Um die anderen Arten von Veröffentlichungen zu diesem Thema anzuzeigen, folgen Sie diesem Link: Faith and prayer.
Zeitschriftenartikel zum Thema „Faith and prayer“
Geben Sie eine Quelle nach APA, MLA, Chicago, Harvard und anderen Zitierweisen an
Machen Sie sich mit Top-50 Zeitschriftenartikel für die Forschung zum Thema "Faith and prayer" bekannt.
Neben jedem Werk im Literaturverzeichnis ist die Option "Zur Bibliographie hinzufügen" verfügbar. Nutzen Sie sie, wird Ihre bibliographische Angabe des gewählten Werkes nach der nötigen Zitierweise (APA, MLA, Harvard, Chicago, Vancouver usw.) automatisch gestaltet.
Sie können auch den vollen Text der wissenschaftlichen Publikation im PDF-Format herunterladen und eine Online-Annotation der Arbeit lesen, wenn die relevanten Parameter in den Metadaten verfügbar sind.
Sehen Sie die Zeitschriftenartikel für verschiedene Spezialgebieten durch und erstellen Sie Ihre Bibliographie auf korrekte Weise.
1
Skotnicka, Katarzyna. „Rola modlitwy w życiu syryjskich mnichów według Teodoreta z Cyru“. Vox Patrum 62 (04.09.2014): 471–92. http://dx.doi.org/10.31743/vp.3597.
Der volle Inhalt der QuelleAnnotation:
Prayer was a basic goal of the lives of Christian monks. Historia religiosa by Theodoretus of Cyrus conveys a lot of valuable information on the subject of prayer of Syrian ascetics. The bishop of Cyrus used the notion of prayed to refer to any kind of requests and begging or thanksgiving and admiration. Theodoretus recorded particularly numerous examples of recoveries, which occurred by dint of intercessive prayer of ascetics. Monks prayed at different times of a day and in various postures (standing, lying or kneeling), they were also familiar with many kinds of prayer and addressed God with varied intentions. Historia religiosa informs us as well about gestures that accompanied prayers, such as bows, raising arms and eyes to the sky and places where it could be said. An important issue discussed by Theodoretus was the time of praying. In Historia religiosa we can find references to the ideal of incessant prayer and to morning and evening prayers typical for Christians. The aim of prayer was to help ascetics control their bodily needs, it drew the mind of an ascetic towards God, tearing them, at the same time, from worldly issues. Prayer was also a reflection of monk’s faith, since through it, they worshipped God, referred to him their requests and thanksgiving.
2
Nurhadi, Nurhadi. „Achieving Lives Through The Secret Of Prayer“. Al-Mutharahah: Jurnal Penelitian dan Kajian Sosial Keagamaan 18, Nr. 1 (14.06.2021): 13–22. http://dx.doi.org/10.46781/al-mutharahah.v18i1.159.
Der volle Inhalt der QuelleAnnotation:
The Prayer Application Reaps Wisdom in fetching your dreams is Prayer Early Time. Prayers at the beginning of time show the level of faith, piety, and love for Allah. Congregational Prayers at the Mosque. Prayers in the congregation are prayers performed by two or more people together. Prayers that are established in congregation reap benefits from the viewpoint of mathematics and economics, because they have multiple merit values, especially if they are performed in mosques that get 27 degrees. The Wisdom of Prayer Reaping Blessings is that Rawatib circumcision prayer is jewelry. The wisdom of the 24 cycles of rawatib prayer if it is carried out continuously or for eternity istiqomah it will become a piece of jewelry for a person in the hereafter, it will become a jewelry on the face that carries out namely the emanation of faith and obedience Dhuha Prayer is Wealth is a sunnah prayer to seek and ask for sustenance. Tahajjud prayer is tranquility, because of the business of a believer, it sends a servant away and lulled by intimacy with Allah in the clear silence of the middle of the night so that I get peace and serenity. Witir Prayer is Life because Witir Prayer is a right (life), so people who want to do it will get the right, every servant has the right to perform Witir prayer as much as he likes. One rak'ah, three, five, seven, nine, and eleven. So if a servant exercises his right, namely witir prayer, then he has the right to get his right to life.
3
Vandecreek, Larry. „The Parish Clergy's Ministry of Prayer with Hospitalized Parishioners“. Journal of Psychology and Theology 26, Nr. 2 (Juni 1998): 197–203. http://dx.doi.org/10.1177/009164719802600206.
Der volle Inhalt der QuelleAnnotation:
Previous reports suggest that clergy frequently pray with parishioners during hospital visits. In this study, 286 parish clergy and lay volunteers characterize these prayers as meditative, liturgical, or extemporaneous. Content for the latter two categories is further described as intercession, confession, or thanksgiving/praise. Respondents reported 44,403 hospital pastoral visits during the previous year and most, regardless of faith group, estimated that they prayed during 100% of these visits. Further, these prayers were usually extemporaneous intercession; meditative and liturgical prayers were used less frequently. Despite the demonstrated association between prayer and mystical experiences, clergy mysticism scores were significantly lower than those reported in the literature and were not significantly related to the style or content of prayers during hospital visits.
4
Imran, Ali, und M. Amir HM. „NILAI KEPEMIMPINAN DALAM SALAT BERJAMAAH (TinjauanPendidikan Islam)“. AL-QAYYIMAH: Jurnal Pendidikan Islam 4, Nr. 2 (29.11.2021): 175–92. http://dx.doi.org/10.30863/aqym.v4i2.2036.
Der volle Inhalt der QuelleAnnotation:
This paper discusses the values of leadership in congregational prayers according to a review of Islamic education. Aims to reveal the meaning of congregational prayer and describe the values of leadership in the implementation of congregational prayer from the perspective of Islamic education. This research is included in the type of library research. The data collection method is carried out by conducting searches through relevant journal articles and books. The results of the study indicate that congregational prayer is a prayer that is performed in a congregational manner, which is jointly led by a faith. In congregational prayers there are two shields that the leader in front is called the imam, while the second shield is those who follow him called the makmum. Of course, what is being done is a worship activity that is carried out in two parts, namely faith and belief and both doing what is called congregational prayer.Among the leadership values that are reflected in congregational prayers include: The leader is always in front, the leader has a qualified capacity, and also motivates his congregation to always do good and spread many benefits to others.
5
Riggio, Heidi R., Joshua Uhalt, Brigitte K. Matthies, Theresa Harvey, Nya Lowden und Victoria Umana. „Explaining Death by Tornado: Religiosity and the God-Serving Bias“. Archive for the Psychology of Religion 40, Nr. 1 (Februar 2018): 32–59. http://dx.doi.org/10.1163/15736121-12341349.
Der volle Inhalt der QuelleAnnotation:
Two self-report experiments examined how religiosity affects attributions made for the outcome of a tornado. Undergraduate students ( N = 533) and online adults ( N = 537) read a fictional vignette about a tornado that hits a small town in the United States. The townspeople met at church and prayed or prepared emergency shelters for three days before the tornado; either no one died or over 200 people died from the tornado. Participants made attributions of cause to God, prayer, faith, and worship. In both studies, individuals identifying as Christian made more attributions to God, prayer, faith, and worship, but only when no one died; when townspeople died, Christian participants made fewer attributions to God, prayer, faith, and worship (the God-serving bias). Individuals identifying as agnostic or atheist did not show this bias. Directions for future research in terms of implicit religious beliefs and normative evaluations of religion are discussed.
6
Ofori-Atta, A., J. Attafuah, H. Jack, F. Baning und R. Rosenheck. „Joining psychiatric care and faith healing in a prayer camp in Ghana: randomised trial“. British Journal of Psychiatry 212, Nr. 1 (Januar 2018): 34–41. http://dx.doi.org/10.1192/bjp.2017.12.
Der volle Inhalt der QuelleAnnotation:
BackgroundCare of people with serious mental illness in prayer camps in low-income countries generates human rights concerns and ethical challenges for outcome researchers.AimsTo ethically evaluate joining traditional faith healing with psychiatric care including medications (Clinical trials.gov identifier NCT02593734).MethodResidents of a Ghana prayer camp were randomly assigned to receive either indicated medication for schizophrenia or mood disorders along with usual prayer camp activities (prayers, chain restraints and fasting) (n= 71); or the prayer camp activities alone (n= 68). Masked psychologists assessed Brief Psychiatric Rating Scale (BPRS) outcomes at 2, 4 and 6 weeks. Researchers discouraged use of chaining, but chaining decisions remained under the control of prayer camp staff.ResultsTotal BPRS symptoms were significantly lower in the experimental group (P= 0.003, effect size –0.48). There was no significant difference in days in chains.ConclusionsJoining psychiatric and prayer camp care brought symptom benefits but, in the short-run, did not significantly reduce days spent in chains.Declaration of interestNone.
7
South, Robbie, und Liz McDowell. „Use of Prayer as Complementary Therapy by Christian Adults in the Bible Belt of the United States“. Religions 9, Nr. 11 (07.11.2018): 350. http://dx.doi.org/10.3390/rel9110350.
Der volle Inhalt der QuelleAnnotation:
Persons of all major religious groups use prayer as a spiritual discipline when dealing with sickness, and a majority of Christians report faith in healing prayer. The purpose of this research was to explore the use of prayer as complementary therapy for healing by Christian adults in the Bible Belt of the United States. A hermeneutic phenomenological approach was used in this qualitative study. This project was a secondary analysis of a larger study whose aim was to document stories of miraculous healings (n = 14). Open-ended questions focusing on participants’ use of prayer followed the initial telling of their stories. All participants used prayer as complementary to their traditional medical treatments, and emerging themes included prayers of the people, rituals and traditions associated with prayer, prayers of supplication, and experiences related to the act of praying. These findings support prior published studies regarding the prevalence of prayer and its use as complementary therapy. Participants commonly used prayer in times of illness and the effects of prayer included a sense of wellbeing, increased calmness, decreased anxiety, and positive healing experiences. Participants utilized self-prayer and prayer support from family, friends, clergy, and healthcare professionals.
8
Rosik, Mariusz. „Judaistyczne tło Modlitwy Pańskiej (Mt 6,9-13) w świetle idei ojcostwa Bożego w Kazaniu na Górze“. Verbum Vitae 20 (14.12.2011): 115–38. http://dx.doi.org/10.31743/vv.2035.
Der volle Inhalt der QuelleAnnotation:
The idea of God’s fatherhood seems very obvious in the Sermon on the Mount. Jesus presents God as the Father who wants all what is good for all His children and invites all His children for a deep, spontaneous and intimate relationship with Him. The idea of God’s fatherhood is present especially in the prayer which Jesus taught His disciples. The “Our Father” is a Christian prayer but it has Jewish roots. Jesus was a Hebrew and prayed according to Jewish faith. The structure of “Our Father” is as follows: invocation followed by seven requests. The contents of the prayer reveal many references to Jewish prayers, known already at the time of Jesus (Abinu malkenu, Kaddish, Shemoneh Esreh). The similarities between “Our Father” and various prayers of the Jews do not exclude uniqueness of the prayer which Jesus taught His disciples. The idea of God’s fatherhood is present also in other parts of the Sermon on the mountain: the blessings of the peacemakers (Mt 5,9), the role of the disciples (Mt 5,13-16), love for enemies (Mt 5,43-45); the call to follow Christ (Mt 5,48); the Father who sees in secret (Mt 6,1-6.1618); Father’s forgiveness (Mt 6,14-15); Father’s care (Mt 6,25-34); Father’s goodness (Mt 7,7-11) and God’s fatherly will (Mt 7,21). All these passages, just like the prayer “Our Father”, underline the importance of filial trust in God as the Father.
9
Oktaba, Piotr. „Modlitwa Jezusa i Kościoła za Piotra (Łk 22,31-32)“. Verbum Vitae 6 (14.12.2004): 129–45. http://dx.doi.org/10.31743/vv.1369.
Der volle Inhalt der QuelleAnnotation:
The undertaken analysis of Lk 22,31-32 (in relation to Lk 9,28-36 and Acts 12,1-17) allowed us to perceive Peter, who is an example of intercessory prayer, meaning the unceasing and effective prayer of Christ for him (and all of his successors). This prayer, joined with the prayer of the Church, saves Peter (as well as every Christian), assists in his conversion and brings him back to the community. Peter felt the prayers of Christ and the Church, he gave witness to it, and in this way strengthened the faith of his brothers. Peter is a clear sign of the presence of Jesus in the Church the strength of His intercessory prayer.
10
Tatar, Marek. „Communal and Community-Forming Character of Prayer“. Collectanea Theologica 90, Nr. 5 (29.03.2021): 741–65. http://dx.doi.org/10.21697/ct.2020.90.5.31.
Der volle Inhalt der QuelleAnnotation:
In the age of secularisation, prayer is becoming an increasingly difficult act of believers to understand. Extremely dangerous individualism and subjectivism is the contemporary threat to common and community prayer. All of this makes it necessary to take a new look at this category of prayer so that it leads to an authentic testimony from Christians in the world. In this way, it also prevents the dangerous exclusivity of believers themselves when faced with challenges. Among the whole variety and categories of prayers, communal prayer and the prayer of community are very important. This distinction is necessary because it reveals to us the truth that every prayer has a communal character even though it is not always a common prayer. However, prayer celebrated together is the source of life for the Christian, the Church and the clearest and most readable testimony of faith.
11
Johnson, Mark R. D. „Faith, prayer, and religious observances“. Clinical Cornerstone 6, Nr. 1 (Januar 2004): 17–24. http://dx.doi.org/10.1016/s1098-3597(04)90003-8.
Der volle Inhalt der Quelle
12
Blazer, Dan G., Harvey Jay Cohen, Linda K. George, Harold G. Koenig und Allen Verhey. „Why John Wasn't Healed by Prayer: Perspectives across Disciplines“. International Journal of Psychiatry in Medicine 42, Nr. 4 (November 2011): 377–91. http://dx.doi.org/10.2190/pm.42.4.d.
Der volle Inhalt der QuelleAnnotation:
Patients and family members often turn to prayer in response to serious, life-threatening illness. Prayer for a miraculous cure is often the request. While prayer can keep hope alive, it may also promote unrealistic expectations that fuel demands for life-preserving technology in medically futile situations. Furthermore, if prayer does not achieve the desired results, then disappointment and disillusionment may follow and make the coping process even more difficult. We present here a case of a seriously ill man whose family and faith community prayed for his healing. John, however, was not healed. A medical internist, two psychiatrists, a sociologist, and a theologian discuss their perspectives on the apparent failure of prayer to heal John. This cross-disciplinary discussion reveals insights that we believe physicians can use when confronting such issues with patients.
13
Desk, D. J. Human. „Gebed: 'n Proses wat verandering bemiddel“. Verbum et Ecclesia 22, Nr. 1 (11.08.2001): 58–71. http://dx.doi.org/10.4102/ve.v22i1.622.
Der volle Inhalt der QuelleAnnotation:
Prayer is an integral part of the believer's communion with God. It reflects different dimensions and functions in the faith-relationship between God and man. Worship, praise, thanksgiving, intercession, petition, confession and trust are only a few to be mentioned. A neglected aspected of the prayer experience is the lament. Prayer is, in this sense, an exposure of the self and the circumstances of the petitioner before God. The purpose of this article is to illuminate the theological meaning of the lament as prayer for the individual and the faith community. Prayer is also understood within the broader scope of different expressive human deeds. It is a process which mediates perspective and essential change in the life of the believer and faith community. In a final application it is argued that the lament-prayer can contribute to change and renewal in a transitional and disturbed South African church and society.
14
Baynham, Thomas L. „Our father, who art in heaven: The importance of the Lord’s Prayer in congregational song“. Review & Expositor 118, Nr. 4 (November 2021): 529–35. http://dx.doi.org/10.1177/00346373221100682.
Der volle Inhalt der QuelleAnnotation:
The Lord’s Prayer is known to many, even as early as childhood those, who can and do recite it from memory. It is prayed often in the context of worship settings: regular corporate worship, as well as funerals and weddings. The “Our Father,” as the prayer is often called, is perhaps the most well-known prayer in the Christian faith, yet what many have learned to recite from memory is not consistent with what is recorded in Scripture. The intent of this article is twofold. The first section offers a brief interpretation of the prayer, using the KJV translation of the Matthew text (6:9–13) plus the traditional but added-later conclusion. The second section offers a “congregational song” analysis of the prayer, employing the model of British hymnologist Brian Wren, who asserts, “Whoever sings to God in worship, prays twice.”
15
Georgini, Sara. „John Quincy Adams at Prayer“. Church History 82, Nr. 3 (30.08.2013): 649–58. http://dx.doi.org/10.1017/s000964071300067x.
Der volle Inhalt der QuelleAnnotation:
At seventy-three years old, John Quincy Adams embarked on a winter lecture tour to share his views “On Faith” and drew on his “intercourse with the world” to describe the “many liberal minded and intelligent persons—almost persuaded to become Christians” whom he had met. So powerful was Adams's religious message that when his youngest son came across the manuscript years later, he simply docketed it: “Two sermons/JQA.” The speech, delivered from Boston to Salem and Hartford to Brooklyn—but never printed—laid out his decades of seeking and the formulation of Adams's own theology. Overall, Adams came to believe that man's unity of faith, hope, and charity could defeat earthly ills and clarify choices in the early republic's burgeoning religious marketplace. “Faith must have its bounds, and perhaps the most difficult and delicate question in morals is to define them clearly,” Adams said, praising the American government's nonintervention in forming official articles of faith. “But allow me to say that this unbounded freedom of religious faith, far from absolving any individual from the obligation of believing, does but impose it upon them, with a tenfold force.” This insight was especially true of Adams's own religious history. Therefore this essay offers a reintroduction to America's sixth president based on the diverse circles of prayer that he moved through, and the religious poetics that he created to narrate that pilgrimage. It ends with a glimpse of the curious afterlife that American religious culture assigned to him.
16
Mieczkowski, Janusz. „Msza święta trydencka“. Ruch Biblijny i Liturgiczny 61, Nr. 3 (30.09.2008): 165. http://dx.doi.org/10.21906/rbl.358.
Der volle Inhalt der QuelleAnnotation:
After the Council of Trent the Holy Mass in the Catholic Church was celebrated in the uniform way. These are the most important features of this liturgy: emphasis on following all liturgical rules (instruction of the Missal) related to the place of holding the mass, garment, time, prayers, gestures, and the form of celebrating the holy Mass. The use of Latin was seen as the guarantee of the unity of Church and the purity of faith; one eucharistic prayer – the canon; saying some prayers quietly; directing the prayer to the east; singing the Gregorian chant; the perception of Eucharist as the Sacrifice of Christ; excluding the believers from the active participation in the Mass.
17
Harris, Helen. „Prescience, Prophecy and Prayer“. Social Work & Christianity 46, Nr. 4 (28.08.2019): 3–20. http://dx.doi.org/10.34043/swc.v46i4.108.
Der volle Inhalt der QuelleAnnotation:
The work of Alan Keith-Lucas has informed theory and the ethical integration of faith and social work practice. An early member of NACSW and prolific writer in child welfare services, religiously affiliated children’s homes, and social work practice and faith, Keith-Lucas developed theories on children’s grief and on effective helping that continue to provide prescient guidance in the field today. This article, delivered as the 2018 Alan Keith-Lucas Lecture at the annual conference, applies the helping principles and work of Keith-Lucas to current issues of child welfare, social work education, racism, work with LGBTQ+ persons, and polarized discussions. Central to the article is the discussion of Keith-Lucas’ helping model of reality, empathy, and support.
18
Sanctrac, Dragoslava. „Praying the Psalms: How Biblical Prayers Can Enrich Our Personal and Liturgical Prayer Lives“. Revista Theologika 33, Nr. 2 (03.11.2018): 256–79. http://dx.doi.org/10.17162/rt.v33i2.1119.
Der volle Inhalt der QuelleAnnotation:
In recent psalm study, new approaches seek to explore how the Psalms enter contemporary life, pastoral care, and worship. This study focuses on the rich use of the Psalms in prayer. From the earliest ages, the Psalms shaped the prayer life of God’s people, including Jesus (Neh 12:8; Matt 27:46; Eph 5:19). Yet in much of Christian practice today, these prayers have become largely neglected. The purpose of this study is to look at the role the praying of the Psalms played in helping God’s people traverse their life journey and grow in their relationship with God, and to explore how our praying the Psalms today can transform our communal and personal prayers, and shape us in the faith of the psalmists.
19
Allen, Edward. „The Form and Function of Prayer in the Student Volunteer Movement, 1886–1914“. Studies in World Christianity 25, Nr. 2 (August 2019): 187–201. http://dx.doi.org/10.3366/swc.2019.0256.
Der volle Inhalt der QuelleAnnotation:
The founders of the Student Volunteer Movement for Foreign Missions (SVM) repeatedly affirmed that prayer as a means of accessing the power of the Almighty God was at the foundation of its success. An examination of original sources for the SVM shows that many forms of prayer were practised and encouraged by the movement. Members of the movement sought to make formal prayer meaningful. Participants described how their prayers for provision were answered along the lines of the faith ministries of George Muller and Hudson Taylor. They described how prayer enabled them to be connected to other Christians from around the world. Prayer enabled them to experience community support and was the focus of personal communion with God. However, the prayer of surrender was at the heart of the SVM experience and finds a parallel in the experience of a ‘second blessing’ advocated by the Keswick Movement. Numerous points of contact occurred between the SVM and Keswick, suggesting that second-blessing experience of holiness prepared a person for the commitment represented by signing the SVM pledge to give oneself in the service of foreign missions.
20
Robinson-Edwards, Shona, und Stephanie Kewley. „Faith-Based Intervention: Prison, Prayer, and Perseverance“. Religions 9, Nr. 4 (16.04.2018): 130. http://dx.doi.org/10.3390/rel9040130.
Der volle Inhalt der Quelle
21
Brian, Charles W. „Prayer, Faith, and Love in the ED“. Emergency Medicine News 31, Nr. 4 (April 2009): 21. http://dx.doi.org/10.1097/01.eem.0000349225.24515.80.
Der volle Inhalt der Quelle
22
Wnuk, Marcin. „Religion and Life Satisfaction of Polish Female Students Representing Roman Catholic Affiliation: Test of Empirical Model“. Religions 12, Nr. 8 (03.08.2021): 597. http://dx.doi.org/10.3390/rel12080597.
Der volle Inhalt der QuelleAnnotation:
Religion is an important factor of life satisfaction for adolescents. This relationship is complex and depends on religiousness indicators used, religious affiliation, sex, age, and some cultural aspects. The aim of the study was to examine whether positive religious coping moderates the relationships between religious practices, as well as God’s support and life satisfaction. Additionally, the mediating role of religious commitment between faith and life satisfaction was tested. Methods: The sample in this study consisted of 315 Polish Roman Catholic female students. The following tools were used: the Satisfaction with Life Scale (SWLS), the Santa Clara Strength of Religious Faith Questionnaire (SCSORFQ), the Brief Religious Coping Scale (Brief RCOPE), the Religious Support Scale (RSS), and two one-item measures regarding frequency of prayer and Mass attendance. Results: The moderating role of positive religious coping between prayer, as well as God’s support and life satisfaction, was confirmed. Additionally, positive religious coping, God’s support, prayer, and Mass attendance mediated between faith and life satisfaction. Conclusion: The research has proven that faith negatively influenced adolescents’ life satisfaction both directly and directly through positive religious coping and Mass attendance. A beneficial indirect effect of faith on life satisfaction through God’s support and prayer was confirmed. It was also found that using positive religious coping with an above-average frequency of religious practices improved the life satisfaction among female students.
23
Morrissey, Paul. „Faith in Faith: Reason, Faith, and Prayer in the Theology of Servais Pinckaers, OP“. Logos: A Journal of Catholic Thought and Culture 18, Nr. 2 (2015): 88–103. http://dx.doi.org/10.1353/log.2015.0018.
Der volle Inhalt der Quelle
24
Díaz-Gilbert,, Miriam. „Spirituality, Suffering, Meaning, Resiliency, and Healing: Research Findings and a Patient’s Story of Overcoming a Medical Challenge“. International Journal of Human Caring 18, Nr. 4 (Juni 2014): 45–51. http://dx.doi.org/10.20467/1091-5710.18.4.45.
Der volle Inhalt der QuelleAnnotation:
Research shows that faith and spirituality contribute to helping patients endure suffering, heal physically and emotionally, give meaning to the experience, and remain resilient. The author shares her personal, medical nightmare and how her spirituality, faith, prayers, and scripture helped her cope with her suffering, overcome adversity, heal, and remain resilient. She shares lessons learned. The paper adds to the author’s narrative from the perspective of a patient to the body of spirituality and healing research. The author presents spiritual medical and nursing care research that supports that a patient’s spirituality, faith, prayer, and the Bible will help the patient to cope when suffering from a variety of medical and health challenges and research about the traits of individuals who overcome adversity and remain resilient.
25
Sutarman, Sutarman, und Yusutria Yusutria. „The Education of School Cultural Values to Increase the Students’ Character Values of the Muhammadiyah School in the Pandemic covid 19 Era“. AL-ASASIYYA: Journal Of Basic Education 5, Nr. 2 (23.06.2021): 47–58. http://dx.doi.org/10.24269/ajbe.v5i2.4425.
Der volle Inhalt der QuelleAnnotation:
The purpose of this study was to find out in-depth the education pattern of school cultural values to increase the students’ character values of Muhammadiyah School in Bangunjiwo Kasihan Bantul of the Covid 19 Pandemic era. This research is qualitative research with a qualitative descriptive approach. The results of this research showed that: The Pattern of School Cultural Education in School of Muhammadiyah in Bangunjiwo Kasihan Bantul Yogyakarta of the Covid 19 pandemic era covers: (1) Reading Culture the Qur'an and general science; (2) Dhuha qiyamul lail prayer; (3) Praying of Jama'ah, Dhuhur, and Asar to train students regularly in congregation in a mosque around the school or the students’ home that it becomes a habit. (4) Smile, Greetings, Greetings, Polite and Polite Habits, (5) fasting (Sunnah Monday-Thursday or fasting the obligatory Ramadhan. After obtaining a regular school culture, students got the transformation of character values, namely: (1) the culture of reading Al-Qur'an sharpens faith and faith as well as general science which is useful for increasing religious values and scientific insight; (2) Dhuha prayer, the obligatory prayer 5 times in congregation and tahajud prayer increased the value of faith and piety; (3) fasting (Sunnah Monday-Thursday or fasting the obligatory Ramadhan increased the value of faith, morals, and self-control.
26
Wright, Arthur M. „A political prayer: Praying the Lord’s Prayer in Caesar’s empire“. Review & Expositor 118, Nr. 4 (November 2021): 468–86. http://dx.doi.org/10.1177/00346373221099310.
Der volle Inhalt der QuelleAnnotation:
For many Christians around the world, the Lord’s Prayer is the most common prayer they pray, often on a daily or weekly basis. The temptation is to hear the word “prayer” and think strictly about spiritual matters. When this prayer of Jesus is read and interpreted in its Roman imperial context, however, it takes on new layers of meaning that are profoundly political. It has a significant bearing on how people of faith live under the dominion of empire while seeking to fully realize an alternative vision of God’s kingdom and justice on earth.
27
Mattiro, Syahlan, Syihabuddin Syihabuddin, Aceng Kosasih und Lham Lham. „Nilai dan Kepercayaan Masyarakat Banjar Terhadap “Air Doa” Dari Tuan Guru“. Equilibrium: Jurnal Pendidikan 10, Nr. 3 (06.09.2022): 303–13. http://dx.doi.org/10.26618/equilibrium.v10i3.7936.
Der volle Inhalt der QuelleAnnotation:
Abstract :The belief in the prayer water from Tuan Guru is a belief in the Banjar community to a Tuan Guru to ask for prayer when they are having a problem in their daily life. Prayer water is water that has been read a prayer by Tuan Guru with the source of prayer based on verses from the Holy Qur'an. The writing in this study aims to find out how the people of Banjar believe in the prayer water read by Tuan Guru and find out the values contained in the prayer water belief.The method used in this study is a qualitative research method, the data source is purposive sampling with an ethnographic approach through observation and interview techniques. The results of this study found: 1) Belief in prayer water in the Banjar community is divided into five namely knowledge about origins, reasons for asking for prayer water, motives for asking prayer water, how to pray for prayer water, taboos on prayer water, and the impact of prayer water . 2) The values contained in the belief in the prayer water of Tuan Guru are three values: First, religious values in the form of prayers. Second, social values, namely the existence of friendship, the attitude of helping each other, the existence of affection, the existence of communication and the presence of courtesy towards the Master. Third, the material value is in the form of monetary gifts and gifts in the form of objects, which are given by the community to Tuan Guru after asking for prayer water. The belief in the water of prayer from Tuan Guru in the Banjar community in the village of Karya Jadi, Tabukan District, Barito Kuala Regency, has existed for a long time which was then passed down from generation to generation until now.Keywords: Faith, Prayer Water, Values
28
Suharso, Suharso. „NILAI-NILAI ISLAMI DALAM NOVEL API TAUHID KARYA HABIBURRAHMAN EL SHIRAZY: KAJIAN SOSIOLOGI SASTRA“. EDU-KATA 6, Nr. 1 (28.02.2020): 11–18. http://dx.doi.org/10.52166/kata.v5i1.1788.
Der volle Inhalt der QuelleAnnotation:
The purpose of this study is to describe the values of faith, worship, and morals contained in the novel Api Tauhid by Habiburrahman El-Shirazy. This researchis a type of qualitative research, which is a study that does not use calculation of numbers. In this study researchers used library research. In collecting data usingdocument review techniques or commonly called documentation analysis. Data analysis in this study through three stages, including: data reduction, data presentation, and conclusion. Islamic values contained in the novel Api Tauhid include: the values of the faith which include planting the value of faith, faith in God, faith in the destiny of Allah, and faith in the last day. The values of worship include prayer on time, guarding against immoral acts, recitation, prayer, and preaching. Moral values include respect for parents, respect for experts, respect for the government, inferiority, courtesy, and honesty.
29
Naseri, Christopher. „Suffering and Prayer in the Messianic Community of Jas 5:13a“. Verbum Vitae 39, Nr. 4 (17.12.2021): 1159–74. http://dx.doi.org/10.31743/vv.12452.
Der volle Inhalt der QuelleAnnotation:
Jas 5:13a encourages anyone within the community who suffers to pray. The text does not, however, specify whether the prayer is for the elimination of suffering or for the grace to endure it. The aim of this work, therefore, is to identify the purpose of the prayer proposed in v. 13a. The method employed is an analysis of v. 13a in its immediate context of Jas 5:13-18. The study reveals that the phrase “prayer of faith” in v. 15a offers significant clues as to the purpose of the prayer in v. 13a. The prayer of faith is a renewal of one's commitment to God and their trust in God. The invitation to pray in v. 13a is therefore a request to reaffirm that commitment to God in time of trials. The conclusion is that James is calling on Christians who suffer to reiterate their commitment to God despite their trials, and to pray for the grace to courageously endure their challenges.
30
Hidayat, Elvin Atmaja. „Learning to Pray Better: Exploration of Jesus’ Prayer Life and His Our Father“. MELINTAS 37, Nr. 1 (09.12.2022): 1–14. http://dx.doi.org/10.26593/mel.v37i1.6285.
Der volle Inhalt der QuelleAnnotation:
In the midst of the busy world and various other problems in life such as the pandemic that seems endless, people tend to feel bored, afraid, and depressed. Prayer as a means of communication with God is one of the simple ways in which the believers can find help and comfort. Prayer becomes a spiritual activity that has the potential to raise the mood, to contribute a sense of peace, optimism, and courage. However, even among the Christians not everyone knows how to pray. One might need a spiritual director, one of whose duties is to guide the faithful in prayer. One can be a guide in prayer if he or she is experienced and really passionate about faith. The most important model in the Christian prayer life is Jesus himself. According to the Gospels, his life is filled with prayer activities at all times and in various places, and his life can be seen as a ‘prayer’ as it is always directed to God, his Father. Jesus gives a beautiful prayer that becomes a model of all prayers, namely the “Our Father”. This article spiritually explores how Jesus teaches his disciples to pray from a practical point of view. With his “Our Father” Jesus teaches how to pray properly and correctly from particular aspects, one of which is to whom one should pray and what things one should ask for in prayer. By way of this exploration, one can learn that Jesus is “a master of prayer” to learn from to pray better.
31
Badino, Paola, Marta Licata, Francesca Monza, Omar Larentis und Rosagemma Ciliberti. „Between Medicine and Faith“. Acta medico-historica Adriatica 19, Nr. 1 (2021): 101–12. http://dx.doi.org/10.31952/amha.19.1.5.
Der volle Inhalt der QuelleAnnotation:
The monastery of Saint Catherine of Sasso was built overhanging the eastern shore of Lake Maggiore in the municipality of Leggiuno (VA). In particular, our paper concerns the relics housed in the Sacellum of the church of St. Caterina. According to the tradition, the first Sacellum dedicated to the saint was built before the 16th century over a medieval hermit’s refuge. The chronicle, the Historieta, remembers that, in the 12th century, a merchant of Arolo, Alberto Besozzi, survived the lake crossing shipwreck and made a vow to St. Catherine of Alexandria. He decided to retreat in prayer in a cave on that part of the coast. The Sacellum, now incorporated in the monastery complex (at the bottom of the central nave of the church), preserved human remains of Blessed Alberto in the past. We present the important role that the Sacellum and the relics have played not only for the faith, but also for the devotion of pilgrims and local people. In this context, this monument is related to the sense of religiosity and spirituality that pervaded medieval life, where every form of prayer is to be materialized in the physicality of a tangible creation.
32
ullah, Hafeez. „http://habibiaislamicus.com/index.php/hirj/article/view/227“. Habibia islamicus 5, Nr. 3 (08.09.2021): 43–56. http://dx.doi.org/10.47720/hi.2021.0503u04.
Der volle Inhalt der QuelleAnnotation:
Prayer is the first duty after faith, which has to be offered five times a day. The Holy Prophet (S.A.W) declared it to be the Pivot of Islam and the sublimity of a Muslim. That is why the Holy Quran and Hadith have put emphasis on its observance. In verse no 238 of surah Al Baqarah emphasis have been put on the offering of all the prayers in the best way. But along with it special emphasis have been put on the observance of Salat-e-Wusta i-e the middle prayer permanently, which surly shows its importance and priority. Now which of the prayer is meant by Salat-e-Wusta? The scholars of Islam differ in the determination of the said term. Imam Razi (R.A) has described the detail of the sayings regarding the said verse in his Tafseer Mafateh Al-Ghaib (Tafseer Kabeer) with very lengthy arguments, the study of which makes easy the determination of Salat-e-Wusta.
33
van Oudtshoorn, Andre. „Prayer and Practical Theology“. International Journal of Practical Theology 16, Nr. 2 (Mai 2013): 285–303. http://dx.doi.org/10.1515/ijpt-2012-0018.
Der volle Inhalt der QuelleAnnotation:
Abstract The command to pray invites believers to critically engage with their broken reality with a view of transforming it in the light of the new reality in which they participate in Christ. Practical theology, operating in the context of the bi-polar and tense relationship between theory and praxis, should be expanded to accommodate prayer as the inner mode of its operations to embrace the existential dimension of the faith praxis, instead of simply limiting itself to a socio-scientific empirically based descriptive paradigm. This implies that practical theology has to be embedded within the church as the domain of faith. Prayer, understood within the context of practical theology, offers a critique of theological theories that do not adequately address the implications for God, the world and believers inherent in the new anthropological status that the invitation to pray confers on those who pray. Prayer also critiques the existing praxis in three ways: it is, firstly, a transformational act in itself; it, secondly, acknowledges its own inadequacy to accomplish the needed transformation and is thus able to critique its own methodologies and practices; and, thirdly, it continues to hope for the transformation of the existing praxis based on the promise of the presence of God in and through the Spirit of Christ in the church. In looking beyond the existing praxis to God, believers are called to continually work and pray for signs of the coming Kingdom to be realised within their world.
34
Howard, Christine. „Inter-faith Week of Prayer for World Peace“. Practical Pre-School 2009, Nr. 104 (September 2009): 13–14. http://dx.doi.org/10.12968/prps.2009.1.104.44084.
Der volle Inhalt der Quelle
35
Cottier, †Cardinal Georges. „Prayer and the Fundamental Structure of the Faith“. Nova et vetera 14, Nr. 4 (2016): 1051–65. http://dx.doi.org/10.1353/nov.2016.0068.
Der volle Inhalt der Quelle
36
Russell, Brian. „Developing Derrida Pointers to Faith, Hope and Prayer“. Theology 104, Nr. 822 (November 2001): 403–11. http://dx.doi.org/10.1177/0040571x0110400602.
Der volle Inhalt der Quelle
37
Darmanto, Ag Efendi, und Don Bosco Karnan Ardijanto. „IMPLEMENTASI KEGIATAN DOA REMAJA KATOLIK (REKAT) DI PAROKI SANTO HILARIUS KLEPU“. JPAK: Jurnal Pendidikan Agama Katolik 19, Nr. 1 (13.04.2019): 49–62. http://dx.doi.org/10.34150/jpak.v19i1.219.
Der volle Inhalt der QuelleAnnotation:
Prayer was very important in Jesus’ life and the saints’ lives. Prayer also becomes the important need in the faithfuls’ life. Prayer is a mean to fight againts the devil and the power of sin. Prayer is also an expression of faith in God. It also becomes the way of human being to always remember to God. There are some problems: what is prayer? How do the Catholic teens of St. Hilarius’ Parish, Klepu pray together? What kind of benefits of praying together for the Catholic Teens in St. Hilarius’ parish, Klepu? What kind of impedements in praying together that the Catholic Teens of St. Hilarius’ Parish experience? The aims of this research are: to clarify the definition of prayer, to explain how the Catholic Teens of Hilarius’ parish, Klepu to do their praying together, to explain the benefits of prayer together for the Catholic Teens of St. Hilarius’ parish, Klepu. Finally, to identify various factors that supporting or inhibiting the practice of prayer of the Catholic Teens of St. Hilarius’ parish, Klepu. This research used qualitative research methods. In this study there are 10 respondents consisting of 4 male respondents and 6 female respondents. They are between 13-15 years old. They are members of St. Hilarius’ parish, Klepu. The conclusions of the research are: 1) The Catholic Teens of St. Hilarius’ parish, Klepu know the understanding of prayer. 2) The Catholic Teens of St. Hilarius’ parihs, Klepu already carry out prayers in certain times either personally or communal prayer in St. Hilarius’ parish, Klepu. 3) The Catholic Teens of St. Hilarius’ parish, Klepu understand that the benefits of communal prayer are: creating a partnership or relationship with God and friends, as well as the means to develop their personality.
38
Anggoro, Antonius Puri. „Allah Membangkitkan Dia: Doa Kepercayaan Mazmur 16 Sebagai Nubuat Kebangkitan Yesus“. Lux et Sal 2, Nr. 2 (28.07.2022): 63–72. http://dx.doi.org/10.57079/lux.v2i2.57.
Der volle Inhalt der QuelleAnnotation:
The Church learned to believe in God the Father from Jesus. Jesus taught us how to trust the Father in His prayers. Psalm 16 is a prayer of confidence that New Testament writers attribute to Jesus. Jesus, in all his humanity, prayed this psalm with such confidence that he would be able to carry out His Father's will to give Himself as a ransom for many. He died on the cross and went into the grave. Nevertheless, this belief and obedience of Jesus bear the fruit of life. He was raised by the Father and glorified at His right hand. This is conveyed in the teaching of faith by Peter (Acts 2:25-28) and Paul (Acts 13:35). In this formulation, the Church is invited to enter into Jesus' trust in God the Father so that she can share in His resurrection and glory.
39
Embree, Christina. „Intercessory Prayer across Generations: A Case Study“. Christian Education Journal: Research on Educational Ministry 14, Nr. 1 (Mai 2017): 128–43. http://dx.doi.org/10.1177/073989131701400111.
Der volle Inhalt der QuelleAnnotation:
The American church, much like the surrounding society, has become more age segregated with age-specific ministry defining the landscape of the church. However, Scripture indicates that generational discipleship, the passing of faith from one generation to another, is the normative practice of a community of faith, which requires the interaction and engagement of multiple generations. Intercessory prayer has been shown to have positive effects on a variety of social relationships and is a spiritual discipline available to all, regardless of age or spiritual maturity. This article explores the possibility of intercessory prayer being used as a vehicle to connect generations and create space for increased generational interactions within a local church context.
40
Kostruba, Nataliia. „THE CONCEPT OF "FAITH" IN YOUNG PEOPLE’S CONSCIOUSNESS: THE PSYCHOLOGICAL ANALYSIS“. Psychological journal 6, Nr. 10 (30.10.2020): 100–106. http://dx.doi.org/10.31108/1.2020.6.10.10.
Der volle Inhalt der QuelleAnnotation:
The article analyses psychologically-linguistically the verbal representations of the concept of “faith”. A free associative experiment was used in the research to identify the meaning of the examined concept in native speakers’ cognitive consciousness. The respondents received ten words-stimuli related to religious discourse. In this article, we analyze associations evoked by “faith” word. The research sample included 246 students with average age of 18.6 years from Lesia Ukrainka Eastern European National University, students studied biology, psychology and publishing business. During the associative experiment revealing verbal representation of the concept of “faith”, we obtained only 286 reactions that included 131 different associations. The most frequent associative reactions to “faith” were: “hope”, “God”, “in God”, “love” and “prayer”. The processing of the obtained associations for “faith” was carried out according to the grammatical criterion, which allowed us to reveal the predominance of paradigmatic reactions to the word-stimulus. As for the logical criterion, central reactions were most often among associations obtained for “prayer”. The associations obtained for “faith’ were analyzed according to thematic criteria, which allowed us to distinguish ten different thematic categories: religion, God, hope, emotions and feelings, strength, society, convictions, soul, beliefs, name. The most numerous thematic groups were responses connecting “faith” with religion, God and hope. The thematic groups of “soul”, “beliefs” and “name” were the least numerous among the obtained associations. The vast thematic diversity can indicate students’ unawareness about the concept of “faith”. Cluster analysis revealed that the verbalized concept of “faith” is represented by two semantic groups of associations: “hope” and “God - emotions and feelings”. Thus, young people view faith not only through the prism of the divine (religion, spirituality) and its peripheral components (prayer, confession), but also try to understand faith as hope and support. We see the prospects for further research in further psycholinguistic analysis of religious discourse, namely the functioning and use of religious concepts in mass-media.
41
Robinson, Beverly J. „Faith Is the Key and Prayer Unlocks the Door: Prayer in African American Life“. Journal of American Folklore 110, Nr. 438 (1997): 408. http://dx.doi.org/10.2307/541666.
Der volle Inhalt der Quelle
42
Danielewiczowa, Magdalena. „Modlitwy Kazimierza Wierzyńskiego“. Poradnik Językowy, Nr. 7/2022(796) (08.11.2022): 22–34. http://dx.doi.org/10.33896/porj.2022.7.2.
Der volle Inhalt der QuelleAnnotation:
This paper presents and discusses two main theses. Firstly, the author claims that, contrary to what is commonly thought, neither the subject matter nor the meaning of Kazimierz Wierzyński’s later poems differ significantly from the topics taken up in his debut volumes. The poet never lost his youthful faith in the order of the world, nor did he quench his admiration for the work of creation. It is the main and essential feature of his poetry. Secondly, an important element of Wierzyński’s poems, which reveals itself in various forms and shapes, is prayer. This form of expression is referenced directly in many titles and often functions as the central theme of the poems. Moreover, many of Wierzyński’s works represent exactly this speech genre. His volumes contain poetic prayers differing thematically and functionally, for all seasons and all times of a day, for various holidays, celebrations, and other occasions. The poetry by Kazimierz Wierzyński is in fact one big prayer of supplication, humility, delight, and thanksgivings. Keywords: poetic language – Kazimierz Wierzyński – speech genres – prayer.
43
Rofiki, Rofiki, Faridatul Jannah und Robiatul Adawiyah. „Bimbingan Islam Pada Pendidikan Anak Usia Dini“. Al Tahdzib: Jurnal Pendidikan Islam Anak Usia Dini 1, Nr. 2 (05.11.2022): 89–98. http://dx.doi.org/10.54150/altahdzib.v1i2.109.
Der volle Inhalt der QuelleAnnotation:
The research objective is to describe guidance activities that can be carried out at Early Childhood Education Institutions. The research method is descriptive qualitative through a library study approach. Data collection techniques with documentation studies and data processing with reduction, data presentation and drawing conclusions. The results of the study: the method of religious guidance in early childhood can be carried out individually and in groups through in-class learning. The forms of religious guidance that can be carried out are (1) prayer guidance by teaching prayer movements. (2) speech guidance to train children's speaking courage. (3) prayer guidance to love Rasulullah SAW. (4) Koran guidance to teach hijaiyanh letters and recite the Koran fluently. (5) guidance on the pillars of faith and pillars of Islam so that children can memorize the pillars of faith and Islam.
44
Cater III, John James, und Keanon J. Alderson. „How Faith Affects the Leadership of U. S. Family Firm Owners“. Journal of Management, Spirituality & Religion 19, Nr. 4 (01.08.2022): 390–421. http://dx.doi.org/10.51327/dhpi9374.
Der volle Inhalt der QuelleAnnotation:
How does faith matter in today's business world? Family businesses are the dominant organizational form globally. Yet, religion in family firms has been under-researched for many years, with only limited articles published in the past two decades. While our study focused on the Christian faith, we recognize the contributions of other religions to family businesses. The significant influence of faith needs to be better understood by Christians and others alike to promote harmonious relationships within and between faith groups. In a qualitative study, we examine the utilization of faith-led values among the owners of 15 U.S. multigenerational family firms, using a grounded theory approach and the theoretical lens of family systems theory. We analyzed the reported perceptions of 33 family firm owner-manager and family-manager respondents, focusing on the impact of faith on relationships with stakeholders, including, but not limited to family members, employees, and customers. These perceptions were based on the respondents' faith, their practice of prayer at work, prayer for the business, and the acknowledgment of God's power. Therefore, we propose that a faith system is central for such family firm leaders in addition to the family, business, and ownership systems. We depict the faith system as the hub of a wheel with spokes representing the family, business, and ownership systems driving the family firm. We summarize our findings with six propositions.
45
Fagunwa, Omololu. „African Pentecostalism and the 1918 Influenza Pandemic: The Supernatural Amid the Fearful and Implications for the COVID-19 Pandemic“. Christian Journal for Global Health 7, Nr. 5 (21.12.2020): 52–64. http://dx.doi.org/10.15566/cjgh.v7i5.455.
Der volle Inhalt der QuelleAnnotation:
Infectious outbreaks that lead to epidemics and pandemics are dreaded because of the adverse health, economic, and social effects. The 1918 pandemic caused by the H1N1 influenza virus killed 40 million people worldwide. Like the case of COVID-19, the pandemic of 1918 kept Christians, as well as people of other faiths, from worshipping together. However, African indigenous Pentecostal movements and groups emerged in various part of the continent around the same time. This period was the time of huge Pneumatic experience and spiritual awakening. The Pentecostals devoted themselves to building their faith and ceaseless prayer during that time, and this has become the foundation of the doctrine and theological instructions of most African Initiated Churches. Because are no studies that consider the 1918 flu pandemic and Pentecostal response in Africa, this study was undertaken. The time of the 1918 pandemic appeared to be a good opportunity for spiritual awakening. Intense prayer prevailed during those times and teaching and exposition about prayer formed the core of the theology of most African Initiated Churches. Pandemics often bring devastation but could also be an opportunity for spiritual awakening through prayer, love in action, social justice, compassion and care.
46
O'Collins, Gerald. „The Church and the Power of Prayer for “the Others”“. Horizons 41, Nr. 2 (10.11.2014): 211–29. http://dx.doi.org/10.1017/hor.2014.75.
Der volle Inhalt der QuelleAnnotation:
This article critically examines the views of Jacques Dupuis, Gavin D'Costa, and Francis Sullivan on the church's intercession for those of other living faiths or of no faith at all. After clarifying what the Scholastic terminology of “final” and “moral” causality means, it shows how 1 Timothy and Vatican II's Constitution on the Sacred Liturgy elucidate intercession for “others.” Here a rich tradition of philosophical-theological reflection on the efficacy of prayer can no longer be ignored. Finally, intercession for “others” is inspired by love for them, and brings the faithful to share in Christ's priestly ministry for the whole world. In these ways, the article aspires to open up new themes for the theology of religions.
47
Meisenhelder, Janice Bell, und Emily N. Chandler. „Faith, Prayer, and Health Outcomes in Elderly Native Americans“. Clinical Nursing Research 9, Nr. 2 (Mai 2000): 191–203. http://dx.doi.org/10.1177/105477380000900207.
Der volle Inhalt der Quelle
48
Fitschen, Steven. „When Prayer Fails: Faith Healing, Children, and the Law“. Pneuma 30, Nr. 2 (2008): 329–30. http://dx.doi.org/10.1163/157007408x346528.
Der volle Inhalt der Quelle
49
Morden, Peter J. „C. H. Spurgeon and prayer“. Evangelical Quarterly 84, Nr. 4 (30.04.2012): 323–44. http://dx.doi.org/10.1163/27725472-08404003.
Der volle Inhalt der QuelleAnnotation:
Prayer was a vital dimension of C. H. Spurgeon’s life and ministry that has not been given the detailed, critical treatment it deserves. Analysis of his prayer life uncovers a diverse and complex web of influences. ‘Spiritualities’ which shaped Spurgeon include High Church alongside the more obvious Puritan and evangelical. Cultural movements such as Romanticism also shaped him through, for example, his espousal of the ‘faith principle’. The article also argues that, despite this complexity, Spurgeon was invariably christocentric and crucicentric in his approach to and practice of prayer, and that he valued the corporate dimension of prayer highly. The complex strands were woven together to make a consistent whole.
50
Waltman, Joshua C. „Psalms of Lament and God’s Silence: Features of Petition Not Yet Answered“. Evangelical Quarterly 89, Nr. 3 (26.04.2018): 209–21. http://dx.doi.org/10.1163/27725472-08903002.
Der volle Inhalt der QuelleAnnotation:
As the most prevalent category of psalms, the psalms of lament paint an especially poignant picture of the distress often involved in the life of faith and the petitions of God’s people. Often, these psalms express a desire for God to intervene and make his presence known as it appears to the psalmists that he has remained silent in the midst of present crises. The theological message of these prayers, in conjunction with the message of the Psalter on whole, reflects the dynamic of the prayer relationship the faithful have with God. These prayers in particular, moreover, provide a framework by which God’s people can appeal to God in the midst of his apparent hiddenness, or silence.