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Journal articles on the topic 'Intercessory prayers'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 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

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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3

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

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6

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

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7

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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8

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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9

Nishimwe, Clementine. "Transformative Experiences of Intercessory Prayers in a South African Context of Xenophobia." Ecclesial Practices 10, no. 1 (2023): 62–79. http://dx.doi.org/10.1163/22144417-bja10047.

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Abstract This paper explores the effect of intercessory prayers as experienced by Black African migrant women in the context of xenophobia. Drawing on an ethnographic study of the experiences of Black African migrant women at St Aidan’s Anglican Church (saac), located in a migrant-dominated area in Johannesburg, I discuss the transformative experiences of health, wealth and relationships resulting from intercessory prayers that challenged the context of xenophobia in which saac functioned. While the transformation observed in the study was limited in time and space, I argue that certain church

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10

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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11

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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12

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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13

Schröder, Bianca-Jeanette. "Medicine and prayers in the deacon Ennodius' letters." Belgrade Philosophical Annual 37, no. 2 (2024): 199–211. https://doi.org/10.5937/bpa2402199j.

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The oeuvre of the late antique Latin author Magnus Felix Ennodius (473/4-521 CE) can provide some insights into several aspects of daily life. The focus of this paper is on medicine as belonging to science and on prayers, particularly intercessory prayers, as an element of faith. After a short introduction I delineate some situations in which Ennodius mentions intercessory prayers. I then examine the image of medicine in his works showing that it proves to be a common and useful phenomenon. Primarily, I present some passages in which Ennodius writes about physical illnesses and the help of bot

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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 (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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15

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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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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17

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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18

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

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19

Janiec, Zdzisław. "Wstawiennictwo Maryi w świetle euchologii wybranych sakramentarzy." Teologiczne Studia Siedleckie XII (2015) 12, no. 2015 (2021): 207–21. https://doi.org/10.5281/zenodo.5551001.

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<strong>The intercession of Mary in the light of euchology as seen in the selected sacramentaries</strong> The article presents texts dealing with the intercession of Mary contained in the selected sacramentaries: Sacramentarium Gelasianum, Sacramentarium Bergomense, Le sacramentaire Grégorien and Sacramentarium Veronese. The purpose of this article is to analyse euchological texts (opening prayers, prayers over the offerings, prefaces and prayers after Communion), contained in ancient liturgical books, in order to show in them the intercession of Mary. The results of research presented

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20

Ombuoro, Khamala E., Tom Ogal, Jongimpi D. Papu, Jonathan Musvosvi, and Robert Osei-Bonsu. "Developing spiritual revival and discipleship program to uplift the spiritual standards of Bamburi great news church members." Journal of Humanities and Social Sciences (JHSS) 4, no. 1 (2022): 389–96. http://dx.doi.org/10.51317/jhss.v4i1.65.

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    The study sought to develop a spiritual revival and discipleship program to uplift the spiritual standards of Bamburi Great News Church members. The study adopted a mixed method. Data was collected by means of random sampling. 10 people were interviewed on the topic. Among them were 2 youths, 3 elderly men, and 5 women. Questionnaires were also used to corroborate the findings of the interviews. Several members with email addresses were sent questionnaires, while others were given directly to the respondents on a particular Sabbath. There were 17 electronic responde

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21

Drieshen, Clarck. "English Nuns with a Continental Vision: The Adaptation of a Revelation of Six Psalms for Hampole Priory." Journal of Medieval Religious Cultures 48, no. 2 (2022): 178–204. http://dx.doi.org/10.5325/jmedirelicult.48.2.0178.

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ABSTRACT A unique fifteenth-century Middle English visionary account survives about a nun of Hampole Priory who saves the soul of her deceased brother. Scholars have long considered it an authentic narrative from Hampole Priory. Yet, near-identical texts in Dutch and German manuscripts suggest that it is a translation of a Continental source instead. My analysis shows that while the Continental versions were designed for female religious readers, the English version was adapted for a lay audience. I argue that Hampole Priory used the reworked narrative to promote its intercessory prayers among

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22

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 (2018): 373–94. http://dx.doi.org/10.1080/15426432.2018.1500970.

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23

Bachrach, David S. "The Ecclesia Anglicana goes to War: Prayers, Propaganda, and Conquest during the Reign of Edward I of England, 1272–1307." Albion 36, no. 3 (2004): 393–406. http://dx.doi.org/10.2307/4054365.

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It is widely accepted by scholars that the Hundred Years' War, in general, and the reign of King Edward III of England (1327–1377), in particular, witnessed a crucial stage in the development of state sponsored propaganda efforts to mobilize the nation for war. Edward III's government made particularly skillful use of the church to disseminate the justifications for the king's wars in France and against the Scots. The royal government also used church leaders on a regular and continuing basis to organize a spectrum of religious rites and ceremonies encompassing the largest possible sections of

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24

Leeson, Peter T. "Trading with the Dead." Review of Law & Economics 17, no. 3 (2021): 615–46. http://dx.doi.org/10.1515/rle-2021-0036.

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Abstract Late medieval Englishmen provided for their wellbeing in the hereafter by purchasing intercession for their souls. They traded valuable landed endowments for the promise of posthumous Masses and prayers whose daily observance contractual counterparties agreed to underwrite for decades, centuries, even eternally. Intercessory foundations so contracted were called chantries. Chantry contracts constituted trades with the dead in the sense that the promisees were deceased when the promisors were supposed to perform. I study the special problems that chantry contract promisees faced in enf

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25

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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26

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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27

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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28

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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29

Starnawska, Maria. "Die Johanniter und die weiblichen Orden in Schlesien im Mittelalter." Ordines Militares Colloquia Torunensia Historica 27 (December 30, 2022): 161–76. http://dx.doi.org/10.12775/om.2022.006.

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The Hospitallers of St. John and the female orders in Silesia in the Middle Ages The networks of the houses of the Hospitallers and of the female monastic orders in Silesia were similar (about 14 houses of the Hospitallers and 13 monasteries of nuns). There were many differences between these groups of clergy, too. The monasteries of nuns belong to various orders (e.g., Benedictines, Cistercian Nuns, Poor Clares, Dominican sisters, Sisters of St. Mary Magdalene, and the Canons of St. Augustine). Moreover, some houses of Beguines were active in medieval Silesia, too. The number of nuns is estim

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30

Warwer, Fredrik. "PEMBELAJARAN BERBASIS MASALAH: Diajukan Sebagai Model Kajian Alkitab dalam Ibadah Keluarga." DIEGESIS: Jurnal Teologi Kharismatika 6, no. 1 (2023): 59–74. http://dx.doi.org/10.53547/diegesis.v6i1.384.

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Problem-based learning can improve conceptual understanding and constructive thinking. This research aims to develop a problem-based learning model design and an ideal family or cell group worship design. Family worship or cell group worship is a worship that is carried out regularly once a week. This research was conducted at the Smirna GKII Sentani Papua Congregation, qualitative, data collection was carried out through observation and review of articles. The problem-based learning model developed consists of six stages, namely determining the problem; problem analysis; information retrieval

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31

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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32

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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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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34

Barron, Caroline M. "Church music in English towns 1450–1550: an interim report." Urban History 29, no. 1 (2002): 83–91. http://dx.doi.org/10.1017/s0963926802001086.

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In the towns of late medieval England (where perhaps 10 per cent of the population may have lived) the parish churches were being continuously expanded, adapted and decorated. Chantry and fraternity chapels were added between the nave pillars, or at the eastern ends of the aisles and here, as well as at the high altar, masses were celebrated and prayers recited with incessant devotion by the living for the repose of the souls of those who had died. These intercessory services, together with those of the usual liturgical round which took place in the choir and in the nave, were increasingly acc

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35

Joseph, Sacaria. "The Satanic Verses: Ruminations on Freedom of Speech and Expression." Jnanadeepa: Pune Journal of Religious Studies Jan-Dec 2012, no. 15/1-2 (2012): 39–58. https://doi.org/10.5281/zenodo.4175980.

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Even three decades after the publication of Salman Rushdie’s satiric novel, <em>The Satanic Verses</em>, the controversies regarding the novel has not come to an end. While many praise novel for its literary merits, the Muslim community across the world regards it as offensive, blasphemous and as an anti-Islamic propaganda. They see the novel as a direct attack on and a conspiracy against Islam by the use of distortion and scorn, which have the effect of alienating Muslims from their faith. This article analyses Rushdie’s satire on the sacred in Islam, namely, the controversial &ls

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36

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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37

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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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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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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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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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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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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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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44

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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45

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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46

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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47

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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48

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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Crump, David. "Jesus, the Victorious Scribal-Intercessor in Luke's Gospel." New Testament Studies 38, no. 1 (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 t

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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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