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.     

Religious involvement and humility

Although researchers are beginning to pay more attention to the virtue of humility, there are relatively few studies on the factors that make people more humble. The purpose of this study is to address this issue. A conceptual model is developed that contains the following hypotheses: (1) people who go to church more often will receive more spiritual support from fellow church members, (2) individuals who receive more spiritual support at church will develop greater trust in God, (3) those who trust God more will enter into a closer relationship with God, (4) as people develop a closer relationship with God they will experience a deeper sense of awe of God, and (5) individuals who are in awe of God will be more likely to feel more humble. Cross-sectional data from a recent nationwide survey of middle-aged and older adults (N?=?1154) provide support for each of these relationships.     

Acts of Contrition,Forgiveness by God,and Death Anxiety Among Older Mexican Americans

The purpose of this study is to see if performing acts of contrition in order to be forgiven by God is associated with lower levels of death anxiety among older Mexican Americans. A conceptual model containing the following relationships was developed to evaluate this and other hypotheses: (a) It is hypothesized that older Mexican Americans who attend church more often will have a stronger sense of God-mediated control (i.e., the belief that God works together with people to attain desired goals and eliminate unwanted stressors), (b) individuals with a stronger sense of God-mediated control will be more likely to perform acts of contrition in order to earn God's forgiveness, (c) performing acts of contrition will enhance feelings of self-worth, and (d) a stronger sense of self-esteem will be associated with lower levels of death anxiety. Data from a nationwide sample of older Mexican Americans provide support for each of these relationships.     

Lifetime Trauma,Prayer, and Psychological Distress in Late Life

The purpose of this study is to see whether prayer helps older people cope more effectively with the adverse effects of lifetime trauma. Data from a nationwide survey of older adults reveal that the size of the relationship between traumatic events and depressive symptoms is reduced for older people who believe that only God knows when it is best to answer a prayer and when they believe that only God knows the best way to answer it. The findings further reveal that these beliefs about prayer outcomes are especially likely to offset the effects of traumatic events that arose during childhood.     

Patterns of Change in Prayer Activity,Expectancies, and Contents During Older Adulthood

Prayer is the most common form of religious practice and a central part of religious experience, yet little is known about whether individuals’ prayer activities and beliefs tend to remain stable or develop over the life course. This study examines change during the course of older adulthood in a range of dimensions of prayer, including total frequency of private prayer, specific beliefs and expectancies regarding prayer, and the contents of prayers. Data come from four waves of an ongoing longitudinal survey of Christian older adults, covering a period of seven years. Growth curve analysis was used to model patterns of within‐person change in these factors. Linear increase was observed in total prayer frequency and in beliefs about prayer emphasizing placing trust in God over expecting immediate rewards. Frequency of prayer increased for all types of prayer contents, including prayers for others, for God's will, in thanksgiving, for guidance, for health, and for material goods. Only the belief that one's prayers are answered remained stable during the course of the study. Results highlight the dynamic nature of prayer beliefs and behaviors in late life, and partially support a pattern of growing faith maturity.     

Gratitude to God,Self‐Rated Health,and Depressive Symptoms

This study has three goals. The first is to see whether the opportunity to engage in volunteer work at church fosters friendships with co‐religionists. The second goal is to see whether the support these friends provide bolsters feelings of gratitude to God. The third goal is to see whether feelings of gratitude to God are associated with health and depressive symptoms. The following linkages in our conceptual model elaborate and extend these objectives: (1) people who go to church more often will be more likely to participate in volunteer work through their congregations; (2) individuals who perform volunteer work at church will have more friends among their co‐religionists; (3) people who have more friends where they worship will report receiving more emotional support from fellow congregants; (4) those who receive more support from co‐religionists will feel more grateful to God; and (5) individuals who are more grateful to God will rate their health in a more favorable manner and experience fewer symptoms of depression. Data from the U.S. Congregational Life Survey provide support for each of these relationships.     

Prayer and Subjective Well-Being: An Examination of Six Different Types of Prayer

Participants (N = 430) were recruited online and completed a measure of six prayer types (adoration, confession, thanksgiving, supplication, reception, and obligatory prayer). Measures of subjective well-being (self-esteem, optimism, meaning in life, satisfaction with life) were also administered. Three forms of prayer (adoration, thanksgiving, reception) had consistently positive relations with well-being measures, whereas the other three forms of prayer had negative or null relations with the well-being measures. The prayer types having positive effects appear to be less ego-focused, and more focused on God, whereas the negative types have an opposite nature. These results highlight the role of psychological meaning as a part of the process whereby prayer impacts psychological well-being.     

Older Mexican Americans and God-mediated control: exploring the influence of Pentecostal/Evangelical affiliation

A growing number of Mexican Americans are leaving the Catholic Church to join Pentecostal and Evangelical congregations. The purpose of this study is to explore the benefits that are associated with joining Pentecostal and Evangelical congregations. A latent variable model is specified that contains the following core relationships: (1) older Mexican Americans who affiliate with Pentecostal/Evangelical congregations will attend worship services more often; (2) older Mexican Americans who attend church more often will receive more spiritual support from their fellow church members; (3) older Mexican Americans who receive more spiritual support will develop a closer relationship with God; and (4) older Mexican Americans who have a close relationship with God will develop a stronger sense of God-mediated control. Findings from a nationwide survey of older Mexican Americans provide support for each of these linkages.     

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.

     

Religion, Meaning in Life, and Change in Physical Functioning During Late Adulthood

This study has two primary goals. The first is to see whether select aspects of religion are associated with meaning in life. The second goal is to see whether change in meaning in life is associated with change in physical functioning. Data from a nationwide longitudinal survey of older people provide support for the following relationships: (1) older adults who attend church services more often tend to develop a closer relationship with God; (2) older people who have a closer relationship with God are more likely to provide emotional support to others; (3) elders who give emotional support to their social network members are more likely to have a stronger sense of meaning in life; and (4) older individuals who have a deeper sense of meaning in life are less likely to experience a decline in their physical functioning over time.     

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.     

Secure Attachment to God Uniquely Linked to Psychological Health in a National,Random Sample of American Adults

Relationships between religiousness and psychological health are well established. The primary purpose of this study was to investigate whether perceived relationship with God (i.e., attachment to God) or how people view God (i.e., image of God) account for variation in psychological distress and well-being. Statistical relationships between two attachment to God dimensions (avoidance, anxiety), two dimensions of God image (forgiving, wrathful), and general psychological well-being were investigated in a convenience sample (Study 1) and nationally representative sample (Study 2) of American adults who expressed belief in God or a higher power. In both studies, secure attachment to God (i.e., lower avoidance, lower anxiety) and religious service attendance were positively correlated with self-reported psychological well-being. Hierarchical regressions indicated that attachment to God dimensions account for unique variability in reported mental health even after religious service attendance, prayer frequency, God image and demographic variables were statistically controlled. Negligible associations were found between images of God as forgiving or wrathful and psychological well-being. Perceived relationship with God appears to be an important factor in the connection between religiousness and psychological health.     

Do Trust-Based Beliefs Mediate the Associations of Frequency of Private Prayer with Mental Health? A Cross-Sectional Study

Significant associations of private prayer with mental health have been found, while mechanisms underlying these associations are largely unknown. This cross-sectional online study (N = 325, age 35.74, SD 18.50, 77.5 % females) used path modeling to test if trust-based beliefs (whether, when, and how prayers are answered) mediated the associations of prayer frequency with the Anxiety, Confusion, and Depression Profile of Mood States-Short Form scales. The association of prayer and depression was fully mediated by trust-based beliefs; associations with anxiety and confusion were partially mediated. Further, the interaction of prayer frequency by stress was associated with anxiety.     

基督徒祷告过程中人神依恋关系的质性探索

采用质性研究方法探索基督徒祷告过程中人神依恋关系的形成与发展。研究者以“局外人”身份, 采用逐步暴露方式进入研究现场开展客位研究。运用强度抽样方式和综合式抽样策略, 抽取14名(男女各7名)正式受洗(受洗时间从2年到32年不等)的基督徒作为样本, 通过深度访谈收集资料; 运用扎根理论对收集到的资料依次进行初步分析、类属分析和理论建构; 运用参与者检验法、非参与者检验法对研究结果进行效度检验。研究得出以下结论：祷告是基督徒以“信靠”作为承诺, 向上帝袒露心迹, 提出心理诉求, 进而与上帝建立亲密关系的沟通方式和重要渠道, 它提供了人神依恋系统被激活的情境。“信靠”是基督徒通过祷告与上帝之间形成和发展人神依恋关系的前提条件和关键因素; 人神亲密度的增加又反过来促进人对于神的信靠程度。现实生活的困难为基督徒祷告提供了刺激源, 并推动人神依恋关系不断向前发展。基督徒的祷告经历了三个阶段, 由Ⅰ期向Ⅲ期水平渐次提升, 最终形成“以上帝为中心”的困难应对图式。在此过程中, 随着“上帝”的观念越来越深地植入基督徒的自我, 有关“上帝”的心理表征不断得到强化, 相反, 有关“自我”的心理表征渐次弱化, 最终进入某种“无我”的状态。     

Informal Support from a Pastor and Change in Hope During Late Life

The purpose of this study is to see if informal emotional support from a pastor is associated with a greater sense of hope over time. Data from a nationwide longitudinal survey of older adults are used to test a conceptual model that contains the following relationships: (1) older people who encounter more stressful life events will seek out more informal emotional support from a member of the clergy, (2) older people who receive more support from a pastor will experience a stronger sense of God-mediated control (i.e., the belief that it is possible to work together with God to solve problems), and (3) increases in God-mediated control over time will be associated with increases in hope over time. The data provide support for each of these relationships.     

Toynbee's Frantic Quest for Survival

ABSTRACT

Data from life review interviews with elder Catholic women religious show that through prayer they are able to experience solitude and to feel connected with others. Their experience is not completely explained by either the disengagement theory nor by the newer theory of gerotranscendence. Because prayer connects them to others, they do not experience complete social withdrawal; rather, prayer functions as a modified social activity connecting them to their past, to God, to the community in which they live, as well as to the wider world. They also do not develop a new transcendent meta-perspective, but deepen into cherished life beliefs and practices, accepting and becoming more fully who they are as individuals and as older women.     

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.     

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.