Written prayers and religious coping in a paediatric hospital setting

Hospitalised children represent a threatened future to parents. Such stressors call forth people's coping styles. Some individuals cope religiously or spiritually, and religious coping through prayer may be utilised. A sample of prayers written in a paediatric hospital chapel was coded by styles of religious coping evident within them. Styles associated with coping to gain control of their situation and with coping by seeking comfort from God were present. Seeking to cope for gaining control of a situation was more common than seeking comfort from God during the event. Written prayers did not contain evidence of coping by making meaning. Regression analysis showed that the probability of writing a prayer to gain control decreased over time and a trend towards increasing probability of writing a prayer expressing coping by seeking God's comfort. Clinical implications are discussed. Future research should include a larger sample and cognitive interviews with prayer writers.     

The self in autobiographical memory: Effects of self-salience on narrative content and structure

Contemporary models of autobiographical memory attribute a prominent role to the conceptualisation of the self. In an attempt to better understand the impact of the self as an organising feature of autobiographical memory, narratives of personal episodes were elicited, either after a questionnaire about the self (self-prime condition) or after a distractor task (control condition). Participants also wrote a narrative of a turning-point memory, which is by definition a self-focused narrative. Narratives were divided into propositions and analysed for the types of statements used. As predicted, when writing self-focused turning-point narratives participants included more statements relating to the meaning of an event and connecting it to the self, and fewer statements focusing on the who, what, where, and when of the narrative. Narratives written after the self-prime also demonstrated characteristics that were similar to turning-point narratives, although not on all measures. This shift in narrative focus in turning-point and self-primed memory narratives indicates an increased attempt to fulfil goals of coherence rather than correspondence (Conway, 2005). These findings lend insight into the nature of the relationship between the semantic conceptualisation of the self, and the process of retrieving event-specific knowledge in episodic memory.     

The self in autobiographical memory: effects of self-salience on narrative content and structure

Contemporary models of autobiographical memory attribute a prominent role to the conceptualisation of the self. In an attempt to better understand the impact of the self as an organising feature of autobiographical memory, narratives of personal episodes were elicited, either after a questionnaire about the self (self-prime condition) or after a distractor task (control condition). Participants also wrote a narrative of a turning-point memory, which is by definition a self-focused narrative. Narratives were divided into propositions and analysed for the types of statements used. As predicted, when writing self-focused turning-point narratives participants included more statements relating to the meaning of an event and connecting it to the self, and fewer statements focusing on the who, what, where, and when of the narrative. Narratives written after the self-prime also demonstrated characteristics that were similar to turning-point narratives, although not on all measures. This shift in narrative focus in turning-point and self-primed memory narratives indicates an increased attempt to fulfil goals of coherence rather than correspondence (Conway, 2005). These findings lend insight into the nature of the relationship between the semantic conceptualisation of the self, and the process of retrieving event-specific knowledge in episodic memory.     

Children’s prayers from a Hospital Chapel

Children’s prayers, from prayer books left in the Chapel of a Children’s Hospital between 1998 and 2002, were studied for what the children’s God-talk would reveal about their perceptions of God. Of the 3893 prayers written during this period, 346 were confidently identified as being authored by children. The sample of 346 prayers, which gave rise to 558 expressions of prayer, was explored through a content analysis, used quantitatively to summarise and describe the data, and a thematic analysis, informed by methods from Grounded Theory. The psychological and spiritual significance of the prayers is drawn out, demonstrating the richness and relationality of children’s spirituality. The predominance of prayers written by female writers, suggests that the extent to which relationality is present is related to gender. Questions concerning possible gender-related differences in girls’ and boys’ spirituality are raised and implications for practice are considered.     

When Prayers Go Unanswered

Many Americans believe God answers prayers, but scholars know little about how individuals handle situations in which they perceive that prayers have gone unanswered. Using data from an in‐depth interview project with current and former victims of intimate partner violence, I argue that perceived unanswered prayers cause challenges to belief systems that elicit attribution processes—or cognitive processes through which individuals try to explain the causes of actors’ behavior—whose outcomes are explanations for why God did not answer their prayers. I find that the outcomes of these attribution processes are God‐serving justifications, or attributions of God's perceived unanticipated or problematic behavior that define this behavior as appropriate to the situation. God‐serving justifications for unanswered prayers fall into three types: (1) appeal to higher loyalties, (2) affirmation of benefits, and (3) denial of the pray‐er. I conclude with a discussion of the implications and limitations of the analysis.     

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.     

How Initial Plans Mediate the Expansion and Resolution of Options in Writing

Effects of a period of planning prior to writing ('pre-writing') and of the writing medium on the content and quality of writing were examined in two between-subjects experiments. In Experiment 1, subjects wrote short narratives either immediately after instruction or following a 5-minute pre-writing period; half of each group used pen and paper; the other half used a word processor. Both pre-writing and word processing resulted in more changes to text content, resulting in compositions that were judged as more sophisticated and creative. Experiment 2 demonstrated that pre-writing using a written outline decreases content revisions compared to non-written pre-writing. Verbal protocols indicated that non-written pre-writing was focused on content generation, whereas outlines were associated with more conceptual planning. To account for these data we propose several additions to the Hayes and Flower (1980) cognitive model of the writing process. Both pre-writing and word processing are viewed as expanding the alternatives to be considered, i.e. 'option expansion'. During writing the options are resolved during pauses and through changes to text content, i.e. 'option resolution'.     

Sin, sickness, and salvation.

This article seeks to provide commentary and rationale for Orthodox Christian rites and prayers for the sick as found in the Euchologion, or Book of Needs. The reader needs to understand that the prayers of the Orthodox Church prayed at times of sickness and suffering will often strike the non-Orthodox as harsh and even unjust. References to God willing suffering do not sit well with most Western Christians. However, this is the Orthodox Christian belief, and it is expressed in the prayers of the Orthodox Church. Sickness and suffering are understood to be avenues of salvation and a participation in the glory and joys of the resurrection of Christ and life in the Kingdom of God. This is why the Orthodox Church teaches her faithful to accept suffering as something that has the potential to bring them further along in the process of theosis.     

Children's narratives and well-being

Research with adults indicates that writing causal-explanatory and emotionally disclosing narratives of stressful experiences is related to psychological well-being. Limited research with children has shown mixed results, but developmental theory suggests that simple extrapolation from adult findings might be problematic. In this study, 9- to 13-year-old children engaged in three days of writing under emotional and non-emotional instructions, and completed measures of depression, anxiety, strengths and difficulties, and somatic symptoms both at baseline and 2 months following intervention. Narratives were coded using a developmentally appropriate, exhaustive coding system. Children in the emotional writing group wrote more about negative evaluations, problems, emotions, explanations and coping than children in the non-emotional writing group. However, those children who wrote more about negative evaluations, problems and explanations subsequently showed higher levels of anxiety, depression and difficulties. Due to limited narrative and emotional regulation skills, expressive writing may not benefit, and may even be detrimental for, some children.     

How do I love thee? Let me count the words: the social effects of expressive writing

Writing about emotional experiences is associated with a host of positive outcomes. This study extended the expressive-writing paradigm to the realm of romantic relationships to examine the social effects of writing. For 3 consecutive days, one person from each of 86 dating couples either wrote about his or her deepest thoughts and feelings about the relationship or wrote about his or her daily activities. In the days before and after writing, instant messages were collected from the couples. Participants who wrote about their relationship were significantly more likely to still be dating their romantic partners 3 months later. Linguistic analyses of the instant messages revealed that participants and their partners used significantly more positive and negative emotion words in the days following the expressive-writing manipulation if the participants had written about their relationship than if they had written about their daily activities. Increases in positive emotion words partially mediated the relation between expressive writing and relationship stability.     

Do gains in working memory capacity explain the written self-disclosure effect?

Klein and Boals (2001) concluded that expressive writing about negative life events improves health by reducing intrusive thoughts, as measured by the Impact of Events Scale (IES), and thus freeing working memory (WM) capacity. We replicated their WM gain and rejected the possibility that it reflected task practice alone. We extended their work by showing that such WM effects and reductions in self-reported health symptoms can be observed within a short time frame of a week in a normal population of college students and can occur without reductions in IES scores. Two alternative explanations are discussed of how WM gains can be observed in the written self-disclosure effect without reductions in the frequency of intrusive thoughts and avoidance attempts.     

Accelerating the coping process

On the basis of previous work, freshmen should evidence improved health after writing about their thoughts and feelings associated with entering college. One hundred thirty subjects were assigned to write either about coming to college or about superficial topics for 20 min on 3 days. One fourth of the subjects in each group wrote during the 1st, 5th, 9th, or 14th week of classes. Physician visits for illness in the months after writing were lower for the experimental than for the control subjects. Self-reports of homesickness and anxiety were higher in the experimental group 2-3 months after writing. By year's end, experimental subjects were either superior or similar to control subjects in grade average and in positive moods. No effects emerged as a function of when people wrote, suggesting that the coping process can be accelerated. Implications for comparing insight treatments with catharsis and for distinguishing between objective and self-report indicators of distress are discussed.     

Increasing Positive Affect in College Students

Previous research has shown that self-focused writing interventions produce increases in positive affect. This paper examines whether writing about someone else will produce similar increases in positive affect in college students. In Experiment 1, participants wrote about their ideal future, the ideal future of a loved one, or their daily activities. In Experiment 2, participants wrote about three good things or three neutral things that happened either to themselves or to others. In both experiments, participants who wrote about positive outcomes reported increases in positive affect greater than the control group regardless of whether they wrote about themselves or wrote about others. In Experiment1, the increase in positive affect was greater for those who wrote about themselves than those who wrote about others. No such difference was found in Experiment 2. Negative affect change scores did not differ across the groups in either experiment. Implications of these findings are discussed.     

The costs and benefits of writing, talking, and thinking about life's triumphs and defeats

Three studies considered the consequences of writing, talking, and thinking about significant events. In Studies 1 and 2, students wrote, talked into a tape recorder, or thought privately about their worst (N = 96) or happiest experience (N = 111) for 15 min each during 3 consecutive days. In Study 3 (N = 112), students wrote or thought about their happiest day; half systematically analyzed, and half repetitively replayed this day. Well-being and health measures were administered before each study's manipulation and 4 weeks after. As predicted, in Study 1, participants who processed a negative experience through writing or talking reported improved life satisfaction and enhanced mental and physical health relative to those who thought about it. The reverse effect for life satisfaction was observed in Study 2, which focused on positive experiences. Study 3 examined possible mechanisms underlying these effects. Students who wrote about their happiest moments--especially when analyzing them--experienced reduced well-being and physical health relative to those who replayed these moments. Results are discussed in light of current understanding of the effects of processing life events.     

Narrating emotional events in schizophrenia

Research has indicated that schizophrenia patients report similar amounts of experienced emotion in response to emotional material compared with nonpatients. However, less is known about how schizophrenia patients describe and make sense of their emotional life events. We adopted a narrative approach to investigate schizophrenia patients' renderings of their emotional life experiences. In Study 1, patients' (n=42) positive and negative narratives were similarly personal, tellable, engaged, and appropriate. However, negative narratives were less grammatically clear than positive narratives, and positive narratives were more likely to involve other people than negative narratives. In Study 2, emotional (positive and negative) narratives were less tellable and detached, yet more linear and social compared with neutral narratives for both schizophrenia patients (n=24) and healthy controls (n=19). However, patients' narratives about emotional life events were less appropriate to context and less linear, and patients' narratives, whether emotional or not, were less tellable and more detached compared with controls' narratives. Although schizophrenia patients are capable of recounting life events that trigger different emotions, the telling of these life events is fraught with difficulty.     

50 Voices of Disbelief: Why We Are Atheists. Edited by Russell Blackford and Udo Schüklenk

This article presents a narrative analysis of 18 Muslims' prayer experiences. The results of the study showed that experiences of answered prayers are structured by collective narratives and refer to other texts in the religious tradition. The narratives have important social and individualizing functions that help them remain Muslims in modern society. The informants reported that they had experienced situations when they had prayed but did not receive what they requested. They did not, however, mediate any well-formed narratives about these experiences, primarily because of a lack of collective narratives structuring the event in this way. The analysis showed, furthermore, that the informants used four strategies in order to transform the experience of unanswered prayers into answered prayers. The analysis concludes that prayer experiences are fluid phenomena "located" in the interplay between individual, text, and context.