A History of Prayer: The First to the Fifteenth Century by Roy Hammerling

By Roy Hammerling

'Prayer is genuine religion,' stated Auguste Sabatier. if that is so, the educational learn of prayer permits students to envision the very middle of non secular practices, ideals, and convictions. given that prayers exist in a wide selection of content material, contexts, types, and practices, a entire method of the research of prayer is needed.

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Dugmore, The Influence of the Synagogue upon the Divine Office (London, 1944; reprint, London, 1964 [Alcuin Club Collections 45]), p. 43. 5 Roger Beckwith, Daily and Weekly Worship: Jewish to Christian (Bramcote, 1987), p. 11. See m. Megillah 1:3; 3:6–4:1. 6 Paul Bradshaw, The Search for the Origins of Christian Worship (New York, 1992), p. 24. d. 33 A problem with Dugmore’s approach is that much of the evidence he finds for institutionalized Jewish prayer in the synagogue comes from second century Mishnaic or even later Talmudic sources, when standardization of prayer becomes apparent.

Edward Phillips comprehensive survey of early Christian liturgical prayer practices places the entire volume on a firm scholarly footing. Phillips develops the concept that spirituality itself develops as various prayer practices change over time; prayer traditions thus manifest themselves as spirituality and also theology within faith traditions. Early on Christian spirituality and prayer emerged out of their Jewish roots with their own “rapid evolution” with regard to the nature of introduction 23 divinity (the Trinity) and the community of the faithful (the church as the body of Christ).

Rik Van Nieuwenhove, “The Trinity, Prayer, and the Nature of Contemplation”). Prayerful Postures The physical posture of those speaking with God likewise reveals much about how the practice of prayer can influence the contexts, forms, and content of prayer. 4), or as penitent petitioners (who prostrated themselves in prayer publicly—like Emperor Theodosius, c. 347–395, doing penance before the church of Bishop Ambrose, c. 338–397). e. g. 1; Origen, De Oratione 32). The places where the postured devotees offered their heartfelt entreaties (in a church or chapel, in one’s bedroom or closet, in a monastic cell, in the wilderness or desert, or standing up to one’s neck in ice cold ocean water as some Celtic monks were want to do) also affect how scholars analyze certain prayers.

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