Thanks, Carl, for the interesting paper on the effect of remote intercessory prayer (1) – an eye-opener for me.
No, Carl! Such messages are hard-swallowed for me. The underlying assumption of the study design is that Lord God of Christians, JHV of Jews and Allah of Islamites responds proportionately to quantity and quality of prayer.
Furthermore, it is assumed that all patients and their families react to existential crisis with the same quantity and quality of prayer, at least on a group level.
It is likely that the study design would appeal to the humour of God, a chance to reveal himself for the wise and prudent of the time as a small probability (p<0.05). In fact, this is the only support I can find for the study results in the common tradition of Jews, Christians, and Islamites (2).
In tradition (2), the image of God is more complex than in the various confessions, a cloud in day and a fire in night, consuming and revealing.
Furthermore, the grant of prayer is complex in tradition (2). A robber in retirement turns out as the first saint of a new covenant - righteous by faith, not by deeds.
No, Carl, I have to ponder these problems a bit more (cf. 3).
Contrast literature
Harris WS, Gowda M, Kolb JW, Stryharcz CP, Vacek JL, Jones PG, Forker A, O´Keefe JH, Callister BD. A randomized, controlled trial of the effects of remote, intercessory prayer on outcomes in patients admitted to the coronary care unit. Arch Intern Med 1999; 159:2273-8.
The Holy Bible. New International Version (1984).
Böll H. Doktor Murkes gesammeltes Schweigen. Berlin, 1958.
Updated oktober 15, 2000