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Journal articles on the topic 'Intercessory prayer'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Bala, Kristoforus. "Peranan Doa Syafaat Bagi Karya Misi dan Evangelisasi Gereja." Perspektif 11, no. 2 (2016): 147–78. http://dx.doi.org/10.69621/jpf.v11i2.80.

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The Church, by its very nature, is missionary. The Church is called and sent out by the Most Holy Triune God to proclaim the Good News to all peoples. Evangelization and missionary activities of the early Church were deeply rootedand supported by fervent and constant intercessory prayers of the entire Church. Intercessory prayer was also an integral part of missionary and evangelical activities of Jesus and all his apostles. However, in the modern era, the zeal for evangelization and the spirit of mission of the Church and its missionaries, for some reasons, have been increasingly diminished.T

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2

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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3

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

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4

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

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5

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

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6

Suhartono, Tony, and Irma Ompusunggu. "PERANAN DOA SYAFAAT DALAM MEWUJUDKAN KESETIAAN MELAYANI PARA PENGERJA DI GEREJA BETHEL INDONESIA GEDUNG TABGHA BATAM CENTER." JURNAL TABGHA 4, no. 1 (2023): 56–70. http://dx.doi.org/10.61768/jt.v4i1.69.

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Prayer is a very essential need in the spiritual life of believers, prayer is a spiritual breath to revive the human spirit, Prayer is believed to be one of the means to communicate to the God who is worshipped, through intercession the believer is connected to the source of life, namely God himself. In the human body, the organ that continues to work and never stops is the heart, anyone knows that. If the heart stops all the organs in the body of a believer can also stop, so does prayer, if prayer stops the spiritual life of a believer can also stop.Intercessory prayer speaks that humans need

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7

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

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8

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

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9

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

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10

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 st

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Bauer, Bruce. "Intercessory Prayer and Mission." Journal of Adventist Mission Studies 11, no. 1 (2015): 34–41. http://dx.doi.org/10.32597/jams/vol11/iss1/4/.

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12

ap Siôn, Tania. "Insights from Adolescents’ Prayer Requests within a Christian Ethos School: A Qualitative Perspective." Journal of Empirical Theology 34, no. 1 (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 sc

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13

Celiński, Łukasz. "Modlitwy wstawiennicze w modlitwie eucharystycznej. Historia i teologia." Teologiczne Studia Siedleckie 20, no. 2023 (2023): 9–26. https://doi.org/10.5281/zenodo.10343527.

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<strong><em>Intercessions in Eucharistic prayers. History and theology</em></strong><strong> </strong> The subject of the origin of the intercessory prayer sections in the anaphora has received little attention among liturgical scholars in recent years. In the run-up to the reform of the Mass, inspired by the provisions of the Second Vatican Council, various opinions about them circulated, often combined with the demand to remove them from the Eucharistic prayers. Instead, the prayer of the faithful eventually appeared in the new rite of the Roman Mass, the absence of which in the past may hav

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14

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

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15

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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16

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

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17

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

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18

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 (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 tr

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19

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 (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 result

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20

Thunström, Linda, and Shiri Noy. "What we think prayers do: Americans’ expectations and valuation of intercessory prayer." PLOS ONE 17, no. 3 (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, altho

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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 (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 aw

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22

Newitt, Mark. "The Clinical Effectiveness of Prayer as an Intervention." Modern Believing: Volume 63, Issue 3 63, no. 3 (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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23

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

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24

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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25

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

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26

Embree, Christina. "Intercessory Prayer across Generations: A Case Study." Christian Education Journal: Research on Educational Ministry 14, no. 1 (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

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27

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

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28

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 pray

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29

Bakirov, Denys. "ON THE USAGE OF THE DIPTYCH IN THE ORTHODOX CHURCH. THE CORPORATIST DIMENSION OF REPRESENTATION." Journal of V. N. Karazin Kharkiv National University, Series "The Theory of Culture and Philosophy of Science", no. 68 (December 3, 2023): 36–42. https://doi.org/10.26565/2306-6687-2023-68-04.

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The aim of this article is to clarify the connection between intercessory prayer and representation. The hypothesis is that intercessory prayer is the first step toward representation because intercession allows a doer of prayer to bring another person into the centre of one’s life. The argument runs as follows. I observe that St. Paul’s prayers are the prayers of eucharistic intercession: he thanks God for his beloved ones. Then I observe that St. James sees mutual confession of sins and mutual intercession as the ground of Christian “healing”. Then I observe that Dietrich Bonhoeffer conceptu

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30

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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31

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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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 (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 (2016): 1930–36. http://dx.doi.org/10.1007/s10943-015-0172-9.

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34

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

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35

Tloczynski, Joseph, and Sonja Fritzsch. "Intercessory Prayer in Psychological Well-Being: Using a Multiple-Baseline, Across-Subjects Design." Psychological Reports 91, no. 3 (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

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36

Baskoro, Paulus Kuntoro, and Teresia Puji Lestari. "Dampak Implementasi Doa Syafaat Rasul Paulus Menurut Efesus 3:14-21 bagi Pertumbuhan Spiritual Jemaat Tuhan Masa Kini." ICHTUS: Jurnal Teologi dan Pendidikan Kristiani 3, no. 1 (2025): 23–33. https://doi.org/10.63830/pcjyjc85.

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Abstract: Believers who have received salvation in Christ mean they have entered the family of God’sKingdom. As members of God’s Kingdom family, believers must pray for one another. The purposeof this prayer is for the progress or spiritual growth of God’s church, which in this case is God’schurch. Because often, many believers consider it not too important to live in prayer and pray for oneanother. The Apostle Paul in the letter of Ephesians, has set an example of how he intercedes for thecongregation. The content of the apostle Paul’s prayer was that the believers in Ephesus would gainstreng

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37

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 (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

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38

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 (2000): 1177–86. http://dx.doi.org/10.1097/00007611-200012000-00008.

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39

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 (2000): 1177–86. http://dx.doi.org/10.1097/00007611-200093120-00008.

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40

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

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41

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

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42

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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43

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

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44

Borca, Eusebiu. "Abraham's prayer for Abimelech (Gn 20) – an Old Testament model of prayer for one's neighbor." Romanian Orthodox Old Testament Studies 12, no. 2 (2024): 97–122. https://doi.org/10.24193/roots.2024.2.7.

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This study, based on Genesis 20, where Abraham prays for Abimelech, presents an Old Testament model of intercessory prayer. It explores the theological significance of prayer in the Hebrew Bible and its impact on relationships with God and others. The narrative follows Abraham's journey to the land of Gherar, his encounter with King Abimelech, and the subsequent divine intervention to protect the sanctity of marriage and the promise of an heir. Emphasizing the role of prayer as a tool for spiritual growth and transformation, the study contrasts Abraham's flaws with Abimelech's integrity, highl

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45

Benson, Herbert, Jeffery A. Dusek, Jane B. Sherwood, 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 (2006): 934–42. http://dx.doi.org/10.1016/j.ahj.2005.05.028.

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46

Van Cappellen, Patty, Megan E. Edwards, Shanmukh V. Kamble, Mualla Yildiz, and Kevin L. Ladd. "Kneel, stand, prostrate: The psychology of prayer postures in three world religions." PLOS ONE 19, no. 8 (2024): e0306924. http://dx.doi.org/10.1371/journal.pone.0306924.

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Most people practice a religion, often multiple times daily. Among the most visible aspects of these practices are body postures, which according to embodiment theories, likely shape the psychological experience of religion. In a preregistered study, we test this idea among Christians, Muslims, and Hindus in the United States, Turkey, and India (N = 2,458). In a repeated-measures experimental design, participants imagined praying in various typical postures, then reported their affective experiences, perceived relationship with deity, and prayer content for each posture. Compared to downward a

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47

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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48

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

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49

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

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50

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

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