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  1. S. Abashin (2014). A Prayer for Rain: Practising Being Soviet and Muslim. Journal of Islamic Studies 25 (2):178-200.
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  2. Robert Merrihew Adams & D. Z. Phillips (1970). The Concept of Prayer. Philosophical Review 79 (2):282.
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  3. James Aerthayil (1977). The Hesychast Method of Prayer. Journal of Dharma 2:204-216.
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  4. 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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  5. Saint Aselm (1945). Prayer to a Guardian Angel. New Blackfriars 2 (s16):65-65.
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  6. 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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  7. Maurice Bloomfield (1926). On Vedic Dhénā, "Prayer," "Song"On Vedic Dhena, "Prayer," "Song". Journal of the American Oriental Society 46:303.
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  8. Gerald Bobango (1979). The Educational Administration Professor's Prayer. Educational Studies 10 (1):52-52.
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  9. Frank G. Bosman (2016). ‘Teach Us the Secret Runes’. The Lord’s Prayer in Heliand. Perichoresis 14 (2):39-51.
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  10. Constance B. Bouchard (1996). Consorting with Saints: Prayer for the Dead in Early Medieval France.Megan McLaughlin. Speculum 71 (3):731-733.
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  11. Henry R. T. Brandreth (1945). The Week of Prayer for Christian Unity. New Blackfriars 26 (298):19-22.
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  12. Joel P. Brereton & Jan Gonda (1991). Prayer and Blessing: Ancient Indian Ritual Terminology. Journal of the American Oriental Society 111 (2):410.
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  13. Daniel F. Callahan (1983). Prayer, Patronage, and Power: The Abbey of la Trinité, Vendôme, 1032-1187Penelope D. Johnson. Speculum 58 (2):492-494.
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  14. Paul Casperz (1973). Liturgical Prayer and the Lgnatian Exercises. New Blackfriars 54 (633):72-80.
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  15. 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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  16. 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. pp. 847-858.
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  17. Subhasis Chattopadhyay (2014). Review of Hindu Samskaras: Socio-Religious Study of the Hindu Sacraments. Prabuddha Bharata or Awakened India 119 (8):501-2.
    This review addresses issues regarding the very shaping of Hinduism and the resistance that such shaping faces from non-Hindus. Non-Hindu polemic is challenged using Western methods.
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  18. 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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  19. Isaac Choi (2016). Is Petitionary Prayer Superfluous? Oxford Studies in Philosophy of Religion 7:32-62.
    Why would God institute the practice of efficacious petitionary prayer? Why would God not simply give us what we need before we ask? I examine recently proposed solutions to this puzzle and argue that they are inadequate to explain why an omniscient and perfectly good God would act differently in response to prayer. I propose that God has reasons to not always maximize a creature’s good, even in a sinless world, and that petitionary prayer functions as a means to reward (...)
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  20. 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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  21. 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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  22. Hugh Cleary (1991). Dynamics of Prayer and Anger. New Blackfriars 72 (846):79-88.
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  23. Humbert Clerissac (1936). Liturgical Prayer. New Blackfriars 17 (192):176-180.
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  24. Albert A. Cock (1924). XI.—Prayer: Psychologically and Metaphysically Considered. Proceedings of the Aristotelian Society 24 (1):185-212.
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  25. 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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  26. Rupert Croft-Cooke (1927). A Prayer. New Blackfriars 8 (82):34-34.
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  27. John Dalrymple (1965). The New Theology and the Life of Prayer. New Blackfriars 46 (541):571-577.
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  28. James Danaher (2012). Contemplative Prayer & the 21st Century. New Blackfriars 93 (1046):446-456.
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  29. Brian Davies (2011). Prayer. In Brian Davies & Eleonore Stump (eds.), The Oxford Handbook of Aquinas. Oxford University Press.
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  30. Scott A. Davison (2017). Petitionary Prayer: A Philosophical Investigation. Oxford University Press UK.
    This volume explores the philosophical issues involved in the idea of petitionary prayer, where this is conceived as an activity designed to influence the action of the all-knowing, all-powerful, perfectly good God of traditional theism. Theists have always recognized various logical and moral limits to divine action in the world, but do these limits leave any space among God's reasons for petitionary prayer to make a difference? Petitionary Prayer: A Philosophical Investigation develops a new account of the conditions required for (...)
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  31. John M. Dillon & Andrei Timotin (eds.) (2015). Platonic Theories of Prayer. Brill.
    is a collection of ten essays on the topic of prayer in the later Platonic tradition. Composed by a panel of distinguished scholars, they offer a comprehensive view of the various roles and levels of prayer characteristic of this period.
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  32. Y. Dutton (2005). 'An Innovation From the Time of the Bani Hashim': Some Reflections on the Taslim at the End of the Prayer. Journal of Islamic Studies 16 (2):147-176.
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  33. Eknath Easwaran (1986). Gandhi and Prayer. Acorn 1 (2):13-15.
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  34. 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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  35. Edwin Essex (1921). Prayer. New Blackfriars 2 (13):35-35.
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  36. 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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  37. Peter J. Floriani (1988). A Prayer for Canonisation. The Chesterton Review 14 (4):641-644.
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  38. David F. Ford (1985). Prayer and Righteous Action: Exploring Bonhoeffer's Suggestion. New Blackfriars 66 (781-782):336-347.
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  39. 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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  40. J. R. Geiger (1931). Psychology and Prayer. Pacific Philosophical Quarterly 12 (1):38.
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  41. Jerome I. Gellman (1997). In Defense of Petitionary Prayer. Midwest Studies in Philosophy 21 (1):83-97.
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  42. Katherine J. Gold (2014). A Prayer for the Baby. Narrative Inquiry in Bioethics 4 (3):200-202.
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  43. Nadejda Gorodetzky (1942). The Prayer of Jesus. New Blackfriars 23 (263):74-78.
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  44. Moshe Greenberg & Samuel E. Balentine (1995). Prayer in the Hebrew Bible: The Drama of Divine-Human Dialogue. Journal of the American Oriental Society 115 (2):320.
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  45. Peter Madsen Gubi, A Qualitative Exploration Into How the Use of Prayer in Counselling and Psychotherapy Might Be Ethically Problematic.
    Aim: This research article contributes to the debate on the value and limitation of the use of spiritual strategies, like prayer, in counselling by disseminating the insights that were gained from a qualitative study of mainstream counsellors whose work includes prayer. Method: Participants were 19 British Association for Counselling and Psychotherapy -accredited and Churches Ministerial Counselling Service -approved counsellors who use prayer in their practice. They were interviewed, and the data were analysed using Interpretative Phenomenological Analysis. Results: The data reveal (...)
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  46. W. Chris Hackett (2015). Prayer, the Political Problem. Philosophy and Theology 27 (1):209-233.
    This essay attempts to describe some basic aspects of the political logic of religious belief by reference to some recent work of Sarah Coakley. It does so in two parts. First we examine two models of God, the model of “competition,” shared by pop atheism and religious fundamentalism, and the model of “cooperation,” as espoused by classical religious belief. As an explication of this latter model, in the second part we examine what I term the “doxological feminism” of Sarah Coakley (...)
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  47. Stephen Happel (1981). Prayer and Sacrament: A Role in Foundational Theology. The Thomist 45 (2):243.
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  48. Friedrich Heiler (1933). Prayer. Philosophical Review 42:342.
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  49. Ronald W. Hepburn (1966). The Concept of Prayer. Philosophical Books 7 (2):23-25.
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  50. 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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