Relationship Between Private Religious Activity and Physical Functioning in Older Adults

This study sought to further understand the relationship between physical functioning and use of private religious activity in older adults. Subjects were age 65 or older from urban and rural counties in North Carolina who participated in the Duke University Established Populations for Epidemiologic Studies of the Elderly (Duke/EPESE). A total of 3,851 subjects responded to a question that inquired about their use of prayer, meditation, or Bible reading in 1986. Their response was correlated to number of impairments in activities of daily living (ADLs) (n = 3,791). Subjects who indicated use of private religious activity either dailyor neverhad the greatest number of impairments. Those who prayed or meditated one time per weekhad the least number of impairments. This cross-sectional finding is explained in terms of both changes in private religious activity in response to increasing physical disability and changes in physical disability in response to private religious activity. Previous research has found that prayer is often used as an effective coping mechanism with various sicknesses and chronic conditions. Further studies are needed to examine older individuals' health over time and evaluate their use of private religious activity to see its impact over time on physical disability.     

Does Guilt Motivate Prayer?

We recruited 110 college students for an experimental investigation of the role of guilt in motivating religious behavior. We induced guilt in half of the participants before asking all subjects to indicate their current interest in prayer. Overall, participants in the guilt condition were more interested in praying, but this effect was not observed among those high in grandiose narcissism. Our findings make a contribution not only to the study of the role that emotions have in motivating religious behavior, but also to the study of narcissists’ susceptibility to guilt.     

Mindfulness,Christian Devotion Meditation,surrender, and worry

This article will present an approach for accommodating the benefits of mindfulness into therapy with Christians struggling with worry. Given the psychological benefits of mindfulness and its connection to spirituality, it is not surprising that both therapists and Christian clients are attempting to incorporate it into counselling. Centering prayer, which is a form of Christian Devotion Meditation, provides an accommodative approach to managing worry for Christian clients. The results of this study indicate that surrender, a key component of centering prayer, provides an empirical link for incorporating the benefits of mindfulness for Christians.     

Expressions of Preference and Other Morally Problematic Instances of Prayer

When considering the role of prayer in the lives of believers, most theists agree that one important effect is the psychological impact on the person who is praying. Nevertheless, the way many of us pray, by primarily or solely focusing on our welfare and the welfare of our loved ones, agitates the human tendency towards exclusion. If we take seriously God’s commandment to love the neighbor as the self, we should use prayer, instead, as a prime opportunity to help cultivate a moral character that embraces more inclusion. In this paper, I use Søren Kierkegaard’s Works of Love as a framework for working towards this more inclusive view of prayer—one that widens our moral circle and awareness to include all human beings, and not just the select ones we have chosen to prefer above all others. It does not follow that we are prohibited from praying for our own welfare or the welfare of our loved ones, but it does mean that using prayer in a way that only (or primarily) shows concern for those whom we prefer is morally problematic.     

Identity Mediators: Leadership and Identity Construction in Campaign Speeches of American Presidential Candidates' Spouses

We explore the nature and evolution of the role of candidates' spouses in U.S. presidential election campaigns through a lens of social psychological theorizing that sees leadership as emerging from activities of identity construction of leaders and followers. Our discursive analysis examines how aspiring First Lady speeches at party national conventions construct both their husbands and the particular national identity construction most presently politically relevant in a way that strategically aligns the two. Building on previous social identity work on leadership, we show how it is not only the leader or their followers who are active participants in leadership construction but that there may also be a role for “third parties” who link prospective leaders with followers. We propose that, as “entrepreneurs” of identity, leaders may use others as “identity mediators” to co‐construct and mediate both the leader's identity and the identity of those they seek to lead.     

Likening stairs in buildings to climbing a mountain: Self-reports of expected effects on stair climbing and objective measures of effectiveness

Objectives

Health promotion agencies advocate use of mountain climbing goals to encourage regular stair climbing, a current public health target. This paper tests effects of a mountain climbing campaign on objective measures of stair use for the first time.

Design

Field interview and quasi-experimental, interrupted time-series study.

Method

In field interviews, a convenience sample (n = 1350) responded to questions about different goals, i.e., heights of climb, to encourage stair use in buildings. Subsequently, a point-of-choice intervention with the main message ‘Take the stairs to the top of this building once a day and in a year, you would have climbed Mount Everest almost twice’ was tested in a 12-floor worksite. A no-message baseline was followed by installation of the intervention.

Results

Stair ascent (n = 62,716) and descent (n = 61,218) at the ground floor was measured with automated counters at baseline (11 days) and during the intervention (18 days). The majority of interviewees (60%) chose a message based on climbing Mt. Everest as the most motivating, with only 5% of interviewees not motivated by any climbing goal. Nonetheless, the subsequent intervention using the mountain climbing goal had no effect on stair climbing (OR = 0.96). As the campaign specifically targeted stair ascent, it failed to influence the behaviour with the greater public health dividend.

Conclusion

The discrepancy between pre-testing and the campaign may reflect the fact that performance goals can only be achieved at the end of the task and may not be continually rewarded during accumulation of behaviour towards the goal.     

A WORLD OF CONTINGENCIES

Abstract Physicalism holds that the laws of physics are inviolable and ubiquitous and thereby account for all of reality. Laws leave no “wiggle room” or “gaps” for action by numinous agents. They cannot be invoked, however, without boundary stipulations that perforce are contingent and which “drive” the laws. Driving contingencies are not limited to instances of “blind chance,” but rather span a continuum of amalgamations with regularities, up to and including nearly determinate propensities. Most examples manifest directionality, and their very definition encompasses intentionality. Contingencies, via their interactions with laws, can reinforce and maintain one another, thereby giving rise to enduring, ordered configurations of constraints. All of ordered nature thus results from ongoing transactions between mutualistic contingencies that constrain possibilities and entropic chance events that degrade order but diversify opportunities. Laws do not of themselves determine reality; interactions among contingencies do. For believers, the robust abundance of indeterminacies provides ample latitude for divine intervention, free will, and prayer. The priority of contingency also affords some insight into the meaning of suffering and evil.     

Framing gratitude journaling as prayer amplifies its hedonic and eudaimonic well-being,but not health,benefits

Abstract

Gratitude is commonly practiced as prayer, but experimental studies testing the ability of gratitude journaling interventions to increase well-being have only examined secular forms of thanksgiving. We hypothesized that framing gratitude journaling as prayer would amplify its well-being effects. Undergraduate participants (N = 196) were instructed to write 10 things for which they were grateful once a week for five weeks. Participants were randomly assigned to read their thanks aloud to themselves, read their thanks to another person, or pray their thanks aloud to God. Participants in the prayer condition experienced a decrease in negative affect, and participants in the prayer condition who also exerted high effort demonstrated gains in gratitude, positive affect, and hope. Results indicate that the prayer condition may have led to increased health symptoms. Non-significant effects for the social condition suggest that the mechanisms explaining the effects of prayer are related to the theistic and sacred elements of prayer rather than its social features.     

Rethinking Secularism,edited by Craig Calhoun,Mark Juergensmeyer and Jonathan VanAntwerpen,Oxford University Press: Oxford and New York, 2011, vii + 311 pp. ISBN 978 019979667-0, US$99.00 (hbk); ISBN 978 019979668 7, US$24.95 (pbk)

Neo-monasticism, including the desire to live in Christian intentional community, is increasingly popular in the United States. Communities are structured around a rule or shared covenant that outlines the parameters of living in community. Daily prayer is often a central feature to neo-monastic life as is an emphasis on socio-ecological justice. Drawing on recent Christian theology about gardens, a popular neo-monastic book of common prayer, interviews with practitioners of neo-monasticism, and fieldwork conducted with a nascent neo-monastic community in the southeastern United States, this article argues that prayer acts as a religious technology of the self for socio-ecological change. Through prayer, participants of intentional communities change, and this in turn leads to acts that alter the socio-ecological worlds around them.     

Learning to Pray

Joan Beck writes a personal account of how her life of prayer has developed since graduating from seminary in 1978. She tells how, through prayer, the Holy Spirit enlivened the presence of Christ in her as she learned to listen more than talk and weathered dry spells of no response. She hopes that by including reports and resources from her own journey, readers will be moved to reflect upon and share what they have learned through prayer.