The belief in miracle, as a modality of spiritual/religious coping strategy in the face of stress and psychic suffering, has been discussed in psychological literature with regard to its positive or negative role on the health and well-being of patients and family members. In contemporary times, where pseudo-conflicts between religion and science should have been long overcome, there is still some tendency of interpreting belief in miracle – as the possibility of a cure granted by divine intervention, modifying the normal (...) course of events in a bleak medical diagnosis – as having unhealthy impacts in the care and treatment of health. This position seeks to find a base in the three characteristics of hoping in a miracle, frequently pointed out by psychological literature: it would imply a negation of reality instead of its confrontation; it would be a coping strategy focused on emotion instead of the problem; it would imply seeking to modify the supposed desire of God by extra-natural facts. In this study, we shall critically discuss this position and the dangers of its crystallization by the use of SRC scales in which the act of praying for a miracle is previously classified as a negative strategy. We revisit some tendencies in psychological literature about the subject, taking into consideration the various facets of miracle, sociocultural facts, elements of idiographic nature, and their profound outcomes in the lives of people especially in health contexts. We illustrate the dangers of a hasty generalization of the results of nomothetic studies about the role of belief in miracle with two examples of research in the Brazilian context: one carried out with pregnant women with fetal malformation and the other with family members caring for children and adolescents with cancer under chemotherapeutic treatment. In both studies, the results do not confirm the predominance of the negative aspects associated with the act of praying for a miracle, which we discuss and analyze in light of the phenomenological perspective. In this perspective, “pray for a miracle”, as experienced by patients and caregivers, can be recognized as an act of openness to life, bolstering hope, and the resignification of reality in the psyche. (shrink)

In this paper, I argue that atheists who think that the issue of God's existence or non-existence is an important one; assign a greater than negligible probability to God's existence; and are not in possession of a plausible argument for scepticism about the truth-directedness of uttering such prayers in their own cases, are under a prima facie epistemic obligation to pray to God that He stop them being atheists.

This article addresses the research question: “How do Dutch highly educated Muslim women of Moroccan descent use prayer in dealing with problems?” The theoretical framework was mainly based on the work of Pargament et al. regarding religious coping. The empirical part of the study consisted of a quantitative and a qualitative part. This article presents results of the quantitative part. For the quantitative part of our research, 177 questionnaires were collected using snowball sampling. We asked respondents about their praying practices (...) and their ways of religious coping, using the Brief RCOPE. The connection and communication in their prayer with a loving, caring, benevolent God is the main religious way in which these Muslim women of Moroccan descent cope with all kinds of problems. This use of prayer as a way of coping can be clarified through the psychological functions of religiosity and prayer that are suggested by Pargament, Koenig, and Perez. Prayer could help them in: finding meaning, being master over their circumstances and controlling their emotions, finding comfort and closeness to God, experiencing intimacy with others and closeness to God, and transforming their way of life. We did find few negative religious coping strategies, such as negative feelings towards God or alienation. This is in line with research results of Abu Raiya and Pargament. As Islam implies surrender to God, it may be difficult for Muslims to admit their religious distress, doubts, and struggles. (shrink)

Saul Smilansky has argued that, since acts of petitionary prayer are best understood as requests, not desires, there may be many more impermissible prayer acts than one might expect. I discuss Smilansky’s analysis and argue that his conclusion follows only for those who do not believe in an omnipotent, omniscient, and perfectly benevolent deity and take advantage of what Smilansky calls the theist’s ‘moral escape clause’. However, I take my argument to lead us to a variant of the problems of (...) evil and petitionary prayer instead of a problem with Smilansky’s reasoning, requirng us to either abandon at least one of three properties commonly assigned to God or else to abandon an intuitive account of prayer that makes it morally impermissible to pray for morally impermissible ends. (shrink)

In this paper, I consider what difference knowledge of outcomes – both past and future – might make to the rationality of praying for them on a traditional theistic model. More specifically, I address four questions: (1)‘Could it be rational to pray for outcomes one knows will obtain?’; (2)‘Could it be rational to pray for outcomes one knows will not obtain?’; (3)‘Could it be rational to pray for outcomes one knows have obtained?’; (4)‘Could it be rational to pray for outcomes (...) one knows have not obtained?’. I argue that, on certain common theistic assumptions, the answer to all of these questions is yes. (Published Online January 15 2007). (shrink)

In this article, I consider what states of knowledge of the value of outcomes are consistent with a classical theist's praying to God that He bring about those outcomes. I proceed from a consideration of the cases which seem least problematic (the theist knows these outcomes to be ones which would be, at least after they've been prayed for, best or at least good), through a consideration of cases where the outcomes prayed for are ones the goodness and badness of (...) which the theist is agnostic about, to consider finally praying for outcomes that the theist knows would be bad at the time he or she is praying for them. I conclude that even prayers of this last sort should, albeit only on rare occasions, be prayed. (shrink)

In this paper, I defend the claim that we have good reason to think that God can (and maybe does) answer prayers for the dead, and, perhaps surprisingly, these reasons hold even if one is agnostic on Purgatory. I examine philosophical discussions on the efficacy of both petitionary prayer and praying for the past: showing that the reasons offered for efficacious prayers of those types apply to prayers for the dead as well. Hence, supposing that we have good reasons to (...) think that God can/does grant petitions or that God can answer prayers about the past, we have similarly strong reasons to think that prayers addressed to God for the dead can be efficacious. (shrink)

What is everyday life like under a militarized pandemic where the brute force of the state is deployed to contain an outbreak? What lifeworld is generated against the backdrop of authoritarian control? What holds us together when our lives are quarantined? I will answer these questions by looking at the practice of mass listening. In particular, I look at a recorded prayer to provide a picture of an island life. In this essay, I call attention to what may be termed (...) the vernacular will to life in a carceral regime in the context of the COVID-19 pandemic. Using the oratio imperata as a case study, I think more broadly about the meaning of freedom, restraint, and contingency. Namely, I describe the lifeforce buried in everyday acts of praying wherein repressive social forces, be they the police or religious authorities, come to enable world-making possibilities for ordinary lives in paradoxical ways. I argue that the recorded prayer helps us to grasp the dynamics of repression and agency. Using memoir and ethnography, I propose the theory of vernacular biopoetics to explore the possibility of freedom in a carceral condition wherein the constriction of spaces becomes an opening for alternative forms of imagination. (shrink)

The Prophetic hadith “pray with your leader,” which G. H. A. Juynboll argued originated with Shuʿba b. al-Ḥajjāj, urges Muslims to observe the prayer both at its appointed time and with an imam who delays its performance. An isnād analysis that factors in the different readings of the tradition could not reproduce Juynboll’s result and yielded significantly earlier dates of origin for the oldest two variants: the early 60s/680s and the early 80s/700s. It is argued that the tradition was invented (...) and distributed in reaction to activists who disapproved of Umayyad religious practice, especially the postponement of the ṣalāt. Two of the regime’s representatives in Iraq, the governors Ibn Ziyād and al-Ḥajjāj, were publicly accused of delaying the ṣalāt at the time the tradition was circulated. The tradition constituted thus an early articulation of the quietism that would later become a characteristic of Sunnism. (shrink)

In a Jewish context, it seems, it is a naïve consensus view that in praying liturgically one aims to express to God, in the manner of ordinary, interpersonal conversation, those thoughts stated by the text. But on this ordinary conversation model (OCM), a problem of insincerity arises when, as commonly happens, the text states a claim the practitioner does not believe. The idea of redeeming one's prayer by reinterpretation is, I argue, incompatible with OCM. Another strategy, which finds some encouragement (...) in Jewish tradition, is to try inducing the missing belief. I further argue, however, that for one's expression of a belief to be proper, in the sense of being authentic, this belief must be corroborated by the evolving, diachronically largely‐coherent understanding distinctive of one's person—a requirement which an induced, otherwise‐missing belief cannot fulfill. This, I suggest, provides some reason to seek a model of liturgical prayer different from OCM. (shrink)

In this article, we give much needed attention to the nature and value of corporate prayer by drawing together insights from theology, philosophy, and psychology. First, we explain what it is that distinguishes corporate from private prayer by drawing on the psychological literature on joint attention and the philosophical notion of shared situations. We suggest that what is central to corporate prayer is a “sense of sharedness,” which can be established through a variety of means—through bodily interactions or through certain (...) environments. Second, we argue that corporate prayer, when understood as a kind of shared situation, enables common knowledge, as well as a kind of alignment between participants. Through this process, participants’ attention is focused on the same target and affiliation between participants increases. Thus, we suggest, one benefit of understanding corporate prayer as a shared situation is that it establishes and deepens a sense of community in such a way that common purposes and goals can be enacted more effectively. (shrink)

Prayer has long been a staple in the proverbial Jewish medical toolbox. While the vast majority of relevant prayers seek renewed health and prolonged life, what might prayers for someone to die look like? What ethical dimensions are involved in such liturgical expressions? By examining both prayers for oneself to die and prayers for someone else to die, this essay discerns reasons why it may be good and even necessary to pray for a patient's demise.

As a continuation of the previous paper,Praying for a Miracle – Negative or Positive Impacts on Health Care, published in this research topic, this second paper aims at delving deeper into the same theme, but now from a simultaneously practical and conceptual approach. With that in mind, we revisit three theoretical models based on evidence, through which we can understand the role of a miracle in hospital settings and assess its impact in health contexts. For each of the models described, (...) we seek to illustrate the possible outcomes of belief in miracles as a modality of religious coping in situations of stress and suffering experienced by patients and caregivers in the face of gloomy diagnoses on coming across the limits of medicine to revert certain illnesses (e.g., child cancer) or biological conditions (e.g., fetal malformation). We posit that the judgment about how such a mechanism is healthy or not for each of the people involved (patient, caregiver, and/or health professional) depends on the modulation between the conception of the miracle adopted by the patient and/or caregiver and the concrete outcomes of the way of responding to the situations that accompany the gravity of the illness or condition. To better understand this process of psychological modulation that accompanies belief in miracles, we revisit the concepts of spirituality, religiosity, and religion, pointing out the connections and distinctions between them from a phenomenological perspective. We then present a conceptual model that takes these connections and distinctions into consideration to foster an understanding of miracles, their relations with the diversity of experiences of people who meet in hospital settings (patients, caregivers, and health professionals), and their respective impacts on healthcare. (shrink)

Three medical ethicists take varied and often opposing stands on the ethical, social, and political issues that arise when religious and medical practices conflict. The interchange focuses on the tensions between the belief systems, institutional practices, and health-related decisions of Christian Scientists and those of a secularized medically oriented, broader society.

This study examines the influence of Christian religion on corporate decisions related to human rights in the United States. Specifically, it examines the empirical association between a company's human rights practices and the Christian religiosity in its local community, as well as individual CEO religiosity in the United States, both of which have not been tested in prior studies. Employing a large sample from the United States, we find a congruent association between the “human rights friendly” practices of a company (...) and the Christian religiosity of the local community. This novel finding is robust to a diverse set of tests. In addition, we find that the association between Christian religiosity in the United States and human rights is more significant in reducing human rights concerns, than it improves human rights strengths. This study interprets these results as upholding the religious morality hypothesis, namely, that companies located in areas with higher religiosity are likely to engage in more human rights-friendly practices, and the United States. Christians consider religion as an influencing factor that encourages managers to embrace human rights. Furthermore, this study finds that individual religious managers tend toward more human rights-friendly practices, supporting our religious manager hypothesis. (shrink)

Ritual cannot be interpreted by a root metaphor of evolution, without reducing ritual's necessary intention. We must rather understand ritual as humanizing revolution. We have therefore two questions. First, What part does ritual have in human reckoning with reality? Second, What part does ritual have in the step to the specifically human? To the first question, the answer is proposed: ritual is that embodiment of our discourse with God and one another, by which we are made available and vulnerable to (...) reality. To the second question, the answer is proposed: as embodied prayer, ritual is the complement to that address of God which posits our ontologically specific humanity, Parodying Aristotle, we may say that we are the sacrificing animals. (shrink)

This article shows the similarities between early Christian and Rabbinic prayer, particularly the latter's emphasis on kavanah, which describes an inner activity that must precede recitation. We suggest the evangelical appropriation of the term may be helpful, and offer guidance on its implementation.

During a time period spanning from 2013 to 2015, Robert Neville published the three volumes of his magnum opus on Philosophical Theology, selected aspects of which will be the main focus of my attention in this essay.1 Rather than hover at ten thousand feet and try to provide a broad overview or a bare sketch of Neville's thought as he developed it there, I have decided to take the plunge, to focus my attention more narrowly on specific issues, while trying (...) also to illuminate as much of the rest of his philosophical theology as I possibly can. This means lingering over volume one of his trilogy, on Ultimates, to a greater extent than I do with either volume two, on Existence, or volume three, on Religion.2 Within... (shrink)

Cet article explore la place et les activités cultuelles des femmes juives dans la France du Nord et surtout dans l’Allemagne des xiiie et xive siècles. La place centrale de la synagogue dans la vie juive des communautés ashkénazes au Moyen Âge incite à retracer le rôle qu’y tenaient les femmes et à évaluer leur participation rituelle. La démonstration est menée à partir de quatre études de cas. La première concerne les gestes cultuels de la fameuse Dulcea, épouse du rabbin (...) allemand R. Eleazar b. Judah. Sont étudiées ensuite les questions relatives à la présence des femmes menstruées dans les synagogues, à leur participation à la cérémonie de la circoncision et, enfin, à l’évolution des attitudes vis-à-vis des femmes donatrices. Fondé sur des sources liturgiques, archéologiques, halakhiques et poétiques, cet article montre à quel point les femmes étaient actives et présentes dans les synagogues du monde ashkénaze, et apporte des éléments de compréhension à une évolution, sensible à partir du xiiie siècle, qui vise à les séparer voire les marginaliser. (shrink)

The mid-eighth-century Old Irish text known as the poems of Blathmac is a long devotional composition meditating on the mystery of Christ’s cross and its significance for salvation history. Since the discovery and subsequent publication of the text nearly six decades ago, the work has garnered considerable scholarly interest for its linguistic and socio-historical value, but many aspects of its devotional orientation remain less systematically explored. This article examines the poems’ devotional discourse by focusing on the intersections of martyrdom and (...) memory in Blathmac’s composition. Taking as a starting point the text’s intended use as a prayer, the discussion considers how the text’s overarching interest in exemplary acts of self-sacrifice relates to the practices of ritual commemoration, and how these strategies of collective memory work to convey and sustain a shared understanding of Christian identity. (shrink)

Hagiographical studies have seen significant advances in Franciscan scholarship over the last half a century with new critical editions of central texts being prepared. The fruits of this research have been made available in English translations, from the Omnibus of the Sources for the Life of St Francis to the publication of Francis of Assisi: Early Documents in three volumes with an excellent index at the turn of the new millennium. The examination of the life of Francis of Assisi is (...) now gravitating towards liturgical texts in order to gauge the image of the saint projected during the sacred liturgy in the Mass and the Divine Office. There is a growing realization that these liturgical texts did much to condition... (shrink)

This paper explores the factory regime in the ‘Sun'1 food processing factory in Turkey, drawing on participant observation in the factory, informal interviews with women workers and in-depth interviews with the managers of the factory's ‘gherkin department’ in which I worked. This paper argues that the ‘Sun’ bottling and canning factory is best understood through my concept of the ‘familial factory regime’. By ‘familial factory regime’ I mean a factory regime in which the features of the extended patriarchal family are (...) used to manage the labour force by obtaining women workers’ consent. Indeed, the paper suggests that there is a tendency for patriarchy to be reconstituted in the workplace through the presence of a familial factory regime. 1‘Sun’ is a pseudonymous name of the factory, which I gave it because of the heat. (shrink)

Considerable progress is being made in robotics, with robots being developed for many different areas of life: there are service robots, industrial robots, transport robots, medical robots, household robots, sex robots, exploration robots, military robots, and many more. As robot development advances, an intriguing question arises: should robots also encompass religious functions? Religious robots could be used in religious practices, education, discussions, and ceremonies within religious buildings. This article delves into two pivotal questions, combining perspectives from philosophy and religious studies: (...) can and should robots have religious functions? Section 2 initiates the discourse by introducing and discussing the relationship between robots and religion. The core of the article (developed in Sects. 3 and 4) scrutinizes the fundamental questions: can robots possess religious functions, and should they? After an exhaustive discussion of the arguments, benefits, and potential objections regarding religious robots, Sect. 5 addresses the lingering ethical challenges that demand attention. Section 6 presents a discussion of the findings, outlines the limitations of this study, and ultimately responds to the dual research question. Based on the study’s results, brief criteria for the development and deployment of religious robots are proposed, serving as guidelines for future research. Section 7 concludes by offering insights into the future development of religious robots and potential avenues for further research. (shrink)