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Journal articles on the topic 'Intercesory prayer'

Author: Grafiati

Published: 14 December 2022

Last updated: 28 January 2023

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1

Oktaba, Piotr. "Modlitwa Jezusa i Kościoła za Piotra (Łk 22,31-32)." Verbum Vitae 6 (December 14, 2004): 129–45. http://dx.doi.org/10.31743/vv.1369.

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The undertaken analysis of Lk 22,31-32 (in relation to Lk 9,28-36 and Acts 12,1-17) allowed us to perceive Peter, who is an example of intercessory prayer, meaning the unceasing and effective prayer of Christ for him (and all of his successors). This prayer, joined with the prayer of the Church, saves Peter (as well as every Christian), assists in his conversion and brings him back to the community. Peter felt the prayers of Christ and the Church, he gave witness to it, and in this way strengthened the faith of his brothers. Peter is a clear sign of the presence of Jesus in the Church the strength of His intercessory prayer.

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ap Siôn, Tania. "Insights from Adolescents’ Prayer Requests within a Christian Ethos School: A Qualitative Perspective." Journal of Empirical Theology 34, no. 1 (June 25, 2021): 49–70. http://dx.doi.org/10.1163/15709256-12341416.

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Abstract State-maintained Christian ethos schools are a prominent part of the educational landscape of England and Wales, and a growing body of empirical research has sought to access, study and interpret the voices of their students in order to contribute to a fuller understanding of life within these schools and their place in contemporary Britain. As part of this endeavour, this study focuses on what may be learnt from students’ prayer in a joint Anglican and Catholic Christian ethos secondary school. Following the identification of the school prayer board and intercessory prayers within school Eucharists as offering a significant contribution to the Christian ethos school, this study set out to explore and evaluate these prayer requests composed by students. Taking a sample of 212 prayers, an established analytic framework for the analysis and classification of intercessory prayer (the apSAFIP) was employed and other notable characteristics identified (including prayer type, ‘proclamations’, drawings, liturgical language and style). The findings draw attention to the distinctive profile of the prayer requests offered within the school in terms of the issues for which prayers are offered, and the religious language, expressions, and themes that shape these prayers. The study concludes by appraising the performance of the apSAFIP in this new context and by considering what may be learnt from these themes and linguistic forms about the spiritual and religious lives of the students.

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Dameron, Carrie M. "Intercessory Prayer." Journal of Christian Nursing 35, no. 4 (2018): 263. http://dx.doi.org/10.1097/cnj.0000000000000540.

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4

matt Dorn, John. "Intercessory prayer." American Heart Journal 152, no. 3 (September 2006): e25. http://dx.doi.org/10.1016/j.ahj.2006.05.026.

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5

Bolton, Brian. "Intercessory Prayer." Annals of Internal Medicine 135, no. 12 (December 18, 2001): 1094. http://dx.doi.org/10.7326/0003-4819-135-12-200112180-00026.

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6

Karis, R. "Intercessory Prayer." Archives of Internal Medicine 160, no. 12 (June 26, 2000): 1870—a—1870. http://dx.doi.org/10.1001/archinte.160.12.1870-a.

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7

Newitt, Mark. "The Clinical Effectiveness of Prayer as an Intervention." Modern Believing: Volume 63, Issue 3 63, no. 3 (July 1, 2022): 259–69. http://dx.doi.org/10.3828/mb.2022.22.

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This article reflects on prayer and health and attempts to study the relationship between them. I start by looking at definitions, particularly thinking about how health might best be understood. From that I move to explore clinical trials of intercessory prayers as an intervention to aid recovery. That leads me to look at prayer in relation to health and wellbeing more generally. Lastly, I conclude with a short reflection on the passage from James and why we should pray for the sick.

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8

VandeCreek, Larry. "Exploring Intercessory Prayer." Journal of Health Care Chaplaincy 7, no. 1-2 (March 16, 1998): 1–6. http://dx.doi.org/10.1300/j080v07n01_01.

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9

Peteet, John R. "Proximal Intercessory Prayer." Southern Medical Journal 103, no. 9 (September 2010): 853. http://dx.doi.org/10.1097/smj.0b013e3181e6e144.

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Choo, Peter W. "Proximal Intercessory Prayer." Southern Medical Journal 104, no. 3 (March 2011): 244. http://dx.doi.org/10.1097/smj.0b013e31820bfb41.

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11

Thunström, Linda, and Shiri Noy. "What we think prayers do: Americans’ expectations and valuation of intercessory prayer." PLOS ONE 17, no. 3 (March 31, 2022): e0265836. http://dx.doi.org/10.1371/journal.pone.0265836.

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Praying for others in the wake of a disasters is a common interpersonal and public response to tragedy in the United States. But these gestures are controversial. In a survey experiment, we elicit how people value receiving a prayer from a Christian stranger in support of a recent hardship and examine factors that affect the value of the prayer. We find that people who positively value receiving the prayer do so primarily because they believe it provides emotional support and will be answered by God. Many also value the prayer because they believe it will improve their health and wealth, although empirical support of such effects is lacking. People who negatively value receiving the prayer do so primarily because they believe praying is a waste of time. The negative value is particularly large if people are offended by religion. Finally, the hardship experienced by the prayer recipient matters to the intensity by which recipients like or dislike the gesture, suggesting the benefit of prayers varies not only across people, but also across contexts.

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12

Jors, Karin, Arndt Büssing, Niels Christian Hvidt, and Klaus Baumann. "Personal Prayer in Patients Dealing with Chronic Illness: A Review of the Research Literature." Evidence-Based Complementary and Alternative Medicine 2015 (2015): 1–12. http://dx.doi.org/10.1155/2015/927973.

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Background. Prayer is commonly used among patients for health purposes. Therefore, this review focused on three main questions: (1) why do people turn to prayer in times of illness?, (2) what are the main topics of their prayers?, and (3) how do they pray?Method. We undertook a systematic review of the literature by searching the databases PubMed, Medline, and PsycINFO. The following inclusion criteria were used: (1) participants in the study were patients dealing with an illness, (2) the study examined the use of private rather than intercessory prayer, and (3) the content and purpose of prayer rather than its effects were investigated.Results. 16 articles were included in the final review. Participants suffered from a variety of chronic diseases, mostly cancer. Five main categories for the reasons and topics of prayer were found: (1) disease-centered prayer, (2) assurance-centered prayer, (3) God-centered prayer, (4) others-centered prayer, and (5) lamentations. Among these, disease-centered prayer was most common.Conclusions. Although most patients with chronic diseases do pray for relief from their physical and mental suffering, the intention of their prayers is not only for healing. Rather, prayer can be a resource that allows patients to positively transform the experience of their illness.

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Cadge, Wendy. "Saying Your Prayers, Constructing Your Religions: Medical Studies of Intercessory Prayer." Journal of Religion 89, no. 3 (July 2009): 299–327. http://dx.doi.org/10.1086/597818.

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14

Silalahi, Bolean. "The Contribution of Intercessory Prayer in the Growth of the Early Church According to the Book of Acts." International Journal of Science and Society 3, no. 1 (February 8, 2021): 229–48. http://dx.doi.org/10.54783/ijsoc.v3i1.290.

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The Contribution of Intercessory Prayer in the Growth of the Early Church according to the Book of the Acts provide a great role and influence for the growth and development of the Church. The Church as a Spiritual Organization craves healthy growth and development, both in quality and quantity. One of the most effective and efficient ways is to intercede, in addition to other methods of course. Nowadays, Intercessory prayer is receiving less serious attention in some churches. The growth and development of the Gospels according to what is written in the Book of Acts shows an event that resulted in major and prominent changes to be examined. There is a significant growth in the preaching of the Gospel both in terms of quality and quantity, many prayers delivered to God are fulfilled and accomplished. In the development of Mission and Gospel in this world it cannot be denied that there are certain individuals, even certain groups do not agree that the creation of a Church growth and development is caused by one of the supporting factors, namely Intercessory Prayer. Luke the writer of the Book of Acts reveals the extraordinary events experienced by Jesus's disciples. The outpouring of the Holy Spirit became the basis of everything that happened and the disciples obeyed the commandments. Behind these events there is a very important thing to remember, that they gather and pray, and even intercede for the fulfillment of God's promises for them and the world. Disciples are baptized, equipped, and even empowered by the Holy Spirit to carry out the Great Commission of Jesus Christ. There is no denying that this miraculous event in the Book of Acts has had a great impact until now. Because through this event many people became believers in Jesus Christ and accepted the Gospel in their lives. So that the Church is growing rapidly and extraordinary. Everything that happened during the Early Church was the key to the growth and development of the Church today. May Churches today increasingly realize that behind the Intercessory Prayer there is a real power that will be fulfilled by God for His people. Especially at this time of the Pandemic Covid-19, Intercessory Prayer is very urgent and important because the Churches needed the power of the Holy Spirit poured out for the Churches in this world.

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15

Tloczynski, Joseph, and Sonja Fritzsch. "Intercessory Prayer in Psychological Well-Being: Using a Multiple-Baseline, Across-Subjects Design." Psychological Reports 91, no. 3 (December 2002): 731–41. http://dx.doi.org/10.2466/pr0.2002.91.3.731.

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Undergraduates from an upper-level psychology course were volunteer participants in the study. The 8 participants were to be prayed for in a Multiple Baseline Across Subjects research design, which included a 1-week minimum baseline period for all subjects followed by the sequential presentation of the independent variable so that every two weeks, two additional subjects were being prayed for until all but 2 participants, who maintained baseline, were exposed to being prayed for at 7 weeks. All participants were prayed for by one of the experimenters using a nondirective method of prayer where no specific requests were made. All subjects completed the Taylor Manifest Anxiety Scale on a daily basis for 5 weeks and the Minnesota Multiphasic Personality Inventory–2 on a weekly basis for 7 weeks. Analysis of data identified significant reductions in anxiety scores on both the tests for subjects who were prayed for but not for those who were not prayed for Subjects' lower mean anxiety scores somewhat matched the sequential timing of being prayed for.

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16

Thornett, A. M. "Effect of retroactive intercessory prayer." BMJ 324, no. 7344 (April 27, 2002): 1037. http://dx.doi.org/10.1136/bmj.324.7344.1037.

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17

Sloan, Richard P., and Rajasekhar Ramakrishnan. "Science, Medicine, and Intercessory Prayer." Perspectives in Biology and Medicine 49, no. 4 (2006): 504–14. http://dx.doi.org/10.1353/pbm.2006.0064.

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18

Chibnall, John T., Joseph M. Jeral, and Michael A. Cerullo. "Experiments on Distant Intercessory Prayer." Archives of Internal Medicine 161, no. 21 (November 26, 2001): 2529. http://dx.doi.org/10.1001/archinte.161.21.2529.

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19

Bolton, B. "God, Science, and Intercessory Prayer." Archives of Internal Medicine 162, no. 12 (June 24, 2002): 1422–23. http://dx.doi.org/10.1001/archinte.162.12.1422.

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20

ap Siôn, Tania. "Creating a Place of Prayer for the ‘Other’: A Comparative Case Study in Wales Exploring the Effects of Re-shaping Congregational Space in an Anglican Cathedral." Journal of Empirical Theology 30, no. 2 (December 11, 2017): 218–35. http://dx.doi.org/10.1163/15709256-12341356.

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Abstract Provision of spaces for personal prayer and reflection has become a common phenomenon within historic churches and cathedrals in England and Wales, offering an example of devotional activity that operates largely outside that of traditional gathered congregations, but also in relationship with them. Over the past decade, the apSAFIP (the ap Siôn Analytic Framework for Intercessory Prayer) has been employed to examine the content of personal prayer requests left in various church-related locations, mapping similarities and differences in pray-ers’ concerns. Building on this research tradition, the present study examines whether changes to physical environment in an Anglican cathedral in Wales has an effect on the personal prayer activity occurring within it, with a particular focus on intercessory prayer requests.

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21

Thompsett, Fredrica Harris. "A Passion for Intercessory Prayer: The Historic Vocation of the Society of the Companions of the Holy Cross." Anglican Theological Review 98, no. 2 (March 2016): 303–16. http://dx.doi.org/10.1177/000332861609800205.

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At a time when the “bonds of affection” might well be prayerfully strengthened within the Anglican Communion, a relatively unknown and certainly an unheralded group of Episcopal women may be an available resource. The Society of the Companions of the Holy Cross, with its long history, practical theology, structure, and practice of intercessory prayer, continues to embrace its passion for building a community of prayer. As this essay highlights, the Society's history reveals a growing and evolving institution whose members, called Companions, exercise their theological authority and societal awareness in study and discussion of economic, social, industrial, and global concerns leading to informed intercessory prayer. The two founding pillars of the Society—Emily Malbone Morgan and Vida Dutton Scudder—shaped the conscience of the Society and insisted that prayer and action were religious obligations for meeting the social problems of their day. Responding to this vision, the Society was a lead planner and participant in the March 2014 conference “Anglican Women at Prayer: Weaving Our Bonds of Affection.” The success of this conference suggests that the Society, whose membership is located primarily in North America, might extend its vision and passion for intercessory prayer internationally and take on a more public presence within the Anglican Communion. Clearly, women's practices of prayer and evolving practical theology are alive and well, and deserve the further attention this essay seeks to encourage.

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22

Strang, Cecily Weller. "Is Intercessory Prayer Valid Nursing Intervention?" Journal of Christian Nursing 28, no. 2 (April 2011): 92–95. http://dx.doi.org/10.1097/cnj.0b013e31820e6c06.

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23

Byrd, Randolph C., and John Sherrill. "the therapeutic effects of INTERCESSORY PRAYER." Journal of Christian Nursing 12, no. 1 (1995): 21–23. http://dx.doi.org/10.1097/00005217-199512010-00006.

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24

Grossoehme, Daniel H. "Taking Intercessory Prayer and Science Seriously." Journal of Health Care Chaplaincy 9, no. 1-2 (September 1999): 119–21. http://dx.doi.org/10.1300/j080v09n01_17.

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25

Embree, Christina. "Intercessory Prayer across Generations: A Case Study." Christian Education Journal: Research on Educational Ministry 14, no. 1 (May 2017): 128–43. http://dx.doi.org/10.1177/073989131701400111.

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The American church, much like the surrounding society, has become more age segregated with age-specific ministry defining the landscape of the church. However, Scripture indicates that generational discipleship, the passing of faith from one generation to another, is the normative practice of a community of faith, which requires the interaction and engagement of multiple generations. Intercessory prayer has been shown to have positive effects on a variety of social relationships and is a spiritual discipline available to all, regardless of age or spiritual maturity. This article explores the possibility of intercessory prayer being used as a vehicle to connect generations and create space for increased generational interactions within a local church context.

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26

Kavanagh, Brain D. "Clinical Trials of Intercessory Prayers?" Academic Medicine 77, no. 2 (February 2002): 109. http://dx.doi.org/10.1097/00001888-200202000-00001.

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Halperin, Edward C. "Clinical Trials of Intercessory Prayers?" Academic Medicine 77, no. 2 (February 2002): 109. http://dx.doi.org/10.1097/00001888-200202000-00002.

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28

Ciappara, Frans. "Strategies for the Afterlife in Eighteenth-Century Malta." Studies in Church History 45 (2009): 301–10. http://dx.doi.org/10.1017/s0424208400002588.

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According to Protestant eschatology, the dead are no longer with us. In the forceful words of Eamon Duffy they are ‘gone beyond the reach of human contact, even of human prayer’. But if this was the most devastating change in the mind of Protestants, Catholics affirmed Tridentine teaching on the cult of the dead by an ‘obsessional multiplication’ of suffrages or intercessory prayers, especiallypost mortemmasses. This belief was still strong in eighteenth-century Catholic Europe. Italy, Spain and south-west Germany all exhibited such religious ‘frenzy’. Only France may be cited as an example to the contrary. Michel Vovelle has successfully proved that in Provence the will became simply a legal act distributing fortunes, with no reference to the pious clauses. However, we cannot extend this thesis, as Philippe Aries has mistakenly done, to the entire Catholic West.

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29

Roberts, L., I. Ahmed, S. Hall, C. Sargent, and C. Adams. "Intercessory Prayer for ill Health: A Systematic Review." Complementary Medicine Research 5, no. 1 (1998): 82–86. http://dx.doi.org/10.1159/000057115.

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30

DeLashmutt, M., and M. C. Silva. "The ethical dilemma of long distance intercessory prayer." Plastic Surgical Nursing 19, no. 1 (1999): 45. http://dx.doi.org/10.1097/00006527-199901910-00013.

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31

Hamm, R. M. "No Effect of Intercessory Prayer Has Been Proven." Archives of Internal Medicine 160, no. 12 (June 26, 2000): 1872—a—1873. http://dx.doi.org/10.1001/archinte.160.12.1872-a.

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32

Hoşrik, Evren M., Aydın E. Cüceloğlu, and Seval Erpolat. "Therapeutic Effects of Islamic Intercessory Prayer on Warts." Journal of Religion and Health 56, no. 6 (February 18, 2014): 2053–60. http://dx.doi.org/10.1007/s10943-014-9837-z.

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33

de Aguiar, Paulo Rogério Dalla Colletta, Tiago Pires Tatton-Ramos, and Letícia Oliveira Alminhana. "Research on Intercessory Prayer: Theoretical and Methodological Considerations." Journal of Religion and Health 56, no. 6 (January 7, 2016): 1930–36. http://dx.doi.org/10.1007/s10943-015-0172-9.

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34

Olver, I. N., and H. S. Whitford. "A randomized controlled trial of the effect of intercessory prayer on the spiritual wellbeing and quality of life of patients with cancer." Journal of Clinical Oncology 27, no. 15_suppl (May 20, 2009): e20708-e20708. http://dx.doi.org/10.1200/jco.2009.27.15_suppl.e20708.

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e20708 Background: A number of scientific trials assessing the positive impact of intercessory prayer attest to centuries of anecdotal evidence, despite debate of its mechanism. However, little attention has been afforded to patients with cancer and the effect such intervention has on quality of life, including spiritual wellbeing. This study aimed to assess the effect of remote, Christian intercessory prayer on cancer patients’ quality of life, specifically their spiritual wellbeing, including their search for meaning, peace, and faith. Methods: New, consecutive patients with cancer attending an Australian cancer centre, aged 18 years or above, able to read English, and give consent were recruited. With Ethics Committee approval, this prospective, double blinded randomized controlled trial only partially divulged the nature of the study to patients who were informed of the measurements but not the inclusion of randomization to an intervention. Specifically, patients were blindly, randomly allocated to receive distant, intercessory prayer from an established Christian prayer chain (intervention) or not to receive prayer (control). All patients completed the Mental Adjustment to Cancer (MAC) scale and the Functional Assessment of Chronic Illness Therapy - Spiritual Well-Being (FACIT-Sp) at baseline. The FACIT-Sp was re-administered six months later to assess the primary endpoint, a change in spiritual wellbeing. It was anticipated that 1000 patients were needed (allowing for 20% drop out) to achieve 80% power to detect hypothesized small differences (Cohen's d .20-.50) between groups (alpha = .05). Results: A total of 1003 eligible, consenting patients were accrued between June 2003 and May 2008. Intervention (n = 509) and control (n = 494) groups will be compared across baseline characteristics to identify any pre-existing differences. Between-within subject analyses of covariance (ANCOVAs) will be used to assess whether any differences were evident between groups across measures of spiritual wellbeing and other facets of quality of life. Conclusions: The results of these analyses will be presented. It is hoped this research will provide further empirical support for the biopsychosocialspiritual model of health. No significant financial relationships to disclose.

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35

Crump, David. "Jesus, the Victorious Scribal-Intercessor in Luke's Gospel." New Testament Studies 38, no. 1 (January 1992): 51–65. http://dx.doi.org/10.1017/s0028688500023079.

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Few investigations in biblical studies begin with utterly unique ideas. We all stand upon the shoulders of our predecessors. This study is no exception. There is nothing new about this paper's claim that Jesus' prayer for Peter, referred to in Luke 22.31–32, is thematically related to Satan's fall from heaven, narrated in Luke 10. 18. Adolf Schlatter articulated the similarities between these two texts, which have given rise to similar interpretative suggestions made more briefly by others. Schlatter made three basic observations. Firstly, in both scenes Satan's power stands in opposition to the disciples: directly in 22.31–32; indirectly through the demons in 10.17–19. Secondly, Satan has been in heaven before God: implied in 22.31–32; the point of origin for his fall in 10.18. Thirdly, Jesus is not a mere spectator, but in some way has a hand in resolving the situation in each case. While Schlatter did not elaborate on the final point, any more than he did the others, the remainder of this study will try to demonstrate more clearly what Schlatter seems to have sensed. Just as Luke 22.31–32 portrays Jesus-the-Advocate standing against Satan-the-Accuser in heaven, so 10.18 offers a picture of the decisive overthrow of this accuser from heaven. Furthermore, the implication is that this heavenly overthrow has been accomplished through the prayers of the scribal-intercessor, Jesus.

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MATTHEWS, DALE A., SALLY M. MARLOWE, and FRANCIS S. MacNUTT. "Effects of Intercessory Prayer on Patients With Rheumatoid Arthritis." Southern Medical Journal 93, no. 12 (December 2000): 1177–86. http://dx.doi.org/10.1097/00007611-200012000-00008.

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MATTHEWS, DALE A., SALLY M. MARLOWE, and FRANCIS S. MacNUTT. "Effects of Intercessory Prayer on Patients With Rheumatoid Arthritis." Southern Medical Journal 93, no. 12 (December 2000): 1177–86. http://dx.doi.org/10.1097/00007611-200093120-00008.

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38

Fosarelli, Patricia. "Outcomes of Intercessory Prayer for those who are Ill." Linacre Quarterly 78, no. 2 (May 2011): 125–37. http://dx.doi.org/10.1179/002436311803888384.

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Smith, J. G. "The Effect of Remote Intercessory Prayer on Clinical Outcomes." Archives of Internal Medicine 160, no. 12 (June 26, 2000): 1876. http://dx.doi.org/10.1001/archinte.160.12.1876.

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40

Skipper, Antonius, Travis James Moore, and Loren Marks. "“The prayers of others helped”: Intercessory prayer as a source of coping and resilience in Christian African American families." Journal of Religion & Spirituality in Social Work: Social Thought 37, no. 4 (August 20, 2018): 373–94. http://dx.doi.org/10.1080/15426432.2018.1500970.

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M., DeLashmutt, and Silva. "The ethical dilemma of long distance intercessory prayer. Ethics Forum,." Plastic Surgical Nursing 19, no. 1 (1999): 45. http://dx.doi.org/10.1097/00006527-199919010-00013.

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42

Hodge, David R. "A Systematic Review of the Empirical Literature on Intercessory Prayer." Research on Social Work Practice 17, no. 2 (March 2007): 174–87. http://dx.doi.org/10.1177/1049731506296170.

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43

Landry, David, and David Michael Crump. "Jesus the Intercessor: Prayer and Christology in Luke-Acts." Journal of Biblical Literature 114, no. 1 (1995): 154. http://dx.doi.org/10.2307/3266613.

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44

Benson, Herbert, Jeffery A. Dusek, Jane B. Sherwood, Peter Lam, Charles F. Bethea, William Carpenter, Sidney Levitsky, et al. "Study of the Therapeutic Effects of Intercessory Prayer (STEP) in cardiac bypass patients: A multicenter randomized trial of uncertainty and certainty of receiving intercessory prayer." American Heart Journal 151, no. 4 (April 2006): 934–42. http://dx.doi.org/10.1016/j.ahj.2005.05.028.

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45

Loades, David M. "Rites of Passage and the Prayer Books of 1549 and 1552." Studies in Church History. Subsidia 10 (1994): 205–15. http://dx.doi.org/10.1017/s0143045900000223.

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Nowhere were the doctrinal ambiguities of the English Church more evident than in its attitude to prayers for the dead. The problem had become evident well before 1549, in the policies of a king who claimed to be more Catholic than the Pope, but who not only dissolved monasteries, but also dismantled the shrines of the saints, and clearly threatened all intercessory foundations. The King’s Book of 1543, or A Necessary Doctrine and Erudition for any Christen Man had struck a delicate balance.

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46

Choy, Renie. "Seeking Meaning Behind Epistolary Clichés: Intercessory Prayer Clauses in Christian Letters." Studies in Church History 48 (2012): 1–11. http://dx.doi.org/10.1017/s0424208400001200.

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The letter, as the format of twenty-one of the twenty-seven documents in the canonical New Testament, is arguably the literary form which has played the most significant role in the history of Christianity. But scholars have often been troubled by how to treat the conventions framing Christian letters: since little of Christian literature from its earliest time to the medieval period escapes the influence of classical traditions of rhetoric, can constant epistolary formulas be taken as expressions of genuine sentiment? In fact, it is precisely because the lines between classical influence and Christian innovation are so difficult to make out that E. R. Curtius was able to argue that the humility formula of medieval charters, for so long assumed to have originated in Paul, was in fact a pagan Hellenistic prototype like scores of other rhetorical conventions. His study of the formula serves, Curtius writes, to ‘furnish a warning against making the Middle Ages more Christian or more pious than it was’, and to demonstrate that ‘a constant literary formula must not be regarded as the expression of spontaneous sentiment’. So the entrenchment of rhetoric in letter-writing is often set in opposition to genuine Christian feeling, commonplace utterance against living expression, empty verbiage against religious sincerity.

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47

Ariel, Hannah, Lana Dvorkin, Rabbi Yehoshua Steinman, Gila Allswang, Ann Berman, Feige Brenner, and Deborah Silverman. "Intercessory Prayer: A Delicate Celestial Orchestration Between Spiritual and Physical Worlds." Journal of Alternative and Complementary Medicine 14, no. 4 (May 2008): 351–52. http://dx.doi.org/10.1089/acm.2007.0013.

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48

Hobbins, Peter Graeme. "Compromised ethical principles in randomised clinical trials of distant, intercessory prayer." Journal of Bioethical Inquiry 2, no. 3 (December 2005): 142–52. http://dx.doi.org/10.1007/bf02448595.

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Hovi, Tuija. "Localising and acculturating the global: the Healing Rooms prayer service network in Finland." Approaching Religion 5, no. 1 (May 26, 2015): 79–91. http://dx.doi.org/10.30664/ar.67565.

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Abstract:

The article addresses the theme of accommodating an imported model of international religious practice into a national context. The case in question involves an intentional ’translation’ of an American Pentecostal concept of a lay-based prayer service into a Nordic, rather secularised Lutheran context. This recent newcomer into the Finnish religious field is the Healing Rooms network which is a predominantly charismatic Christian, globally expanded, interdenominational intercessory prayer service. This study of Healing Rooms is based on material compiled by means of ethnographic methods. According to the interviewees, the idea of a prayer clinic must be adjusted culturally and nationally, even though the basic function of the practice is the same everywhere. In Finland this means adjusting the service to fit a culture and society in which the mainline Lutheran Church has traditionally had simultaneously a distant and dominating role on the religious scene.

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Shyovitz, David I. "“You Have Saved Me from the Judgment of Gehenna”: The Origins of the Mourner's Kaddish in Medieval Ashkenaz." AJS Review 39, no. 1 (April 2015): 49–73. http://dx.doi.org/10.1017/s0364009414000646.

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This article traces the origins and rapid spread of the Mourner's Kaddish, a liturgical custom first attested in late twelfth- early thirteenth-century Ashkenazic halakhic texts. While scholars have traditionally linked it to the martyrological needs of post-1096 Ashkenazic communities, this article suggests that the rise of the Mourner's Kaddish was one manifestation of a broader shift in medieval Jewish conceptions of the afterlife. An analysis of the exemplum that provided the new custom with a “myth of origins” reveals carefully inserted allusions and symbolism, which together propound a coherent theology of eschatology, divine recompense, and intercessory prayer. This theology closely mirrors doctrinal developments underway in Christian Europe—specifically the “birth of purgatory” and its accompanying commemorative and intercessory practices. The exemplum, moreover, couches its message in subtly polemical terms, criticizing and ridiculing those very elements of Christian belief and practice that were being covertly incorporated into the Jewish liturgical realm.

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