Assessing the Relationships Among Prayer Expectancies, Race, and Self-Esteem in Late Life

When people pray, they have certain beliefs or expectations about the nature of the response they hope to receive. The purpose of this study is to examine the relationship between two specific prayer expectancies and self-esteem with data provided by a nationwide survey of older adults. The first has to do with the timing of answers to prayers while the second involves the ways prayers are answered. The data suggest that feelings of self-worth are highest when older people believe that only God knows when it is best to answer a prayer, and only God knows the best way to answer it. In contrast, self-esteem tends to be lower among older adults who believe prayers are answered right away and believe they get exactly what they ask for. However, further analysis reveals that the benefits of prayer expectancies are more evident among older African Americans than among older whites.     

Prayer Beliefs and Change in Life Satisfaction Over Time

A considerable number of studies have focused on the relationship between prayer, health, and well-being. But the influence of some types of prayer (e.g., petitionary prayer) has received more attention than others. The purpose of this study is to examine an overlooked aspect of prayer: trust-based prayer beliefs. People with this orientation believe that God knows that best way to answer a prayer and He selects the best time to provide an answer. Three main findings emerge from data that were provided by a nationwide longitudinal survey of older people reveals. First, the results reveal that Conservative Protestants are more likely to endorse trust-based prayer beliefs. Second, the findings suggest that these prayer beliefs tend to be reinforced through prayer groups and informal support from fellow church members. Third, the data indicate that stronger trust-based prayer beliefs are associated with a greater sense of life satisfaction over time.     

Trust-Based Prayer Expectancies and Health Among Older Mexican Americans

This study assesses the health-related effects of trust-based prayer expectancies, which reflect the belief that God answers prayers at the right time and in the best way. The following relationships are evaluated in our conceptual model: (1) older Mexican Americans who attend worship services more often tend to develop a closer relationship with God; (2) people who feel close to God will be more likely to develop trust-based prayer expectancies; (3) people who endorse trust-based prayer expectancies will have greater feelings of self-esteem; and (4) higher self-esteem is associated with better self-rated health. The data support each of these relationships.     

The experiential problem for petitionary prayer

Sometimes people petition God for things through prayer. This is puzzling, because if God always does what is best, it is not clear how these prayers can make a difference to what God does. Difference-Making accounts of petitionary prayer attempt to explain how these prayers can nonetheless influence what God does. I argue that, insofar as one is motivated to endorse a Difference-Making Account because they want to respect widespread intuitions about this feature of petitionary prayer, they should also be motivated to endorse an account of prayer that respects widespread intuitions about other central features of petitionary prayer. I describe three problematic cases and the intuitions we have about them, and show how these intuitions restrict any Difference-Making account of petitionary prayer.     

Stressors Arising in Highly Valued Roles and Change in Feeling Close to God Over Time

Abstract

The purpose of this study is to see if exposure to stressful life events changes the way older people feel about their relationship with God. Data from a nationwide, longitudinal study of older adults suggest that older people who encounter stressful life events believe their relationship with God has grown closer over time. There are, however, two important qualifications. First, stressors arising in roles that older people value highly appear to have a greater effect than events that are encountered in roles that are less important. Second, stressors emerging in highly valued roles affect the way older African Americans, but not older Whites, view their relationship with God.     

Prayer,God Imagery,and Symptoms of Psychopathology

Researchers have shown a longstanding interest in the relationship between religion and mental health. Here, we outline a series of hypotheses linking personal prayer, images of God, and mental health. We then empirically test the hypotheses using data from an online survey of U.S. adults (N= 1,629) conducted in 2004 by Spirituality and Health magazine. We find a positive correlation between both frequency of prayer and the perception of God as remote and several different forms of psychopathology; a perceived intimate relationship with a loving God is inversely related. The positive association between prayer and psychopathology manifests itself primarily among individuals who experience God as either (a) remote or (b) not loving. We also find an inverse correlation between prayer and psychopathology among individuals who believe that they are praying to a close (the inverse of remote) God. We discuss the implications of these findings for research on the religion-mental health connection and outline an agenda for future research.     

The Perceived Prayers of Others,Stress, and Change in Depressive Symptoms Over Time

The purpose of this study was to see if believing that others are praying for them reduces the noxious effect of living in a rundown neighborhood on change in depressive symptoms among older people. Findings from a longitudinal nationwide survey of older adults reveal that the deleterious effect of living in a dilapidated neighborhood on depressive symptoms is significantly reduced for older individuals who believe others often pray for them. Further analyses suggest that the stress-buffering properties of beliefs about being prayed for by others remain virtually unchanged after emotional support from family members and close friends is taken into account. The findings have potentially important implications for studying church-based prayer groups as well as assessing the ways in which individuals might support each other during difficult times.     

Forgiveness by God, Forgiveness of Others, and Psychological Well-Being in Late Life

The purpose of this study is to examine the relationships among forgiveness by God, forgiveness of others, and psychological well–being with data provided by a nationwide survey of older adults. Three main findings emerge from the analyses. First, the data suggest that forgiving others tends to enhance psychological well–being, and these salubrious effects are greater than those associated with forgiveness by God. Second, the findings indicate that how older people go about forgiving others is important: older adults who require transgressors to perform acts of contrition experience more psychological distress than those who forgive unconditionally. Third, the results reveal that forgiveness by God may be involved in this process because older people who feel they are forgiven by God are less likely to expect transgressors to perform acts of contrition.     

Does God Know What It is Like to be Me?

Does God knows what it is like to be me? Scripture and religious tradition seem quite clear that God knows everything about us, even the deepest secrets of our hearts. There is nothing hidden from him. And this is an answer backed up by a more philosophical theology; for among the traditional list of divine attributes is omniscience: knowing everything that there is to know. The idea, moreover, seems essential to the ordinary religious consciousness, for how can God really help us, or fairly judge us, unless he knows exactly what things are like for us?     

Divine timelessness: A coherent but unfruitful doctrine?

The author argues in this article that it is possible to have a consistent and coherent version of the doctrine of divine timelessness. Towards the objection that a timeless God cannot act it is defended that a timeless God can certainly act in the world and can love human people. In spite of the consistency and coherence of the doctrine of divine timelessness, however, the author has serious problems with the fruitfulness of this doctrine when it comes to essential practices of the Christian faith, such like seeking help from God, loving God, and prayer.     

Praying for Others, Financial Strain, and Physical Health Status in Late Life

The purpose of this study is to see if praying for other people buffers the effects of financial strain on the physical health status of the person who offers the prayer. In the process, race differences in the frequency of praying for others are evaluated. Three main findings emerge from the nationwide survey of older people that was conducted for this study. First, the data suggest that the deleterious effects of chronic financial problems on physical health are reduced significantly for older people who pray for others often. In contrast, the findings further reveal that praying for material things fails to offset the pernicious effects of economic difficulty on health. Finally, the results indicate that older African Americans are more likely to pray for others than older whites.     

God Give Me Strength: Exploring Prayer as Self-Disclosure

The current project was designed to examine the contention that written prayers about difficult life events function as self-disclosure to God and are structurally and effectively the same as other forms of written self-disclosure, at least in the short term. Over four writing sessions, 155 participants either wrote about mundane experiences (the control group) or wrote narratives about traumatic or stressful life events that were targeted at no one, targeted at a person of their choice, or construed as prayers to God. The results indicate that written prayers are lexically similar to the other two types of written narratives and distinct from the control group. Furthermore, the immediate effects of trauma writing on mood and physical well-being were similar as well. These findings have potentially important implications for understanding the relationship between personal prayer and a variety of health outcomes.     

Prayer Type,Disclosure, and Mental Health Across Religious Groups

Researchers have found that disclosure to God partially explains associations between certain prayer types and mental health in a Christian sample. Although researchers have discovered several mediators explaining associations between prayer types and mental health, the use of predominantly Christian samples limits generalizability. In this study, the authors tested disclosure to God as a mediator in Jewish, Muslim, and Christian subsamples. Analyses indicated several differences among the groups; disclosure to God mediated associations between prayer type and mental health only among Christians.     

Using Prayer as an Intervention With Clients Who Are Substance Abusing and Addicted and Who Self‐Identify Personal Faith in God and Prayer as Recovery Resources

This article describes how the authors use prayer with clients who self‐identify their personal faith in God and who have used prayer as a helpful recovery agent or who believe prayer would be helpful to their personal recovery.     

Closeness and Control: Exploring the Relationship Between Prayer and Mental Health

This study explored closeness to God and God‐mediated control as mediators in the relationship between prayer and mental health. The authors tested 3 models for mediation using structural equation modeling to assess the separate and combined effects in an online sample of 330 praying adults from predominantly Christian backgrounds. Although both mediators were relevant when entered separately, closeness to God proved to be a superior mediator when both variables were entered in 1 model. Counselors should consider prayer behaviors when culturally relevant and encourage meditative and colloquial prayer for clients where increased sources of perceived social support would be beneficial.     

Psychology,Religion, and Spirituality

This study focused on the relation between the manner in which pray-ers perceive God (God concept) and their tendencies to choose various prayer types. A sample of 114 Jewish Israeli religious men responded to multidimensional measures of God concept (Benevolent, Evaluation, Omniness, Guiding, and Deisticness) and of prayer type (Adoration, Confession, Thanksgiving, Supplication, Reception). Canonical correlation analysis uncovered a significant canonical model. Two canonical functions, explaining a total of 36.5% of the variance, were selected for interpretation. Function 1 indicated a perception of God as a benevolent and guiding God together with supplicative prayer. Function 2 indicated a perception of God as a meaningful and close God with active thanksgiving prayer. These results provide support for the notion that the manner in which an individual perceives God and the manner in which that individual chooses to pray to God are indeed related.     

Religion and behavioral procrastination: Mediating effects of locus of control and content of prayer

Religion is a significant predictor of self-regulatory processes. Procrastination has been described as the very essence of self-regulatory failure. In this study, we examined the relationship between religiousness and procrastination, with locus of control and styles of prayer playing mediating roles. These relationships were tested using data from 196 students. We applied the Centrality of Religiosity Scale, Levenson’s Locus of Control Scale, the God Control Scale, the Content of Prayer Scale, and the Behavioral Procrastination Scale. The results showed that: God control fully mediates the effects of ideology and intellect on procrastination; internal control fully mediates the effect of public prayer and religious experience on procrastination; and passive style of prayer was a mediator in the relationship between centrality of religion and procrastination. Our findings suggest that religious people may give up internal control, believing that their matters are in God’s hands. Being subject to God’s power provides them with a replacement form of control, which reduces problems of self-regulation.

     

God-language in Public and Private Prayer: A Place for Integrating Gender,Sexuality and Faith

Abstract

Drawing on feminist liturgical critiques of prayer, Audre Lorde's notion of the erotic and Carter Heyward's relational theology, amongst other feminist, Womanist, Black and queer sources, this article proposes that prayer via gendered and erotic images of God and Christ may be a site for the integration of gender, sexuality and faith — not only in the life of the individual but in the wider body politic. The notion of integration is problematized alongside heteropatriarchal practices of prayer, and an eschatological understanding of prayer and identity offered. The article argues for prayer which engages with a multiplicity of embodied, erotic and queer images of God (and particularly Christ), as necessary to the complex work of personal and political integration with which prayer is charged as well as gesturing towards the fullness and mystery of God who both inhabits and transcends the limitations of metaphorical discourse about the divine.     

God image and Five-Factor Model personality characteristics in later life: A study among inhabitants of Sassenheim in The Netherlands

Affective or emotional aspects of religiousness are considered to be crucial in the association between religiousness and well-being, especially in later life. Such affective aspects can be understood as pertaining to the God–object relationship, corresponding to feelings of trust towards God or to religious discontent. Personality characteristics, such as those defined by the Five-Factor Model of Personality, are expected to correspond with God image. A small sample of older mainline church members in Sassenheim, The Netherlands (n = 53), aged 68–93, filled out a questionnaire, including 120 items of the NEO-PI-R, the Questionnaire God Image, frequency of prayer, church attendance, and depressive symptoms. Neuroticism was associated with feelings of anxiety towards God as well as discontent towards God. Agreeableness was associated with perceiving God as supportive and with prayer. These findings persisted after adjustment for depressive symptoms. For the other three personality factors, no clear patterns emerged. Results were compared with those from studies of God image and the Five-Factor Model of personality among younger people.