David Earley’s book, Prayer: The Timeless Secret of High-Impact Leaders, published by Living Ink in 2008, is a practical exposition on prayer and its relationship to spiritual leadership. The author’s goal is explicit: “To motivate Christian leaders to pray more fervently, more frequently, more effectively, and more contagiously than ever before” (Earley 2008, xii). Utilizing research based on the prayer life of seventy-seven spiritual leaders, Earley identifies and expounds on nine specific prayer disciplines in order to accomplish the goal. The following provides a brief summary, critique, and personal application of Earley’s work.
SUMMARY
Earley’s nine prayer disciplines create the organizational structure used to accomplish the goal of motivating Christian leaders to pray. The nine disciplines include learning to value prayer’s power, making time to pray, praying for followers, training others to pray, turning problems into prayers, and connecting fasting with prayer. In addition to these six prayer disciplines, the author identifies three more, which include the importance of possessing boldness in prayer, building variety and depth into prayer, and adopting the best prayer practices from other spiritual leaders. A short summary of the nine disciplines delineated by chapter provides the impetus for this summary.
Prayer: The Timeless Secret of High-Impact Leaders
The first prayer discipline, which is the cornerstone of the entire work, is valuing the power of prayer. Earley begins by linking prayer to maximizing leadership impact and suggests that prayer is the most critical ingredient to effective spiritual leadership and then provides a number of arguments to support the claim (Earley 2008, 1-2). Earley argues that prayer moves God to influence individuals the spiritual leader serves, saves time as God has the ability to accomplish more in less time than the leader, and increases the leader’s efficacy as God’s activity is omnipresent compared to the leader’s finite abilities (3-6). Furthermore, the author asserts that increasing prayer is directly proportional to individual’s spiritual breakthroughs and insights, that God is completely absent from ministerial work without prayer, that prayer is the most powerful spiritual weapon against spiritual warfare, and that the intense demands of spiritual leadership require prayer for the leader to survive (7-14). Similar to each subsequent chapter, Earley concludes with a call to action regarding potential insights and practical next steps (16).
The second prayer discipline is making time to pray. Earley augments the arguments in the previous chapter by adding and reviewing reasons for the necessity of prayer. The reasons include following Jesus’s example, increasing leadership capacity, and optimizing time (18-23). The author then provides a number of practical ways to make time to pray that include creating a daily prayer time, setting aside a certain amount of time each day, and locating a specific place to pray (23-30).
The next prayer discipline involves intercessory prayer by the spiritual leader. Following important references to Moses, Samuel, and Jesus, who provided intercession for followers, Earley contends that spiritual leaders have an obligation to intercede for followers (33-39). Additionally, the author notes that intercession can tax leaders both emotionally and physically and, at times, requires irrepressible perseverance (44-48). The chapter concludes with specific suggestions regarding how to intercede, which involve focusing primarily on spiritual matters, referencing prayer in Scripture, as well as specific ideas regarding praying for prodigals, the lost, and one’s local church (48-50).
The fourth prayer discipline pertains to training other individuals to pray for the spiritual leader. Earley explains that spiritual warfare and the adversity of leadership necessitate prayer for spiritual leaders (53-57). The author then references a number of spiritual leaders throughout history including Moses, the Apostle Peter, Jonathan Edwards, John Maxwell, Charles Finney, and D. L. Moody who all relied on prayer partners during their ministry (58-66). Finally, Earley suggests tapping into prayer partners by first praying for a prayer partner and then considering the development of a team of prayer partners who meet on a regular basis (67-69).
Turning problems into prayer is the fifth prayer discipline. Earley recognizes that burnout is common among spiritual leaders (71-72). Accordingly, the author explains the importance of the spiritual leader discerning when the appropriate response to challenges is simply to let God to carry the burden (72-77). Earley reinforces the concept by exploring prayerful cries for help raised by David, King Asa, King Hezekiah, and Peter (77-80). Furthermore, the author encourages turning worry lists into prayer lists in the tradition of Martin Luther and then references George Muller and D. L. Moody’s reliance on God’s provision and rescue (84-86). Finally, a brief story of Billy Graham turning the challenge of indecisiveness into prayer concludes the chapter (86-88).
The sixth prayer discipline is fasting in conjunction with prayer. Earley provides a number of examples of prominent biblical and church leaders who advocate fasting with prayer (91-93). The author then defines fasting as the denial of food due to spiritual hunger and then lists twenty different biblical blessings that occurred in response to fasting (94-98). Additionally, Earley provides four potential reasons for fasting, which include fasting for revival, monetary miracles, healing, and evangelism (101-106). The chapter concludes with specific advice on how to fast effectively through proper preparation and gradual progress (107-108).
Praying with boldness is the seventh prayer discipline. Earley suggests that effective spiritual leaders pray with confidence in God’s promises by treating them as a reality (111-114). The author presents three caveats for claiming God’s promises, which include studying the meaning of Scripture, recognizing the promise is for the leader, and keeping motivations pure (116). Early then explains that boldness entails being specific, asking big, and documenting requests (117-125).
The eighth prayer discipline involves building variety and depth into prayer. Earley utilizes the Lord’s Prayer to support a model of balanced prayer based on the acronym ACTS (129). ACTS signifies adoration, confession, thanksgiving, and supplication, although the author suggests rearranging the order and placing thanksgiving prior to adoration (130). Earley provides a number of alternatives within each section of the ACTS model. For instance, adoration is available in many forms such as verbal, a few written sentences, a song, and corporate worship (138-142).
Adopting the best prayer practices from other spiritual leaders is the ninth prayer discipline. Earley presents a plethora of best practices for the reader to consider including praying between daily activities, praying until answered, and taking a prayer retreat (153-157). The author provides a number of suggestions for prayer retreats such as booking a hotel room, beginning with rest, and utilizing the ACTS model (158-159). Additional prayer practices include praying short instant messages to God, praying the Scripture, praying candidly, attending prayer groups, and praying while walking (160-170).
In the final chapter, Earley asks the reader to review the key insights identified while reading the book and apply them to life (173). Next, the author provides a prayer life inventory to complete, which assists in evaluating the reader’s’ prayer life (174-175). Finally, Earley asks the reader to document certain areas to improve based on the inventory, create a specific plan for application, and to document at least one exceptional idea learned from the reading (178).
CRITIQUE
The primary strength of Earley’s work rests on the concepts of motivation and practicality. The author’s goal is to motivate Christian leaders to pray, and without a doubt, the mission is accomplished. The first two chapters alone regarding transformational efficacy, spiritual timesaving, and ministerial survival provide enough motivation for any gifted leader to kneel in prayer. The remaining chapters continue to contribute to the goal of motivation via inspirational stories, but the author further enhances motivation through useful practicality. Specifically, a plethora of practical advice regarding how to pray and when to pray adds significantly to why one prays.
A number of minor weaknesses also emerge from Earley’s work. First, in an attempt to motivate the reader further, the author unnecessarily borders on a form of prosperity gospel. Specifically, Earley explains that success in prayer “will make success in the other areas much easier” (2). Additionally, the author states, “If I start my day in prayer, the rest of the day always goes better” (19). The language utilized may cause one to conclude inappropriately that success and an easy life are somehow expected results of a prayerful life. Second, at times Earley may take the power of prayer too far. Quoting David Jeremiah, the author suggests God “does nothing in ministry apart from prayer” (10). The extreme nature of statement appears to potentially undermine the providence of God and risk placing God at the mercy of man. Furthermore, referring to a number of sobering pastoral statistics, Earley correctly suggests, “Spiritual leaders need prayer” (57). However, to imply that pastoral unhealthiness is primarily due to a lack of prayer may take the evidence further than exists. Finally, Earley’s theology of confession raises questions. Certainly, confession is an integral part of spiritual life. However, to suggest the necessity of confessing “every sin” because God does not use “dirty vessels” risks moving the reader back to the despair of the young Martin Luther (145-146).
PERSONAL APPLICATION
After completing the life inventory at the conclusion of Earley’s book, Upon reflection, I realized that I have allowed growing up in the local church to taint my view of prayer. For example, most prayer in the local churches I have attended seemed to focus on issues such as physical and financial health. During the last decade, God has revealed the sin of coveting in my life and continues to remind me that He is all I need because I am complete in Christ (Colossians 2:9-10). Accordingly, praying for physical and financial health appeared to represent a term I have coined ‘covet-praying.’ Specifically, God was asking me to relinquish these areas of my life to Him, thus praying for areas I had been coveting felt sinful. Furthermore, I sensed praying before meals became a shallow meaningless routine that constituted an act that mirrored sin more than a spiritual event. Finally, God also has been revealing that challenges are actually gifts He provides for my spiritual growth (James 1:2). However, most of my prayers and the prayers of others focused on the avoidance, not the celebration, of challenges. Once again, praying for God to remove a challenge that He was using to further my spiritual growth seemed inappropriate. Accordingly, I had lost most of my reasons to pray.
A couple weeks prior to beginning the course, I ordered the required books and recognized the book on prayer pertained specifically to leaders. As a spiritually gifted leader, I was intrigued by the potential combination. I devoured chapter one and then went back and read it again. Although somewhat embarrassing, I must admit that I had never understood the power of prayer. Specifically, four principles purported by Earley made a tremendous impact on my perspective of prayer. The first principle was the relationship between God’s omnipresence and prayer. I understand that for life change to occur within individuals I serve that God has to reveal Himself to them. However, for some reason, I had not thought about God’s efficacy in ministry from a leadership perspective. The thought of the omnipresent power of God working in ministry every minute of the day is very motivating to a leader. Secondly, the principle that prayer actually saves time was a foreign concept to me, but in light of God’s omnipresence, it is quite logical, and again, quite motivating. The third principle is that God might intentionally limit His work in light of the absence of prayer. Specifically, two reasons support Earley’s contention that prayer and God’s work are directly proportional. First, as a father of three adolescent children, I have learned that when I push myself on my children, it often hinders our relationship, but like God, when I wait for them to ask for help and then oblige, our relationship grows. Second, if God works within my ministerial efforts without me asking for God’s involvement it would be difficult for the credit to be attributed properly to God. The fourth principle relates to asking others to pray for me. I often do weekly large group facilitations as part of my ministry and have noticed the physical damage the enemy attempts to invoke during those days of ministry. However, I cannot ever remember requesting that someone specifically pray for me against spiritual attacks. Retrospectively, these concepts seem elementary, but it was as if I was wearing blinders regarding prayer and its connection to leadership.
Spiritual leaders are spiritual doers. Accordingly, I immediately deployed three initiatives, which included creating the plan, working the plan, and sharing the plan. First, I created a thirty-minute prayer plan, which consisted of part listening and part talking. During the listening phase, I find a quiet place, read approximately three verses of Scripture, read a section of commentary pertaining to the Scripture, and journal what I hear God revealing. During the talking phase, I use the ACTS method Earley teaches and write out the prayer in a journal. Each phase lasts approximately fifteen minutes. Second, I determined that I would not roll out of bed until I worked my thirty-minute plan. I found that once I was out of bed the risk significantly increased that I would not find time to pray. Third, I sent a message out to my email lists explaining that I was starting a prayer group for ten people for ten weeks. My commitment was to teach them how to pray and what I was learning about prayer, but they had to commit to a minimum of thirty minutes of prayer every day to be a part of the group. The group filled up within a few days. I purchased Bibles, commentaries, and journals for each participant and last Monday night we had our first prayer group. It was an amazing evening.
CONCLUSION
Earley’s book certainly accomplishes its goal of motivating spiritual leaders to pray more fervently, frequently, effectively, and contagiously by providing significant benefits of the power of prayer and numerous practical recommendations regarding the activity of praying as referenced in the summary. Accordingly, the work’s greatest strengths revolve around its motivational impact and practical application, and although a number of potential weaknesses regarding prosperity, providence, and confession detract, the benefits far outweigh the costs. Most importantly, the author was able to undermine certain faulty beliefs regarding prayer, provide powerful reasons for a spiritually gifted leader to pray, and offer specific guidelines regarding how to pray and start a prayer group, which allowed immediate personal integration of the concepts.
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BIBLIOGRAPHY
- Earley, David. Prayer: The Timeless Secret of High-Impact Leaders. Chattanooga, TN: Living Ink, 2008.
- Always the 1st step to progress!
