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  1. James Aerthayil (1977). The Hesychast Method of Prayer. Journal of Dharma 2:204-216.
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  2. Adrian Andreescu (2011). Rethinking Prayer and Health Research: An Exploratory Inquiry on Prayer's Psychological Dimension. International Journal of Transpersonal Studies 30 (1-2):23-47.
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  3. Bruce Ellis Benson & Norman Wirzba (eds.) (2005). The Phenomenology of Prayer. Fordham University Press.
    This collection of ground-breaking essays considers the many dimensions of prayer: how prayer relates us to the divine; prayer's ability to reveal what is essential about our humanity; the power of prayer to transform human desire and action; and the relation of prayer to cognition. It takes up the meaning of prayer from within a uniquely phenomenological point of view, demonstrating that the phenomenology of prayer is as much about the character and boundaries of phenomenological analysis as it is about (...)
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  4. Mark Cauchi (2005). The Infinite Supplicant: On a Limit and a Prayer. In Bruce Ellis Benson & Norman Wirzba (eds.), The Phenomenology of Prayer. Fordham University Press
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  5. David H. Chandler (2013). Kant on Prayer. In Margit Ruffing, Claudio La Rocca, Alfredo Ferrarin & Stefano Bacin (eds.), Kant Und Die Philosophie in Weltbürgerlicher Absicht: Akten des Xi. Kant-Kongresses 2010. De Gruyter 847-858.
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  6. Lorenzo Chiesa (2012). Of Bastard Man and Evil Woman, or, the Horror of Sex. Film-Philosophy 16 (1):199-212.
    Lars von Trier’s Antichrist (2009) has often been described as a ‘gothic’, if not straightforwardly ‘horror’ movie. While this claim could easily be challenged with regard to strict genre definitions, it is doubtless the case that the film deals very explicitly with fear, first and foremost the female protagonist’s fear of herself, which is placed at the top of the so-called ‘pyramid of fear’ drawn by her therapist/wanna-be-Saviour partner. My opinion is that Antichrist perfectly displays the horrific effects of the (...)
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  7. Isaac Choi (forthcoming). Is Petitionary Prayer Superfluous? Oxford Studies in Philosophy of Religion.
  8. David M. Ciocchi (2002). The Religious Adequacy of Free-Will Theism. Religious Studies 38 (1):45-61.
    In this paper I question the claim that the increasingly popular position known as ‘free-will theism’ or ‘the open view of God’ supports a rich religious life. To do this I advance a notion of ‘religious adequacy’, and then argue that free-will theism fails to be religiously adequate with respect to one of the principal practices of the religious life – petitionary prayer. Drawing on current work in libertarian free-will theory, I consider what are likely the only two lines of (...)
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  9. J. Caleb Clanton (2014). George Santayana and the Problem of Petitionary Prayer. American Journal of Theology and Philosophy 35 (2):108-128.
    Scholars of the classical American philosophical tradition have not written much about prayer, despite the fact that almost every single one of the major figures of this tradition acknowledged its significance. The gap in the literature is notable in the case of George Santayana, who discusses prayer in several of his major works. And of all the classical American philosophers, Santayana may have the most fully developed treatment of prayer, particularly as it relates to the problem of petitionary prayer. Yet (...)
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  10. Caleb Cohoe (2014). God, Causality, and Petitionary Prayer. Faith and Philosophy 31 (1):24-45.
    Many maintain that petitionary prayer is pointless. I argue that the theist can defend petitionary prayer by giving a general account of how divine and creaturely causation can be compatible and complementary, based on the claim that the goodness of something depends on its cause. I use Thomas Aquinas’s metaphysical framework to give an account that explains why a world with creaturely causation better reflects God’s goodness than a world in which God brought all things about immediately. In such a (...)
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  11. Brian Davies (2011). Prayer. In Brian Davies & Eleonore Stump (eds.), The Oxford Handbook of Aquinas. Oxford University Press
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  12. Mary Rute Gomes Esperandio & Kevin Lee Ladd (2013). Oração e Saúde: questões para a Teologia e para a Psicologia da Religião (Prayer and Health: issues for theology and psychology of religion) - DOI: 10.5752/P.2175-5841.2013v11n30p627. [REVIEW] Horizonte 11 (30):627-656.
    A pesquisa quantitativa tem sido predominante nos estudos sobre oração. A partir de uma abordagem qualitativa baseada na análise de conteúdo, este estudo examina as relações entre oração e saúde. Os dados são provenientes de 104 vídeos com entrevistas gravadas com participantes de igrejas Católicas, Protestantes e Pentecostais. A análise levantou quatro categorias descritivas do uso da oração: 1. Como estratégia de coping (enfrentamento) (62,5%); 2. Para manter viva a espiritualidade (15,3%); 3. Como técnica de empoderamento mútuo (8,6%); 4. Como (...)
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  13. Antony Flew & D. Z. Phillips (1967). The Concept of Prayer. Philosophical Quarterly 17 (66):91.
    Many contemporary philosophers assume that, before one can discuss prayer, the question of whether there is a God or not must be settled. In this title, first published in 1965, D. Z. Phillips argues that to understand prayer is to understand what is meant by the reality of God. Beginning by placing the problem of prayer within a philosophical context, Phillips goes on to discuss such topics as prayer and the concept of talking, prayer and dependence, superstition and the concept (...)
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  14. Peter J. Floriani (1988). A Prayer for Canonisation. The Chesterton Review 14 (4):641-644.
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  15. W. Paul Franks (2009). Why a Believer Could Believe That God Answers Prayers. Sophia 48 (3):319-324.
    In a previous issue of this journal Michael Veber argued that God could not answer certain prayers because doing so would be immoral. In this article I attempt to demonstrate that Veber’s argument is simply the logical problem of evil applied to a possible world. Because of this, his argument is susceptible to a Plantinga-style defense.
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  16. J. R. Geiger (1931). Psychology and Prayer. Pacific Philosophical Quarterly 12 (1):38.
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  17. Jerome I. Gellman (1997). In Defense of Petitionary Prayer. Midwest Studies in Philosophy 21 (1):83-97.
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  18. Stephen Happel (1981). Prayer and Sacrament: A Role in Foundational Theology. The Thomist 45 (2):243.
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  19. Friedrich Heiler (1933). Prayer. Philosophical Review 42:342.
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  20. Ronald W. Hepburn (1966). The Concept of Prayer. Philosophical Books 7 (2):23-25.
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  21. Harry Hoffner Jr (1983). A Prayer Of Muršili Ii About His Stepmother. Journal of the American Oriental Society 103 (1):187-192.
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  22. Daniel Howard-Snyder (2008). The Puzzle of Prayers of Thanksgiving and Praise. In Yujin Nagasawa & Erik J. Wielenberg (eds.), New Waves in Philosophy of Religion. Palgrave Macmillan
    in eds. Yujin Nagasawa and Erik Wielenberg, New Waves in Philosophy of Religion (Palgrave MacMillan 2008).
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  23. Daniel Howard-Snyder & Frances Howard-Snyder (2010). The Puzzle of Petitionary Prayer. European Journal for Philosophy of Religion 2 (2):43 - 68.
    The fact that our asking God to do something can make a difference to what he does underwrites the point of petitionary prayer. Here, however, a puzzle arises: Either doing what we ask is the best God can do or it is not. If it is, then our asking won’t make any difference to whether he does it. If it is not, then our asking won’t make any difference to whether he does it. So, our asking won’t make any difference (...)
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  24. Claire Katz (2007). "On A Word And A Prayer": Education, Prayer, and the Affirmation of Faith. Journal of Textual Reasoning 5 (1).
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  25. Martin Laird (2005). The “Open Country Whose Name is Prayer”: Apophasis, Deconstruction, and Contemplative Practice. Modern Theology 21 (1):141-155.
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  26. Lawrence Masek (2000). Petitionary Prayer to an Omnipotent and Omnibenevolent God. Proceedings of the American Catholic Philosophical Association 74 (Suppl.):273-283.
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  27. D. Macleod Matheson (1951). Writings From the Philokalia on Prayer of the Heart. [REVIEW] Hibbert Journal 50:297.
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  28. Gervase Mathew (1936). The Prayer of Quiet. Blackfriars.
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  29. Hannah More (1819). Moral Sketches of Prevailing Opinions and Manners, Foreign and Domestic with Reflections on Prayer. T. Cadell & W. Davies.
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  30. Francis William Newman (2009). The Controversy About Prayer. The Works of Francis William Newman on Religion 9:1-8.
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  31. Ossory (1910). Prayer, I. Hibbert Journal 9:650.
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  32. Paramananda & Ramakrishna Vedanta Centre (1977). Book of Daily Thoughts and Prayers. Monograph Collection (Matt - Pseudo).
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  33. Daniel T. Pekarske (1990). Santayana on Laughter and Prayer. American Journal of Theology and Philosophy 11 (2):143 - 152.
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  34. Porter (2012). A Prayer. The Chesterton Review 38 (3-4):611-611.
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  35. George John Romanes (1984). Christian Prayer and General Laws Being the Burney Prize Essay for the Year 1873, with an Appendix on the Physical Efficacy of Prayer.
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  36. A. S. S. (1967). The Concept of Prayer. [REVIEW] Review of Metaphysics 21 (2):376-377.
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  37. S. A. S. (1967). The Concept of Prayer. Review of Metaphysics 21 (2):376-377.
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  38. Tania ap Siôn (2007). Listening to Prayers: An Analysis of Prayers Left in a Country Church in Rural England. Archive for the Psychology of Religion 29 (1):199-226.
    This study builds on a long-established tradition within the psychology of religion concerned with the analysis and interpretation of prayer. Drawing on 917 prayer-cards le in one rural church over a sixteenth-month period, the analysis distinguishes between three aspects of intercessory and supplicatory prayer defined as reference, intention, and objective. Results of the analysis showed that only 4% of prayer requests had the prayer author as a key focus, and that there was a preference to pray for other people and (...)
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  39. Saul Smilansky (2014). A Moral Problem About Prayer. Think 13 (36):105-113.
    At a time of acute danger, people commonly petition God for help for themselves or their loved ones. Such prayer seems natural and, indeed, for believers, reasonable and acceptable. But once we closely examine what is actually happening in such situations, we see that frequently such prayer is not morally innocuous. I present a number of examples which illustrate the difficulty, and argue that even assuming the benevolence of the deity does not suffice to make such prayer legitimate.
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  40. Saul Smilansky (2013). A Moral Problem About Prayer: Smilansky a Moral Problem About Prayer. Think 13 (36):105-113.
    At a time of acute danger, people commonly petition God for help for themselves or their loved ones. Such prayer seems natural and, indeed, for believers, reasonable and acceptable. But once we closely examine what is actually happening in such situations, we see that frequently such prayer is not morally innocuous. I present a number of examples which illustrate the difficulty, and argue that even assuming the benevolence of the deity does not suffice to make such prayer legitimate.
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  41. Nicholas D. Smith (2013). Philosophical Reflection on Petitionary Prayer. Philosophy Compass 8 (3):309-317.
    If God actually answers prayers that petition him for something, then it seems he is willing to withhold some good from the world unless and until someone prays for those goods. But how is this compatible with His benevolence? On the other hand, if God is dedicated to providing every good to us that we may need, it would seem that He would provide these to us even if we did not pray for them. But if so, it would appear (...)
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  42. Nicholas D. Smith & Andrew C. Yip (2010). Partnership with God: A Partial Solution to the Problem of Petitionary Prayer. Religious Studies 46 (3):395 - 410.
    Why would God make us ask for some good He might supply, and why would it be right for God to withhold that good unless and until we asked for it? We explain why present defences of petitionary prayer are insufficient, but argue that a world in which God makes us ask for some goods and then supplies them in response to our petitions adds value to the world that would not be available in worlds in which God simply supplied (...)
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  43. Charles Stewart (1910). Prayer. Hibbert Journal 9:892.
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  44. Columba Stewart & S. B. O. (2008). Prayer. In Susan Ashbrook Harvey & David G. Hunter (eds.), The Oxford Handbook of Early Christian Studies. OUP Oxford
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  45. Anna Louise Strong (1910). The Psychology of Prayer. Philosophical Review 19 (3):352-353.
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  46. Eleonore Stump (1999). 40 Petitionary Prayer. In Eleonore Stump & Michael J. Murray (eds.), Philosophy of Religion: The Big Questions. Blackwell Publishers 353.
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  47. Eleonore Stump (1984). Petitionary Prayer. In J. Houston (ed.), American Philosophical Quarterly. Handsel Press 81 - 91.
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  48. Đuro Šušnjić (2005). Žetva Značenja: Simboli, Svetac, Molitva, Trojica. Čigoja Štampa.
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  49. Charles Taliaferro (2007). Prayer. In P. Copan & C. Meister (eds.), The Routledge Companion to Philosophy of Religion. Routledge 617--625.
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  50. Edward Dee Tarleton (1990). Petitionary Prayer and the Logical Coherence of Theism. Dissertation, The Southern Baptist Theological Seminary
    The purpose of this dissertation was to use the practice of petitionary prayer as an instrument for challenging the logical coherence of various theistic models of God. Similar to the problem of evil, petitionary prayer questions what sense it makes to suppose that there is an omnipotent, omniscient, benevolent, immutable, providential, personal God. If in fact it does make sense to suppose that there is a God with these attributes, then there is the further question as to how the divine (...)
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