began on the upgrade, and has not turned away from it since, and the prognosis is now that baby is going to live a full and a normal life, and he's ready to go home from the hospital.

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Now I can say that's an answer to prayer. I deeply and seriously believe that is so, but there's no way that I can prove it to you. You can say it was just coincidence that the baby was healed at that moment. You can say that God was planning to heal that baby anyway, and your prayers didn't have anything to do with it. If every prayer that we prayed

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were answered, if all we had to do was whisper something and it immediately occurred, even then that would be no proof that our prayers have brought this to pass. What would happen if every single prayer we prayed were immediately answered? Well, you know what would happen. Very soon men would come to believe that these things happened because of men, not because

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of God. This was some power which has evolved in man. Just as we see but don't understand seeing, so we believe that when we say something it will come to pass, and it comes to pass, and God doesn't enter into the formula. We believe we have some magic power, or at least some would believe that, and you could not convince them against their will. Some try

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experiments with prayer. You know they agree, five people, they'll pray for the people in this hospital ward, but they won't pray for the people in this hospital ward, and then they'll see if these people are cured and those people are not cured, and then they set up one experiment crisscrossing to try to eliminate coincidence and difficulty, and

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they try to prove prayer that way. If prayer is what I'm saying it is, an intimate relationship with God, how can you turn away from the people in this ward? How can you try to put God into a laboratory, cram the divine into a Petri dish, wrap the Lord with litmus paper? You can't put the Almighty under a microscope. If it's just your words that are going to

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bring this thing to pass, and these people in ward A are going to be healed, and these people in ward B aren't, if it's just your words that's going to make this come to pass, then hire a team of parrots to pray for you. Relationship is the key to the thing, and you can't enter into a relationship with God in which you care about these people, but

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don't care about these people, because God cares for all people. So I submit to you, you cannot prove the power in prayer, just as you cannot disprove the power in prayer. But I'll tell you something else. You can experience the power in prayer. It may be that you're not able to logically argue someone else into an acceptance of its truth, but

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you can know it subjectively. Think of it in these terms for a moment. Suppose you ask a friend to do you a favor. The friend does it. Now there's no way that you can prove that your friend did what he did because you asked him. He may have been planning to do it for you anyway. It may just have been coincidence that you happened to ask at the very time

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that he planned to do it. It may be that he did it for you because he's trying to manipulate you into some position or into some circumstance or into some condition. He really hasn't done it in response to your request. He's done it in response to his own plan, to his own idea, to his own scheme. There's no way that you can prove to another that his response

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is directly related to your request. But there is a way that you can know this yourself, and that way is by knowing the friend. If you know that friend so deeply and so intimately, if the strings of your hearts are so tied that your hearts beat as one, then you know when that friend is responding to your request. You know when he is answering your plea. Now

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it's just the same way in prayer. When you have the kind of intense, intimate relationship with God which we're talking about, when you know God so, you know in your own heart the power that prayer offers. There is in all of us, you see, a desire to pray. There is in all men the desire to pray. Go to the Himalayas and hear the Khans of North India pray. Go

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down and dig up the Aztec ruins and you'll find prayers scribbled in stone. Go if you wish into any place in our secular society and meet people who don't regularly pray and listen to them when they say something like this, "I'm not a man of prayer, but when I saw that train hurtling toward my car, I prayed then." There is in all of us, you see, this

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desire to pray. And so when I talk about prayer being relationship with God, I'm saying that there is in all of us something which makes our hearts restless until they rest in Him. And when I beseech you to come to know the power of prayer, I'm only asking you to do that which is altogether natural to you. To come into relationship with the God who wants

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so much to come into relationship with you. Suppose you want to learn how to play golf. You buy sticks and you buy a book and you read the book and you go out onto the court and you set the ball up on the tee and you review the book and you put it down and you line up the ball and you remember all the things that the book said to keep your head

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down, to keep your eye on the ball, you remember the grip, you keep your right arm straight, you check your stance, and then you swing and there's a terrific smack and a piece of turf goes up into the air and the ball sits there and laughs at you. [Bell rings]

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Please turn your cassette to the other side. What do you do? You say it doesn't work and throw the book away and forget the game of golf? Not at all. You stand there for a while and you watch other people come up and you watch them do what the book says and for them it seems to work. And as you explore golf

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through them and as you begin to play the game with them, as you enter into the experience of golf, then you come to know how to play golf. Now just so, as you enter into the power of prayer through your personal relationship with God, it becomes real to you. It's the greatest power in all the world and it's yours.

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In 1913 a Jewish professor wrote on a blackboard, E equals MC squared, energy equals mass times the speed of light squared. And 42 years later, Time Magazine said that that single formula revolutionized our total conception of the universe. That was the key to atomic energy and atomic nuclear power, which is the greatest power that we know on earth as being only

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obvious. But like all the power that has come forth from the study and the research of man, it's a two-edged sword. Yes, it can be used to cure cancer and it can be also used to incinerate a planet. It's like water. We need a certain amount of it to live, too much of it and we drown. It's like fire. We use it to warm our homes, but too much of it and

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we have what happened in Santa Barbara. It's like electricity. We use it to toast our bread and they also use it in the death house at Sing Sing. Power, man's power is like that. But I'm talking to you this morning about the power of God. I'm talking to you about how you can enter in to the experience of the energy of God. I know some of you are

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sitting there and saying, "Well, you don't know the troubles I have. You don't know the difficulties that I have to face or you wouldn't be talking to me like this. I have not been in the ministry for 13 years for nothing." I do know what you're experiencing. I've seen, been privileged by you to look into the midst of a lot of your lives. To stand in this pulpit

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every Sunday morning and look out at your faces is sometimes an experience that almost breaks me to tears because I know what you're bearing and I'm saying to you right where you are in life that this relationship is available to you and all this power can be yours and it only takes, Jesus says, a mustard seed of faith to begin to experience it. You

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don't have to accept all the doctrines. You don't have to bow down before all the creeds. It takes the beginning of commitment. Don't get all tied up with head problems. You know, it used to be that they said religion was all a matter of the heart and not enough of the head. I think the problem has reversed itself. Now we measure everything in terms

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of our ideas and never get down to the place where the whole personality is involved. What Jesus is saying to us is this, "Risk yourself totally to as much of God as you know. Put all of yourself into the hands of all of the God that you understand and right there you'll begin to discover the power which is his, the energy of God which can be yours through

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this relationship called prayer." A man who was having great problems in life dreamed a dream and in that dream he saw himself at the top of a high hill and great multitudes were gathered about the bottom of the hill and he wanted to speak some words to those who were gathered below and he tried to speak and his lips formed the words but no word

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came out. He was mute, dumb, he could not speak. And the crowds below wanting him to speak, they tried to cry up to him. They tried to say to him the word that his lips were forming. They tried to help him in his moment of need and they too were mute. They too couldn't speak and the word that they all wanted to hear, the word that they all wanted to know

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couldn't be spoken and what was that word? What's the word that the whole world is crying for? When our psychology manipulates us and our science becomes a tool to move us like pawns on the checkerboard of life. When our education becomes a sprawling and irrelevant thing. When our young people become disassociated from their parents and our parents become

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frustrated with our youth. When our families and our homes become hell-holes and we fight wars across the backyard, friends, and in jungles across the sea and they're hateful and ugly and obscene wars. What do you do in that kind of a situation? What word is the world crying out for? The family and the nation, the church, the state, they're all

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crumbling like stones in an ark which is minus its keystone. What is the keystone? What is the word? The word is God. And the experience of God is prayer. I leave you with this. A few years ago I was traveling in Switzerland and in the city of Zermatt, which is a little village high up in the Alps, you can only get there by Cog

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Railway, you have to go through a town called Santa Claus to get there. There were a group of American tourists and they asked me to lead a worship service on a Sunday morning so we went out into an alpine pasture. Beneath us was that quaint and beautiful city and that pasture was carpeted with flowers and there were the green trees reaching up trying

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to pull the sun down to them and then about us this magnificent, snow-clad panorama of the Alps. The Schoenhorn and Montarosa and towering above them all, the Matterhorn. I took as my text the words that are before us this morning, "If you have faith as a grain of mustard seed, you shall say to this mountain, 'Get up and move,' and it will move and

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nothing shall be impossible to you." And all of us understood in that context that Jesus wasn't talking about mountains of stone and earth. As I sat there that day in the midst of people with whom I was one because of Jesus Christ, as I sat there in the midst of all that beauty and was caught up in some measure by the magnificence of God, I thought of a

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friend with whom I was traveling, sitting just a few feet from me, an elder in my church, an elder who had never really committed himself to Jesus Christ. I'd preached to that man for eight years. I'd witnessed to him in every way that I knew how. He thought he was a Christian but there was no real commitment there, no personal confrontation, no moment of divine

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human encounter that changed him. And I began to think about him and I thought about him in the context of the God I was experiencing in that moment. I don't remember now if I said a single word. I don't think so. I just yielded him. I just put him into the hands of God into whose hands I felt I had at that moment fallen. Right there. I just kind of

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loved him and felt inexpressibly loved by him. And that night, this friend had his experience with Jesus. I can't prove that to you but I know with all the heart I've got that that is the power of prayer. And it's yours. And I'll be praying for you like that this week. And I hope that you will pray for me. Father, somehow we don't feel this is the beginning

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of our prayer. When did it start? Did it start when we entered this room? Took the hand of a friend in Christ? Was it when we were told that God is real? Was it when we heard the words of David? Or the words of Matthew? All of it somehow seems to bring us close to thee. And that's what prayer is, isn't it, Father? To be so close to thee. The Lord bless you

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and keep you. The Lord make his face to shine upon you and be gracious unto you. The Lord lift up the light of his countenance upon you and give to you and to all those whom you love and to all those whom nobody loves his peace. [silence]