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Journal articles on the topic 'Prayer groups. Intercessory prayer. Prayer'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

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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2

Rosa, Maria Inês da, Fabio Rosa Silva, Bruno Rosa Silva, et al. "A randomized clinical trial on the effects of remote intercessory prayer in the adverse outcomes of pregnancies." Ciência & Saúde Coletiva 18, no. 8 (2013): 2379–84. http://dx.doi.org/10.1590/s1413-81232013000800022.

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The scope of this article was to investigate whether intercessory prayer (IP) influences the adverse outcomes of pregnancies. A double-blind, randomized clinical trial was conducted with 564 pregnant women attending a prenatal public health care service. The women were randomly assigned to an IP group or to a control group (n = 289 per group). They were simultaneously and randomly assigned to practice prayer off-site or not. The following parameters were evaluated: Apgar scores, type of delivery and birth weight. The mean age of the women was 25.1 years of age (± 7.4), and the average gestatio

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3

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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4

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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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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6

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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7

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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9

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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10

Gonçalves, J. P. B., G. Lucchetti, P. R. Menezes, and H. Vallada. "Religious and spiritual interventions in mental health care: a systematic review and meta-analysis of randomized controlled clinical trials." Psychological Medicine 45, no. 14 (2015): 2937–49. http://dx.doi.org/10.1017/s0033291715001166.

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Background.Despite the extensive literature assessing associations between religiosity/spirituality and health, few studies have investigated the clinical applicability of this evidence. The purpose of this paper was to assess the impact of religious/spiritual interventions (RSI) through randomized clinical trials (RCTs).Method.A systematic review was performed in the following databases: PubMed, Scopus, Web of Science, PsycINFO, Cochrane Collaboration, Embase and SciELO. Through the use of a Boolean expression, articles were included if they: (i) investigated mental health outcomes; (ii) had

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11

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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12

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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13

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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14

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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15

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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16

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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17

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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18

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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19

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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20

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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21

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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22

Jacobson, Sheri, and Lynda Stallwood. "Virtual Prayer Groups." Journal of Christian Nursing 35, no. 3 (2018): 180–83. http://dx.doi.org/10.1097/cnj.0000000000000505.

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23

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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24

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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25

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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26

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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27

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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28

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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29

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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30

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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31

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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32

Montrose, Victoria Rose. "Floating Prayer." Journal of Religion in Japan 3, no. 2-3 (2014): 177–97. http://dx.doi.org/10.1163/22118349-00302005.

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With over forty thousand attendees every year, the Shinnyo-en Hawaii Lantern Floating—an adapted version of the traditional Japanese Buddhist obon ritual, tōrō nagashi—is among the largest annually held Buddhist rituals undertaken outside of Asia. One way to approach understanding of this rite is as an example of a ‘glocal’ Buddhist ritual. Drawing from Roland Robertson’s framework of glocalization, this study examines the steps Shinnyo-en took to adapt its global message to a new local culture. While other examples of the tōrō nagashi are found in Hawaii, none have developed on the rite to th

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33

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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34

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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35

Greenway, Tyler S., Sarah A. Schnitker, and Abigail M. Shepherd. "Can Prayer Increase Charitable Giving? Examining the Effects of Intercessory Prayer, Moral Intuitions, and Theological Orientation on Generous Behavior." International Journal for the Psychology of Religion 28, no. 1 (2017): 3–18. http://dx.doi.org/10.1080/10508619.2017.1406790.

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36

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

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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. Accor

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37

Weix, G. G. "Islamic Prayer Groups in Indonesia." Critique of Anthropology 18, no. 4 (1998): 405–20. http://dx.doi.org/10.1177/0308275x9801800403.

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38

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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39

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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40

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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41

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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42

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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43

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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44

South, Robbie, and Liz McDowell. "Use of Prayer as Complementary Therapy by Christian Adults in the Bible Belt of the United States." Religions 9, no. 11 (2018): 350. http://dx.doi.org/10.3390/rel9110350.

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Persons of all major religious groups use prayer as a spiritual discipline when dealing with sickness, and a majority of Christians report faith in healing prayer. The purpose of this research was to explore the use of prayer as complementary therapy for healing by Christian adults in the Bible Belt of the United States. A hermeneutic phenomenological approach was used in this qualitative study. This project was a secondary analysis of a larger study whose aim was to document stories of miraculous healings (n = 14). Open-ended questions focusing on participants’ use of prayer followed the init

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45

Masters, Kevin S., Glen I. Spielmans, and Jason T. Goodson. "Are there demonstrable effects of distant intercessory prayer? A meta-analytic review." Annals of Behavioral Medicine 32, no. 1 (2006): 21–26. http://dx.doi.org/10.1207/s15324796abm3201_3.

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46

BYRD, RANDOLPH C. "Positive Therapeutic Effects of Intercessory Prayer in a Coronary Care Unit Population." Southern Medical Journal 81, no. 7 (1988): 826–29. http://dx.doi.org/10.1097/00007611-198807000-00005.

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47

Rath, Linda L. "Scientific Ways to Study Intercessory Prayer as an Intervention in Clinical Research." Journal of Perinatal & Neonatal Nursing 23, no. 1 (2009): 71–77. http://dx.doi.org/10.1097/jpn.0b013e3181968673.

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48

Sanders, John. "Intercessory Prayer: Modern Theology, Biblical Teaching and Philosophical Thought – Phillip Clements Jewery." Religious Studies Review 32, no. 2 (2006): 107. http://dx.doi.org/10.1111/j.1748-0922.2006.00060_2.x.

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49

Lloyd, John B. "Everyday intervention." Theology 121, no. 6 (2018): 413–21. http://dx.doi.org/10.1177/0040571x18794140.

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This article addresses the question of whether God intervenes in the regular workings of the physical world, either unprompted or in response to prayer. Its focus is on intervention that is not in the ordinary sense miraculous. It is proposed that, because humans undeniably have the ability to intervene and change the course of events, it is perverse and illogical to hold that the Creator cannot do likewise. But perhaps God chooses not to exercise his prerogative to intervene. Would not such intervention abrogate the God-given autonomy of the created world that makes its workings helpfully pre

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50

Meints, Samantha M., Catherine Mosher, Kevin L. Rand, Leslie Ashburn-Nardo, and Adam T. Hirsh. "An experimental investigation of the relationships among race, prayer, and pain." Scandinavian Journal of Pain 18, no. 3 (2018): 545–53. http://dx.doi.org/10.1515/sjpain-2018-0040.

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Abstract Background and aims Compared to White individuals, Black individuals demonstrate a lower pain tolerance. Research suggests that differences in pain coping strategies, such as prayer, may mediate this race difference. However, previous research has been cross-sectional and has not determined whether prayer in and of itself or rather the passive nature of prayer is driving the effects on pain tolerance. The aim of this study was to clarify the relationships among race, prayer (both active and passive), and pain tolerance. Methods We randomly assigned 208 pain-free participants (47% Blac

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