Stay Prayed Up Meaning? The 13 New Answer

In the Bible, the use of “pray” is unusual and occurs only once:

Are any of you sick? Let him call the elders of the church and have them pray for him and anoint him with oil in the name of the Lord. (James 5:14, NKJV)

The point is that people are praying to God on behalf of someone (who may be ill and may not be able to pray as well).

This passage is the origin of the Roman Catholic Sacrament of Last Unction:

So the anointing refers to the anointing of the sick, the oil used to anoint the sick AND the spiritual disposition and hope of a response to the anointing. The hope for the sacrament is to bring about the physical healing of the person who receives it as a continuation of Christ’s healing ministry.

source

BibleGateway found 154 results for prayer. These include:

individual prayer

common prayer

prayers for healing

Prayers on behalf of a person

demands that God protect the nation

Prayers that God will uphold justice

prayers of thanks to God

Prayers that God would help

Prayers asking God for forgiveness

The difference between praying and praying would be that the former is quite general and used a lot. The latter is rarely used, and when the one being prayed for is ill or unable to work.

The character in the Atwood novel may have thought that being prayed for was scary because she didn’t want God to do what the aunts were praying for. (I suspect the aunts did not pray for healing from sickness.)

Not everyone can be a board-certified therapist when it comes to comforting others. And honestly, many board-certified therapists will probably attest that they don’t always get it right. So when someone you know is having a bad day — or in this case, a loss or tragedy — how do you know what to say?

Jump to these sections:

While telling someone you are praying for them may sound like the best option, it may not be enough. Perhaps the person you are comforting does not have a good relationship with prayer. Or maybe you don’t tend to pray, and there’s nothing wrong with that. So, no fear. There are many other ways to extend comfort in not so many words.

You may also be interested in how to express your condolences or other ways to say you are sorry for the loss of someone.

How to Say “I Pray for You and Your Family”

If you know someone whose entire family has been affected by tragedy or loss, you may feel the need to share your recovery wishes. This is especially true when, for example, you are considering what to say when someone has a sick family member. It is understandable that extending your prayers to an entire family may seem difficult, but with the right wording your sentiment will surely be received.

Of course, feel free to adopt any of the following suggestions (in one of the following sections).

1. “I’ve been thinking about you and your family a lot these past few weeks. Let me know how I can help you all.”

When dancing around the topic of “praying” for someone, it’s fairly easy to substitute the word “think” when it feels more appropriate.

After all, prayer shouldn’t feel much more complicated than thinking about the welfare of others. You may also wish to shake hands with your friend or family of a loved one, which I am sure they will appreciate.

2. “How are you and your family? You were on my mind.”

Saying that you are thinking of someone’s family would be meaningful when coping with a loss, or perhaps acknowledging the anniversary of a loved one’s death.

And of course, asking how they are doing and actually caring about the answer can also speak volumes.

3. “Every day I take some time to send you and your family some good vibes. hope you got them If not, I’ll try harder.”

The sending of “good vibes” and the general tone of this message is more light-hearted than some.

However, you are the best judge of your relationship with your friend or loved one, so perhaps they would value that feeling over something more serious.

4. “I hope this doesn’t upset you when I say this, but I think of you and your family every day. I really hope you are all doing well.”

Telling someone, or rather a group of people, that you think about them often and that you hope they are okay covers everything.

Saying that you hope not to upset her also opens the door for her to be honest with you.

5. “Let the rest of your family know that I send you my love. You are so strong and you will get through this.”

You should never feel wrong to send some love and reminding others how strong you think they are. Often it is also our weakest points where we can benefit from this type of memory.

6. “If you or your family need anything at all, I’ll be there for you. It’s the least I can do for all the times you’ve been there for me.”

It’s important to remind others that you want to be there for them just as they were there for you. Some people find it difficult to ask for help. However, if you remind them that you’re simply returning the favor, they might have it a lot easier.

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How to say “I pray for you” to a loved one

Appearing for our loved ones is important, but it can often be one of the most difficult commitments we have. Maybe sometimes you find it easier to talk to strangers than to loved ones.

And that’s perfectly fine. When trying to comfort a loved one, it’s important to express that you’re there for him or her and not worry so much about the exact words you choose.

7. “I love you, and I’ve been thinking about how I can help you get through this. I’m always here to talk.”

Offering your help is often the best way to show that you care. And it’s not a bad idea to let your loved one know that you’re even there to talk. It’s a “low-pressure” way to check in and open the door, especially if you don’t speak to that person very often.

8. “You mean the world to me, you know that, right? I hate seeing you hurt. I hope you find peace soon.”

It is important to express your hope that your loved one will find peace. After all, peace may feel like the furthest thing to them. Hearing someone think of them that way expresses the same feeling that prayer expresses without saying it.

9. “Let me know what I can do to ease this situation. I’ll do anything and I mean it.”

Again, it’s important to let your loved one know that you would move heaven and earth for them (if you’re really serious). Don’t take your wording lightly, but don’t stress yourself out too much and say what feels right.

10. “I’ve had a hard time concentrating on other things since you went through this. You’re not alone.”

Especially in difficult times, people may feel lonely. This is often the worst feeling, as it takes a specific person (and a specific set of circumstances) to feel empowered by loneliness.

Letting your loved one know they’re not alone will likely make them feel worlds better, even if they already know it. Some people need reminders.

11. “I love you and you’re always on my mind — especially lately.”

Focusing on your love for that person is a great way to say a lot. If you don’t speak very often, remind him or her that you have a good reputation and he or she should feel comfortable coming to you.

12. “What else can I do for you? I don’t want you to feel like you’re a burden to me. I just want you to find the peace and healing you deserve.”

It’s always a good idea to remind your loved ones that they’re welcome to ask for help and don’t burden you with it. It will also give them some peace because you keep their peace and healing in mind.

» MORE: Honor a loved one with an online memorial. Create one with Cake for free. Honor a loved one with an online memorial.

How to say “I pray for you” to a stranger or acquaintance

Having a difficult conversation with a stranger or acquaintance can be a strange blessing. In essence, it can make or break your relationship.

We’re not saying this to stress you out — but we hope this idea empowers you, that your words can really affect that person, even if you never cross paths again. You should also feel a strange sense of peace that if you say something out of the ordinary for you, you may never see that person again.

So, go ahead and take care of it a little (or a lot).

13. “I hope this doesn’t come across as too strong, but I was thinking of you. I hope you are doing well.”

In some situations, it’s important to acknowledge that you can be bold in expressing your wishes for recovery. You want the person you are speaking to to feel comfortable and receptive to what you are about to say – and not be surprised.

14. “I’ve been thinking about you and what you’re going through. I’m here to talk if you ever need someone.”

It’s likely that you have a positive opinion of many people you don’t interact with much – whether at your workplace, at your gym, in your neighborhood or elsewhere. Chances are, these people have the same positive opinion of you.

Sometimes it just takes a small gesture like this to open the door to friendship and support that can last a long time.

15. “I can’t imagine what that must feel like. I’ll send you some good thoughts.”

There are some common terms that can rub people the wrong way, especially when they’re emotional. If “I’m sorry” or “I’m praying for you” don’t seem like the best options, these may work well in their place.

16. “I’ve been thinking about your situation. If there’s anything I can do, please don’t feel weird about letting me know. I am glad to help.”

Telling someone that they’ve been thinking of you and that they shouldn’t feel weird for coming to you is important to say, and you shouldn’t feel weird for saying that. Sometimes people don’t realize how much support is out there.

17. “I know we don’t know each other very well, but I really hope you find peace and heal.”

This is a good option if you think you won’t see who you’re talking to often. It covers a lot and shows that you hope they heal, which again is the ultimate goal.

18. “I want what’s best for you, really, I do. i have always admired you I will think of you during this ordeal!”

It’s never a weird time to tell someone you admire them and wish them the best. While it requires no loss or tragedy to say, it is certainly an even more opportune time.

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You never know how much it takes someone to hear something

As cryptic as that sounds, you really don’t know how much it takes for someone to hear something. Our words (and our actions too) carry so much weight, often more than we realize. While we can’t always get it right, we can definitely try. You should never feel embarrassed, ashamed, or strange when you tell someone you pray for them.

And of course, if that choice of words doesn’t quite fit, you have all the options above. To navigate through other conversations, e.g. B. to say you’re sorry (and really mean it), watch the rest of Cake.

(Roman Catholic Church) A form of devotion to the Virgin Mary consisting primarily of three sets of five decades each of the Ave Maria, each decade preceded by the Lord’s Prayer and ending with a doxology.

It’s not in the W-R dictionary, the SOED, or the American Heritage Dictionary that I have on my shelf, but an orant is a picture of a person praying. I think it can be a sculpture or a painting. However, it does not appear that the word refers to a living person. “Orant” can be found in Wiktionary and Googling will bring up more hits.

Invocation or action aimed at activating a relationship with a deity

“The prayer” redirects here. For the Jesus prayer, see Jesus prayer

Prayer is an invocation or action that attempts to establish a relationship with an object of worship through conscious communication. In a narrower sense, the term refers to a supplication or intercession addressed to a deity or deified ancestor. More generally, prayer can also have the purpose of thanksgiving or praise and is closely associated in comparative religion with more abstract forms of meditation and with spells or incantations.[1]

Prayer can take many forms: it can be part of a set liturgy or ritual, and it can be performed alone or in groups. The prayer may take the form of a hymn, an incantation, a formal creed, or a spontaneous utterance by the person praying.

The act of prayer is documented in written sources as early as 5000 years ago. Today, most major religions involve prayer in one way or another; Some ritualize the act, requiring a strict sequence of actions or restricting who may pray, while others teach that prayer can be spontaneously practiced by anyone at any time.

Scientific studies on the use of prayer have mostly focused on its effect on healing the sick or injured. The effectiveness of prayer in faith healing has been evaluated in numerous studies with conflicting results.

Etymology[ edit ]

The English term prayer comes from Medieval Latin: precaria, lit. ‘please, prayer’.[2] The Latin of the Vulgate is oratio, which translates the Greek προσευχή[3], again the Septuagint translation of the Biblical Hebrew תְּפִלָּה tĕphillah.[4]

Act of prayer[ edit ]

Christians in prayer Muslim men prostrating during prayer in a mosque

Different spiritual traditions offer a variety of devotional activities. There are morning and evening prayers, graces spoken while eating, and reverential bodily gestures. Some Christians bow their heads and fold their hands. Some Native Americans consider dancing a form of prayer.[5] Some Sufis whirl around.[6] Hindus chant mantras.[7] During Jewish prayer, there can be moments of swaying and bowing.[8] Muslim prayer involves bowing, kneeling and prostration. Quakers are silent.[9] Some pray according to standardized rituals and liturgies, while others prefer spontaneous prayer. Still others combine both.

Friedrich Heiler is often cited in Christian circles for his systematic typology of prayer, which lists six types of prayer: primitive, ritual, Greek-cultural, philosophical, mystical, and prophetic.[10] Some forms of prayer require a prior ritual form of purification or purification, as in ghusl and wudhu.[11]

Prayer can be offered privately and individually, or it can be offered together in the presence of fellow believers. Prayer can be built into a daily “thought life” of being in constant communication with a God. Some people pray about everything that happens during the day and seek guidance throughout the day. This is even seen as a requirement in several Christian denominations,[12] although enforcement is neither possible nor desirable. There can be many different answers to a prayer, just as there are many ways to interpret an answer to a question when there is in fact an answer.[12] Some may experience audible, physical, or mental manifestations. If an answer does come, the time and place it comes is considered random. Some external actions that sometimes accompany prayer are: anointing with oil;[13] ringing a bell;[14] burning incense or paper;[15] lighting a candle or candles; See, for example, looking in a particular direction (i.e., toward Mecca[16] or eastward); make the sign of the cross. A less conspicuous act related to prayer is fasting.

A variety of postures can be assumed, often with a specific meaning (principally respect or worship) associated with them: standing; Meeting; kneeling; prostrate on the ground; eyes opened; Eyes closed; hands folded or clasped; raised hands; holding hands with others; a laying on of hands and others. Prayers can be recited from memory, read from a prayer book, or composed spontaneously during prayer. They can be said, sung, or sung. They may or may not be with musical accompaniment. There may be a period of outward silence while prayers are offered spiritually. Often there are prayers for specific occasions, such as the blessing of a meal, the birth or death of a loved one, other significant events in a believer’s life, or days of the year that have special religious significance. Details corresponding to specific traditions are given below.

Origins and early history[edit]

oratio, προσευχή, תְּפִלָּה etc.), with no terminological distinction between supplications addressed to human and divine powers. Statuette known as “Praying German” or “Begging Barbarian”. It is not known whether this number was originally placed in a context of religious prayer or military surrender.[17] A kneeling position with hands raised expressed “supplication” in ancient times. The word for “prayer” and for “supplication” is identical in ancient languages ​​(, προσευχή, תְּפִלָּה, etc.), with no terminological distinction between supplications addressed to human and divine powers. Statuette known as “Praying German” or “Begging Barbarian”. It is not known whether this figure was originally associated with religious prayer or military surrender.

Anthropologically, the concept of prayer is closely linked to that of devotion and supplication. The traditional prayer posture in medieval Europe is kneeling or lying on your back with your hands clasped, while in antiquity it is more likely with your hands raised. The early Christian prayer posture was standing, looking up to heaven, with arms outstretched and head uncovered. This is the pre-Christian, pagan prayer posture (except for the bare head prescribed for men in Corinthians 11:4, in Roman paganism the head had to be covered during prayer). Certain Late Bronze Age Cretan and Cypriot figures with raised arms have been interpreted as worshipers. Her posture is similar to the “flying” posture, a crouched posture with raised hands seen in schizophrenic patients and related to the universal “hands up” gesture of devotion. The kneeling posture with folded hands appears to have been introduced at the beginning of the High Middle Ages, presumably taken over from a feudal gesture of homage.[18]

Although prayer in the literal sense is not used in animism, communication with the spirit world is vital to the animist way of life. This is usually done by a shaman who gains access to the spirit world through trance and then shows the people the thoughts of the spirits. Other ways to receive messages from the spirits include using astrology or contemplating diviners and healers.[19]

Some of the oldest surviving literature, such as the Temple Hymn of Kesh (c. 26th century BC), are liturgies addressed to deities and are thus technically “prayers”. The Egyptian pyramid texts of about the same time similarly contain incantations or incantations addressed to the gods. In its broadest sense, in terms of magical thinking combined with animism, prayer has been argued by anthropologists such as Sir Edward Burnett Tylor and Sir James George to represent a human cultural universal that would have been present since the advent of behavioral modernity, such as Frazer.[20]

Reliable records are available for the Iron Age polytheistic religions, particularly the ancient Greek religion (which heavily influenced Roman religion). These religious traditions were direct developments of earlier Bronze Age religions. The ceremonial prayer was very formulaic and ritualized.[21][22]

In ancient polytheism, ancestor worship is indistinguishable from theistic worship (see also Euhemerism). Traces of ancestor worship exist to a greater or lesser extent in modern religious traditions around the world, particularly Japanese Shinto and Chinese folk religion. The practices of Shinto prayer are heavily influenced by Buddhism; Japanese Buddhism was also heavily influenced by Shinto. Shinto prayers quite often consist of wishes or favors requested of the kami, rather than lengthy praise or devotions. The practice of votive offering is also universal and has been attested since at least the Bronze Age. In Shinto, this takes the form of a small wooden tablet called an ema.

Prayers in Etruscan were used by augurs and other oracles in the Roman world long after Etruscan became a dead language. The Carmen Arvale and the Carmen Saliare are two specimens of partially preserved prayers that seem incomprehensible to their writers and whose language is full of archaisms and difficult passages.[23]

Roman prayers and sacrifices were often viewed as legal transactions between deity and worshiper. The Roman principle was expressed as do ut des: “I give so that you give.” Cato the Elder’s Treatise on Agriculture contains many examples of preserved traditional prayers; In one, a farmer addresses the unknown deity of a possibly sacred grove and sacrifices a pig to appease the local god or goddess and ask his or her permission to cut down some trees from the grove.

Celtic, Germanic and Slavic religions are recorded much later and much more fragmentarily than the religions of classical antiquity. Nevertheless, they show considerable parallels to the better-documented religions of the Iron Age. In the case of the Germanic religion, the practice of prayer is reliably attested, but no actual liturgy has survived from the early period (Roman times). An Old Norse prayer has survived in the form of a dramatization in skaldic poetry. This prayer is recorded in stanzas 2 and 3 of the poem Sigrdrífumál, compiled from earlier traditional sources in the 13th century, where the Valkyrie Sigrdrífa prays to the gods and the earth after being awakened by the hero Sigurd. A prayer to Odin is mentioned in chapter 2 of the Völsunga saga where King Rerir prays for a child. In stanza 9 of the poem Oddrúnargrátr, a prayer is addressed to “good wights, frigg and freyja, and many gods”. [26] Finally, in chapter 21 of the Jómsvíkinga saga, Haakon Sigurdsson finds his prayers to turn the tide of the battle of Hjörungavágr, answered by the goddesses Þorgerðr Hölgabrúðr and Irpa.[27] Folk religion in the Middle Ages produced syncretisms between pre-Christian and Christian traditions. An example is the Anglo-Saxon spell Æcerbot from the 11th century, the medicinal Wið færstice.[28] The 8th-century Wessobrunn prayer has been proposed as a Christianized pagan prayer and compared to the pagan Völuspá[29] and the Merseburg incantations, the latter being recorded in the 9th or 10th centuries but of much older origins.[30]

In Australian Aboriginal mythology, prayers to the ‘Great Wit’ are performed by the ‘wise men’ and ‘wise women’ or kadji, which are said to have magical powers.[31] The Pueblo Indians are known to have used prayer sticks, that is, sticks with feathers attached, as supplications. The Hopi Indians also used prayer sticks, but they attached a small bag of sacred food to them.[32]

Approaches to prayer[ edit ]

Direct petitions[ edit ]

There are different forms of prayer. One is to approach a deity directly to fulfill their requests.[33] Some have referred to this as the social approach to prayer.[34]

Atheistic arguments against prayer are mostly directed against supplication in particular. Daniel Dennett argued that supplication may have the undesirable psychological effect of relieving a person of the need to take active action.[35]

This potential disadvantage is manifested in extreme forms in cases such as Christian Scientists relying on prayer rather than seeking medical treatment for family members for easily curable illnesses that later lead to death.[36]

Christopher Hitchens (2012) argued that it would be presumptuous to pray to an omnipotent and omniscient God. For example, he interprets Ambrose Bierce’s definition of prayer as saying that “the man who prays is the one who thinks God has arranged everything wrong, but who also thinks he can instruct God how to make it right. “[37]

Pedagogical approach[ edit ]

From this perspective, prayer is not a conversation. Rather, it should impress certain attitudes on the person praying, but not influence them. Among Jews, this was the approach of Rabbenu Bachya, Rabbi Yehuda Halevi, Joseph Albo, Samson Raphael Hirsch, and Joseph B. Soloveitchik. This view is expressed by Rabbi Nosson Scherman in the Overview of the Artscroll Siddur (p. XIII).

Among Christian theologians, E. M. Bounds explained the educational purpose of prayer in every chapter of his book The Necessity of Prayer. Prayer books such as the Book of Common Prayer are both a result of this approach and a reminder to preserve it.[38]

Rationalist approach[ edit ]

From this perspective, the ultimate goal of prayer is to assist a person in focusing on the Divine through philosophy and intellectual contemplation (meditation). This approach was followed by the Jewish scholar and philosopher Maimonides[39] and the other medieval rationalists[40]. It became popular in Jewish, Christian, and Islamic intellectual circles, but never became the most popular understanding of prayer among the lay faithful of any of those faiths. In all three of these faiths, a significant minority of people still hold this approach today.

Experience-based approach[ edit ]

In this approach, the purpose of prayer is to allow the person praying to have a direct experience of the recipient of prayer (or as close as possible as a particular theology allows). This approach is very significant in Christianity and widespread (though less theologically popular) in Judaism. In Eastern Orthodoxy, this approach is known as hesychasm. It is also prevalent in Sufi Islam and some forms of mysticism. It shares some similarities with the rationalist approach in that it can also involve contemplation, although contemplation is not generally considered to be rational or intellectual.

Christian and Roman Catholic traditions also include an experiential approach to prayer within the practice of lectio divina. Historically a Benedictine practice, lectio divina involves the following steps: reading a short passage of scripture aloud; the passage is meditated on using the mind to place the listener in relationship or dialogue with the text; recitation of a prayer; and closes with contemplation. The Catechism of the Catholic Church describes prayer and meditation as follows:[41]

Meditation engages thoughts, imagination, emotions and desires. This mobilization of skills is necessary to deepen our beliefs, stimulate conversion of our hearts, and strengthen our will to follow Christ. Christian prayer seeks above all to meditate on the mysteries of Christ, as in lectio divina or the rosary. This form of prayerful reflection is of great value, but Christian prayer should go further: to knowing the love of the Lord Jesus, to union with him.

The experience of God within Christian mysticism has been contrasted with the concept of experiential religion or mystical experience because a long history or authors live and write about experiences of the divine in ways that identify God as unknowable and indescribable, the language of such ideas paradoxically as “experiential” could be characterized as well as without the phenomena of experience.[42]

The term “religious experience” can be traced back to William James, who used a term called “religious experience” in his book The Varieties of Religious Experience further back.

In the 18th, 19th and 20th centuries, several historical figures held very influential views that religion and its beliefs can be grounded in experience itself. While Kant held that moral experience justified religious beliefs, in addition to emphasizing individual moral endeavors, John Wesley thought that in the Methodist movement (parallel to the Romantic movement) the religious experiences formed the basis for religious commitment as a way of life.[44]

Wayne Proudfoot traces the roots of the term “religious experience” to the German theologian Friedrich Schleiermacher (1768–1834), who argued that religion is based on a sense of infinity. The notion of “religious experience” was used by Schleiermacher and Albert Ritschl to defend religion against growing scholarly and secular criticism and to advance the view that human (moral and religious) experience justifies religious beliefs.

Such religious empiricism was later viewed as highly problematic and was known to have been rejected by Karl Barth in the interwar period.[45] Even in the 20th century, religious and moral experiences prevail as a justification for religious beliefs. Some influential modern scholars who espouse this liberal theological view include Charles Raven and the Oxford physicist/theologian Charles Coulson.[46]

The term “religious experience” has been adopted by many religious scholars, the most influential of which is William James.[47][a]

The term “experience” has been criticized.[52][citation not found][citation not found] Robert Sharf points out that “experience” is a typically western term that has found its way into Asian religiosity through western influences.[ b] The term “experience” introduces a false notion of duality between “experienced” and “experienced”, whereas the essence of kensho is the realization of the “non-duality” of observer and observed. [quote not found][quote not found] “Pure experience” does not exist; all experience is mediated through intellectual and cognitive activity. [citation not found][citation not found] The specific teachings and practices of a particular tradition can even determine what “experience” someone has, meaning that that “experience” is not evidence of the teaching but a result of the teaching. [citation not found] A pure awareness without concepts, achieved by “cleansing the doors of perception”,[c] would be an overwhelming chaos of sensory input without coherence.[citation not found ]

Abrahamic religions[edit]

Hebrew Bible[ edit ]

In the Hebrew Bible, prayer is an evolving means of interacting with God, most commonly through a spontaneous, individual, disorganized form of asking and/or thanking. Standardized prayer as done today does not exist, although the Bible lays the foundation for organized prayer, including basic liturgical guidelines, from Deuteronomy onwards, and through the later books of the Bible prayer has evolved into a more standardized form, albeit still radically different from the form practiced by modern Jews.

The Tanakh describes individual prayer in two ways. The first of these is when the prayer is described as taking place and a result is obtained, but no further information is given about a person’s prayer. In these cases, as with Isaac,[63] Moses,[64] Samuel,[65] and Job,[66] prayer is a method of changing a situation for the better. The second way prayer is presented is fully elaborated prayer episodes, in which a person’s prayer is fully narrated. Many famous biblical figures have such a prayer, including all the important figures from Anna to Hezekiah.[67]

New Testament[edit]

In the New Testament, prayer is presented as a positive commandment.[68] God’s people are challenged to include Christian prayer in their daily lives, even in the busy struggles of marriage[69], as it brings people closer to God.

Jesus encouraged His disciples to pray secretly in their private rooms and to use the Lord’s Prayer as a humble answer to the prayer of the Pharisees, whose prayer practices were considered ungodly by the New Testament writers.[70]

Throughout the New Testament, prayer is shown to be God’s appointed method of obtaining what He has to give.[71] Furthermore, the book of James says that the lack of blessings in life results from a failure to pray.[72] Jesus healed through prayer and expected his followers to do the same.[73] The apostle Paul wrote to the congregations of Thessalonica, “Keep on praying.”[74]

Judaism [edit]

Captain Samuel Cass, a rabbi, conducts the first prayer service celebrated on German territory by Jewish personnel of the First Canadian Army on March 18, 1945 near Cleve, Germany

Observant Jews pray three times a day, Shacharit, Mincha, and Ma’ariv, with longer prayers on special days such as Shabbat and Jewish holidays, including Musaf and the reading of the Torah. The Siddur is the prayer book used by Jews around the world that contains a set order of daily prayers. Jewish prayer is usually described in terms of two aspects: kavanah (intention) and keva (the ritual, structured elements).

The most important Jewish prayers are the Shema Yisrael (“Hear, O Israel”) and the Amida (“the Standing Prayer”).

Congregational prayer is preferred to individual prayer, and a quorum of ten adult males (a minyan) is considered by Orthodox Judaism to be a requirement for multiple congregational prayers.

There are also many other ritual prayers that a Jew performs during the day, such as washing before eating bread, washing after waking up in the morning, and performing grace after eating.

Rationalist approach[ edit ]

From this perspective, the ultimate goal of prayer is to assist a person in focusing on divinity through philosophy and intellectual contemplation. This approach was taken by Maimonides and the other medieval rationalists. An example of this approach to prayer is Rabbi Steven Weil, who was appointed vice president of the Orthodox Union in 2009. He notes that the word “prayer” is a derivation of the Latin “precari,” meaning “to beg”. However, the Hebrew equivalent “tefilah” together with its root “pelel” or its reflexive “l’hitpallel” means den Act of self-analysis or self-evaluation.[75] This approach is sometimes described in terms of the worshiper engaging in a dialogue or conversation with God.[76]

Pedagogical approach[ edit ]

From this perspective, prayer is not a conversation. Rather, it should impress certain attitudes on the person praying, but not influence them. This was the approach of Rabbenu Bachya, Yehuda Halevy, Joseph Albo, Samson Raphael Hirsch, and Joseph Dov Soloveitchik. This view is expressed by Rabbi Nosson Scherman in the synopsis of the Artscroll Siddur (p. XIII); Note that Scherman also confirms the Kabbalistic view (see below).

Kabbalistic Approach[ edit ]

Kabbalah uses a series of kavanot, directions of intention, to chart the path that prayer ascends in dialogue with God to increase its chances of a positive response. Kabbalists attribute a higher importance to the purpose of prayer, which is no less than affecting the very fabric of reality itself, to restructure and repair the universe in real ways. From this perspective, every word of every prayer and even every letter of every word has a precise meaning and effect. Prayer, then, literally affects the mystical forces of the universe and repairs the fabric of creation.[77]

Among the Jews, this approach was adopted by the Chassidei Ashkenaz (Medieval German Pietists), the Kabalistic tradition of Arizal, Ramchal, most Hasidists, the Vilna Gaon, and Jacob Emden.

Christianity [edit]

Our Father in heaven, hallow be thy name. Thy kingdom come. Thy will be done on earth, as it is in heaven. Give us today our daily bread. And forgive us our debts, as we have forgiven our debtors. And do not bring us to the time of trial, but save us from evil. – known as “The Lord’s Prayer”[78]

Christian prayers are very diverse. They can be entirely spontaneous or read entirely from a text, such as the Anglican Book of Common Prayer. The most common prayer among Christians is the Lord’s Prayer, which Jesus used to teach his disciples to pray, according to the Gospel accounts (e.g. Matthew 6:9-13).[79] The Lord’s Prayer is a model for worship, confession and supplication in Christianity.[79]

In the second-century apostolic tradition, Hippolytus instructed Christians to pray at seven fixed times: “at rising, at the kindling of the evening lamp, at bedtime, at midnight,” and “at the third, sixth, and ninth hour of the day.” Hours associated with the Passion of Christ.

In medieval England, prayers (particularly the paternoster) were often used as a measure of time in medical and culinary recipe books.[84]

Christians generally pray to God. Some Christians, such as Catholics, Lutherans, Orthodox, and Methodists, pray for the dead;[85][86] Catholics will also seek the intercession of the righteous in heaven and “in Christ,” such as the Virgin Mary or other saints by praying for them (Intercession of the Saints). Formulate degrees in many Christian denominations, such as Lutheranism and Catholicism, include “through our Lord Jesus Christ, your Son, who lives and reigns with you, in the unity of the Holy Spirit, God, throughout the ages” and “in the name of the Father and of the Son and of the Holy Spirit.”[87]

It is common among Christians to end prayers with “In Jesus’ name, Amen” or, more commonly, with the sign of the cross while saying the Trinitarian formula.[87][88] The most commonly used closing of prayer in Christianity is “Amen” (from a Hebrew adverb used and usually translated as a statement of affirmation or assent).

In the Western or Latin rite of the Roman Catholic Church, the rosary is probably the most common; In the Eastern Church (the Eastern rites of the Catholic Church and the Orthodox Church) the Jesus prayer. The Jesus Prayer is also often repeated as part of the meditative practice of hesychasm in Eastern Christianity.[89]

The Roman Catholic tradition includes certain prayers and devotions as acts of reparation, which do not involve a request for a living or deceased beneficiary, but aim to atone for the sins of others, e.g. for atonement for the sin of blasphemy committed by others.[90]

Other forms of prayer among Catholics would include meditative prayer, contemplative prayer, and infused prayer, which has been discussed at length by the Catholic saints St. John of the Cross and St. Theresa of Jesus.

Pentecostalism[edit]

In Pentecostal churches, prayer is often accompanied by speaking in an unknown language, a practice now known as glossolalia.[91] Practitioners of Pentecostal glossolalia can claim that the languages ​​they speak in prayer are genuine foreign languages ​​and that the ability to speak those languages ​​spontaneously is a gift of the Holy Spirit.[92][93][94] However, some people outside the movement have expressed dissenting views. George Barton Cutten suggested that glossolalia was a sign of mental illness.[95] Felicitas Goodman suggested that tongues speakers were under a form of hypnosis.[96] Others suggest that it is a learned behavior.[97][98] Some of these views have allegedly been refuted.[99][100]

Christian Science[edit]

Die Christliche Wissenschaft lehrt, dass Gebet eine Vergeistigung des Denkens oder ein Verständnis von Gott und der Natur der zugrunde liegenden spirituellen Schöpfung ist. Anhänger glauben, dass dies zu Heilung führen kann, indem die spirituelle Realität in der menschlichen Szene klarer in den Fokus gerückt wird. Die Welt, wie sie den Sinnen erscheint, wird als eine verzerrte Version der geistigen Vorstellungswelt angesehen. Das Gebet kann die Verzerrung heilen. Christliche Wissenschaftler glauben, dass das Gebet die spirituelle Schöpfung nicht verändert, sondern einen klareren Blick auf sie gibt, und das Ergebnis erscheint in der menschlichen Szene als Heilung: Das menschliche Bild passt sich an, um näher mit der göttlichen Realität übereinzustimmen.[101] Christliche Wissenschaftler praktizieren kein Fürbittgebet, wie es allgemein verstanden wird, und sie vermeiden es im Allgemeinen, Gebet mit medizinischer Behandlung zu kombinieren, in der Überzeugung, dass die beiden Praktiken dazu neigen, gegeneinander zu wirken. Gebet wirkt durch Liebe: die Anerkennung von Gottes Schöpfung als spirituell, intakt und von Natur aus liebenswert.[102]

Islam [edit]

Muslime bei der Niederwerfung in der Umayyaden-Moschee in Syrien

Das arabische Wort für Gebet ist Salah. Im Islam gelten fünf tägliche Pflichtgebete als eine der Säulen der Religion. Das Gebot des rituellen Gebets kommt im Koran wiederholt vor. Die Person verrichtet das Gebet, während sie der Kaaba in Mekka gegenübersteht. Es gibt den “Gebetsruf” (den Adhan), bei dem der Muezzin alle Anhänger auffordert, sich zum Gebet zusammen zu stellen. Das Gebet besteht aus Handlungen wie der Verherrlichung und Lobpreisung Gottes (wie der Erwähnung von „Allāhu Akbar“ (Gott ist groß)) im Stehen, der Rezitation von Kapiteln des Korans (wie dem Eröffnungskapitel des Buches (Al-Fatiha)), sich niederbeugen, dann Gott preisen, sich niederwerfen (Sujud), dann Gott erneut preisen. Es endet mit den Worten: “Friede sei mit euch und Gottes Barmherzigkeit.” Während des Gebets darf ein Muslim nicht sprechen oder etwas anderes tun als zu beten. Sobald das Gebet beendet ist, kann man Gott persönliche Gebete oder Bittgebete für seine Bedürfnisse darbringen, die als Dua bekannt sind. Es gibt viele Standardanrufungen auf Arabisch, die zu verschiedenen Zeiten (z. B. nach dem Gebet) und zu verschiedenen Anlässen (z. B. für die Eltern) mit Manieren und Etikette wie vor dem Essen rezitiert werden. Muslime können auch Dua in ihren eigenen Worten und Sprachen für jedes Thema sagen, das sie mit Gott kommunizieren möchten, in der Hoffnung, dass Gott ihre Gebete erhört.[16] Bestimmte schiitische Sekten beten die fünf täglichen Gebete, die in drei separate Teile des Tages unterteilt sind, und liefern mehrere Hadithe als unterstützende Beweise; [103] obwohl es gemäß dem schiitischen Islam auch zulässig ist, zu fünf Zeiten zu beten. [104]

Mandaeism[ edit ]

Das tägliche Gebet im Mandäismus, Brakha genannt, besteht aus einer Reihe von Gebeten, die dreimal täglich rezitiert werden.[105] Mandäer stehen mit dem Gesicht nach Norden, während sie tägliche Gebete rezitieren.[106] Anders als im Islam und im koptisch-orthodoxen Christentum wird keine Niederwerfung praktiziert.

Mandäische Priester rezitieren dreimal täglich Rushma-Gebete[107][108], während Laien auch täglich Rushma (Unterzeichnungsgebet) und Asiet Malkia (“Heilung der Könige”) rezitieren.[105]

Die drei Gebetszeiten im Mandäismus sind:[109][107]

Morgendämmerung (Sonnenaufgang)

Mittagszeit (die “siebte Stunde”)

Abend (Sonnenuntergang)

Baháʼí-Glaube [ bearbeiten ]

Bahá’u’lláh, der Báb und `Abdu’l-Bahá schrieben viele Gebete für den allgemeinen Gebrauch und einige für besondere Anlässe, darunter unter anderem für Einheit, Loslösung, spirituelle Erhebung und Heilung. Anhänger des Baháʼí-Glaubens müssen außerdem jeden Tag eines von drei Pflichtgebeten rezitieren, die von Bahá’u’lláh verfasst wurden. The believers have been enjoined to face in the direction of the Qiblih when reciting their Obligatory Prayer. The longest obligatory prayer may be recited at any time during the day; another, of medium length, is recited once in the morning, once at midday, and once in the evening; and the shortest can be recited anytime between noon and sunset. Baháʼís also read from and meditate on the scriptures every morning and evening.[110]

Eastern religions [ edit ]

In both Buddhism and Hinduism, the repetition of mantras is closely related to the practice of repetitive prayer in Western religion (rosary, Jesus prayer). Many of the most widespread Hindu and Buddhist mantras are in origin invocations of deities, e.g. Gayatri Mantra dedicated to Savitr, Pavamana Mantra to Soma Pavamana, and many of the Buddhist Dhāraṇī originate as recitations of lists of names or attributes of deities. Most of the shorter Buddhist mantras originate as the invocation of the name of a specific deity or bodhisattva, such as Om mani padme hum being in origin the invocation of a bodhisattva called Maṇipadma. However, from an early time these mantras were interpreted in the context of mystical sound symbolism. The most extreme example of this is the om syllable, which as early as in the Aitareya Brahmana was claimed as equivalent to the entire Vedas (collection of ritual hymns).[111]

Buddhism[ edit ]

In the earliest Buddhist tradition, the Theravada, and in the later Mahayana tradition of Zen (or Chán), prayer plays only an ancillary role. It is largely a ritual expression of wishes for success in the practice and in helping all beings.[112][need quotation to verify]

The skillful means (Sanskrit: upāya) of the transfer of merit (Sanskrit: pariṇāmanā) is an evocation and prayer. Moreover, indeterminate buddhas are available for intercession as they reside in awoken-fields (Sanskrit: buddha-kshetra).

The nirmānakāya of an awoken-field is what is generally known and understood as a mandala. The opening and closing of the ring (Sanskrit: maṇḍala) is an active prayer. An active prayer is a mindful activity, an activity in which mindfulness is not just cultivated but is.[113] A common prayer is “May the merit of my practice, adorn Buddhas’ Pure Lands, requite the fourfold kindness from above, and relieve the suffering of the three life-journeys below. Universally wishing sentient beings, Friends, foes, and karmic creditors, all to activate the Bodhi mind, and all to be reborn in the Pure Land of Ultimate Bliss.” (願以此功德 莊嚴佛淨土 上報四重恩 下濟三途苦 普願諸眾生 冤親諸債主 悉發菩提心 同生極樂國)[114]

The Generation Stage (Sanskrit: utpatti-krama) of Vajrayana involves prayer elements.[115]

The Tibetan Buddhism tradition emphasizes an instructive and devotional relationship to a guru; this may involve devotional practices known as guru yoga which are congruent with prayer. It also appears that Tibetan Buddhism posits the existence of various deities, but the peak view of the tradition is that the deities or yidam are no more existent or real than the continuity (Sanskrit: santana; refer mindstream) of the practitioner, environment and activity. But how practitioners engage yidam or tutelary deities will depend upon the level or more appropriately yana at which they are practicing. At one level, one may pray to a deity for protection or assistance, taking a more subordinate role. At another level, one may invoke the deity, on a more equal footing. And at a higher level one may deliberately cultivate the idea that one has become the deity, whilst remaining aware that its ultimate nature is śūnyatā. The views of the more esoteric yana are impenetrable for those without direct experience and empowerment.

Pure Land Buddhism emphasizes the recitation by devotees of prayer-like mantras, a practice often called Nembutsu.[116]: 190 On one level it is said that reciting these mantras can ensure rebirth into a Sambhogakāya land (Sanskrit: buddha-kshetra) after bodily dissolution, a sheer ball spontaneously co-emergent to a buddha’s enlightened intention. According to Shinran, the founder of the Pure Land Buddhism tradition that is most prevalent in the US,[116]: 193 [117] “for the long haul nothing is as efficacious as the Nembutsu.”[116]: 197 [118] On another, the practice is a form of meditation aimed at achieving realization.[119]

But beyond all these practices the Buddha emphasized the primacy of individual practice and experience. He said that supplication to gods or deities was not necessary. Nevertheless, today many lay people in East Asian countries pray to the Buddha in ways that resemble Western prayer—asking for intervention and offering devotion.

Hinduism [edit]

Hinduism has incorporated many kinds of prayer (Sanskrit: prārthanā), from fire-based rituals to philosophical musings. While chanting involves ‘by dictum’ recitation of timeless verses or verses with timings and notations, dhyanam involves deep meditation (however short or long) on the preferred deity/God. Again the object to which prayers are offered could be a persons referred as devtas, trinity or incarnation of either devtas or trinity or simply plain formless meditation as practiced by the ancient sages. These prayers can be directed to fulfilling personal needs or deep spiritual enlightenment, and also for the benefit of others. Ritual invocation was part and parcel of the Vedic religion and as such permeated their sacred texts. Indeed, the highest sacred texts of the Hindus, the Vedas, are a large collection of mantras and prayer rituals. Classical Hinduism came to focus on extolling a single supreme force, Brahman, that is made manifest in several lower forms as the familiar gods of the Hindu pantheon[dubious – discuss]. Hindus in India have numerous devotional movements. Hindus may pray to the highest absolute God Brahman, or more commonly to its three manifestations, a creator god called Brahma, a preserver god called Vishnu and a destroyer god (so that the creation cycle can start afresh) Shiva, and at the next level to Vishnu’s avatars (earthly appearances) Rama and Krishna or to many other male or female deities. Typically, Hindus pray with their hands (the palms) joined in pranam.[120] The hand gesture is similar to the popular Indian greeting namaste.

Sikhism[ edit ]

The Ardās (Punjabi: ਅਰਦਾਸ) is a Sikh prayer that is done before performing or after undertaking any significant task; after reciting the daily Banis (prayers); or completion of a service like the Paath (scripture reading/recitation), kirtan (hymn-singing) program or any other religious program. In Sikhism, these prayers are also said before and after eating. The prayer is a plea to God to support and help the devotee with whatever he or she is about to undertake or has done.

The Ardas is usually always done standing up with folded hands. The beginning of the Ardas is strictly set by the tenth Sikh Guru, Guru Gobind Singh. When it comes to conclusion of this prayer, the devotee uses words like “Waheguru please bless me in the task that I am about to undertake” when starting a new task or “Akal Purakh, having completed the hymn-singing, we ask for your continued blessings so that we can continue with your memory and remember you at all times”, etc. The word “Ardās” is derived from Persian word ‘Arazdashat’, meaning a request, supplication, prayer, petition or an address to a superior authority.

Ardās is a unique prayer based on the fact that it is one of the few well-known prayers in the Sikh religion that was not written in its entirety by the Gurus. The Ardās cannot be found within the pages of the Guru Granth Sahib because it is a continually changing devotional text that has evolved over time in order for it to encompass the feats, accomplishments, and feelings of all generations of Sikhs within its lines. Taking the various derivation of the word Ardās into account, the basic purpose of this prayer is an appeal to Waheguru for his protection and care, as well as being a plea for the welfare and prosperity of all mankind, and a means for the Sikhs to thank Waheguru for all that he has done.[121][122]

Iranian religions [ edit ]

Zoroastrianism [ edit ]

Zoroastrians are not fire-worshippers, as some Westerners wrongly believe. Zoroastrians believe that the elements are pure and that fire represents God’s light or wisdom.[123] Zoroastrian worship practices have evolved from ancient times to the present day.Over time, Zoroastrians developed the concept of worshipping in temples, sometimes called fire temples.[124]

New religious movements [ edit ]

Wiccan prayers can include meditation, rituals and incantations. Wiccans see prayers as a form of communication with the God and Goddess. Such communication may include prayers for esbat and sabbat celebrations, for dinner, for pre-dawn times or for one’s own or others’ safety, for healing or for the dead.[125]

In Raëlism rites and practises vary from initiation ceremonies to sensual meditation. An initiation ceremony usually involves a Raelian putting water on the forehead of a new member. Such ceremonies take place on certain special days on the Raelian calendar.[126] Sensual meditation techniques include breathing exercises and various forms of erotic meditation.[127]

In Eckankar, one of the basic forms of prayer includes singing the word “HU” (pronounced as “hue”), a holy name of God. ECKists may do this with eyes closed or open, aloud or silently. Practitioners may experience the divine ECK or Holy Spirit.[128]

Practitioners of theurgy and Western esotericism may practice a form of ritual which utilizes both pre-sanctioned prayers and names of God, and prayers “from the heart” that, when combined, allow the participant to ascend spiritually, and in some instances, induce a trance in which God or other spiritual beings may be realized. Very much as in Hermetic Qabalah and orthodox Kabbalah, it is believed that prayer can influence both the physical and non-physical worlds. The use of ritualistic signs and names are believed to be archetypes in which the subconscious may take form as the Inner God, or another spiritual being, and the “prayer from the heart” to be that spiritual force speaking through the participant.

Many Thelemites recite “Resh” (Liber Resh vel Helios, or “Liber CC”) facing the direction of the ever-present sun as it rises in the East, triumphs in the (northern-hemisphere) South, sets in the West, and “hides” in the North. Image shows a close-up of the Stele of Revealing

In Thelema (which includes both theist as well as atheist practitioners) adherents share a number of practices that are forms of individual prayer, including basic yoga; (asana and pranayama); various forms of ritual magick; rituals of one’s own devising (often based upon a syncretism of religions, or Western Esotericism, such as the Lesser Banishing Ritual of the Pentagram and Star Ruby); and performance of Liber Resh vel Helios (aka Liber 200), which consists of four daily adorations to the sun (often consisting of four hand/body positions and recitation of a memorized song, normally spoken, addressing different godforms identified with the sun).[129]

While no dogma within Thelema expresses the purpose behind any individual aspirant who chooses to perform “Resh”, note that the practice of “Resh” is not a simple petition toward the sun, nor a form of “worshiping” the celestial body that we call the Sun, but instead uses the positioning of that source of light, which enables life on our planet, as well as using mythological images of that solar force, so that the individual can perform the prayer, possibly furthering a self-identification with the sun, so “that repeated application of the Liber Resh adorations expands the consciousness of the individual by compelling him to take a different perspective, by inducing him to ‘look at things from the point of view of the Sun’ […]”.[130]

Prayer healing [ edit ]

Prayer is often used as a means of faith healing in an attempt to use religious or spiritual means to prevent illness, cure disease, or improve health.

Scientific studies regarding the use of prayer have mostly concentrated on its effect on the healing of sick or injured people. Meta-studies have been performed showing evidence only for no effect or a potentially small effect. For instance, a 2006 meta analysis on 14 studies concluded that there is “no discernable effect” while a 2007 systemic review of studies on intercessory prayer reported inconclusive results, noting that seven of 17 studies had “small, but significant, effect sizes” but the review noted that the most methodologically rigorous studies failed to produce significant findings.[131][132] Some studies have indicated increased medical complications in groups receiving prayer over those without.[133][134]

The efficacy of petition in prayer for physical healing to a deity has been evaluated in numerous other studies, with contradictory results.[135][136][137][138] There has been some criticism of the way the studies were conducted.[134][139]

Some attempt to heal by prayer, mental practices, spiritual insights, or other techniques, claiming they can summon divine or supernatural intervention on behalf of the ill. Others advocate that ill people may achieve healing through prayer performed by themselves.[140] According to the varied beliefs of those who practice it, faith healing may be said to afford gradual relief from pain or sickness or to bring about a sudden “miracle cure”, and it may be used in place of, or in tandem with, conventional medical techniques for alleviating or curing diseases. Faith healing has been criticized on the grounds that those who use it may delay seeking potentially curative conventional medical care. This is particularly problematic when parents use faith healing techniques on children.

Efficacy of prayer healing [ edit ]

To pray over an individual while laying hands on them is a form of faith healing in Christianity.

In 1872, Francis Galton conducted a famous statistical experiment to determine whether prayer had a physical effect on the external environment. Galton hypothesized that if prayer was effective, members of the British Royal family would live longer, given that thousands prayed for their wellbeing every Sunday. He therefore compared longevity in the British Royal family with that of the general population, and found no difference.[135] While the experiment was probably intended to satirize, and suffered from a number of confounders, it set the precedent for a number of different studies, the results of which are contradictory.

Two studies claimed that patients who are being prayed for recover more quickly or more frequently although critics have claimed that the methodology of such studies are flawed, and the perceived effect disappears when controls are tightened.[141] One such study, with a double-blind design and about 500 subjects per group, was published in 1988; it suggested that intercessory prayer by born again Christians had a statistically significant positive effect on a coronary care unit population.[136] Critics contend that there were severe methodological problems with this study.[139] Another such study was reported by Harris et al.[137] Critics also claim that the 1988 study was not fully double-blinded, and that in the Harris study, patients actually had a longer hospital stay in the prayer group, if one discounts the patients in both groups who left before prayers began,[142] although the Harris study did demonstrate the prayed for patients on average received lower course scores (indicating better recovery).

One of the largest randomized, blind clinical trials was a remote retroactive intercessory prayer study conducted in Israel by Leibovici. This study used 3393 patient records from 1990 to 1996, and blindly assigned some of these to an intercessory prayer group. The prayer group had shorter hospital stays and duration of fever.[143]

Several studies of prayer effectiveness have yielded null results.[138] A 2001 double-blind study of the Mayo Clinic found no significant difference in the recovery rates between people who were (unbeknownst to them) assigned to a group that prayed for them and those who were not.[144] Similarly, the MANTRA study conducted by Duke University found no differences in outcome of cardiac procedures as a result of prayer.[145] In another similar study published in the American Heart Journal in 2006,[134] Christian intercessory prayer when reading a scripted prayer was found to have no effect on the recovery of heart surgery patients; however, the study found patients who had knowledge of receiving prayer had slightly higher instances of complications than those who did not know if they were being prayed for or those who did not receive prayer.[133][134] Another 2006 study suggested that prayer actually had a significant negative effect on the recovery of cardiac bypass patients, resulting in more frequent deaths and slower recovery time for those patient who received prayers.[134]

Many believe that prayer can aid in recovery, not due to divine influence but due to psychological and physical benefits. It has also been suggested that if a person knows that he or she is being prayed for it can be uplifting and increase morale, thus aiding recovery. (See Subject-expectancy effect.) Many studies have suggested that prayer can reduce physical stress, regardless of the god or gods a person prays to, and this may be true for many worldly reasons. According to a study by Centra State Hospital, “the psychological benefits of prayer may help reduce stress and anxiety, promote a more positive outlook, and strengthen the will to live.”[146] Other practices such as yoga, t’ai chi, and meditation may also have a positive impact on physical and psychological health. “W”

Others feel that the concept of conducting prayer experiments reflects a misunderstanding of the purpose of prayer. The previously mentioned study published in the American Heart Journal indicated that some of the intercessors who took part in it complained about the scripted nature of the prayers that were imposed to them,[134] saying that this is not the way they usually conduct prayer:

Prior to the start of this study, intercessors reported that they usually receive information about the patient’s age, gender and progress reports on their medical condition; converse with family members or the patient (not by fax from a third party); use individualized prayers of their own choosing; and pray for a variable time period based on patient or family request.

One scientific movement attempts to track the physical effects of prayer through neuroscience. Leaders in this movement include Andrew Newberg, an associate professor at the University of Pennsylvania. In Newberg’s brain scans, monks, priests, nuns, sisters and gurus alike have exceptionally focused attention and compassion sites. This is a result of the frontal lobe of the brain’s engagement (Newberg, 2009). Newburg believes that anybody can connect to the supernatural with practice. Those without religious affiliations benefit from the connection to the metaphysical as well. Newberg also states that further evidence towards humans’ need for metaphysical relationships is that as science had increased spirituality has not decreased. Newburg believes that at the end of the 18th century, when the scientific method began to consume[page needed] the human mind, religion could have vanished. However, two hundred years later, the perception of spirituality, in many instances, appears to be gaining in strength (2009). Newberg’s research also provides the connection between prayer and meditation and health. By understanding how the brain works during religious experiences and practices Newberg’s research shows that the brain changes during these practices allowing an understanding of how religion affects psychological and physical health (2009). For example, brain activity during meditation indicates that people who frequently practice prayer or meditation experience lower blood-pressure, lower heart rates, decreased anxiety, and decreased depression.[147]

Efficacy of prayer for fertility [ edit ]

One study found that prayer combined with IVF treatment nearly doubled the number of women who were successfully pregnant, and more than doubled the number of successful implantations.[148] But three years later it was revealed that the results of the study were fake.[149]

Prevalence of prayer for health [ edit ]

Some modalities of alternative medicine employ prayer. A survey released in May 2004[150] by the National Center for Complementary and Alternative Medicine, part of the National Institutes of Health in the United States, found that in 2002, 43% of Americans pray for their own health, 24% pray for others’ health, and 10% participate in a prayer group for their own health.

See also[edit]

Further Reading[edit]

Notes [edit]

^ [ citation not found ] See Sekida for an example of this influence of William James and Christian conversion stories, mentioning Luther[ citation not found ] and St. Paul. See also McMahan for the influence of Christian thought on Buddhism.[ citation not found ] James also gives descriptions of conversion experiences. The Christian model of dramatic conversions, based on the role-model of Paul’s conversion, may also have served as a model for Western interpretations and expectations regarding “enlightenment”, similar to Protestant influences on Theravada Buddhism, as described by Carrithers: “It rests upon the notion of the primacy of religious experiences, preferably spectacular ones, as the origin and legitimation of religious action. But this presupposition has a natural home, not in Buddhism, but in Christian and especially Protestant Christian movements which prescribe a radical conversion.”See Sekida for an example of this influence of William James and Christian conversion stories, mentioning Lutherand St. Paul. See also McMahan for the influence of Christian thought on Buddhism. ^ zazen or vipassana meditation, and these reforms were profoundly influenced by religious developments in the west […] While some adepts may indeed experience “altered states” in the course of their training, critical analysis shows that such states do not constitute the reference point for the elaborate Buddhist discourse pertaining to the “path”. Robert Sharf: “[T]he role of experience in the history of Buddhism has been greatly exaggerated in contemporary scholarship. Both historical and ethnographic evidence suggests that the privileging of experience may well be traced to certain twentieth-century reform movements, notably those that urge a return toormeditation, and these reforms were profoundly influenced by religious developments in the west […] While some adepts may indeed experience “altered states” in the course of their training, critical analysis shows that such states do not constitute the reference point for the elaborate Buddhist discourse pertaining to the “path”. ^ [61] William Blake : “If the doors of perception were cleansed every thing would appear to man as it is, infinite. For man has closed himself up, till he sees all things thru’ narrow chinks of his cavern.”

References[edit]

At eight o’clock the next morning she entered the execution hall, after saying goodbye to the weeping envoy from Scotland, to whom she brought a short message for her son; took her place on the scaffold, listened with an air of even serenity to the reading of her sentence, solemnly declared her innocence of the charges it contained and her consolation in the prospect of final justice, refused the professional services of Richard Fletcher, Dean of Peterborough, raising her voice in Latin against his in English, and when he and his fellow worshipers were duly silent, prayed aloud for the prosperity of their own church, for Elizabeth, for her son, and for any enemies whom they would overnight the notification of the Spanish invader recommended; then, with no less courage than she had marked every hour and every action of her life, she received the death-blow from the faltering hand of the executioner.

God, our loving Heavenly Father, wants us to communicate with Him through prayer. He always listens to us when we pray. Daily prayer can bless you, your family, and those you pray for. It can also invite more peace into your life, help you learn more about God’s plan for you, and more. Here are ten ways prayer can improve your life, starting today.

When Tessa left me, I prayed every night that she would come back.

Prayer is not just about asking God for things you need or want. It’s about building a relationship with him that’s built on faith and trust in him. God knows your heart’s desires long before you even think to ask, but He still loves to hear from you—whether you’re asking for guidance or thanking Him—because it brings you closer to Him. The Bible is full of people who were led to pray for a variety of things that we still pray for today: fear, anger, worry. That’s why the Good Book is filled to the brim with Bible verses about worry, Bible verses about strength, and Bible verses about hope. But for those dark days when you wonder how effective prayer really is, these Bible verses will motivate you to get on your knees and commune with the Lord.

At eight o’clock the next morning she entered the execution hall, after saying goodbye to the weeping envoy from Scotland, to whom she brought a short message for her son; took her place on the scaffold, listened with an air of even serenity to the reading of her sentence, solemnly declared her innocence of the charges it contained and her consolation in the prospect of final justice, refused the professional services of Richard Fletcher, Dean of Peterborough, raising her voice in Latin against his in English, and when he and his fellow worshipers were duly silent, prayed aloud for the prosperity of their own church, for Elizabeth, for her son, and for any enemies whom they would overnight the notification of the Spanish invader recommended; then, with no less courage than she had marked every hour and every action of her life, she received the death-blow from the faltering hand of the executioner.

prayer

n. the specific request for judgment, relief and/or damages following the closure of a complaint or petition. A typical prayer would read: “The plaintiff seeks 1) special damages of $17,500; 2) general damages as evidenced [proven at trial]; 3) reasonable attorneys’ fees; 4) litigation costs; and 5) such other and further remedies as the Court deems appropriate.” A prayer gives the judge an idea of ​​what is being sought and may become the basis for a judgment if the accused defaults (no response files). . Sometimes a plaintiff prayerfully increases damages for solicitation or intimidation purposes, or because the plaintiff believes that a gigantic claim is a better starting point for negotiations. However, the ridiculous prayers of millions in smaller cases make the plaintiffs look stupid and unrealistic.

“Pride”: The word that went from vice to strength

are you proud of pride