Trust,organisational boundaries and gender: Mothers Prayers in Ukraine

This article is focused on the Ukrainian branch of an international prayer network Mothers Prayers and its relations with the hierarchy of the Greek Catholic Church. The argument made here can be located within investigations on the transformations of religion and gender relations under Soviet socialism and the post-Soviet conditions (Buckley 1997; Kormina et al. 2015; Luehrmann 2011; Ngo and Quijada 2015; Wanner 2012). While a gender-focused analysis can undoubtedly help us understand some crucial aspects of this movement’s development, here I put forward a complementary interpretation which stresses the need to understand religious vitality and the role of religion, including religious organisations such as churches, in social and political struggles as an outcome of the Soviet secularisation project. The secularisation politics in the Soviet Union resulted both in the appearance of an ‘ambient faith’ (Engelke 2012; Wanner 2014) in unexpected areas of life and in changes of how people perceive the role of religious organisations in religious and political life. I argue that the praying mothers mobilise their motherhood to challenge the male-dominated hierarchical religious organisation in ways that are implicit and indirect, but nevertheless significant.     

‘To Whom Say You Your Pater Noster?’: Prayer on the Eve of the Scottish Reformation

In 1551, a resident English Dominican, Richard Marshall, sparked a fierce controversy in St Andrews, Scotland, by arguing in a sermon that the Lord’s Prayer, the ‘Our Father’, should be prayed to God only and not to the saints. According to John Foxe, the dispute led to much cursing, a regional synod, and one Franciscan fleeing the city in disgrace. The St Andrews quarrel was one of many controversies about prayer in sixteenth-century Europe. Why was prayer such a contentious topic? Scottish prayer controversies revealed a fundamental struggle between traditional and reformist views over the value of ritual in relating to God. Protestants like George Wishart, Catholic reformers like Marshall and Archbishop John Hamilton, and more radical ‘devotional humanists’ like the poet, Sir David Lindsay, proclaimed new understandings of prayer that undermined the structures of traditional devotion by pitting the personal and vernacular aspect of prayer against priestly Latin ritual.     

The Pattern in Jade: The Vision of Possibility and the Challenge of a Sustainable Future

Physicist David Bohm and biochemist Ilya Prigogine began a dialogue that implied a deep, structuring, primordial harmony within life. In classical Chinese this harmony is referred to as Li (理), which also designates the elegant, natural pattern found in jade. This article emphasizes the ways that perception of primordial harmony gives way to a vision of possibility and to the creative intelligence and action necessary for meeting the challenges we face. Insights from Bohm, Prigogine, and others on releasing outmoded thinking and actions are integrated with contemplative traditions, Eastern and Western philosophy, and pragmatic strategy making.     

Marginal Musical Spaces at St Aldates,Oxford

St Aldates is a large Charismatic Anglican church in the centre of Oxford. The music of the regular Sunday services stands within the tradition of Contemporary Worship Music and the musical leaders cultivate an intentional sense of consistency. Within this environment, individuals are often expected to set aside existing musical tastes and attachments, adopting an attitude of worship regardless of their relationship to the musical environment. Away from the Sunday services there are a number of more marginal musical spaces in which a wider range of musical forms find expression. In this article I draw on third-space theory and my own ethnographic fieldwork to explore the alternative musical dynamics which two such spaces open up and the different relationships which they enable between individuals’ diverse musical attachments and the musical life of the church. In line with divergent streams in the literature, I suggest that these spaces carry both productive and disruptive potential, both challenging and supporting prevailing musical norms.     

Relationship Between Private Religious Activity and Physical Functioning in Older Adults

This study sought to further understand the relationship between physical functioning and use of private religious activity in older adults. Subjects were age 65 or older from urban and rural counties in North Carolina who participated in the Duke University Established Populations for Epidemiologic Studies of the Elderly (Duke/EPESE). A total of 3,851 subjects responded to a question that inquired about their use of prayer, meditation, or Bible reading in 1986. Their response was correlated to number of impairments in activities of daily living (ADLs) (n = 3,791). Subjects who indicated use of private religious activity either dailyor neverhad the greatest number of impairments. Those who prayed or meditated one time per weekhad the least number of impairments. This cross-sectional finding is explained in terms of both changes in private religious activity in response to increasing physical disability and changes in physical disability in response to private religious activity. Previous research has found that prayer is often used as an effective coping mechanism with various sicknesses and chronic conditions. Further studies are needed to examine older individuals' health over time and evaluate their use of private religious activity to see its impact over time on physical disability.     

Why Even a Believer Should Not Believe That God Answers Prayers

Recent studies provide some support for the idea that prayer has curative powers. It is argued that even if prayers are effective in these kinds of cases it cannot be because God is answering them. While many have challenged theological explanations for the efficacy of prayer on epistemic grounds, the argument presented here concludes that the theological explanation conflicts with the standard conception of God. In particular, if God answers prayers in these kinds of cases then God is immoral.

John Bridges's Tools of Persuasion: Prescription,Dispensation, and Early Christianity in A Defence of the Government Established(1587)

Abstract

Prayer was central to the worship and everyday life of both clergy and laity in late medieval England. This paper explores how far domestic prayer changed in the early modern period. After a brief historiographical and methodological survey, it is suggested that in the period 1540-1640, Protestant clergy were anxious for the laity to acquire the ‘gift’ of composing their own prayers for use in family worship and closet, though they did countenance the use of suitably Protestant set forms as a temporary ‘crutch.’ However, many parishioners apparently preferred to persist with prepared forms, some composed by clergy, others by lay authors with rather different emphases to their pastors. The radicalism of many who ‘prayed with the Spirit’ in the 1640s and 1650s produced some caution among moderate clergy on the wisdom of encouraging parishioners to ‘conceive’ their own prayers. This was one reason why the period 1660-1720 witnessed an Indian summer of publication of set forms by both clergy and laity.     

Written prayers and religious coping in a paediatric hospital setting

Hospitalised children represent a threatened future to parents. Such stressors call forth people's coping styles. Some individuals cope religiously or spiritually, and religious coping through prayer may be utilised. A sample of prayers written in a paediatric hospital chapel was coded by styles of religious coping evident within them. Styles associated with coping to gain control of their situation and with coping by seeking comfort from God were present. Seeking to cope for gaining control of a situation was more common than seeking comfort from God during the event. Written prayers did not contain evidence of coping by making meaning. Regression analysis showed that the probability of writing a prayer to gain control decreased over time and a trend towards increasing probability of writing a prayer expressing coping by seeking God's comfort. Clinical implications are discussed. Future research should include a larger sample and cognitive interviews with prayer writers.     

Religiosity,happiness, health,and psychopathology in a probability sample of Muslim adolescents

The aim of the present study was to explore the religiosity associations with the self-rating scales of happiness, mental health, physical health, anxiety, and depression. A sample (N?=?6,339) of Muslim Kuwaiti adolescents was recruited. Their ages ranged from 15 to 18. They responded to four self-rating scales to assess religiosity, happiness, mental health, and physical health, as well as the Kuwait University Anxiety Scale, and the Center for Epidemiologic Studies-Depression Scale. Boys had higher mean scores on happiness, mental health, and physical health than did girls, whereas girls had higher mean scores on religiosity, anxiety, and depression. All the correlations were significant in both sexes. They were positive between each of the self-rating scales of religiosity, happiness, mental health, and physical health, and negative between these four rating scales and both anxiety and depression. A high-loaded and bipolar factor was disclosed and labelled “Religiosity and well-being vs. psychopathology.” In the stepwise regression, the main predictor of religiosity was happiness in both sexes.     

The religious life and happiness of Protestants involved with the charismatic movement

This research compared the religious lives and happiness of American Protestants involved in the charismatic movement and those not involved in it. Data from the General Social Survey were used to answer the research questions. After controlling for basic demographic variables, the results of multivariate analysis indicated that Protestants involved in the charismatic movement attend religious services and pray more frequently; however, they are not significantly happier than those not involved in the movement. The results of this research suggest that happiness can be enhanced when people participate in religious services frequently; however, the ecstatic worship style and theological perspective of the charismatic movement do not make its participants happier than those who do not participate in the movement.