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Karl Barth's theology of prayer : contemplation, petition, and invocationCocksworth, Ashley James January 2013 (has links)
No description available.
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Diversity of prayer-forms and its value for a community embracing diversityShin, Jung Hak, January 1900 (has links)
Thesis (D. Min.)--Catholic Theological Union at Chicago, 2008. / Abstract and vita. Includes bibliographical references (leaves 176-188).
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Diversity of prayer-forms and its value for a community embracing diversity /Shin, Jung Hak, January 1900 (has links)
Thesis (D. Min.)--Catholic Theological Union at Chicago, 2008. / Abstract and vita. Includes bibliographical references (leaves 176-188).
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Diversity of prayer-forms and its value for a community embracing diversityShin, Jung Hak, January 2008 (has links)
Thesis (D. Min.)--Catholic Theological Union at Chicago, 2008. / Abstract and vita. Description based on Microfiche version record. Includes bibliographical references (leaves 176-188).
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The voice of faith: Jonathan Edwards's theology of prayerBeck, Peter 23 October 2007 (has links)
Jonathan Edwards has been described as the "theologian of the will," the "theologian of the heart," and the "theologian of revival." This dissertation seeks to prove that Edwards should rightly be called the "theologian of prayer."
Chapter 1 defines the parameters of this study and argues for the importance of Edwards's contribution to this area of practical theology.
Chapter 2 examines the nature of God the Father, asking and answering three questions regarding prayer: Who is God? Does God answer prayer? and, What about unanswered prayer?
Chapters 3, 5, and 7 examine Edwards's life and consider the role prayer played during three stressful times: his first pastorate, the First Great Awakening, and his dismissal from the church in Northampton.
Chapter 4 considers the role of Christ in prayer. The answer to two questions provides the outline for Edwards's Christology: Who is Jesus? and, What is Jesus doing?
Chapter 6 addresses the person and work of the Holy Spirit as it applies to prayer. Again, three questions drive the study: Who is the Holy Spirit? What does the Holy Spirit do? and, What does the Holy Spirit have to do with prayer?
Chapter 8 looks at the nature of man and the role of faith in prayer. The questions that undergird this chapter are: What did man have in the creation? What did man lose in the Fall? and, What can man have again in the recreation?
Chapter 9 summarizes Edwards's arguments and provides a brief exhortation to application.
This dissertation contends that Edwards believed that an accurate theology of prayer requires a right understanding of God and man, of the Trinity and man's needs, of divine grace and human faith. Ultimately, Edwards's theology of prayer begins and ends with God. In all of his Trinitarian glory, God is the source and the summa of all grace. In saving fallen men through faith, he resumes communion with them that they might glorify and enjoy him forever, that they might seek him and savor him. / This item is only available to students and faculty of the Southern Baptist Theological Seminary.
If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.
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The meaning and significance of intercessory prayer for the ChristianYoung, Ernlé W D January 1964 (has links)
[From Introduction] ‘It is a difficult and even formidable thing to write on prayer, and one fears to touch the Ark. Perhaps no one ought to undertake it unless he has spent more toil in the practice of prayer than on its principle. But perhaps also the effort to look into its principle may be graciously regarded by Him who ever liveth to make intercession as itself a prayer to know better how to pray'. So wrote P.T.Forsyth in the opening chapter of his work on prayer, 1, and at the outset of this study of the meaning and significance of Christian intercession one finds oneself echoing and endorsing his words. Intercession, of course, is only a single aspect of a far greater whole. The whole, to use Francis Thompson's phrase, is a 'many-splendoured thing'. No attempt to define and designate the limits of each of the elements which together make up prayer in its Christian fulness has ever been either entirely satisfactory or generally acceptable. But roughly speaking, there are seven colours on the palette of prayer or, to change the metaphor for one used by Leslie Weatherhead, 2, there are seven rooms in the house of prayer : Affirmation or Invocation of the Divine Presence; Adoration and Praise; Confession and the penitent seeking of Forgiveness, with the Positive Affirmation and Reception of that Forgiveness; Thanksgiving; Petition; Intercession; and Meditation. There are as well the more mystical forms of prayer admirably analysed and distinguished, for example, by Bede Frost.3. In practice, no element can be isolated or divorced from the other elements which with it make up the whole. Affirmation of God's presence issues quite naturally in adoration, which in turn leads spontaneously into confession, and so on. Each aspect of prayer acts and reacts on the others. To single out Intercession (and, insofar as it is related to it, Petition) and to write on it alone would therefore seem to require some explanation.
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Prayer : the chief exercise of faith : the centrality of prayer in faith and obedience according to Karl BarthVan Zyl, Marthinus Stephanus 12 1900 (has links)
Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This dissertation is an attempt to show the centrality of prayer in the Christian life, in faith
and obedience, according to Karl Barth.
It is argued that the Christian life was not the focus of Barth’s theology. The focus of his
theology was the divine reality upon which the Christian life is grounded and in which it
continually finds its own reality.
In its correspondence to and dependence upon God’s reality, God’s Word and work, the
Christian life is for Barth both faith and obedience, and at the core of faith and obedience, it
is prayer. The inseparable relationship between faith, obedience and prayer, is not due to
the nature of humanity, the Christian, or even the Christian life as such, but due to the divine
reality which gives faith, obedience and prayer its reality.
Faith and obedience are inseparably related. Both are equally impossible for humanity by its
own power and capacity. It is only by the grace of God in Jesus Christ, by the power of the
Holy Spirit, that humanity is justified and sanctified, thus turning its unbelief into faith and its
disobedience into obedience.
The unity of faith and obedience lies therein that they both form part of the one event of the
reconciliation between God and humanity, which is accomplished in Jesus Christ. Both form
part of the Self-revelation of this reconciliation by God’s Word. The reconciliation between
God and humanity, revealed by the Word of God, does not depend on faith and obedience,
but is effective by its own power and grace, which brings both faith and obedience
simultaneously into existence.
The reality of faith and obedience is a hidden reality, a divine reality, an eschatological
reality, which is not externally observable, but can only be believed in faith, to which we are
moving in obedience, and which we ask for in prayer.
Faith and prayer are also inseparably related. Faith, knowledge of God, is a personal
response to God’s gracious and miraculous Self-revelation, which humanity cannot produce
by its own power. And therefore faith is to pray.
Faith is always praying, for God’s Self-revelation never becomes the possession of the
believer, but is always given anew, thus necessitating faith to always ask anew for God’s
Self-revelation.
Faith knows God in personal response, knows God in asking always anew, and therefore
knows God in prayer. Faith only has knowledge of God by talking to God, by responding in
prayer to God’s prior Self-revelation to faith, and by asking for God to reveal God-self always
anew.
Obedience and prayer are also inseparably related. Both obedience and prayer exist in the
freedom of being bound unconditionally to God’s action and Word. Freedom is not freedom
from obligation, but the freedom of living within the claim of God’s lordship over our lives.
The freedom of obedience is the freedom to act in reaction to the action of God. It is the
liberation from pondering over different possibilities, and the freedom for living in the one and
only path laid before it, the path of obedience. The freedom of prayer is the freedom to respond in correspondence to the Word of God, by
which it is addressed and claimed. It is the liberation from all other voices and claims, and
the freedom to give witness to the one and only voice which claims its life in totality.
Faith, prayer and obedience are inseparably related. All three form part of the one Christian
life lived under the Lord, who is Lord over the whole of creation, and who is Lord over the
whole of the Christian life. In faith, obedience and prayer the Christian lives in
correspondence to God’s lordship over the world, the church and the individual.
Becoming a Christian, means believing in Jesus Christ. It means continually looking away
from oneself, to Jesus Christ, who justifies humanity despite its unbelief, despite its pride,
despite its faith in itself. Faith discards trust in itself, and trusts Jesus Christ completely.
Being a Christian, means obeying Jesus Christ. It means to surrender to Jesus Christ as the
only Lord whom one is to obey in life and in death. As Jesus Christ sanctifies disobedient
and slothful humanity, obedience is the freedom to rise and follow Jesus.
Acting as a Christian, means praying with Jesus Christ. It means to ask in the Name of
Jesus Christ, in the power and presence of Jesus Christ, in the grace and lordship of Jesus
Christ, that we will be able to believe what we cannot believe by our own power, and that we
will be able to obey what we cannot obey by our own power. / AFRIKAANSE OPSOMMING: Hierdie proefskrif is ‘n poging om aan te dui dat gebed in die hart staan van die Christelike
lewe, in beide geloof en gehoorsaamheid, volgens die teologie van Karl Barth.
In hierdie studie word aangevoer dat die Christelike lewe nie die fokus van Barth se teologie
was nie. Die fokus van sy teologie was die Goddelike werklikheid waarop die Christelike
lewe gegrond is en vanwaar dit voortdurend ‘n eie werklikheid ontvang.
In ooreenstemming met en in afhanklikheid van God se werklikheid, God se Woord en werk,
is die Christelike lewe volgens Barth gelyktydig geloof en gehoorsaamheid, en in die kern
van geloof en gehoorsaamheid, staan gebed. Die onskeibare verhouding tussen geloof,
gehoorsaamheid en gebed, is nie vanweë die aard van die mens, die Christen, of selfs die
Christelike lewe in sigself nie, maar vanweë die Goddelike realiteit wat aan geloof,
gehoorsaamheid en gebed hul werklikheid skenk.
Geloof en gehoorsaamheid staan in ‘n onskeibare verband tot mekaar. Beide is ewe
onmoontlik vir mense in hul eie krag and vermoë. Dit is net deur die genade van God in
Jesus Christus, deur die krag van die Heilige Gees, dat die mensdom geregverdig en
geheilig word, waardeur ongeloof in geloof, en ongehoorsaamheid in gehoorsaamheid
verander word.
Die eenheid van geloof en gehoorsaamheid lê daarin dat beide deel uitmaak van die een
gebeurtenis van versoening tussen God en mens, wat in Jesus Christus plaasvind. Beide
maak deel uit van die Self-openbaring van hierdie versoening deur God se Woord. Die
versoening tussen God en mens, wat die Woord van God openbaar, is nie afhanklik van
geloof en gehoorsaamheid nie, maar is effektief in eie krag, deur genade, en dit bring beide
geloof en gehoorsaamheid tot stand.
Die werklikheid van geloof en gehoorsaamheid is ‘n verborge werklikheid, ‘n Goddelike
werklikheid, ‘n eskatologiese werklikheid, wat nie van buite waarneembaar is nie, maar wat
slegs in geloof geglo kan word, waarnatoe ons beweeg in gehoorsaamheid, en waarvoor
ons vra in gebed.
Geloof en gebed staan ook in ‘n onskeibare verband tot mekaar. Geloof, kennis van God, is
‘n persoonlike antwoord op God se genadige en wonderbaarlike Self-openbaring, wat die
mens nie in eie krag kan skep nie. En daarom is geloof om te bid.
Geloof bid voortdurend, want God se Self-openbaring raak nooit die besitting van die
gelowige nie, maar word altyd opnuut gegee, wat dit noodsaaklik maak vir geloof om altyd
opnuut te vra vir God se Self-openbaring.
Geloof ken God deur ‘n persoonlike antwoord, deur altyd opnuut te vra, en daarom ken
geloof vir God in gebed. Geloof het slegs kennis van God deur met God te praat, deur in
gebed te antwoord op Gods voorafgaande Self-openbaring aan geloof, en deur vir God te
vra om Godself altyd opnuut te openbaar.
Gehoorsaamheid en gebed staan ook in ‘n onskeibare verband tot mekaar. Beide
gehoorsaamheid en gebed bestaan in die vryheid om onvoorwaardelik gebonde te wees aan
God se Woord en werk. Vryheid is nie vryheid van verpligtinge nie, maar die vryheid om te
leef binne die aanspraak van God se heerskappy oor ons lewens. Die vryheid van gehoorsaamheid is die vryheid om aktief op te tree in reaksie op die aksie
van God. Dit is om bevry te word van bepeinsing oor verskillende moontlikhede, en die
vryheid om te leef vir die een en enigste pad wat voor sigself lê, die pad van
gehoorsaamheid.
Die vryheid van gebed is die vryheid om te antwoord in ooreenstemming met die Woord van
God, waardeur die mens aangespreek word en in beslag geneem word. Dit is die bevryding
van alle ander stemme en aansprake, en die vryheid om te getuig van die een en enigste
stem wat die lewe in totaliteit in beslag neem.
Geloof, gehoorsaamheid en gebed is in ‘n onskeibare verband tot mekaar. Al drie maak deel
uit van die een Christelike lewe wat geleef word onder die Heer, wat Heer is oor die hele
skepping en ook oor die Christelike lewe. In geloof, gehoorsaamheid en gebed leef die
Christen in ooreenstemming met God se heerskappy oor die wêreld, die kerk en die individu.
Om ‘n Christen te word, beteken om te glo. Dit beteken om voortdurend weg te kyk van
sigself, na Jesus Christus, wat die mensdom regverdig ten spyte van hul ongeloof, ten spyte
van hul trots, ten spyte van hul geloof in hulself. Geloof vertrou nie op sigself nie, maar
vertrou Jesus Christus volledig.
Om ‘n Christen te wees, beteken om Jesus Christus te gehoorsaam. Dit beteken om sigself
oor te gee aan Jesus Christus as die enigste Heer wat gehoorsaam moet word in lewe en in
sterwe. Jesus Christus heilig die ongehoorsame en trae mensdom, wat aan die mens die
vryheid gee om op te staan en Jesus te volg in gehoorsaamheid.
Om op te tree as ‘n Christen, beteken om te bid saam met Jesus Christus. Dit beteken om in
die Naam van Jesus Christus, in die krag en teenwoordigheid van Jesus Christus, in die
genade en heerskappy van Jesus Christus, te vra dat ons in staat sal wees om te glo wat
ons nie self kan glo nie, en dat ons in staat sal wees om te gehoorsaam wat ons nie self kan
gehoorsaam nie.
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The theophostic prayer ministry (TPM) : an exploration of its practices and healing possibilitiesCrous, Jacobus Jooste 06 1900 (has links)
As TPM warrants greater attention in the field of practical theology, this thesis is about the
further development of TPM, within Pastoral Theology as well as in its practices. This research
explored if more healing possibilities may emerge when TPM is epistemologically positioned in
social constructionism and has drawn attention to healing possibilities that narrative practices
may open up for TPM. To achieve this, a process of social construction was followed where the
narratives of participants' experiences of the practices of TPM were reflected upon.
The participants related how and why the practices of TPM influenced the way they narrated
their lives. According to their tales the main influencing factor was an authentic encounter with
God, where they experienced that He had experientially entered into a conversation with them
about the way they constructed their realities. By giving His perspective on their beliefs about
memories from their past, He helped them to start processes of reconstructing new preferred life
stories. The importance of the role of a faith community as well as that of significant others also
became evident.
An important contribution of this research is the emphasis that was put on the ‘not-knowing’
position of the facilitator. This is not an authentic TPM-term, but the way the facilitator's role is
described, in the TPM guidelines, is similar to what is understood by that term in social
constructionist therapy approaches. Throughout the research report I indicated the important role
of this position in the helpfulness of TPM. It became clear through the narratives that when the
facilitator's knowing entered the Theophostic process, the process was impeded.
Closely related to this ‘not-knowing’ position, is the ethical accountability of TPM. I indicated
how this position of the facilitator related to the participants' experiences of the facilitator not
being judgemental and being respected for who (s)he is. In judging the authenticity of changes
experienced by the recipients of TPM, I proposed a process of participatory ethics. / Practical Theology / Thesis (D.Th. (Pastoral Therapy)
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The theophostic prayer ministry (TPM) : an exploration of its practices and healing possibilitiesCrous, Jacobus Jooste 06 1900 (has links)
As TPM warrants greater attention in the field of practical theology, this thesis is about the
further development of TPM, within Pastoral Theology as well as in its practices. This research
explored if more healing possibilities may emerge when TPM is epistemologically positioned in
social constructionism and has drawn attention to healing possibilities that narrative practices
may open up for TPM. To achieve this, a process of social construction was followed where the
narratives of participants' experiences of the practices of TPM were reflected upon.
The participants related how and why the practices of TPM influenced the way they narrated
their lives. According to their tales the main influencing factor was an authentic encounter with
God, where they experienced that He had experientially entered into a conversation with them
about the way they constructed their realities. By giving His perspective on their beliefs about
memories from their past, He helped them to start processes of reconstructing new preferred life
stories. The importance of the role of a faith community as well as that of significant others also
became evident.
An important contribution of this research is the emphasis that was put on the ‘not-knowing’
position of the facilitator. This is not an authentic TPM-term, but the way the facilitator's role is
described, in the TPM guidelines, is similar to what is understood by that term in social
constructionist therapy approaches. Throughout the research report I indicated the important role
of this position in the helpfulness of TPM. It became clear through the narratives that when the
facilitator's knowing entered the Theophostic process, the process was impeded.
Closely related to this ‘not-knowing’ position, is the ethical accountability of TPM. I indicated
how this position of the facilitator related to the participants' experiences of the facilitator not
being judgemental and being respected for who (s)he is. In judging the authenticity of changes
experienced by the recipients of TPM, I proposed a process of participatory ethics. / Philosophy, Practical and Systematic Theology / Thesis (D.Th. (Pastoral Therapy)
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Praying in a new reality: a social constructionist perspective on inner healing prayerThiessen, Walter James 08 1900 (has links)
Inner healing prayer (IHP) warrants greater practical theological attention. The practice of
IHP, most significantly developed by Agnes Sanford, has been described by many of those
individuals and ministries that have seen God transform lives through it. This study
focuses especially on the models developed by John and Paula Sandford, Leanne Payne,
and Ed Smith as representative of IHP.
Social constructionism, particularly as it has drawn attention to the significance of
narrative, provides a fresh perspective with which to interpret what is taking place in IHP.
A theology centred on Jesus' proclamation and demonstration of the in-breaking reign of
God combines with social constructionism to suggest that a personal Creator God, who has
a privileged perspective on reality, actively joins in the social processes by which we
construct our understandings of reality.
Interpreting IHP from this social constructionist perspective, this study proposes that IHP
can be described as a practice in which God is invited and expected to experientially enter
into the social processes by which people construct their reality. Traumatic or hurtful
events have often created apparent realities that persons are unable to integrate into the
central stories that identify their lives. IHP facilitates an encounter in which God•s loving,
forgiving presence is experienced in the midst of such hurtful events allowing a new, more
integrated and hopeful, construction of reality. The faith, hope and love of those leading in
IHP and the symbolic, metaphorical language contribute to the ability of IHP to affect
change at an emotional level, but the central role of the imagination, especially in
visualising Jesus' presence, is the most unique and characteristic aspect. This interpretation
provides a viewpoint to critique the practice of IHP and suggests some ways that an
understanding of God's kingdom might further enhance its practice.
A small~scale qualitative interview project offers the opportunity to assess whether this
social constructionist interpretation corresponds to the way in which participants in IHP make sense of their experience. It is hoped that the constructionist perspective offered here
provides a language that can broaden an understanding of IHP, enhancing dialogue and
further research. / Practical Theology / D.Th. (Practical Theology)
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