Graduate Thesis Or Dissertation

The power of prayer: religious dialogue in vergil’s aeneid public deposited, downloadable content.

dissertations on prayer

This dissertation closely examines direct-speech prayers in Vergil’s Aeneid and how they reflect their source material, and argues that a careful look at their context, intertext and language shows that prayers are a highly allusive dialogue that point to Roman cultural identity. Moreover, the mobilization of this large body of religious language is linked to the ideological function of the Aeneid so that prayers illuminate the complicated nature of the poem’s link to the Augustan regime. This dissertation counters the claim that the poem’s prayers are simply Homeric in their phrasing and instead shows that, although it is clear that Vergil has intentionally entwined Homer’s epic into his own and that the prayers of the Aeneid do, in fact, occasionally resemble Greek models, there is ubiquitous Roman material placed beside the Greek and several to draw from Roman religious precedent that connect specific authors, time periods, Roman rituals and cultural norms. Chapter 1 shows that through allusion to Ennius’ Annales, Vergil self-consciously asserts authority over the material and reworks Ennian subject matter. The next chapter argues that use of Homeric motif and allusion to prayers in the Homeric epics elicit comparisons with corresponding Homeric characters and situations while the incorporation of Roman and Italic ritual in these same prayers brings out the underlying focus of the epic: Rome and Roman traditions. In Chapter 3, I have shown that the combination of language drawn from historical prayer formula and ritual action frame each of these speeches in Roman terms often germane to Augustan ideology. In prayers that are accompanied by ritual action speakers often prefigure Roman practice and therefore assume a position of power through their privileged access to technical religious language and action. Finally, in Chapter 4 I show that prayers to local and familial gods metaphorically put the struggle between the Trojans and the Latins in terms of a shift from one religious system to another, the Saturnian to Jovian, and a transformation from the prehistoric version of the native Italian gods to their later role in Roman civic cult.

  • Sherpe, Amanda Jane
  • Knox, Peter
  • Elliott, Jacqueline
  • Gibert, John
  • University of Colorado Boulder
  • Roman culture
  • Dissertation
  • In Copyright
  • English [eng]

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Study of the Effects of Christian Prayer

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dissertations on prayer

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Many people plagued with incurable diseases or diseases that seem to be resistant to medical treatment, in desperation turn to preachers who claim to administer divine healing. These divine healers make certain claims, based on their interpretation of the Scriptures and a so-called revelation of God’s will. They preach that healing and health are included in atonement and that nobody should be sick. Illness indicates a lack of faith on the part of the believer. It could also be attributed to an attack from the devil. In order to obtain healing, a process of ignoring the symptoms, followed by an unyielding and repeated confession of the healing needed, based on selected verses from the Scriptures, is proposed. This article is based on the contention that the healing practiced by these divine healers is nothing more than a ‘mind-over-matter’ approach, leading people into confessing over and over that they have been healed. These practices are reminiscent of the utilisation of affirmations that lead to positive thinking, which will evidently result in a change of behaviour on the part of the confessor. No indication of Godly intervention seems to be evident in this healing ministry, and neither is any submission to the will and purpose of God.

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Healing was an important part of the mission of Jesus and the apostles. This ministry continued throughout the history of the Church, taking many forms. Plagues, pandemics and incurable diseases have always been a challenge to it. This challenge has been 􀁕􀁈􀁑􀁈􀁚􀁈􀁇􀀃􀁚􀁌􀁗􀁋􀁌􀁑􀀃􀁗􀁋􀁈􀀃􀁆􀁒􀁑􀁗􀁈􀁛􀁗􀀃􀁒􀁉􀀃􀀫􀀬􀀹􀀃􀁄􀁑􀁇􀀃􀀤􀀬􀀧􀀶􀀑􀀃􀀷􀁋􀁌􀁖􀀃􀁄􀁕􀁗􀁌􀁆􀁏􀁈􀀃􀁉􀁒􀁆􀁘􀁖􀁈􀁖􀀃􀁒􀁑􀀃􀁗􀁋􀁈􀀃􀁇􀁈􀁙􀁈􀁏􀁒􀁓􀁐􀁈􀁑􀁗􀀃 of a contextual theological model which can inform the healing ministry within Southern Africa. The narrative is constructed in terms of seven challenges which must be met to ensure this goal is reached. Three of the challenges respond to issues emerging from a 􀁖􀁒􀁆􀁌􀁄􀁏􀀃􀁄􀁑􀁄􀁏􀁜􀁖􀁌􀁖􀀃􀁒􀁉􀀃􀁗􀁋􀁈􀀃􀁆􀁒􀁑􀁗􀁈􀁛􀁗􀀏􀀃􀁌􀁑􀁆􀁏􀁘􀁇􀁌􀁑􀁊􀀃􀁗􀁋􀁈􀀃􀁆􀁒􀁑􀃀􀁌􀁆􀁗􀀃􀁅􀁈􀁗􀁚􀁈􀁈􀁑􀀃􀁗􀁋􀁒􀁖􀁈􀀃􀀦􀁋􀁕􀁌􀁖􀁗􀁌􀁄􀁑􀁖􀀃􀁚􀁋􀁒􀀃􀁆􀁏􀁄􀁌􀁐􀀃 miraculous cures and those who believe primarily in medical procedures. The other four challenges respond to issues emerging from a theological analysis of the context. An assessment is made of the theological merits of diverse healing procedures.

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This chapter develops from the revealed realities and moral culture formed by the Church of Jesus Christ of Latter-day Saints a theological and ethical rationale for the healing professions as callings within which the moral reality of healing is conceptualized and enacted. Healing, which is characterized by restoring wholeness, relationships, witnessing the patient’s narrative, the potency of touch, and empathetic solidarity, provides moral convergence and continuity between communal rituals and practices oriented by faith convictions and communal reliance on medical interventions. An evolving moral reality of healing is represented through a typology of three broad patterns of relationship between faith convictions and medical practice that emerged historically in LDS culture: faith against medicine, faith and medicine, and faith in medicine.

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Saturday 19 March 2011

  • On prayer: fourteen theses

Posted by Ben Myers    

dissertations on prayer

18 Comments:

This is among the best posts I've ever read at F&T. Thanks for this, Ben.

I agree with David. I appreciate your honesty and depth. As a minister and theologian, I have always appreciated Hans Urs von Balthasar's statement about his theology, that it "begins from the knees up." Bless you on your journey and stay at the monastery.

Wonderful Ben. Nos. 7, 8 & 10 I liked especially.

"listening to listening" the old gal of calcutta said (so my wife told me last night) it's not asking for junk, i think it doesn't really have words when you get down to it

10. Sublime .

Thanks for this post. It helped me a lot today.

This is the impetus for the conversation about prayer and daily attendances and ways of coming before God that I spoke (prosletysed??) about today after class. I hope you might be able to attend on the 2nd Ben...I think your voice/presence would really make a difference. Thanks for this...Alison

"Why do we close our eyes when praying?" To avoid distraction from the things of the world.

Fantastic post

Many thanks for this beautiful meditation, Ben. Along with some other matters today, it prompted this reflection on my blog: http://restorativetheology.blogspot.com/2011/03/rhythm-and-rule-of-christian-life.html Grace and peace to you!

Your post made me weep, partly, I suppose, because it is the hopeful spirituality of youth. For the reality is that however they appear, monasteries no longer support the monks' prayer; the monks are functionaries of the institution. It's ten times worse for women; there is no where to go. The God you pray to and prayer itself are no longer present in the banalities of parish worship; the laity are despised for asking the question—never answered by Holy Church—asked by Will in Piers Plowman: how can I come to 'kynde knowing'. Few clergy and not a lot of theologians know anything about prayer. They laugh that people 'still bother with that stuff'. Who prays is a theologian and who is a theologian prays—in part because knowing oneself is not so much a mental inventory as understanding how the mind works in prayer so that one can implement it; and that—originally—it was this understanding from which Christianity (if not most religions) grew. The rest of us retreat to the dry salvages of nakid intent. Keep writing Ben; we need you.

Dear ananoymous. Maybe it is the hopeful spirituality of youth, but maybe only in such hope is there hope. Sure, prayer is a thousand miles away not only from oru churches, but from our very world in the modern West. But knowing this as the heart of our problem is the way forward. Like you say, ben bringing this before us is a move of the Spirit to bring us hope not only in a time of abandonment, but in a time of serious spiritual drought.

I always find the whole issue of prayer rather tricky - but then I guess I find ALL relationships rather tricky to one degree or another. Given that I am not convinced that any person is truly qualified to advise or make comments on an 'effective' relationship I also tend to feel that all comments on prayer to be entirely subjective, unnecessarily verbose, unhelpfully prescriptive and, to be brutally frank, usually more useful in invoking guilt and a sense of failure than inspiring of deeper devotion and exploration. PLEASE don't get me wrong - I absolutely don't want to be negative or cynical about either this thread or prayer. I am just thinking aloud in an honest matter about a subject about which I feel that the more words spoken about it lead to a greater sense of confusion and discouragement... I categorically wouldn't want to dare to advise someone, even a friend, on how best to engage and communicate with another person. Much less would I dare to piously pontificate on how a person ought to reach out to the transcendent, eternal, spiritual Other that is our God... Oh dear, I realise that despite my protestations to the contrary that some will read this as negative. So be it. I guess that my contention and belief is that prayer is just far too mysterious and far, far too important to quantify, analyse and write theses about... Just some thoughts. No offence whatsoever is intended...

Having said all of the above, I nonetheless LOVE no. 10... Perhaps the light is breaking through for me as well? :)

Thanks for your words Martyn. I agree with you that reaching out to the transcendent, eternal, spiritual Other that is our God is highly personal. I attempt to follow Jesus' words "go into your room and pray". Emphasis on attempt.

Very nice! I'm with you. Sometimes I can't make it 10 seconds into a prayer before I wander off to "more interesting" thoughts.

Three thoughts: (well - two thoughts and a story) Prayer is more than just having friends in high places - it is discovering you have a friend in low places. I have always liked the portrayal of prayer in "Fiddler on the Roof". Tevye chats with God about the mundane and weighty thoughts as they cross his mind and sometimes even stands apart to talk more seriously. I feel there isn't a time when he is not in touch with God. He knows how to get around his wife but God - He is a different matter. Have you heard the 'Bullocky's Prayer'? (Bullocky - a driver of a bullock team in earlier Australian times - similar to the modern lorry or semi-trailer driver and similarly famed for rough language) This particular day our bullock waggon was bogged to the axles in a muddy patch of road and despite the combined efforts of some 20 bullocks, a long heavy whip and a cubic mile of atmosphere turned blue with profanity nothing could coax the waggon nor it's 20 ton load of wool from the quagmire. Enter the Parson on horseback "Have you tried praying my son?" "I've tried every *&($@&* thing else" was the reply. With that, he doffed his hat - looked up and appealed "Lord - I ain't bothered ya for nigh on forty years and if you'll get me out of this lot I won't bother ya for another forty." Fat

brilliant. absolutely, poetically, brilliant. thank you.

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The Doctrine of Prayer

Other essays.

Prayer is the act of asking God to do what he has already promised to do, which is modeled throughout the Bible by the patriarchs, the psalmists, the prophets, Jesus, and the apostles.

Prayer is the act of asking God to do what he has already promised to do. We do this through the power of the Spirit as adopted children through the Messiah Jesus. We see this kind of interaction with God evidenced throughout the Bible as his people continue to ask him to follow through on his promises and bring about his kingdom and rule. We can be confident that God will answer our prayer for his purposes because he has explicitly promised to bring his purposes to pass. These include for God to glorify himself, for forgiveness, for our own knowledge of God, for godly wisdom, for the strength to obey, and for the gospel to spread.

Prayer is not defined explicitly anywhere in the Bible, but its basic meaning is to ask. This is evident in, for example, the Lord’s Prayer (Matt. 6:9–13), where in response to a request to “teach us to pray!” from his disciples, Jesus gives them a framework for asking God to act by building his kingdom, promoting his reputation, and forgiving and sustaining them, his servants. Their ‘asking,’ then, is to be shaped by God’s prior action—to put it simply, to pray is to ask God to do what he in his grace has already promised to do.

Prayer in the Bible is not a generic word for a vaguely spiritual activity but is firmly rooted in the nature and action of God. John Calvin makes this point clear in his discussion of prayer in The Institutes of the Christian Religion (III.XX.1):

Just as faith is born from the gospel, so through it our hearts are trained to call upon God’s name [Rom. 10:14-17]. And this is precisely what [the apostle] had said a little before: the Spirit of adoption, who seals the witness of the gospel in our hearts [Rom. 8:16] raises up our spirits to dare to show forth to God their desires, to stir up unspeakable groanings [Rom. 8:26], and confidently cry, “Abba! Father!” [Rom.8:15].

Theologically, then, God invites us through the gospel to participate in the life of the Trinity through union with Christ, which entails asking God the Father to do specific things for us on the basis of the fact that we now participate in Jesus’s sonship by adoption through faith, which is brought about by the power of the Spirit. Matthew 7:7–11, with its repeated command to ask, makes this very clear—in particular in its closing assurance that “If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!” This asking is shaped and controlled by the gospel—that is, what God has already committed to do for his people. It is normally to be addressed to the Father through the Son in the power of the Spirit.

Prayer in the Old Testament

This understanding of prayer as asking God to do what he has promised is displayed in almost every part of the Old Testament. From Genesis 4:26, when men “began to call on the name of Yahweh” (presumably to fulfil the promise of a rescuer in Gen. 3:15), onwards, the prayers of God’s people are essentially gospel-shaped, asking God to come through on his covenant promises.

When Abraham and his family pray, they are asking God to come through on his covenant commitments. So Abraham prays (foolishly) that Ishmael might be his heir (17:18); both the unnamed servant of Abraham and Isaac himself pray for the success of the “wife project” in Genesis 24 -25, and then Jacob memorably prays in Genesis 32:9-12 to the “God of my father Abraham and God of my father Isaac, O Yahweh who spoke to me … ,” on the basis of his promise to make his “offspring as the sand of the sea, which cannot be numbered for multitude.” (Gen. 32:9–12). For Jacob, prayer is clearly asking God to do what he has promised, which involves protecting him so that the promises to his grandfather Abraham might be fulfilled. This basic perspective is replicated in almost every prayer in the pages that follow.

The Exodus begins with a prayer like this (Exod. 2:23–25), and Moses’s interactions with God throughout the journey from Sinai to the land are characterized by this concern that God do what he has promised (for example, see Num. 14:13–20). Joshua picks up where Moses leaves off (Josh. 7:6–9) and this is reflected in the cycle of prayers for deliverance in the middle of judgment in Judges (for example, see Judg. 3:15). Prayer is never less (and seldom more) than asking God to do what he has promised.

This is even more striking when one considers the “big prayers” of the Old Testament. Hannah’s prayer in the wake of God ending her barrenness surprisingly focuses not on her own child, but on God’s commitment to work in our world by sending a rescuer (1 Sam. 2:1–10). When Solomon prays at the dedication of the Temple (1 Kings 8), he remarkably does not focus on the bricks and mortar but on the progress of God’s work in the world. In Hezekiah’s prayers, even when he focuses on his own misfortunes, God’s response graciously redirects him to the progress of his plans in the world. Similarly, the prayers in Daniel 9 and Nehemiah 9 barely touch on the circumstances or needs of the individuals praying; rather, these are cries to the Lord to continue to roll out his promises on the stage of world history. Even the angst-ridden “confessions” of Jeremiah (e.g. Jer. 12:1–12) derive their tension from the fact that God is apparently not doing what he has promised.

The book of Psalms makes a particular contribution to the Bible’s theology of prayer. Many of the Psalms are characterized by their direct, personal address to God (see e.g. Pss. 3:1; 4:1; 5:1 etc.). A large number of these Psalms are Davidic, and are concerned initially, at least, with the trials of God’s anointed. Where any given Davidic psalm is a prayer, it is first and foremost his prayer. On close examination, both David’s experiences and the way in which he reacts to these experiences are not intended to capture the generalities on life on planet earth for human beings—this is the intense reality of life as God’s “messiah,” the one who stands at the center of God’s plans on earth, and as a result is the focus of attention of God’s enemies. To attempt to pray the Psalms without recognizing this is a mistake! But this is not the end of the story. Within the Psalter itself there is also a progression to prayers prayed by the people of the Messiah, crying to God to do what he has promised both the Patriarchs, and his anointed King (see Pss. 77; 103; 130). In that sense, then, the prayers of the Messiah become the prayers of the people of the Messiah. The Psalter’s ‘teaching’ on prayer then is both more complex than is often realized, but also more integrated with the rest of the Old Testament’s teaching on prayer than one might think. The essential understanding of prayer in the Psalms is reflected by the way in which the king/Messiah prays—it is calling on Yahweh to deliver on his promises. This basic conception of prayer spills over into the prayers of the people of the Messiah, who continue to cry for God to work by sending the ultimate Davidic King, establishing his kingdom and drawing the nations to him.

By the end of the Old Testament, the need to cry out to Yahweh to plead with him to act is very clear. Chronicles, for example, records ten more specific prayers than the comparable sections of Kings. In each case, the prayers focus on asking God to do his work in the world. Or to express it differently, the prayers are gospel-shaped.

Prayer in the New Testament

Not surprisingly, we find exactly the same pattern in the New Testament. Prayer, which is made possible by the gospel and shaped by the gospel continues to work in exactly the same way.

For Jesus, prayer is basically a matter of asking his Father to do what he has promised. The “Lord’s Prayer” in both Matthew and Luke is the template for New Covenant prayer. The individual petitions in Matthew 6:9–13 (and Luke 11:2–4) are all requests which dovetail perfectly with the revealed purposes and promises of God earlier in Scripture. Asking in response to the gospel is the heart of prayer. The delightful truth is, that according to Jesus, we do not need to be anxious about asking for the wrong thing; instead, we are freed to ask knowing that our Father will not give us what it unhelpful for us (see e.g. Luke 11:5–13; although James does warn us about doubting God’s willingness to keep his promises when we ask—see James 1:5–6). Nor do we need to try to wring anything out of the hands of a reluctant God (see also Luke 18:1–8, where God is contrasted with the unjust judge who needs to be browbeaten into action). On the contrary, we can cast all our anxieties on him (1 Pet. 5:7, which must at least include praying), knowing that through the gospel God has already committed himself to answering our prayers.

Jesus makes this explicit in the double promise of John 14:13–14: “Whatever you ask in my name, this I will do, that the Father may be glorified in the Son. If you ask me anything in my name, I will do it.” The context makes clear that Jesus is talking about God’s revelatory work of opening people’s eyes to see his glory. As those who have been invited to address the Father in the same way as Jesus himself (calling him ‘Abba, Father’, according to both Rom. 8:15 and Gal. 4:6), we are encouraged to pray in line with his mission and his agenda, which, of course, is to do the work that the Father has given him to do (John 14:10).

We are now encouraged as sons and daughters to ask God to do what he has promised in and through the Son by “praying in the name of Jesus” (see 2 Cor. 1:2; Eph. 5:2). Throughout the Bible, prayer is always construed as asking God to do what he has promised—whether it be to send the Messiah and establish his kingdom or to continue to build the church of the Lord Jesus Christ until he returns. Essentially, we should pray for God to do his new covenant work through the gospel, which is by his word and through his Spirit.

Implications

This is confirmed by the specific prayers which the NT encourages us to pray (and which we can confidently expect God to answer). We can be confident that God will answer …

  • If we pray for God to glorify himself (Matt. 6:9; John 17:5)
  • If we pray for forgiveness (Matt. 6:12; 1 John 1:9; James 5:13–20)
  • If we pray to know God better (John 17:3, 24–26, Eph. 1:15–22)
  • If we pray for wisdom (to know how to live for God) (James 1:5–6)
  • If we pray for strength to obey/ live for God) (Eph. 3:14–21; Matt. 6:11, 13)
  • If we pray for the spread of the gospel (Luke 10:2; Acts 4:27–29; Col. 4:3)

God commits to answering these prayers because these prayers sum up the work of the gospel. They are all prayers for God to do his new covenant work through his word.

We should also note that a day will come when prayer is no longer necessary. Prayer is a gracious provision of God for life in a fallen world. In the new creation, all the promises of God will have been fulfilled in Christ, and in his immediate presence, there will be no need to cry out to him, merely to enjoy him forever (see Rev. 21:22–27).

Further Reading

Exegetical discussions

  • D. A. Carson, A Call to Spiritual Reformation . See a book summary here .
  • J. Gary Millar, Calling on the name of the Lord: A Biblical Theology of Prayer . See book summary here .
  • Tim Chester, The Message of Prayer

Historical and Biblical Theological discussions

  • D. A. Carson, Teach us to Pray
  • Edmund Clowney, “Prayer” in New Dictionary of Biblical Theology
  • Graham Goldsworthy, Prayer and the Knowledge of God
  • John Calvin, The Institutes of the Christian Religion (see Book III XX)

Devotional discussions

  • Derek Thomas, Praying the Savior’s Way . See book summary here .
  • J. I. Packer, Praying
  • Paul Miller, A Praying Life
  • R. C. Sproul, Does Prayer Change Things
  • Tim Keller, Prayer: Experiencing Awe and Intimacy with God . See book summary here .
  • William Philip, Why we Pray

Online Resources

  • Andrew Wilson, Why the Lord’s Prayer is So Offensive
  • Don Whitney, Pray the Bible
  • Graham Goldsworthy, A Biblical-Theological Perspective on Prayer
  • R. C. Sproul, Does Prayer Change God’s Mind?
  • Richard Gaffin, The Poverty of Prayer
  • Sinclair Ferguson, Teach Us to Pray: The Model Prayer
  • Sinclair Ferguson, The Lord’s Prayer
  • Sinclair Ferguson, What Is the Prayer of Faith?
  • Sinclair Ferguson, Hallowed Be Your Name
  • Tim Keller, Prayer in the Psalms

This essay is part of the Concise Theology series. All views expressed in this essay are those of the author. This essay is freely available under Creative Commons License with Attribution-ShareAlike, allowing users to share it in other mediums/formats and adapt/translate the content as long as an attribution link, indication of changes, and the same Creative Commons License applies to that material. If you are interested in translating our content or are interested in joining our community of translators,  please reach out to us .

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Dissertations / Theses on the topic 'Effect of prayer on'

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Gale, Stanley David. "The effect of strategic prayer upon the evangelistic attitude and activity of the local church." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

Illsley, John. "The effect of emphasising prayer on the spiritual lives of members of the International Congregation at Methodist Church (English speaking) in Wan Chai, Hong Kong." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p090-0314.

Sullivan, Lynn. "The effect of a vital prayer emphasis on the rate of church growth." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

Husband, Beth Harper. "Perceptions of the effects of prayer on teachers." Theological Research Exchange Network (TREN) Access this title online Theological Research Exchange Network (TREN), access this title online, 2005. http://www.tren.com.

Husband, Beth. "Perceptions of the effects of prayer on teachers." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p088-0152.

Stout, Julie Ann. "Religious Couples' Reported Effects of Prayer in Conflict Situations." Diss., CLICK HERE for online access, 1999. http://patriot.lib.byu.edu/u?/MTNZ,22841.

Wright, Jason Gary. "An experimental study of the effects of remote intercessory prayer on depression." Lynchburg, Va. : Liberty University, 2006. http://digitalcommons.liberty.edu.

Culberson, Barry. "The effects of preaching healing in the context of prayer and fasting /." Free full text is available to ORU patrons only; click to view:, 2003. http://wwwlib.umi.com/cr/oru/fullcit?p3120632.

Breslin, Michael J. "Religion and mental health : theoretical and empirical models of the effects of prayer." Thesis, Ulster University, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.504856.

Richardson, Recco S. "The effects of prayer and glossolalia on the mental health status of Protestants." ScholarWorks, 2008. https://scholarworks.waldenu.edu/dissertations/625.

Meraviglia, Martha Gene. "The mediating effects of meaning in life and prayer on the physical and psychological responses of people experiencing lung cancer /." Full text (PDF) from UMI/Dissertation Abstracts International, 2001. http://wwwlib.umi.com/cr/utexas/fullcit?p3008392.

au, david cohen@vose wa edu, and David John Cohen. "An Examination of the Psychodynamic Effects on Individuals Using Psalms of Lament Intentionally, in the Form of Ritual Prayer, as a Way of Engaging With Experiences of Personal Distress." Murdoch University, 2008. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20081118.153252.

Cohen, David John. "An examination of the psychodynamic effects on individuals using psalms of lament intentionally, in the form of ritual prayer, as a way of engaging with experiences of personal distress." Cohen, David John (2008) An examination of the psychodynamic effects on individuals using psalms of lament intentionally, in the form of ritual prayer, as a way of engaging with experiences of personal distress. PhD thesis, Murdoch University, 2008. http://researchrepository.murdoch.edu.au/447/.

Höybye, Charlotte. "Endocrine and metabolic aspects of adult Prader Willi syndrome with special emphasis on the effect of growth hormone treatment /." Stockholm, 2003. http://diss.kib.ki.se/2003/91-7349-645-6/.

Sparks, Paul. "Unanswered prayer." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

Owen, John Stanford. "Second Prayer." OpenSIUC, 2012. https://opensiuc.lib.siu.edu/theses/882.

Stephens, W. Wayland. "Teaching the prayer principles from the Lord's Prayer to help volunteers improve their prayer lives." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

Bowman, Donna J. "Equipping adults to develop an effective prayer life." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p049-0455.

Zeman, Frank L. "Communal daily prayer." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

Doyle, Lesley Hope. "Salt Lick Prayer." OpenSIUC, 2013. https://opensiuc.lib.siu.edu/theses/1217.

Henry, Jeanne. "Prayer and society, an exegesis of a late medieval bidding prayer." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ30194.pdf.

Nygaard, Mathias. "Prayer in the Gospels : a theological exegesis of the ideal prayer." Thesis, University of Aberdeen, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.531893.

Lesniak-Kasperek, Katarzyna. "Like a Prayer| An Existential-Phenomenological Analysis of Prayer in Psychosis." Thesis, The Chicago School of Professional Psychology, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3645889.

Religion and spirituality has become a widely researched topic within the field of psychology, however most research studies focus on the quantitative measures of religion used as a coping mechanism for individuals undergoing difficulties and struggles. The terms religion and spirituality are often misunderstood in the field of psychology and used interchangeably. Individuals who share their religious/spiritual experiences are often dismissed and not taken seriously therefore exacerbating the stigma and creating even more distance between the field of science and religion. The goal of this research is to capture the lived experience of prayer for individuals moving through psychosis without enframing the experience in a negative way by placing labels or categories on them or their experiences, but rather by letting the experience show itself in its own unique way. Thus 3 participants who have experienced psychosis were asked about their experience of praying during a time that is typically understood as a psychotic experience. The purpose of this approach is to better understand how the practice of prayer in religion/spirituality is more than just an instrumental coping mechanism, and is, rather, lived out as a way of being in the world. This study uses an existential-phenomenological method to understand participants' experiences of this phenomenon in light of common, existential givens shared by the participants. This study will close with implications for further research and clinical care.

Adams, William T. "Renewing the local church's ministry through personal prayer life enhancement." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p056-0071.

Clark, David A. "From Jewish prayer to Christian ritual : early interpretations of the Lord's Prayer." Thesis, University of Nottingham, 2014. http://eprints.nottingham.ac.uk/27810/.

Mateer, Samuel A. "Prayer and church growth." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

Gillham, Jennifer. "The prayer closet warriors /." Read thesis online, 2007. http://library.uco.edu/UCOthesis/GillhamJ2007.pdf.

Pulleyn, Simon Paul. "Prayer in Greek religion." Thesis, University of Oxford, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.239396.

Auvinen, Ville. "Jesus' teaching on prayer /." Åbo : Åbo Akademis Förlag, 2003. http://catalogue.bnf.fr/ark:/12148/cb391472496.

Wright, Kevin R. "An intercessory prayer ministry." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p064-0124.

Russell, Douglas K. "The pull to prayer." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

Malphrus, Carolyn Rampley. "Establishing a prayer ministry." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

Murton, Megan Elizabeth. "Chaucer's poetics of prayer." Thesis, University of Cambridge, 2014. https://www.repository.cam.ac.uk/handle/1810/283945.

Hughes, Brooke. "Empathy and Centering Prayer." Thesis, Pacifica Graduate Institute, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10980308.

Practices that cultivate healthy relationships with self and others are always needed and valuable, especially during this modern time of ever-increasing fragmentation through technology. Cultivating empathy individually and communally promotes increased levels of connection among individuals and can create greater harmony among communities. Centering prayer offers an intervention that respects Christian practices of contemplation and can address care needs. This study investigated the impact of centering prayer on levels of empathy. This study was conducted through a single group pilot study using a mixed methods design. Given that centering prayer is primarily a Christian practice of contemplation, the population for this study was a Christian church community. Both qualitative and quantitative data were gathered to create a greater understanding of possible applications for centering prayer. The initial findings from this study support centering prayer as a positive intervention to help build psychological and emotional tools of empathy that can be added to church community offerings or Christian organizations.

Farsi, Mohammed Abdulwahab R. "interactive Islamic Prayer (iIP)." Thesis, Durham University, 2016. http://etheses.dur.ac.uk/3553/.

Grove, Abby A. "The power of prayer : examining the relationship between prayer and subjective well-being /." View online, 2008. http://repository.eiu.edu/theses/docs/32211131428166.pdf.

Hess, Jean. "Developing a prayer ministry team equipped to minister physical and inner healing prayer." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p090-0341.

Nguyen, Long Phi. "The biblical continuity of prayer Jews, Jesus to the early communities /." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.

Kirkley, Dennis L. "The perceived impact of individual intercessory prayer and intercessory prayer groups on local churches of White Rock/South Surrey, British Columbia, Canada." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

Hutchison, Johnny Glenn. "The implementation of an intercessory prayer ministry in the Duck Hill Baptist Church." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

Mullen, Joseph A. "A biblical theology of prayer the language of sonship in the light of the gospel /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p036-0369.

Peterson, Robert C. "A program for use in the local church to further personal prayer." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

Arnold, John H. "Making prayer the core feature of the evangelical church." Lynchburg, Va. : Liberty University, 2008. http://digitalcommons.liberty.edu.

Harris, Leon. "An exegetical investigation of the "Ask anything and you will receive" statements in Matthew 7:7 and 21:22." La Mirada, CA : Talbot School of Theology, Biola University, 2008. http://dx.doi.org/10.2986/tren.042-0156.

Ralston, William Hunter. "The study and practice of prayer in a congregational setting." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

Brigham, Janet Lauraine. "Biblical prayer a place where your spirit can rest /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

Casiday, H. Warren. "Developing a healthy prayer life." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

Knuth, MaryEllen. "Praying spaces a guide to creating prayer environment and praying within it /." Online full text .pdf document, available to Fuller patrons only, 2005.

Kamuwanga, Liswaniso. "Prayer for protection a comparative perspective on Psalms in relation to Lozi prayer traditions /." Pretoria : [s.n.], 2007. http://upetd.up.ac.za/thesis/available/etd-08112008-130227/.

Ridlehoover, Nathan. "The Sermon's Prayer : an examination of the intended purpose of the Matthean model prayer." Thesis, University of Bristol, 2018. http://hdl.handle.net/1983/76b3396f-6879-4c5d-ba54-c303e9bd2088.

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Sacred Dissertations on the Lord’s Prayer

dissertations on prayer

In Sacred Dissertations on the Lord’s Prayer , Witsius explores the significance and usage of the Lord’s prayer. Taking a holistic look, he defines traditional views of prayer and looks at its Old Testament history. His work examines the practical and spiritual advantages of prayer, as well as the motivations behind it and the physical aspects of prayer. A line-by-line exposition of the Lord’s Prayer provides a thorough analysis of Christ’s revolutionary prayer.

The Logos edition of Sacred Dissertations on the Lord’s Prayer integrates completely with your digital library. Scripture references link directly to your favorite English translation and your original-language texts, instantly connecting you to a wealth of resources. With networked passage guides, word studies, and commentaries, you’ll be able to delve into God’s Word like never before.

Key Features

  • Preface and notes by the translator
  • Line-by-line exposition of the Lord’s Prayer
  • More than 400 pages of theological insight

Top Highlights

“When we pray to God that his name may be hallowed, we declare, I. Our true and sincere desire to seek his glory above all things.” ( Page 195 )

“we must not enjoin him to abstain from praying, or to address God by any other name than Father” ( Page 169 )

“As the word our is plural, it denotes a fellowship of love, by which every believer prays not only for himself, but for all the members of his family, for other believers who are his brethren, and for all men without exception, that they may enjoy the necessaries of life,—but still with the view that he may be enabled to assist the necessities of others by charitable donations.” ( Page 277 )

“We come now to the declaration that our Father is in the heavens , the plural phrase 1 answering to the Hebrew שמים” ( Page 170 )

“(1.) That he may not permit us to meet with those temptations which we are unable to overcome,” ( Page 358 )

Praise for the Print Edition

Herman Witsius . . . was a masterful Dutch Reformed theologian, learned, wise, mighty in the Scriptures, practical . . . on paper he was calm, judicious, systematic.

— J. I. Packer

A writer not only eminent for his great talents and particularly solid judgments, rich imagination, and elegance of composition, but for a deep, powerful, and evangelistic spirituality, and savor of godliness.

— John Gill

Product Details

  • Title: Sacred Dissertations on the Lord’s Prayer
  • Author: Herman Witsius
  • Translator: William Pringle
  • Publisher: Thomas Clark
  • Publication Date: 1839

About Herman Witsius

Herman Witsius (1636–1708) was born in Holland. He became a pastor in 1656 and a professor of divinity in 1675. Fluent in Greek, Latin, and Hebrew, he authored several theological books.

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    Exploring Christianity through prayer. Within the last 15 years, a vibrant field of anthropological studies of Christianity has brought to attention questions such as what and who is a Christian (Robbins Citation 2003, Citation 2004; Cannell Citation 2006; Garriott and O'Neill Citation 2008).Likewise great work has been done on the materiality of religion (Engelke Citation 2007, Citation ...

  9. Abstract Contemplative Prayer and Meditation and Their Role in

    CONTEMPLATIVE PRAYER AND MEDITATION AND THEIR ROLE IN SPIRITUAL GROWTH by Karen L. Bray This dissertation covers the role of contemplative prayer and meditation and the role they may play in spiritual growth. This project included a model for teaching various contemplative practices. The means of teaching these practices included lecture, small

  10. PDF University of Oklahoma Graduate College Connecting With Self, God, and

    Prayer has been shown to promote social sensitivity and reduce judgmental responses. Due to the similarity in function and outcome of mindfulness and prayer, it is thought that both may be used to foster empathy and promote prosocial interactions. The present study examines the relationship between self-reported levels of mindfulness and prayer

  11. Liberty University School of Divinity

    want to follow and give honor to Him. This thesis and the study results are crucial to fostering a personal relationship with God. Specifically, fostering a relationship with Godrequires effective prayer and fasting. The enduring question is, how well do leaders bring believers together to understand the importance of the topic of this thesis?

  12. Faith and Theology: On prayer: fourteen theses

    Prayer is discipline, order, hardship, habit, obedience: whatever it is that makes up a life, that is what prayer requires. 8. Prayer and obedience are one. The monastery - that momentous institutionalisation of prayer - is founded on this truth. In order to pray, I bind myself to a rule, bend my will to another, submit to a grievous ...

  13. PDF Talking to God: What the Bible Teaches about Prayer A Biblical Theology

    doctoral dissertation at Dallas Theological Seminary, what the Bible teaches about prayer seemed an obvious choice. I wanted a subject that would keep ... prayer more or less frequently regardless of the religious label they attach to themselves. In a cartoon I saw some time ago, a little boy asked his atheist parents, "Do you think ...

  14. (PDF) The power of prayer

    PDF | On Oct 1, 2000, M D Manikal published The power of prayer | Find, read and cite all the research you need on ResearchGate

  15. Dissertations / Theses: 'Prayer Theology'

    Thesis (PhD)--Stellenbosch University, 2013. ENGLISH ABSTRACT: This dissertation is an attempt to show the centrality of prayer in the Christian life, in faith and obedience, according to Karl Barth.

  16. Models of Spiritual Leadership: Strategies for Bridging the Gap Between

    This Dissertation is brought to you for free and open access by the Master's Theses and Graduate Research at SJSU ScholarWorks. It has been accepted for inclusion in Dissertations by an authorized administrator of SJSU ScholarWorks. For more information, please contact [email protected].

  17. The Doctrine of Prayer

    The "Lord's Prayer" in both Matthew and Luke is the template for New Covenant prayer. The individual petitions in Matthew 6:9-13 (and Luke 11:2-4) are all requests which dovetail perfectly with the revealed purposes and promises of God earlier in Scripture. Asking in response to the gospel is the heart of prayer.

  18. Dissertations / Theses: 'Lord's prayer'

    Consult the top 27 dissertations / theses for your research on the topic 'Lord's prayer.' Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

  19. Dissertations / Theses: 'Effect of prayer on'

    The present thesis had three aims. First, it investigated the relationship between measures of prayer and mental health. Second, it investigated if a multidimensional measure of prayer had greater utility than a single-item measure in terms of the theoretical domain of prayer.

  20. Sacred Dissertations on the Lord's Prayer

    In Sacred Dissertations on the Lord's Prayer, Witsius explores the significance and usage of the Lord's prayer. Taking a holistic look, he defines traditional views of prayer and looks at its Old Testament history. His work examines the practical and spiritual advantages of prayer, as well as the motivations behind it and the physical aspects of prayer.

  21. Sacred Dissertations on the Lord's Prayer by Herman Witsius

    5.0 out of 5 stars A treatise on prayer, and dissertations on the Lord's Prayer. Reviewed in the United States on December 7, 2015. If prayer is to be taken seriously, it must be approached deliberately. The type of deliberate prayer most especially exemplified, and in relation to the Lord's Prayer, is the topic to which Herman Witsius has ...

  22. Sacred Dissertations on the Lords Prayer

    Dissertation 1: On Prayer Prayer--prayer is the address of a rational creature to God, expressing to Him the desires of the mind, with the hope of obtaining them (8). Great illustration of the sinner-criminal's need for the Advocate Spirit to help (12). The necessity of Trinitarian prayer.

  23. ERIC

    This was a qualitative case study focused on a display of understanding how reinstating prayer within public schools can offer an effect on students nationwide. A case study was utilized in this investigation, to explore and provide a clear understanding from the teachers' perceptions on how reinstating prayer can be incorporated into students' study.

  24. The Upper Room

    1 Have mercy on me, God, according to your faithful love! Wipe away my wrongdoings according to your great compassion! 2 Wash me completely clean of my guilt; purify me from my sin! 3 Because I know my wrongdoings, my sin is always right in front of me. 4 I've sinned against you—you alone. I've committed evil in your sight. That's why you are justified when you render your verdict ...