Annual Review of the Sociology of Religion (original) (raw)

2012, Annual Review of the Sociology of Religion

Abstract

No matter how you wish to define it, prayer is a valuable focus for understanding how people interpret themselves, others and the worldthis world and higher worlds-in which they live. It is a phenomenon which seems to be characteristic not only of participants in every religion, but also men and women who do not identify with traditional religions. It can be practised even by those who do not believe either in a God or transcendent force. In this sense, therefore, we may assert that the prayer is a typically human activity that has accompanied the development of different civilizations over the course of the centuries (Meslin 2003). The constant presence of such activity in human history inevitably raises many questions: why do people feel the need to pray? What are the reasons that lead people to persist in praying? In what ways do people pray? And what about the efficacy of praying: is it possible to demonstrate that it achieves its goals? Is prayer really able to change reality? Following the famous approach of Marcel Mauss (1968[1909]), according to whom prayer joins ritual and belief together and always has a social as well as personal dimension, we can argue that one of the primary things prayer does is to put people in touch with the symbolic universe that sustains the believer in a life of faith. It depends upon and reinforces representations of God, and at the same time opens up a way for an individual to understand his or her own existential conditions, life style, needs and aspirations. Both the material issues of concrete daily life as well as more symbolic elements expressed through words, gestures, body positions, and community celebration are brought together in the act of praying. To understand prayer we also have to understand the horizon within which it must be placed. The peculiarity of such human activity is the relationship between those who pray and the being(s) to whom prayer is addressed. Prayer implies the existence of an "otherness", that is powerful and meaningful. It may be personal or impersonal, but there is often a sense that it can receive and even understand and address the tasks and issues addressed to it. Such "higher power" is not necessarily a personal God: it may coincide with a universal, cosmic order, to which the References

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  599. His books in English include Identity and Pluralism: The Values of the Post- Modern Time (2004) and the edited volumes Vocation and Social Context (2007), Conversion in the Age of Pluralism (2009), Youth and Religion (2010), Religion, Spirituality and Everyday Practice (with William H. Swatos, 2011) and Mapping Religion and Spirituality in a Postsecular World (with Enzo Pace, 2012).
  600. Alana Harris is the Darby Fellow in History at Lincoln College, Oxford. Her research interests span the history of religion, gender and migration. Recent publications include Faith in the Family: A Lived Religious History of English Catholicism, 1945-82 (Manchester University Press, 2013) and 'Lourdes and Holistic Spirituality: Contemporary Catholicism, the Ther apeutic and Religious Thermalism' , 14(1) (2013) Culture and Religion, 23-43.
  601. Ashok Kumar M. is Assistant Professor of Sociology at the School of Humanities and Social Sciences, Indian Institute of Technology Mandi. He received his doctorate from the Indian Institute of Technology Bombay. His areas of research interests include sociology of religion, caste, Christianity in India, Dalit Christians, and questions pertaining to reli- gious and ethnic minority rights.
  602. Wing-leung Law is a research assistant in the Department of Religion and Philosophy at Hong Kong Baptist University. His research mainly focuses on the development of civil society, religious freedom and church-state relations in Hong Kong and mainland China. His research interests include social change, state-society relations, social movements, sociology of reli- gion, sociology of law, religion and law, and religion and politics.
  603. Josiane Le Gall, an anthropologist, is a researcher with the Health and Social Services Centre of la Montagne and an associate professor with the Department of anthropology of the Université de Montréal. Her focus is on family relationships (local and transnational) in the migratory context and on issues related to the interface between immigrant fami- lies and the health network. She is also conducting studies on reli- gious diversity and on Muslim populations in Quebec. She is a member of the Groupe de recherche diversité urbaine of the Université de Montréal (GRDU) and of the axe Religious plurality: social, political and legal issues of the Centre d'études ethniques des universités montré- alaises (CEETUM). the delivery of humanities modules to adult learners and contributes to the development of interdisciplinary and religious studies distance learn- ing courses. She has a longstanding research interest in Buddhism in Britain and in the ways in which the adaptation of Buddhist practices and ideas can shed light on more general changes to the religious landscape. Soka Gakkai International and, in particular, the ways in which prayer is used in this movement is the focus of her current research.
  604. Michael Wilkinson, Ph.D. (University of Ottawa), is Professor of Sociology and Director of the Religion in Canada Institute at Trinity Western University. He has published extensively on Pentecostal-Charismatic Christianity, including The Spirit Said Go: Pentecostal Immigrants in Canada (2006), Canadian Pentecostalism: Transition and Transformation (2009), A Liberating Spirit: Pentecostals and Social Action (2010), Winds from the North: Canadian Contributions to the Pentecostal Movement (2010) and Global Pentecostal Movements: Migration, Mission, and Public Religion (2012). Patricia Wittberg SC received her Ph.D. in Sociology from the University of Chicago in 1982, and is currently Professor of Sociology at Indiana University Purdue University at Indianapolis. She has written numerous books and articles on various aspects of Catholicism, especially "From Piety to Professionalism" (2006) on religious orders and "Building Strong Church Communities" (2012) on parishes. She is co-author on a book forthcoming from Oxford University Press on generational changes in American women who enter religious orders.
  605. Linda Woodhead MBE DD is Professor of Sociology of Religion at Lancaster University, UK. She studies religious change in modern societies, espe- cially rapid change since the late 1980s. Between 2007 and 2013 she was Director of the "Religion and Society" research programme in Britain, which involved 240 academics from 29 different disciplines. Her books include Everyday Lived Islam in Europe (2013), A Sociology of Religious Emotions (2011), Religions in the Modern World (2009), The Spiritual Revolution (2005) and A Very Short Introduction to Christianity (2004). She is a regular commentator and broadcaster on religion and society in the media. INDEX Altruism, benevolence 235
  606. Andhra 123, 124, 127, 128, 131-133, 136, 137 Anxiety 81, 151, 159, 168, 169, 243, 244, 302
  607. Asking in prayer 164-165 Back to Christ 103, 104, 109, 114, 115 Bad prayers 166-167
  608. Believing 4, 61-63, 185, 212, 235
  609. Bereavement 32, 96, 207, 214
  610. Bless Hong Kong at 8 A.M. Everyday 109, 110, 115, 118
  611. Boundaries 41, 43, 108, 119, 120, 186, 189, 195, 200, 201, 284, 288, 289, 294
  612. Canada 6, 110, 141-153, 161, 190, 200, 201, 226, 228, 299, 302, 304
  613. Caste 5, 123, 124, 126-128, 130-134, 136-138, 301
  614. Caste discrimination 124, 127, 130 Catch the Fire (CTF) 7, 221, 222, 226, 227, 238-240 Categories of prayer 27 Catholic 3, 5, 31, 34, 40, 41, 57-60, 62-64, 68, 70-73, 77, 78, 88, 90, 98-100, 114, 137, 160, 162, 163, 165, 190, 195, 221, 225, 269, 302 Chanting 125, 206, 207, 214-216 China 104, 105, 107, 109, 110, 113, 117-121, 299, 301 Chinese government 5, 111, 115, 117, 119, 120
  615. City Renewal in Hong Kong 109 Civil society 30, 104, 105, 108, 120, 121, 301 CTF. See Catch the Fire (CTF)
  616. Dalit Christians 123, 124, 126, 127, 129-137, 301
  617. Dalits 5, 123, 124, 126-138, 301, 303
  618. Evangelical Manifesto 273, 277
  619. Faustina, Saint 78, 92, 100
  620. Global Day of Prayer 103, 104, 109, 114, 115
  621. Glossolalia, Speaking in Tongues 221 Graces 74, 78, 80, 82, 84, 88, 97-99, 130, 134, 163
  622. Gratitude 20, 149, 153, 208, 209
  623. Griefwork 214, 218
  624. Health 12, 29, 30, 32, 33, 50, 109, 149, 162, 168, 189, 191-196, 199-201, 211, 224, 238, 244, 247, 263, 273, 277, 299, 301-303
  625. Healthcare 189, 191-201, 299, 302
  626. Hinduism 58, 125-128, 132, 136, 190 Holistic spirituality 263-279, 301
  627. Hong Kong 5, 103-121, 299, 301
  628. Hong Kong Christian Council 114
  629. Ibiza 266, 272, 274
  630. Image 77-100, 228, 254 Impartation 226, 239 Intercession 72, 73, 157, 221, 230 International House of Prayer 278 Islam 58, 59, 127, 143-147, 150, 152, 153, 190, 263, 302, 304
  631. Japan 110, 207-214, 218
  632. Jireh Fund 5, 109-111, 115-120 June 4 (4 June) 112 Just world hypothesis 159 index Lay 5, 6, 78, 91, 92, 100, 109, 174, 183, 210, 226, 281, 282, 285, 294, 296
  633. Liberal Protestant groups 105, 114, 115, 117, 120 Liturgy 39, 45, 80, 129, 132, 160, 206-213, 218
  634. Liu Xiaobo 103
  635. Mantra 17, 125, 207-209, 213, 214
  636. Meditation 12, 17, 30, 53, 55, 63, 65, 67, 68, 74, 207, 208, 236, 237, 268
  637. Meditative Prayer 105, 157, 223, 224, 226, 237 Mercy 5, 22, 77-100, 245 Migration 81, 141, 144, 190, 249, 251, 301, 304 Multiple 18, 23, 54, 69, 73, 74, 150, 157, 206, 208, 211, 250, 288, 289 Mystical 79, 224, 227, 237
  638. New Evangelicals 263, 264, 266, 268, 269, 273, 275, 276, 279
  639. New monasticism 271
  640. Pope John Paul II 78, 81, 85
  641. Tiananmen mother 103 Transgression 189-199, 201
  642. Vision 20, 54, 77-80, 82, 84, 100, 167, 222, 240, 244, 247, 256-258 Voice of God 168 Witchcraft and prayer 171