A randomized, blinded study of the impact of intercessory prayer on spiritual well-being in patients with cancer

CONTEXT: Cochrane reviews have analyzed multiple studies on intercessory prayer that treatment teams had added to health interventions; however, the reviewers could draw no conclusions about the efficacy of prayer because the studies showed either positive or no effects and used different endpoints and methodologies. OBJECTIVE: The study intended to determine whether researchers could measure the impact of intercessory prayer on spiritual well-being. DESIGN: The research team conducted a randomized blinded trial of intercessory prayer added to normal cancer treatment with participants agreeing to complete quality of life (QOL) and spiritual well-being scales at baseline and 6 months later. The research team had shown previously that spiritual well-being is an important, unique domain in the assessment of QOL. Participants remained blinded to the randomization. Based on a previous study, the research team determined that the study required a sample of 1000 participants to detect small differences (P = .05, 2-tailed, 80% power). SETTING The research team performed this research at the Royal Adelaide Hospital Cancer Centre, South Australia, Australia. PARTICIPANTS: Participants were patients at the cancer center between June 2003 and May 2008. Of 999 participants with mixed diagnoses who completed the baseline questionnaires, 66.6% provided follow-up. The average age was 61 years, and most participants were married/de facto (living with partners), were Australians or New Zealanders living in Australia, and were Christian. Intervention The research team asked an external group offering Christian intercessory prayer to add the study's participants to their usual prayer lists. They received details about the participants, but this information was not sufficient to identify them. Outcome Measures The research team used the Functional Assessment of Chronic Illness Therapy-Spiritual Well-being questionnaire to assess spiritual wellbeing and QOL. Results The intervention group showed significantly greater improvements over time for the primary endpoint of spiritual well-being as compared to the control group (P = .03, partial η2 = .01). The study found a similar result for emotional well-being (P = .04, partial η2 = .01) and functional well-being (P = .06, partial η2 = .01). CONCLUSIONS: Participants with cancer whom the research team randomly allocated to the experimental group to receive remote intercessory prayer showed small but significant improvements in spiritual well-being.I.N. Olver and A. Dutneyhttp://www.ncbi.nlm.nih.gov/pubmed/2289488

The spiritual implications of sexual abuse : not just an issue for religious women?

Although there is now some recognition that sexual abuse, particularly that which occurs in religious settings, has spiritual implications for women who have been abused, the spiritual implications of sexual abuse which occurs beyond the confines of specific religious practices and beliefs tend not to be acknowledged. Taking a stance that all people, irrespective of their involvement in a formal religion, are inherently spiritual, this paper identifies the key concepts associated with spirituality as meaning, identity, connectedness, transformation and transcendence. Examples as to how each of these may be issues following the experience of sexual abuse are provided. This approach challenges prevailing notions that sexual abuse only has spiritual implications for women who identify with a particular religious tradition. Instead it is argued that an experience of sexual abuse can be critical for the spiritual life of any woman who is subjected to abuse.<br /

Attitudes of couples towards the destination of surplus embryos: results among couples with cryopreserved embryos in Switzerland

BACKGROUND: The purpose of this study was to investigate attitudes towards the donation of surplus embryos among couples with cryopreserved embryos/zygotes, and to identify correlates associated with attitudes toward the destinations of surplus embryos/zygotes. METHODS: Eleven of 19 Swiss in vitro fertilization (IVF) centers in existence in 2004 participated in the survey. Questionnaires were sent to 888 eligible couples; 458 men (52%) and 468 women (53%) returned them. RESULTS: Fifty-two percent of the participants supported the donation of surplus embryos to other couples, but divided opinions on the disclosure of biological parents' identities were identified. About 70% of participants indicated that donations of surplus embryos for medical research or therapy should be allowed, following strict regulations. Multiple logistic regression analyses revealed couples' position on the moral status of an embryo as the strongest predictor of attitudes toward all destinations of surplus embryos. Having children due to IVF/Intra-Cytoplasmic Sperm Injection (ICSI) treatment was negatively associated with attitudes towards donations to other couples. Perceived importance of religion, age >40, being a resident of the French-speaking region and unsuccessful IVF/ICSI treatment experiences were predictive of supporting donations for medical research. CONCLUSIONS: Swiss couples with cryopreserved embryos/zygotes are open to different options related to donating, rather than discarding, surplus embryos