In 1988 I wrote a book called "Why Pray?" which went through 6 printings by Creation House and one by the author. That book was written because I knew I had something to say to the pray-ers of America. I have, over the past 50 years of ministry, read scores of books on the subject of prayer. Most of them dealt with some rather fundamental issues, but none seemed to answer the questions I had regarding this matter. I wanted to know why God, who has all power, a plan and a will would need us to pray.
I had read early in my life with God a statement attributed to John Wesley in which he said, "God does nothing, but in answer to prayer." He did not explain the statement, but he sure caused me to think. If God does nothing but in answer to prayer, then prayer must be one of the most important things a Christian, can do.
I believed the statement, but did not understand it and Wesley did not explain himself. Later I came to believe the following: God, who is sovereign, certainly has the power to do anything He wills to do whether anyone prays of not, however, I can say, from a careful study of the Word and a thorough examination of life's experiences; as a rule, God does nothing, but in answer to prayer.
THE LAW OF PRAYER is a follow-up of 'Why Pray?" I have included in it some of the same material, with several new chapters, a new cover, forward and updated illustrations.
David Shibley will write the forward. Other recommendations will come from Bishop Ken Ulmer of Los Angeles, CA, Pastor Steve Dixon, Jack Hayford and Mike Bickel.
My Purpose in writing this:
.Is to instruct, encourage and inspire God's children to pray by convincing them that He will hear their prayer as quickly as He will hear the prayer of anyone.
.Is to share the truth that God, our Father desires to have a relationship with each of His children and has made a way for this to happen. His door is never closed, and all are invited to come in for a chat.
.Is to communicate, a few more things I have learned, to the thousands who read "Why Pray?"
.Last but not least. I want to obey my Father.

The Festival of Pirs is an ethnographic study of the religious life of the village of Gugudu in Andhra Pradesh. It focuses on the public event of Muharram, which is practiced by urban Shi'i communities across South Asia, but takes on a strikingly different color in Gugudu because of the central place of a local pir, or saint, called Kullayappa. The story of Kullayappa is pivotal in Gugudu's religious culture, effectively displacing the better-known story of Imam Hussain from Shi'a Islam, and each year 300,000 pilgrims from across South India visit this remote village to express their devotion to Kullayappa. As with many villages in South India, Gugudu is mostly populated by non-Muslims, yet Muslim rituals and practices play a crucial role in its devotion. In the words of one devotee, "There is no Hindu or Muslim. They all have one religion, which is called 'Kullayappa devotion (bhakti).'" Afsar Mohammad explores how the diverse religious life in the village of Gugudu expands our notions of devotion to the martyrs of Karbala, not only in this particular village but also in the wider world.

It has been said that Chinese government was, until the republican period, government through li. Li is the untranslatable word covering appropriate conduct toward others, from the guest rituals of imperial diplomacy to the hospitality offered to guests in the homes of ordinary people. It also covers the centring of self in relation to the flows and objects in a landscape or a built environment, including the world beyond the spans of human and other lives. It is prevalent under the republican regimes of China and Taiwan in the forming and maintaining of personal relations, in the respect for ancestors, and especially in the continuing rituals of address to gods, of command to demons, and of charity to neglected souls. The concept of 'religion' does not grasp this, neither does the concept of 'ritual', yet li undoubtedly refers to a figuration of a universe and of place in the world as encompassing as any body of rite and magic or of any religion. Through studies of Chinese gods and ghosts this book challenges theories of religion based on a supreme god and that god's prophets, as well as those like Hinduism based on mythical figures from epics, and offers another conception of humanity and the world, distinct from that conveyed by the rituals of other classical anthropological theories.

In spite of Islam's long history in Europe and the growing number of Muslims resident in Europe, little research exists on Muslim pilgrimage in Europe. This collection of eleven chapters is the first systematic attempt to fill this lacuna in an emerging research field. Placing the pilgrims' practices and experiences centre stage, scholars from history, anthropology, religious studies, sociology, and art history examine historical and contemporary hajj and non-hajj pilgrimage to sites outside and within Europe. Sources include online travelogues, ethnographic data, biographic information, and material and performative culture. The interlocutors are European-born Muslims, converts to Islam, and Muslim migrants to Europe, in addition to people who identify themselves with other faiths. Most interlocutors reside in Albania, Bosnia-Hercegovina, Italy, France, the Netherlands, Great Britain, and Norway. This book identifies four courses of developments: Muslims resident in Europe continue to travel to Mecca and Medina, and to visit shrine sites located elsewhere in the Middle East and North Africa. Secondly, there is a revival of pilgrimage to old pilgrimage sites in South-eastern Europe. Thirdly, new Muslim pilgrimage sites and practices are being established in Western Europe. Fourthly, Muslims visit long-established Christian pilgrimage sites in Europe. These practices point to processes of continuity, revitalization, and innovation in the practice of Muslim pilgrimage in Europe. Linked to changing sectarian, political, and economic circumstances, pilgrimage sites are dynamic places of intra-religious as well as inter-religious conflict and collaboration, while pilgrimage experiences in multiple ways also transform the individual and affect the home-community.

Hinduism comprises perhaps the major cluster of religio-cultural traditions of India, and it can play a valuable role in helping us understand the nature of religion and human responses to life. Hindu image-worship lies at the core of what counts for Hinduism - up-front and subject to much curiosity and misunderstanding, yet it is a defining feature of this phenomenon. This book focuses on Hindu images and their worship with special reference to Vaisnavism, a major strand of Hinduism. Concentrating largely, but not exclusively, on Sanskritic source material, the author shows in the course of the book that Hindu image-worship may be understood via three levels of interpretation: the metaphysical/theological, the narratival or mythic, and the performative or ritual. Analysing the chief philosophical paradigm underlying Hindu image-worship and its implications, the book exemplifies its widespread application and tackles, among other topics such as the origins of image-worship in Hinduism, the transition from Vedic to image worship, a distinguishing feature of Hindu images: their multiple heads and limbs. Finally, with a view to laying the grounds for a more positive dialogic relationship between Hinduism and the "Abrahamic" faiths, which tend to condemn Hindu image-worship as "idolatry", the author examines the theological explanation and justification for embodiment of the Deity in Hinduism and discusses how Hinduism might justify itself against such a charge. Rich in Indological detail, and with an impressive grasp of the philosophical and theological issues underlying Hindu material culture, and image-worship, this book will be of interest to academics and others studying theology, Indian philosophy and Hinduism.

This book brings Christian, Jewish and Muslim scholars from different fields of knowledge and many places across the globe to introduce/expand the dialogue between the field of liturgy and postcolonial/decolonial thinking. Connecting main themes in both fields, this book shows what is at stake in this dialectical scholarship.

This is an excellent book that adds to the anthropological and historical literature on shared sacred sites. The majority of the articles are very well written, present strong arguments that are revealed with important research. The result is that the book adds to and clarifies some of the debates about the sacred sites, how they are shared as well as the role of the various actors involved in the process. The cases are varied, rich and evocative. Furthermore they are of contemporary importance and relevance. . Karen Barkey, Columbia University

"Shared" sites, where members of distinct, or factionally opposed, religious communities interact-or fail to interact-is the focus of this volume. Chapters based on fieldwork from such diverse sites as India, Nepal, Sri Lanka, China, Turkey, Morocco, Tunisia, and Vietnam demonstrate how sharing and tolerance are both more complex and multifaceted than they are often recognized to be. By including both historical processes (the development of Chinese funerals in late imperial Beijing or the refashioning of memorial commemoration in the wake of the Vietnam war) and particular events (the visit of Pope John Paul II to shared shrines in Sri Lanka or the Al-Qaeda bombing of an ancient Jewish synagogue on the Island of Djerba in Tunisia), the volume demonstrates the importance of understanding the wider contexts within which social interactions take place and shows that tolerance and intercommunalism are simultaneously possible and perpetually under threat.

Glenn Bowman is Reader in Social Anthropology at the University of Kent where he directs the postgraduate program in the Anthropology of Ethnicity, Nationalism, and Identity. He has done extensive field research on Jerusalem pilgrimages as well as on intercommunal shrine practices in the Middle East and the Balkans. In addition to this research on holy places he has worked in Jerusalem and the West Bank on issues of nationalism and resistance for nearly thirty years and has carried out fieldwork in the former Yugoslavia on political mobilization and the politics of contemporary art.

Innovation-making is a classic theme in anthropology that reveals how people fine-tune their ontologies, live in the world and conceive of it as they do. This ethnographic study is an entrance into the world of Buryat Mongol divination, where a group of cursed shamans undertake the 'race against time' to produce innovative remedies that will improve their fallen fortunes at an unconventional pace. Drawing on parallels between social anthropology and chaos theory, the author gives an in-depth account of how Buryat shamans and their notion of fortune operate as 'strange attractors' who propagate the ongoing process of innovation-making. With its view into this long-term 'cursing war' between two shamanic factions in a rural Mongolian district, and the comparative findings on cursing in rural China, this book is a needed resource for anyone with an interest in the anthropology of religion, shamanism, witchcraft and genealogical change.

When you can't find the right words to pray... In hard times, many of us shy away from God, not sure how to talk to him about what we're feeling. Through her own battles, Suzie Eller has experienced the peace of knowing that prayer is not about the number of words that come out of your mouth or how eloquent you sound. It's about being in God's presence. When you can't figure out what to say to him, these 90 prayer starters will begin the conversation you've been longing for. Each one is birthed from a specific Scripture, and on each page, journaling space is provided so you can complete the prayer in your own words or simply write what you're feeling. Don't let your hurts, fears, or doubts keep you from freely talking to God. He loves you and wants to hear what's on your heart. "Connect with God in ways you've always hoped for but haven't been sure how to make happen."--HOLLEY GERTH, bestselling author

Each and every prayer and pray-er in the Bible is now available, together and categorized. Bible Prayer Pray-ers lists references only of all the prayers and every pray-er in the Bible within three separate lists: pray-er sequence, Biblical sequence, and category sequence. God's Book of Prayers and The Lord's Prayers both also contain all the prayers of the Bible. God's Book of Prayers separates each into nine categories for convenient reading, while The Lord's Prayers lists them in biblical sequence, with an exhaustive concordance of major words or phrases. These volumes will help you to easily be able to pray God's own words. Most of us already use the Lord's Prayer, so why not use all of The Lord's Prayers? See all of God's Prayers inside and be a Bible Prayer Pray-er