Prayer,Patronage, and Personal Agency in Nicaraguan Accounts of Receiving International Aid

This article examines how religious beliefs and practices influence the reception of international relief and development aid in impoverished communities. Specifically, I explain how Nicaraguan recipients’ prayers both enhance and constrain their ability to assert themselves as “empowered” actors during aid interactions. Data come from observations and interviews over a two‐year period with 81 Nicaraguans in communities that receive aid from Christian development organizations. Compared to secular constructions of aid interactions, prayers provide space for Nicaraguans to position themselves as influential actors effecting change for themselves or their families. Through prayers, recipients portray themselves as influencing the actions of more powerful parties, including God and potential donors. They also pray for donors’ well‐being, thereby offering spiritual reciprocity for material gifts. However, the same prayers that empower individuals at the interpersonal level constrain their ability to envision transformation of social structures. These findings shape understandings of prayer as aligning actions, of the moral and social dimensions of receiving care from strangers, and of the complex and contradictory ways religious practices influence discourses of empowerment and development.     

Liturgy, Art and Politics

This article examines the category of "liturgy" in its relation to aesthetics, ethics and politics. It is argued that liturgy occupies a unique mediating position between art and politics, for, on the one hand, it ensures that the political points perpetually beyond itself, and, on the other hand, the artistic is prevented from lapsing into a "magic circle" of compensatory reality or merely "fine" art. Alternative aesthetic formulations, for example, that of Adorno, are examined and shown to be problematic and ultimately nihilistic and unrealizable. By contrast, a liturgical aesthetic is shown to have a genuine ethical practicability. Modernity is then examined. It is argued that late capitalist structures—including (contra Paul Piccone) is apparently opposed structures, such a post-Fordist organicism—can be seen as a kind of anti-liturgy liturgy, or, one might say here, "ritual" (for all the latter term's more dubious post-nineteenth century assumptions can here be assumed), which has produced an entirely self-perpetuating minimal automated subjectivity. Finally, it is concluded that the manifold problems faced by non-liturgical aesthetics and politics can be reduced to this separation of the ideal from the real. This separation is further examined. The lineaments of a specific liturgical tradition—in this case, the Christian—and especially its eucharistic focus—are analyzed, and it is suggested that here one might find suggestions as to a fusion of the ideal and the real, and hence indications of how one might begin to outwit several of the problems in aesthetic and political theory already shown to involve difficulties.     

Suffering, Prayer, and Miracles

Unrelieved suffering leads many to ask, “How can I trust a miracle-working God, who will not help me or my loved ones?” From brief exegeses of Jesus' healing of a man born blind (Jn 9) and of Jesus' response to Pilate's murderous oppression (Lk 13), I argue that (1) God uses suffering to call its witnesses to repentance and to acts of steadfast love that fulfill the creation of humanity; (2) miracles are real, rare, and ambiguous; (3) God is good and powerful enough to deliver everyone decisively, but God's patient commitment to human freedom and universal reconciliation preclude it; (4) all suffering is sacrificial and will become meaningful; and that (5) there are at least three faithful and coordinate responses to suffering.     

Love and Liturgy

For two millennia Christians have assembled on the “day of the sun” to celebrate the liturgy together. But why do it? Why structure one's life in such a way that participation in ritualized religious activity is a fixed point in the weekly rhythm of one's comings and goings? The project of this essay is to identify reasons to engage in such activity that emanate from the Christian ethical vision. Fundamental to this vision is a contrast between an ethic of proximity, which enjoins us to attend to the needs of those near and dear, and an ethic of outwardness, which enjoins us to both attend to and open ourselves up to the needs of those who belong to various out‐groups. The Christian ethical vision enjoins an ethic of outwardness. A close look at the liturgies of the Eastern Christian tradition reveals the ways in which they express this ethic.     

Warrior Culture, Spirituality, and Prayer

Research has shown an increase in suicides by military veterans and law enforcement officers in the United States. Etiologic research elucidates warrior culture and subculture as contributing factors of this pathology. This paper examines the idiosyncratic nature and influence of warrior culture and subculture and offers recommendations to promote culture change. Faith-based spirituality and prayer are examined as adjunct modalities for stress management and emotional healing. Further research is recommended to assess the associated hidden cost factors and long-term financial impact of warrior culture on society.