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This article argues that the genre of prayer in Chronicles possesses a unique rhetorical impetus. It invites readers to join in the prayer and persuades them to follow the prayer's messages, which ultimately enables readers to transform their identity in accordance with the Chronicler's desired future. This article focuses on David's prayer in particular. David's prayer and its related context could serve to shape the members of the Yehud community as supplicants by p ortraying David as a model petitioner. The prayer persuades readers to perceive the specific aspects that David's penitential prayer communicates: 1) sin results in negative consequences, and 2) repentance should include a sacrifice since the external ritu al reverses Yhwh's anger and sym bolizes an offerer's devoted worship. The prayer functions to warn the post exilic members, as active supplicants, to be aware of their sinful situation and encourage s them to stand as sincere worshipers before Yhwh. [ABSTRACT FROM AUTHOR]

Interest in studying prayer has significantly increased because of the belief that it helps humanity to cope, particularly in times of crisis. Prayer is not just a communication with God, it is also an instrument of bond and embodied ritual among prayer litigants or people who belong to the same religious community. This article argues that divine violence, a sovereign act of God, was crucially needed by the litigants in order to guarantee human flourishing in the face of existential threat. The article studied how violent prayer—a genre of prayer that is targeted at the spirits underlying physical manifestation of suffering, pain, or crisis—was utilised by the Mountain of Fire and Miracle Ministries (MFMM) in Nigeria to cope with the fear and uncertainties occasioned by the COVID-19 pandemic. This article is part of an ongoing ethnographic research on "The Politics and Poetics of Violent Prayer in the Nigerian Pentecostal Churches", which began in 2021. I utilised ethnographic engagement, particularly interviews and participant observation, to attempt to understand what these prayer litigants are doing when they pray violently. [ABSTRACT FROM AUTHOR]

This essay explores a remarkable manuscript, the so-called Hileq and Bileq Haggadah (Paris, BnF Ms. Hébreu 1333), illuminated in southern Germany in the fifteenth century. Our focus, in particular, is on the image that accompanies the Shefokh ḥamatkha prayer, an invocation of God's vengeance upon nonbelievers. Here, we posit the role of the Shefokh ḥamatkha folio within the context of the Hileq and Bileq Haggadah, suggesting that its prominent position and extravagant visual program involve the reader–viewer in a performative scenario that inflects the meaning of the other images in the book as well as the enactment of the Seder ritual itself. The messianic import of the folio is underscored by its enactive language, both visual and oral, and predicated on the emotional communities that coalesced around the Passover ritual in the later Middle Ages. [ABSTRACT FROM AUTHOR]

The issue of socially responsible consumer behavior has been of great interest to researchers for years. It seems important to acquire knowledge about consumer behavior, especially among young people, who are a special group of consumers. In recent years, it is not only the purchasing power of young people that has been growing, but also the range of market choices they make. In this context, it is important to identify the determinants of consumer behavior to predict the directions of changes in the behavior of young people as consumers. One of the interesting research areas is determining the role of prayer, or more broadly, human spiritual development, in shaping consumer behavior. Some research suggests that there is a relationship between religion, or more precisely, religious practices and consumption. This work presents the most important definitions of a socially responsible consumer, presenting the most important aspects of this attitude. This work also presents previous research on the relationship between religiosity, prayer and consumer behavior. This research on the SRC attitude among young people was conducted using an online survey. The collected data were tested using the χ2 test of independence. Owing to the obtained results, it was possible to indicate the aspects of SRC in which the attitude to prayer is important. [ABSTRACT FROM AUTHOR]

The article focuses on the translation and interpretation of the ancient psalms known as the Odes of Solomon by Francis Acharya, a Cistercian monk in India. Topics include the historical background of the Odes, their significance as prayers and poetry, and the spiritual themes they convey, such as the intimate connection between humanity and the divine.

The Church's place in modern life has gone a lot beyond its original purpose of giving spiritual advice through religious groups. Through participant observation and a review of the literature, this paper examined how the Church, especially The Church of Pentecost (CoP), has changed over time in modern Ghana to promote patriotism and instil moral values in modern Ghana through its two flagship programmes-"National Development Conference 2023" and the "All Ministers Conference 2023". The findings of the research revealed that morals, unity, and national growth were emphasised at these conferences. There were teachings, prayers, workshops, and the raising of the Ghanaian flag as a symbol of how important it is to work together across party lines for national growth. The study highlighted key recommendations, including employing a holistic approach, promoting patriotic songs, fostering collaboration, upholding moral values, emphasizing the national flag, and transcending partisanship. The study concluded that media influence, equality, punctuality, and unity are essential in fostering patriotism and moral values for Ghana's growth and development. The paper contributes to the proactive role of the church in nurturing patriotism and moral values, providing valuable insights into nation-building and societal cohesion. [ABSTRACT FROM AUTHOR]

This article examines the request for prayers ὑπὲρ βασιλέων in 1 Timothy 2:1–2 by focusing on three exegetical questions: (1) Who are the βασιλεῖς? (2) Are prayers for βασιλεῖς distinguishable from prayers to βασιλεῖς? And (3) to whom is this exhortation directed? The article argues that the rhetorical construction of this passage emulates and internalizes imperial ideology, but the very act of imitation has the potential to cause colonial anxiety by obscuring the colonial subjects behind this document and by disrupting any attempt at fixed interpretation. [ABSTRACT FROM AUTHOR]

Prayer in human life enables directing attention to God and a transcendent goal beyond Earthly life. Singing has been present in the life of Israel since the oldest times, which is proved on the pages of the Holy Scriptures, in the Books of Exodus and Psalms. In the New Testament, there is a lot of encouragement to sing the glory of God in psalms and songs, as well as praising God Most High in Revelation. The Catholic Church is concerned with the quality of liturgical music through a number of recommendations and requirements defining the pieces that may become a part of the liturgy. Liturgical choir singing is a special form of common prayer. The aim of the present paper is to examine the effect of prayer by choral singing on human flourishing. The aim was achieved by analyzing recommendations of the Church on liturgical music, presenting the assumptions of the theoretical model investigating the effect of art on human flourishing, and then conducting empirical studies. Sixteen in-depth interviews were carried out with members of fourteen choirs. There were four groups of respondents according to their gender and family status. All obtained codes were organized into five main themes with four subcategories. They confirmed the assumptions of the model presented in the theoretical part and made it possible to identify the effect of choral singing on the performers' health and the improvement of their skills. In addition, they showed a direct relation between prayer and spiritual well-being when singing in a choir, a coherence of activities with values as well as the striving for happiness. [ABSTRACT FROM AUTHOR]

This article attempts to describe Poles' attitudes towards AI in the development of Christian prayer as a technology supporting prayer practices. Four research questions were formulated: 1. Do the frequency of prayer and engagement in religious practices influence the attitudes of Poles towards prayer programs/applications based on AI technology? 2. Does believers' age affect Poles' attitudes towards prayer programs/applications based on AI? 3. Does believers' place of residence affect the attitude of Poles towards AI-based prayer programs/applications? 4. Do current users of the prayer-supporting applications plan to continue using it, and are new believers considering using it in the future? Research hypotheses were adopted to verify the research problem, with the first, second, and third being positively verified. H1: The higher the level of prayer frequency and engagement in religious practices of respondents, the more conservative the attitude towards prayer programs/applications based on AI; H2: The age of respondents differentiates the attitudes of Poles towards prayer programs/applications. H3: The respondents' place of residence differentiates Poles' attitudes towards prayer programs/applications. H4: Most AI users plan to continue such usage in the future, while new practitioners will appear. [ABSTRACT FROM AUTHOR]

This article presents the role of selected motifs of prayer depicted in the works of first-wave Russian emigrants in the creation of a certain type of national mythology. The starting point of the considerations is a reflection on the status of emigrant literature at the time of its creation, during the period of political changes in the Soviet bloc, after the collapse of the Soviet Union, and today. From the beginning, émigré literature has served as a certain treasury of images and symbols, which are treated as necessary elements for maintaining the national identity of emigrants. The article presents selected motifs from the works of Ivan Shmelev's The Year of the Lord and Pilgrimage, and Boris Zaitsev's Saint Sergius of Radonezh, showing prayer as an element of ritual, as a collective request, and as an act of deep contact with God. The analysis of the selected examples shows that regardless of the literary form, narrative perspective, or the way the subject was presented, the writers showed prayer motifs in a patriotic context, while mythologizing pre-revolutionary Russia and bringing the idea of "Holy Rus" to life. In the years following the collapse of the Soviet Union, there has been an increased interest in emigrant literature, and the ideas contained therein have proven to be very important for the formation of the new national consciousness of Russians. Today, due to another political change in Russia and its political isolation, émigré literature is of renewed importance in Russian circles. The writers whose works are discussed in this study are regarded as the main Orthodox writers of the twentieth century, and the image of praying Russia is again the basis for building a new national identity. The study concludes with the observation that the value of emigrant literature should be studied in the context of the time of its creation. [ABSTRACT FROM AUTHOR]

This article addresses the making of heritage and the processes of sacralisation involved by investigating the heritage created after the rescue of the "Wild Boars", a Thai youth football team, from a flooded cave in July 2018. The unfolding story of this "epic rescue operation" was followed with tremendous engagement, locally, nationally and worldwide, an example of what I capture as "high-density events". Cave diver specialists and rescue equipment were flown in. Thousands of volunteers, mainly from Thailand but also from abroad, assisted. In Thailand, schools participated massively in nationwide Buddhist prayer sessions. Renowned holy monk Khruba Bunchum Yansangwaro directed his prayers to the boys and predicted they would be found alive. The massive involvement with the 18-days rescue operation generated a multiplicity of memes, photographs, books, documentaries, paintings, and statues. As religious and national heritage, this material lives on in various forms and exhibitions, including the cave, which was declared to become a "living museum" immediately upon the completion of the rescue. The analysis concerns three interrelated issues: First, I focus on the "instantaneous heritagization" of the event, asking: how to understand the processes that transform people, objects, and places into heritage overnight? Second, I bring in the role of emotions and moral imagination to shed light on the secular and religious sacralities produced and reproduced in the making of heritage. Third, I am interested in the impact of the heritage on the cave and its vicinity, bringing in issues of ownership and power over the event's legacy. [ABSTRACT FROM AUTHOR]

The paper explores the historical and philosophical roots of economic thought, drawing connections between the entrepreneurial mindset and the scholastic traditions that have shaped the conceptual landscape of free markets. Through a multidisciplinary approach, the paper examines how religious and scholastic influences have contributed to the development of economic ideas, providing a nuanced understanding of the ethical dimensions inherent in entrepreneurial endeavors. By unraveling the threads that connect entrepreneurship, prayer, and scholasticism, this paper also seeks to illuminate the symbiotic relationship between faith, intellectual heritage, and the principles that underpin free-market economies. [ABSTRACT FROM AUTHOR]

The article explores the connections between Dante's Purgatorio and monastic life, particularly the Rule of St. Benedict. The author focuses on Dante's use of the Psalms and hymns of the breviary, noting the similarities between the prayers in Purgatorio and the monastic Divine Office. The article also discusses the themes of ascent and healing in both Purgatorio and the monastic tradition. The author suggests that Dante may have been influenced by monastic communities he encountered, such as the Badia Fiorentina and Camaldoli. Overall, the article aims to contribute to the understanding of the monastic dimension in Purgatorio. [Extracted from the article]

Professional and avocational archaeologists have recovered thousands of perishable artifacts from caves and rockshelters across the southern US Southwest, but few have been radiocarbon dated. This article reviews thirty AMS radiocarbon dates obtained on perishable items from nine shrine caves in the Jornada and Mimbres Mogollon regions of south-central New Mexico and west Texas. Dates were obtained from fragments of tablitas, effigies, prayer sticks, projectile point foreshafts, and flat curved sticks. Several convey iconographic elements of the Jornada Style of rock art while others are implements and weapons, but all were deposited in shrine caves. Problems inherent in the dating of shrine cave deposits and perishable artifacts are reviewed and technical matters involving contamination, curation, context, and sample materials are discussed. Analysis reveals several significant trends, one of the most salient being that the Goggle-eye motif, a signature element of Jornada and Mimbres iconography, has greater antiquity than previously assumed. [ABSTRACT FROM AUTHOR]

The need to restore lost data on the last major war of the Russian Empire implies a comprehensive coverage of events during those years, including their non-combat component. Based on the study of the “Journals of Military Actions” of combat units, which reflect little-researched stories of non-combat realities of front-line life, the authors offer a new perspective on the military everyday life of the Russian Imperial Army. The article focuses on the “pleasant” and unexpected nuances of the daily lives of soldiers and officers during the difficult years of war. Researchers have turned to such facts of military reality during the specified period as the organization of the award procedure for the command staff and lower ranks, the organization of prayers as integral components of festive events, the conduct of state (imperial) and religious holidays, as well as recreational activities. This work provides an opportunity to obtain an objective understanding of the multifaceted life and everyday life of people in wartime conditions: when circumstances allowed, performances, games, and sports events were organized and held. Without theoretical knowledge in the field of psychology and stress management techniques, the command of the Russian army organized and encouraged activities aimed at alleviating the negative consequences of combat stress.

ÖZ: Yazının bulunmasından itibaren çeşitli yazıt ve belgelerde dua ve beddua kullanılmıştır. Dua ve beddualar, uygarlıkların ve toplumların değer yargılarını ortaya koyma ve inandıkları yüce varlıktan isteklerini veya istemediğini ifade etme şeklidir. Nitekim MÖ I. bin yılın ilk yarısında merkezi Tuşpa (Van) olmak üzere kurulan Urartu Devleti hakkında bilgiler edinebildiğimiz yazıtlarda da dua ve beddualarla karşılaşmaktayız. Urartu Yazıtları, gerek zaferleri anlatan gerekse yapmış oldukları imar faaliyetlerini göstermesi açısından çeşitlilik göstermektedir. Bu yazıtların bir kısmının Asurca, bir kısmının ise Urartuca olduğu anlaşılmaktadır. Yazıtlarda geçen dua ve bedduaların çeşitli amaçlara hizmet ettiği görülmektedir. Bu çalışmada işlevsel açıdan Urartu Yazıtları’nda geçen dua ve beddualar ayrıntılı olarak incelenmiştir. Yazıtlarda tespit edilen dua ve beddualar, mevcut düzenin devamlılığını sağlama, kutsala olan saygı, güç ve iktidar sahibi olma, yazıtları ve savaş araç gereçlerini koruma, toplumsal kuralları uygulatma ve propaganda gibi işlevler açısından ayrıntılı ele alınmıştır. ABSTRACT: Since the beginning of written language, prayers and curses have found their place within inscriptions and documents as vehicles through which civilizations and societies convey their value judgments and articulate their desires or aversions toward the supreme beings they revere. This phenomenon is particularly evident in the inscriptions that shed light on the Urartian state, established in the first half of the 1st millennium BC, with its epicenter in Tushpa (Van). The Urartian inscriptions exhibit remarkable diversity, encompassing depictions of victories achieved and construction endeavors undertaken. It is noteworthy that some of these inscriptions are composed in Assyrian, while others are in Urartian. The prayers and curses embedded within these inscriptions serve multifarious purposes, warranting an in-depth examination. This study delves into a comprehensive exploration of the prayers and curses featured in Urartian inscriptions. The prayers and curses identified in the inscriptions were analyzed in detail in terms of functions such as ensuring the preservation of existing societal orders, reverence for the sacred, acquisition of strength and political authority, safeguarding inscriptions and military equipment, and the enforcement of social norms and propagandistic endeavors.

This article focuses on the performative textual strategies of Saʿd al-Dīn Ḥamūya (d. 1252), a Mongol-era Sufi whose arcane treatises both bewildered and inspired future generations of occultists, mystics, and messiahs. Framing Ḥamūya's work as avant-garde Sufism or Sufi free jazz, the article demonstrates how the shaykh self-consciously deconstructed medieval Sufi genre conventions to engage readers in an active process of meaning making. The training manuals penned by Ḥamūya's teachers and colleagues bound abstract metaphysical frameworks to the embodied and affective dimensions of Sufi praxis, teaching readers to negotiate multiple levels of reality through careful scrutiny of their own subjective experiences. With a deft use of structural allusion and ritual cues, Ḥamūya placed his own idiosyncratic formulations in conversation with these manuals while simultaneously deconstructing the very conventions through which they became meaningful. In so doing, the shaykh forced advanced Sufi readers to continually remap constellations of theory, practice, and experience without a stable hermeneutical center, thus leaving his work radically open to play and interpretation. While his colleagues claimed spiritual authority by subsuming a diversity of embodied practices and metaphysical frames within a single authorial vision, Ḥamūya parochialized their universalizing pretensions by recruiting readers to imagine and expand the endless possibilities of reality for him. [ABSTRACT FROM AUTHOR]

The article explores the Taungbyone Nat Festival in Myanmar, detailing its historical background, practices, and significance in animistic belief systems, aiming to elucidate the church's appropriate response. Topics include the festival's origin during the reign of Anawrahta, the meaning of nat worship and the role of natkadaws, and the rituals and dances performed during the festival to propitiate the nats.

Studies on the Rosary in the late Ming and early Qing usually focus on works written by Jesuits and mostly stem from an artistic aspect. This article, however, shifts the focus to The True Peace of Humankind, a manuscript written by the Dominican missionary Arcadio del Rosario in the seventeenth century, the first comprehensive book on the Rosary in Chinese. It first summarizes the early-stage propagation of the Rosary in China by the Jesuits and then examines the structure and content of The True Peace of Humankind. It is noteworthy that the manuscript repeatedly uses an analogy with flowers to highlight Mary's intercession. Dating back to the Catholic tradition in Europe, the propagation of the Rosary through analogy with flowers resembles the propagation of reciting Buddhist prayers in Chinese society. This article applies contextual studies to explore two main questions: how is del Rosario's manuscript different from the previous texts on the Rosary written by the Jesuits? What is the significance of the manuscript in the context of the Chinese Rites Controversy? [ABSTRACT FROM AUTHOR]

The aim of the presented research was to test the relationship between basic beliefs about a religious object (Transcendence, God) operationalized by Hutsebaut and various forms of civic engagement. In discovering these relationships, the mediating role of prayer importance, understood as an indicator of the strength of commitment to the relationship with God, was taken into account. In the study conducted with 535 young adults, the following tools were used: Post-Critical Belief Scale, Civic Engagement Questionnaire and Prayer Importance Scale. The results showed that social activities were more strongly associated with beliefs accepting the existence of God, while political activities were more strongly linked with attitudes rejecting the existence of God. Prayer importance was shown to mediate the relationship between beliefs accepting the existence of God and social activities and to increase the strength of service-oriented activities. [ABSTRACT FROM AUTHOR]

The aim of the present article is to approach religiousness and prayer with the aid of the conceptual apparatus of K. Twardowski's concept of actions and products. Both actions and their products are psychic phenomena, so the idea is to present the psychological mechanism of the formation of religiousness as a product of a person's actions. This requires a description of the phenomena that are the object of morality, as well as of religion, which is a special aspect of morality. In order to make this description clear, a psychological model of the personal subject will be outlined to explain not only the essence of morality, i.e., how man becomes good, but also how he comes to partake in eternal life. [ABSTRACT FROM AUTHOR]

The study's main objective is to identify and analyze the attitude toward prayer of teenagers in a denominational school in Romania and the need to use AI-assisted tools. To find a satisfactory answer, we considered it necessary to identify how they pray, i.e., freely or by calling on the prayer book, and whether they questioned whether artificial intelligence could be an agreeable support. The research also takes into account the documents of the Romanian Orthodox Church from which the attitude of the Hierarchy towards new technologies in general and artificial intelligence in particular emerges. How attentive is the Church to these realities, and how open is it to incorporate them? Does it have any good reason to consider tools like e-rosary in the Catholic world or Alexa Pray in the Anglican world in the near future? The introduction addresses Romania's socio-political, educational, and theological context, and the discussion focuses on how the literature on digital religion and its subchapters is received in the Romanian theological landscape. The research method includes qualitative, questionnaire, and textual analysis; it is an interdisciplinary approach, namely practical theology and the study of digital religions. The questionnaire was administered to 216 respondents, respecting all research ethics requirements. The results reveal that young people prefer to pray freely, use the prayer book moderately, and have not gathered information regarding artificial intelligence that could help them. However, they are open to a future offers from the Romanian Orthodox Church, including AI-assisted tools. [ABSTRACT FROM AUTHOR]

The single mobility bearing as a previous bearing design of total hip prosthesis has severe mobility constraints that can result in dislocation during Muslim (people who follow the Islam as religion) prayer movements, specifically shalat that requires intense movement. There are five intense movements (i.e., bowing, prostration, sitting, transition from standing to prostration, and final sitting) during Muslim prayer that may generate an impingement problem for patients with total hip prosthesis. In this work, textured dual mobility total hip prosthesis with two textured cases (i.e., textured femoral head and textured inner liner) are presented and their performances are numerically evaluated against untextured surface model during Muslim prayer movement. The concave dimple design is chosen for surface texturing, while for simulating femoral head materials, SS 316L and CoCrMo is choosen. To represent the real condition, three-dimensional computational fluid dynamics (CFD) coupled with two-way fluid–structure interaction (FSI) methods are employed to analyze elastohydrodynamic lubrication problem with non-Newtonian synovial fluid model. The main aim of the present study is to investigate the tribological performance on dual mobility total hip prosthesis with applied textured surface with concave dimple in femoral head and inner liner surface under Muslim prayer movements. It is found that applying surface texturing has a beneficial effect on the lubrication performance for some intense movements. The textured femoral head model performs better than textured inner liner model and untextured model (both femoral head and inner liner). The numerical results also indicate superior performance of CoCrMo femoral head compared to SS 316L femoral head. These findings can be used as a reference for biomedical engineers and orthopedic surgeons in designing and choosing suitable total hip prosthesis for Muslims makes they can carry out Muslim prayer movements like humans in general who have normal hip joints. [ABSTRACT FROM AUTHOR]

This article examines the Israeli response to a catastrophic event known as "Black Shabbat" that occurred on October 7, 2023. The author explores the use of analogies and historical precedents to understand and cope with the tragedy, comparing it to past catastrophes in Jewish history. The article emphasizes the trauma experienced by Israelis and the impact on their sense of agency, as well as the mobilization of resources and innovative approaches to aid the war effort. It also discusses the significance of the event in shaping Israeli identity and responses to historical catastrophes. Additionally, the article discusses the response of the Jewish community to a hostage situation in Gaza, where protests and various tactics, such as distributing "Kidnapped" posters, are being used to bring attention to the hostages. Symbolism, like setting an empty seat at the Shabbat table, is also explored as a representation of the captives' plight. The article further delves into the use of parody and satire as coping mechanisms for the trauma. Overall, the article highlights the diverse ways in which the Jewish community is responding to the crisis and the impact it has had on Jewish culture and identity. [Extracted from the article]

The book review discusses the work "Gestures of Desire: Mysticism and Prayer in the Writings of Michel de Certeau" by Isabella Bruckner. The book argues that Christianity can no longer rely on traditional doctrinal and moral systems, but should instead focus on the practice of prayer. The author refers to the work of Michel de Certeau, who emphasizes the importance of prayer in Christian existence. The text explores the significance of the body in mystical theology and emphasizes that the body plays an important role in mystical experiences. The language of mysticism is described as a language of the body, focusing on the expression of emotions and desires. Prayer is understood as a response to the disappearance of Christ and as an expression of longing for the Other. It is noted that mystical experience includes both negative and positive elements, and that the beauty of linguistic production becomes a paradise of pleasure. The author introduces the category of "female jouissance," which manifests as an unspeakable enjoyment of the body. It is also pointed out that the shift of mystical union into the paradisiacal pleasure gardens of the female body may be problematic due to its unspeakability or impossibility. [Extracted from the article]

It is possible to come across the belief in magic and spell breaking, which extends from past to present and is frequently discussed, in almost every society. One of the methods used to break a spell in Turkish society is to pray. It is known that there are many examples of these prayers both in written texts and in oral cultural tradition. One of the spell-breaking prayers that has survived from past to present is the Turkish prayer called bâtıl-nâme. One of the regions where this prayer and prayer-related ritual, different variants of which have been identified, still remain alive is the Palu district of Elazığ. A copy of the bâtıl-nâme prayer, known as batalama/batal-nâme in the region, was written by Sheikh İbrahim Efendi-zâde Ali Efendi. The tradition of reciting and drinking this prayer into April rain water, which is recited to neutralize almost all kinds of magic, is important in terms of culture. Therefore, this study was carried out in order to bring this tradition to light and not to lose it. In this study, the translated text of the bâtıl-nâme prayer will be given, the general features of this text will be listed, and the tradition of breaking the spell with this prayer, which continues in the Palu region, will be emphasized. [ABSTRACT FROM AUTHOR]

The epilogue of Job, for no immediately obvious reason, links the restoration of Job's wealth to his prayer on behalf of his friends. In doing so, it deploys a formulation that features redundancy and multiple philological irregularities. These compositional choices serve several objectives. Particularly on the assumption that Job, in his final speech, maintains an abidingly defiant posture toward God, his prayer constitutes a prerequisite for his restoration. Indeed, in subtle ways, the text emphasizes the prayer's pivotal role. The text's odd formulation, for its part, generates inner-biblical parallels that contribute to meaning. One parallel invokes a wider correlation to the Joseph story, implying that Job, in contrast to the victimized Joseph, must extend forbearance to his offenders before regaining wealth and stature. Another parallel helps intimate that Job recovered from his malady, a development that the text, because of an understandable concern, does not wish to state explicitly. [ABSTRACT FROM AUTHOR]

This article begins with an examination of the contested term 'scarcity', tracing it through its signal presence in economics, then mutating within ecology, eventually appearing on the margins of theology. If poetry is to offer some degree of mediation, the article considers what would be the basis of an appropriate poetics, one which must be derived from the underlying material basis of composition, but by which poems can 'think'. Finally, the article considers whether there is any way in which poems might 'pray' out of their own ontological limitations, but decides, through a consideration of one of the author's own poems, that poetry does not strictly do so, except indirectly by revoicing within its own dynamic field the word 'prayer' itself. [ABSTRACT FROM AUTHOR]

Hâricîler ve Mutezilenin iman-amel bütünlüğü görüşünün doğurduğu en önemli dini ve toplumsal sonuç tekfirdir. Allah Teâlâ’nın bir Müslümanın haksız yere öldürülmesini katiyyen yasaklamasına rağmen tekfir pek çok defa Müslümanlar arasında ciddi çatışmalara sebep olmuştur. Hâricîlerin başlattığı bu şedid ve yanlış uygulama günümüzde de DEAŞ vb. örgütler tarafından devam ettirilmektedir. Bu halin neticesi de Müslüman cğorafyada durmak bilmeden akan kandır. Fakat ehl-i kıble tekfir edilemez düsturu Ehl-i sünneti amelin imandan bir parça olmadığını kesin olarak savunmaya itmiştir. Amelin imanın parçası olmadığı düşüncesini kabul etmenin gerekliliği ortadadır. Aksi takdirde insan olmanın sonuçlarından birini, yani “nefsi yarattık ve ona fücuru ve takvayı ilham ettik” ayetinin işaret ettiği üzere hata yapmanın bedelini tard edilerek ve belki öldülürek ödemek zorunda kalınabilirdi. Ayrıca iman-amel ayrımı ilkesi sadece siyasi değil dini açıdan da sağlam temeller üzerine oturmuştur. Pek çok nass bu ilkeyi destekler niteliktedir. Özellikle Hanefî gelenek bunun üzerinde titiz şekilde durmuştur. Mesela İmâm-ı Âzam Ebû Hanîfe yazdığı rislalerde ve hassaten yazdığı rislalerde ve hassaten el-Âlim ve’l-müteallim’de meselenin önemine dikkat çekmiş, bir müminin asla tekfir edilemeyeciğini defaatle vurgulamıştır. Bununla beraber özellikle günümüzde, DİB ve IIIT gibi kurumlar tarafından dini hayat konulu anketler yaptırılmıştır. Bu anketlerde iman etme ve namaz kılma, oruç tutma gibi ibadetlerin ifasına dair yüzdelik veriler yayınlanmıştır. Anketlere göre iman etme oranı %98 gibi çok yüksek bir orandayken ibadetler %40 olarak imana nispetle çok düşük kalmıştır. Anketlerin sonuçları göz önüne alındığında, Ehl-i sünnet itikadına sahip bazı insanların bilerek ya da bilmeyerek müslüman düşünce tarihinde amellere karşı tutumuyla Ehl-i sünnet tarafından da tenkit edilmiş olan bir takım fırkalar gibi amellerin taşıdığı değeri önemsemediği veya farkında olmadığı kanaati bizde hâsıl olmuştur. Çünkü birtakım insanlara amellerden, taatlerden ya da masiyetlerden bahsedildiğinde kendisinin iyi kalpli olduğunu söylediği ve dürüstlük, adillik vb. hasletlere sahip olduğunu söylemektedir. O kişi bu söyledikleriyle adeta saydığı özelliklerin amelden daha değerli olduğunu, iman ettiği takdirde bu özelliklere sahip olarak yaşamını sürdürdüğü takdirde amele ihtiyacını beyan etmek istemektedir. Bu vaziyet zihnimizde iman-amel ayrımının ameli imandan ayrımakla birlikte tamamen dışladığı ve dini hayatta bir yeri olsa da en azından cennete girmek için çok da gerekli olmadığı fikrinin toplumda yaygın bir hal aldığı düşüncesini uyandırmıştır. Bu makale iman-amel ayrımının ne anlama geldiği, amelin nasıl bir değer taşıdığı ve Ehl-i sünnetin bu fikirle aslında neyi kastettiği açıklanmaya, her kavram yerli yerine konulmaya çalışılacaktır. En eski kelam kaynaklarından yola çıkmak suretiyle hususiyetle de Hanefî kaynaklara müracaat edilerek imana verilen anlam ortaya konulacaktır. Daha sonra amelin imana göre konumu ve imanla olan bağlantısı incelenecektir. Neticede de amelin müminin dini yaşantısında rolünün ne olduğu açığa çıkarılmaya gayret edilecektir. Böyle bir çalışmanın dinin birbirinden bağımsız olgular üzerine bina edilmediğini, hepsinin birlikte dini bütünlüğü oluşturuduğunu göstermek açısından önemi vardır. “Hâlbuki onlara, Allah’a kulluk etmeleri, Hanîfler olarak O’na yürekten inanıp boyun eğmeleri, namaz kılmaları ve zekât vermeleri emredilmişti. Doğru din de işte budur” ayetinin açıkça beyan ettiği üzere hern ne kadar imanla amel farklı olgular olsa da bunların hepsi bir ayara geldiğinde dopru dini hayat ortaya çıkmaktadır. Makale bu ayeti düstur edinerek bir nevi deneme edasıyla kelam açısından, özelde de Hanefîlere göre amele nasıl bakılması gerektiğini tespit etme çabasındadır. [ABSTRACT FROM AUTHOR]

The Creator of the Universe sent the Prophets (peace and blessings of Allah be upon them) successively for human welfare and salvation in this universe. Along with this, He sent down the heavenly books and scriptures for human guidance, which are the promise that these Prophets (peace be upon them) the worldly and hereafter gains and prosperity are implied in following the religions, teachings, and prayers brought by them. This is what is required of a Muslim to accept these commands of God without hesitation, to follow them and follow these teachings, pass it on to others. This process can be done individually and also collectively. It is the responsibility of every Muslim to make them aware of this guidance from all the people he has encountered in his life and who are deprived of this divine guidance. Give evidence of 'right' by your words and actions. It is also required of the Muslims collectively that there must be one or more groups among them who make this work their mission and carry it out in a planned manner. Numerous texts of the Quran and Sunnah indicate this. One of the commands of Allah is "offering of Prayer" mean the performance of prayer. In this research the literal meaning of the word Prayer, the substantive derivation of the word Prayer, the terminological interpretations of the word Prayer, the rhetorical meaning of offering, the implied meanings of offering of Prayer with the present tense, the importance of offering of Prayer in the prevention of disbelief, the purpose of persevering in Prayer, and others have been elaborated and discussed. The first interpretation has been done in the light of Ibn-e-Aāshur and finally, suggestions and recommendations, summary words and references have been given in this article. [ABSTRACT FROM AUTHOR]

In this article I reflect on sonic power in a Mapuche healing ritual guided by a machi (Mapuche ritual specialist): the ulutun. Through her prayers, songs and instrumental performance, the machi revitalises the affected person, their family, and their environment and frightens away 'the bad'. If the machi and, to a certain extent, Chaw Ngünechen (Mapuche god with attributes of totality) are responsible for the production of sound, their power additionally comes from newen, the immanent force of the world, its beings, and objects. From a Mapuche conception of sound, this does not consist only in vibratory force, but rather also in a manifestation of newen, and the change in its vibratory qualities constitutes the expression of more or less newen. This double comprehension of sound, as both vibration and newen, aligns with ethnomusicological and affect theories and contributes to research focused on other cosmologies. [ABSTRACT FROM AUTHOR]

Given the pervasive nature of domestic violence, it is safe to say that there are women present in every Sunday service who have suffered, or are currently suffering, domestic violence. While liturgy's 'limits' must be acknowledged, it is surprising that domestic violence has not received greater attention by liturgical theologians, with few liturgical resources available for use outside of women-only groups. There is a clear and pressing need for trauma-informed liturgical resources for use in regular Sunday services. This article explores the intersection between domestic violence and liturgy with a focus on the prayer of confession. Prayers of confession are explored from several angles – including the historic and the non-textual elements – to examine the ways in which each may intersect with domestic violence. In each case, a different prayer of confession is used as a 'lens' to view how the trauma caused by domestic violence may be compounded or reinscribed by their use. Alternatives to traditional prayers of confession are then considered, with the conclusion drawn that one of the most suitable alternatives is a prayer of lament. Using the preceding discussion as its foundation, an example of an appropriate prayer of lament is then outlined. [ABSTRACT FROM AUTHOR]

This paper aims to present and compare contemporary concepts of the common good formulated by economists with reference to the understanding of the common good by the great men of prayer: Augustine of Hippo; Thomas Aquinas; Jacques Maritain; and Popes John XXIII, John Paul II, and Francis. It seeks to determine in what direction the economic theory of the common good can develop, taking into account inspiration drawn from Catholic social teaching (CST). Given the interdisciplinary nature of the common good, a historical and interdisciplinary approach, along with the descriptive method, was adopted. The paper highlights the tendency of economic theory toward one-dimensional and relativistic concepts of the common good and suggests a search for economic ideas of the common good that are simultaneously multidimensional and universalistic. It recognizes the achievements of CST, created by the great men of prayer, in enhancing the understanding of the category of the common good and posits that these teachings can serve as research inspiration for economists. [ABSTRACT FROM AUTHOR]

In his comprehensive work Fayḍ al-wahhāb, ʿAbd Rabbihī ibn Sulaymān al-Qaliyūbī (d. 1968) extensively explores the Prophet Muhammad's role in theology and argues against interpretations influenced by Wahhābī thought. He emphasizes the prophetic realm, or prophecy and its traces, particularly the means by which believers can establish a connection with it. This article pays special attention to al-Qaliyūbī's understanding of mediation (tawassul); that is, how the Prophet—by virtue of his elevated status, ordained by God—can serve as a means; similar to how a ritual prayer or any good deed ultimately serves as a means to draw closer to God. For al-Qaliyūbī, following the Prophet means not only regarding him as the founder of the religion, but also incorporating his spirit and character into one's own life. This article proceeds in four steps: (1) It addresses the systematics of prophecy concerning practical ethics and how this realm can be entered; (2) It introduces the three-layered paradigm of later theology and al-Qaliyūbī's work; (3) It explores the topic of what constitutes a means (wasīla) and the theological implications of using a means in prayer (tawassul); (4) It zooms in on the aspect of what qualifies a means to be used in an individual prayer. [ABSTRACT FROM AUTHOR]

Architectural analyses of heritage and the city largely focus on the visual and physical properties of buildings and sites. Traces of intangible, sensuous heritage such as sounds, smells and community-lived experience are often left out. This article critiques this tradition by tuning into the sound of the adhan as broadcast from mosques in Bo-Kaap, a neighbourhood of Cape Town, South Africa, as a heritage indicator. The sound echoes a history of Islam as a suppressed minority faith in the colonial past and the Muslim struggle for belonging. Yet this notion has become contested with noise complaints made about the adhan in contemporary Cape Town. This has led to heated arguments about gentrification, heritage and religious freedom. We unpack what is at stake in this debate and, using a range of data, evaluate public perception of the heritage significance of the adhan and its social resonance as heritage in Cape Town. We develop an expanded concept of the haptic, as being affected, to interpret community acoustic disputes. We argue that a multisensory approach, emphasising sound, touch and feeling, enables a nuanced reading of the negotiation of religion, heritage, identity and belonging in Cape Town. [ABSTRACT FROM AUTHOR]

Scholarship on W. E. B. Du Bois's understanding of religion is in the midst of a renaissance. Yet, few engage Du Bois's Prayers for Dark People, written over 1909–10 at Atlanta University. As a remedy, I first provide historical context on the production and reception of Prayers. I then delve into the content of Prayers, identifying the tenets of a Du Boisian "sociological spirituality" brought to bear on the study and navigation of "race" and the "color‐line." Through four strategies, Du Bois blended sociological empiricism and theorization with appeals to spirituality in the form of moral realism, stoicism, hypostasis, and metaphysics: (1) a critical deism that conserves belief in sacred divinity; (2) pedagogical racial uplift strategies that help resolve theodicies; (3) symbolic interactionism that sanctifies the Black self, and; (4) a sociology of knowledge based on otherworldly dimensions. I conclude that Du Bois's Prayers serves as a liturgy for Black liberation. Prayers emphasizes a transgressive rhetoric that exceeds the confines of social theory through a sacralization of sociological knowledge as a prophetic anticipation of moral Black lifeworlds. [ABSTRACT FROM AUTHOR]

Despite centuries of colonization in the Philippines, the traditional Filipino healing system has survived. However, as modern education has continued to spread and Western medicine has grown in influence, traditional healing practices have been pushed to the margins and labeled as unscientific or mere superstition. This also suggests that unrecorded information may be lost forever. For future generations to appreciate this rich cultural heritage, cultural mapping of traditional healers in a local community is necessary. Thus, the researcher explored, identified, documented, and analyzed the cultural profile of the traditional healers in a local community. Specifically, he studied the (1) background information, (2) description of the intangible cultural heritage, (3) stories/narratives associated with traditional healing, (4) significance of the practice, (5) assessment of the practice, and (6) references/supporting documentation of the traditional healers. The study was conducted in one of the local communities in the province of Quezon. The research participants were selected using inclusion criteria, and 11 traditional healers served as the key informants of the study. This study also employed qualitative research through cultural mapping, and pertinent data were obtained using participant observation, documentation, and interview guides. Qualitative content analysis was used in analyzing the gathered data. The findings revealed that the traditional healers have diverse background information, reflected in the element types, the geographical location and range of the element, and the related domains of the intangible cultural heritage. Likewise, the description of the intangible cultural heritage gave a wide array of descriptions of the history of practice, occasion/season, processes, and procedures involved, beliefs associated, settings, aims, social functions, and cultural meaning, culture bearer/s and practitioner/s of the element, mode of transmission, list of significant tangible movable heritage used associated with the element and list of significant flora/fauna used associated with the element. Meanwhile, spiritual guides and supernatural claims, healing severe cases, and being accused of malpractice or maltreatment were some of the stories/narratives associated with the element. In addition, traditional healing has historical, aesthetic, scientific, social, socio-economic, socio-political, and spiritual significance. Furthermore, the assessment of practice exposed the condition/status of traditional healing, which is in danger because of the elderliness of the traditional healers and because no one is accepting the knowledge and practices. Furthermore, the constraint, threat, issue, or challenge experienced by the traditional healers is making false accusations against them. Nevertheless, traditional healers have identified several safeguarding measures in their traditional healing practice. These are transmission through informal education, identification, documentation, research, promotion, enhancement, and revitalization. Finally, sacred texts, books, pictures, prayers, and saints are the references or supporting documentation used in traditional healing. Based on the findings and conclusions, it is recommended to utilize the two research outputs: "Kaalaman at Kasanayan: Cultural Profile of Traditional Healers," a booklet, and "Tanging Healing," a documentary film about traditional healing for the preservation of local heritage, community development, and heritage education. [ABSTRACT FROM AUTHOR]

This contribution takes the form of a transcript of a prayer/interview. A prayer is a speech act directed into a void, towards an absence (a hole, so to speak). It 'lays claim to an immediate connection with the Being whose absence fills the world' as Anne Carson writes in reference to the mystics Simone Weil and Marguerite Porete (2005: 177). The aspiration of a prayer, not unlike a spell or curse, is to directly affect something or someone in the real and physical world through an act of speech (Carson 2005: 177). The following text is developed in reference to the three existing books of the writings and teachings of the mystic St. Catherine of Siena. Parts of the text are fictionalized, reassembled and borrow direct and attributed quotes of these books. The script features characters called K, an amalgam of the researcher and the persons, figures and subjects I converse with in my research. K blurs the authorial voice by mingling it with others, in an attempt to flatten the authority of the narrating voice towards polyvocality. Combining the forms of prayer, interview, dialogue, written conversation and play serves to explore and apply different registers of writing that correspond with St. Catherine's chosen forms of communication and to (playfully with a nod to common academic methodologies) investigate the holeyness/brokenness of dialogical speaking voices, the wounded text and a textual approach towards the unsayable/unthinkable. [ABSTRACT FROM AUTHOR]