Psychological type and prayer preferences: a study among Anglican clergy in the United Kingdom

This study applies the framework of Jungian psychological type theory to define eight aspects of prayer preference, namely: introverted prayer, extraverted prayer, sensing prayer, intuitive prayer, feeling prayer, thinking prayer, judging prayer, and perceiving prayer. On the basis of data provided by 1,476 newly ordained Anglican clergy from England, Ireland, Scotland, and Wales, eight 7-item scales were developed to access these aspects of prayer preferences. Significant correlations were found between each prayer preference and the relevant aspect of psychological type accessed by the Keirsey Temperament Sorter. These data support the theory that psychological type influences the way in which people pray

An experimental investigation of the relationships among race, prayer, and pain

Background and aims Compared to White individuals, Black individuals demonstrate a lower pain tolerance. Research suggests that differences in pain coping strategies, such as prayer, may mediate this race difference. However, previous research has been cross-sectional and has not determined whether prayer in and of itself or rather the passive nature of prayer is driving the effects on pain tolerance. The aim of this study was to clarify the relationships among race, prayer (both active and passive), and pain tolerance. Methods We randomly assigned 208 pain-free participants (47% Black, 53% White) to one of three groups: active prayer (“God, help me endure the pain”), passive prayer (“God, take the pain away”), or no prayer (“The sky is blue”). Participants first completed a series of questionnaires including the Duke University Religion Index, the Coping Strategies Questionnaire-Revised (CSQ-R), and the Pain Catastrophizing Scale. Participants were then instructed to repeat a specified prayer or distractor coping statement while undergoing a cold pressor task. Cold pain tolerance was measured by the number of seconds that had elapsed while the participant’s hand remained in the cold water bath (maximum 180 s). Results Results of independent samples t-tests indicated that Black participants scored higher on the CSQ-R prayer/hoping subscale. However, there were no race differences among other coping strategies, religiosity, or catastrophizing. Results of a 2 (Race: White vs. Black)×3 (Prayer: active vs. passive vs. no prayer) ANCOVA controlling for a general tendency to pray and catastrophizing in response to prayer indicated a main effect of prayer that approached significance (p=0.06). Pairwise comparisons indicated that those in the active prayer condition demonstrated greater pain tolerance than those in the passive (p=0.06) and no prayer (p=0.03) conditions. Those in the passive and no prayer distractor conditions did not significantly differ (p=0.70). There was also a trending main effect of race [p=0.08], with White participants demonstrating greater pain tolerance than Black participants. Conclusions Taken together, these results indicate that Black participants demonstrated a lower pain tolerance than White participants, and those in the active prayer condition demonstrated greater tolerance than those in the passive and no prayer conditions. Furthermore, Black participants in the passive prayer group demonstrated the lowest pain tolerance, while White participants in the active prayer group exhibited the greatest tolerance. Results of this study suggest that passive prayer, like other passive coping strategies, may be related to lower pain tolerance and thus poorer pain outcomes, perhaps especially for Black individuals. On the other hand, results suggest active prayer is associated with greater pain tolerance, especially for White individuals. Implications These results suggest that understanding the influence of prayer on pain may require differentiation between active versus passive prayer strategies. Like other active coping strategies for pain, active prayer may facilitate self-management of pain and thus enhance pain outcomes independent of race. Psychosocial interventions may help religiously-oriented individuals, regardless of race, cultivate a more active style of prayer to improve their quality of life

Prayer

Poetry Contest, First Priz

Prayer and subjective well-being : the application of a cognitive-behavioural framework

The aim of the present study was to examine the relationship between a model of prayer and a measure of subjective well-being within the context of a cognitive-behavioural framework. A community sample of 173 (77 males and 96 females) British adults completed measures of prayer activity and the General Health Questionnaire-28. The present findings suggest that meditative prayer, frequency of prayer, and prayer experience account for unique variance (among other measures of prayer) in a general measure of subjective well-being. The results demonstrate the potential usefulness of a cognitive-behavioural framework to help better understand the relationship between prayer and subjective well-being

The Lord\u27s Prayer as a Transformative Pattern

Do you struggle with your prayer life? I do, and I think most people do as well. Jesus challenged his disciples in the garden: Could you not wait with me [in prayer] one hour? I have trouble with five minutes! If you’re like me, upon entering a time of personal prayer you might find your mind wandering or yourself thinking about the demands of the day. Things to do, concerns about loved ones, pressures of the day, a twinge of guilt about an insensitive remark or a selfish deed —these distractions interrupt my prayer time; I imagine I’m not alone. But what if these distractions are actually the most pressing items we need to lift to God in Paul Anderson on April 4, 2018 Topics: Prayer Spiritual Disciplines prayer? Perhaps our inward “distractions” are the very things we need to offer back to God as a life-based outline of a prayer agenda

Prayer and psychological health: a study among sixth-form pupils attending Catholic and Protestant schools in Northern Ireland

Eysenck's dimensional model of personality includes two indicators of psychological health, defined as neuroticism and psychoticism. In order to examine the association between psychological health and prayer, two samples of sixth-form pupils in Northern Ireland (16- to 18-year-olds) attending Catholic (N = 1246) and Protestant (N = 1060) schools completed the abbreviated Revised Eysenck Personality Questionnaire alongside a simple measure of prayer frequency. The data demonstrated a positive association between prayer frequency and better levels of psychological health as assessed by Eysenck's notion of psychoticism. Among pupils attending both Catholic and Protestant schools, higher levels of prayer were associated with lower psychoticism scores. Among pupils attending Catholic schools, however, higher levels of prayer were also associated with higher neuroticism scores

Legislator-Led Legislative Prayer and the Search for Religious Neutrality

Leading a group in prayer in a public setting blurs the line between public and private. Such blurring implicates a constitutional tension between the Establishment Clause and the Free Exercise Clause. This tension is magnified when the constitutionality of prayer is questioned in the context of democratic participation. Current Supreme Court precedent holds legislative prayer to be constitutional, but the relevant cases, Marsh v. Chambers and Town of Greece, NY v. Galloway, do not address the specific constitutionality of legislator-led prayer. There is currently a circuit split on the subject: in Bormuth v. County of Jackson, the United States Court of Appeals for the Sixth Circuit held legislator-led legislative prayer to be constitutional, but in Lund v. Rowan County, N.C., the United States Court of Appeals for the Fourth Circuit came to the opposite conclusion, despite the case having strikingly similar facts. I seek to confront this tension. First, I challenge the validity of the precedent on legislative prayer. Then, accepting the current precedents as valid, I argue legislator-led prayer in public legislative sessions is unconstitutional. This analysis evaluates the interplay of the original intent of the Establishment Clause, the changes in the social structure of the United States since the eighteenth century, and the unique role of the legislator, separate from that of a guest minister or ordinary citizen. Ultimately, I attempt to inject empathy into legal analysis by pointing to the tangible effects of legislator-led prayer: alienation from the community and increased violence against religious minorities. I hope to highlight these harms as sufficient in themselves to implicate the Establishment Clause and to bolster the argument for holding this practice to be unconstitutional

The Problem of Prayerlessness (Chapter 35 of Giving Ourselves to Prayer)

Prayer is probably the core spiritual practice of the Christian faith. Yet, despite the example of Jesus and the early church it is often an anemic part of our lives. A common response to this reality is to label prayerlessness-not taking time to pray-a sin problem. Jesus told us to pray, so we should pray. If we are not praying, the solution is to confess and repent, and then start praying. Start praying usually means attending prayer groups, keeping prayer notebooks, and interceding on behalf of others during one\u27s daily quiet time. However, in all my years of teaching prayer in seminary and in churches, I have found that prayerlessness truly grieves people. It is not easily resolved with a sin label. People usually feel shame that they are not as devoted to prayer as they believe they should be. So, if it is not sin, what might it be, and can anything be done about it