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Centering Prayer as a Healing Response to Everyday Stress: A Psychological and Spiritual Process

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Abstract

Eastern forms of meditation have been widely studied for their effectiveness in stress management (Walsh and Shapiro American Psychologist 61:227–239, 2006). Yet few empirical studies have been conducted on the health effects of Judeo-Christian contemplative prayer practices. This study contributes to research in this underdeveloped area by exploring the outcome of a contemporary form of Christian meditation called Centering Prayer (Keating 1986) on everyday stress and on Christians’ approach to communicating with God. The impact of 10 weekly 2-hour group sessions and individual practice of Centering Prayer 2-times daily by 15 Roman Catholic congregants was hypothesized to decrease participants’ stress and increase their collaborative relationship with God (Pargament et al. Journal for the Scientific Study of Religion 27:90–104, 1988). Pre-post quantitative and qualitative data on Centering Prayer versus comparison groups supported the hypothesis. KeywordsCentering prayer-Contemplative prayer-Meditation-Stress-Unconscious

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... In secular mindfulness practice, the type of concentration and attention required is said to be an 'open awareness' . Centering Prayer is commonly thought to instead require a form of 'focused attention' [23].While the type of attention that secularized mindfulness practice involves may be different from that of contemplative prayer, both the 'open awareness'-promoting forms of mindfulness and the 'focused attention' brought on by Centering Prayer may bring about a similar quieting of the mind [19]. Thus, while the object or form of attention may differ, there are similarities between mindfulness and Christian contemplative practice. ...
... While the original formulation of the Centering Prayer is in fact religious, there is some evidence to suggest there are significant well-being and health-related effects. Centering Prayer has been investigated in an uncontrolled study among parishioners and was found to reduce levels of stress and anxiety from baseline to post-intervention [19]. Another uncontrolled pilot study among women diagnosed with cancer showed improvements in wellbeing and reductions in anxiety after engaging with Centering Prayer [31]. ...
... Prior studies have identified numerous modes and methods of religious coping, subsequently labelling them as 'positive' (i.e., congregational support, perceptions of a close and collaborative relationship with the divine) or 'negative' (i.e., viewing illness as divine punishment) religious coping, yet the effects of these practices remain largely dependent on the individual's perceptions and the context in which they utilize these coping tools [46,51]. Our choice to use Centering Prayer in this study, as noted previously, was based largely on a study by Ferguson and colleagues [19], which resulted in stress decreases and increases in the collaborative nature of participants' relationships to God. However, Centering Prayer may not be perceived as important or effective by all Christians [17], and recent research has indicated the need to engage with and build upon the idiosyncratic practices of religious and/or spiritual individuals, rather than apply a singular intervention approach [70]. ...
Article
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Despite widespread engagement in contemplative religious practices, comparatively little research has been conducted on their potential effects on well-being. Furthermore, few studies have focused on how an explicitly religious framing may impact the outcomes of such practices. In this online randomized controlled trial (N = 702), we tested the well-being effects of a contemplative prayer practice called Centering Prayer on self-identifying Christians. We compared 1) presenting the practice with an explicitly religious framing (experimental condition), 2) presenting the practice without an explicitly religious framing (active control), and 3) presenting simple instructions to reflect on the day, without any instructions regarding a meditation-like practice (passive control). After randomization into one of these three conditions, participants were asked to complete their assigned practice daily for 28 days. We hypothesized that the religious framing version of the practice would increase well-being over the active and passive control conditions. Well-being was assessed at three follow-up time points: one day, one week, and one month after the practice period. We found no group differences between the conditions on our primary outcome measure of well-being at one-week post-intervention. Each group increased in well-being from baseline to follow-up. We found significant group differences on acute measures of spiritual experience, the Mystical Experience Questionnaire (MEQ-30) and Daily Spiritual Experience Questionnaire (DSES). These results suggest that a religious framing may not enhance well-being effects but may alter spiritual outcomes related to contemplative practices.
... They found that the application of karakia within the contemporary context led to beneficial wellbeing impacts on whānau (family) and whakapapa (genealogy) (Mark & Lyons, 2010). Likewise, Ferguson et al. (2010) examined the use of prayer as a stress-relieving coping mechanism in a randomised group. The study found physiological effects linked to therapeutic practices, including changes in breathing, relaxation, improved posture, reduced fatigue and stress relief (Ferguson et al., 2010). ...
... Likewise, Ferguson et al. (2010) examined the use of prayer as a stress-relieving coping mechanism in a randomised group. The study found physiological effects linked to therapeutic practices, including changes in breathing, relaxation, improved posture, reduced fatigue and stress relief (Ferguson et al., 2010). Collectively, these findings suggest the spiritual, social, physiological and psychological effects of karakia on wellbeing are not only possible, they could contribute to holistic healing, with both individual and collective wellbeing benefits (Ferguson et al., 2010;Mark & Lyons, 2010;Thom et al., 2018). ...
... The study found physiological effects linked to therapeutic practices, including changes in breathing, relaxation, improved posture, reduced fatigue and stress relief (Ferguson et al., 2010). Collectively, these findings suggest the spiritual, social, physiological and psychological effects of karakia on wellbeing are not only possible, they could contribute to holistic healing, with both individual and collective wellbeing benefits (Ferguson et al., 2010;Mark & Lyons, 2010;Thom et al., 2018). ...
Article
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This article presents the findings of a qualitative case study on voluntary participation in morning karakia (incantation, prayer) and waiata (song) sessions, led by a group of teacher educators. This study is informed by a selective review of literature from three relevant sources: the impact of music therapy practices, culturally responsive pedagogy, and the normalisation of te reo Māori (Māori language) and tikanga Māori (Māori protocols and customs). This approach to the literature review was necessary given the paucity of research on the impact of indigenous cultural practices such as karakia and waiata in mainstream cultural contexts. Through thematic analysis of a survey questionnaire (N = 65) and semi-structured interviews (n = 9), findings showed that participants experienced an improved sense of wellbeing, an increased feeling of whanaungatanga (relationships and belonging) and greater confidence in engaging with Māori culture. This study could be considered a catalyst for additional research into the practice of daily karakia and waiata in educational or professional contexts to better understand the long-term effects on wellbeing and on cultural competence and confidence.
... T2DM and depression are associated with poor glycaemic control and cardiovascular complications (Hackett and Steptoe 2017). Evidence has shown Eastern-based spiritual practices such as yoga and meditation reduce stress and depression (Ferguson, Willemsen and Castañeto 2010). Prayer has not been studied as much in this way, and there are concerns with studying spiritual or religious practices that must be considered, yet there are studies that suggest prayer has an alleviating effect on stress (Ferguson, Willemsen, and Castañeto 2010;. ...
... Evidence has shown Eastern-based spiritual practices such as yoga and meditation reduce stress and depression (Ferguson, Willemsen and Castañeto 2010). Prayer has not been studied as much in this way, and there are concerns with studying spiritual or religious practices that must be considered, yet there are studies that suggest prayer has an alleviating effect on stress (Ferguson, Willemsen, and Castañeto 2010;. For example, a mixed-methods study with Roman Catholic participants showed that an intervention of two private prayers per day and one two-hour group session per week for ten weeks decreased participants' overall self-reported stress (Ferguson, Willemsen and Castañeto 2010). ...
... Prayer has not been studied as much in this way, and there are concerns with studying spiritual or religious practices that must be considered, yet there are studies that suggest prayer has an alleviating effect on stress (Ferguson, Willemsen, and Castañeto 2010;. For example, a mixed-methods study with Roman Catholic participants showed that an intervention of two private prayers per day and one two-hour group session per week for ten weeks decreased participants' overall self-reported stress (Ferguson, Willemsen and Castañeto 2010). Another quantitative study found prayer and encouraging self-talk to decrease stress levels in university students (Belding et al. 2010). ...
... Studies have shown that prayer is an effective strategy for coping with stress (Ai et al. 2005(Ai et al. , 2008Ferguson et al. 2010;Knabb and Vazquez 2018) and is a factor related to positive outcomes (Büssing et al. 2016;Chirico et al. 2020; Monroe and Jankowski 2016;Kraus et al. 2015;Lazar 2015;Paine and Sandage 2015;Tait et al. 2016;Wnuk 2021aWnuk , 2021b. For example, among Catholic teachers, two 30-min training sessions of prayer-reflection per week over 2 months led to decreased emotional exhaustion and depersonalization and improved job satisfaction (Chirico et al. 2020). ...
... For the spiritual mechanism underpinning the link between prayer and well-being to be effective, it requires effective communication and collaboration with God or the divine (Ferguson et al. 2010) that provides a sense of security, is based on trust, and represents a close bond with both God (Ai et al. 2005;You and Yoo 2016;Monroe and Jankowski 2016;Paine and Sandage 2015;Wnuk 2021a) and faith (Lazar 2015;Wnuk 2021b). According to research results without these requirements, prayer is not related to mental health and wellbeing. ...
... Bonding with God and believing in His support can affect how prayer as a coping method can predict levels of stress. For example, Roman Catholics who practiced a form of Christian meditation called centering prayer in ten weekly 2-h group sessions and individual practice twice per day increased their collaborative relationships with God and decreased stress (Ferguson et al. 2010). Furthermore, in Monroe and Jankowski's longitudinal study (2016), increased perceived closeness with God (the Holy Spirit) as a result of receptive prayer intervention predicted lower distress post-test. ...
Article
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Prayer is a spiritual coping method that can be effective both in extraordinary, life- threatening circumstances and in ordinary, stressful situations. To be beneficial, it requires a bond with God or the divine based on trust and faith. The purpose of this study was to examine the mediated moderation model in which spiritual experiences moderate the link between prayer and stress, which in turn, is negatively related to the subjective well-being of Chilean students. The study’s participants were 177 students from Chile. The following tools were used: Daily Spiritual Experi- ences Scale, two measures regarding the quality of life and negative feelings from the World Health Organization Quality of Life—BREF, one tool verifying stress from the National Health Interview Survey and one-item scale in reference to frequency of praying. This study confirmed the mechanism underpinning the relationship between prayer and subjective well-being, as well as the benefits of a bond with God and the harmful role of stress in this relationship. When students more frequently felt God’s love and direction, prayer was negatively related to stress, which in turn, negatively predicted subjective well-being. For students with a poor bond with God and fewer spiritual experiences, prayer was positively linked with stress. This study confirms the benefits of a close, trusting bond with God or the divine and the detrimental effects of lacking a positive connection with God on students’ stress when students used prayer as a coping method. The practical implications of this study are also presented.
... T2DM and depression are associated with poor glycaemic control and cardiovascular complications (Hackett and Steptoe 2017). Evidence has shown Eastern-based spiritual practices such as yoga and meditation reduce stress and depression (Ferguson, Willemsen and Castañeto 2010). Prayer has not been studied as much in this way, and there are concerns with studying spiritual or religious practices that must be considered, yet there are studies that suggest prayer has an alleviating effect on stress (Ferguson, Willemsen, and Castañeto 2010;Koenig 2008). ...
... Evidence has shown Eastern-based spiritual practices such as yoga and meditation reduce stress and depression (Ferguson, Willemsen and Castañeto 2010). Prayer has not been studied as much in this way, and there are concerns with studying spiritual or religious practices that must be considered, yet there are studies that suggest prayer has an alleviating effect on stress (Ferguson, Willemsen, and Castañeto 2010;Koenig 2008). For example, a mixed-methods study with Roman Catholic participants showed that an intervention of two private prayers per day and one two-hour group session per week for ten weeks decreased participants' overall self-reported stress (Ferguson, Willemsen and Castañeto 2010). ...
... Prayer has not been studied as much in this way, and there are concerns with studying spiritual or religious practices that must be considered, yet there are studies that suggest prayer has an alleviating effect on stress (Ferguson, Willemsen, and Castañeto 2010;Koenig 2008). For example, a mixed-methods study with Roman Catholic participants showed that an intervention of two private prayers per day and one two-hour group session per week for ten weeks decreased participants' overall self-reported stress (Ferguson, Willemsen and Castañeto 2010). Another quantitative study found prayer and encouraging self-talk to decrease stress levels in university students (Belding et al. 2010). ...
Chapter
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With increasing prevalence in Belize, Central America, Type 2 diabetes mellitus (T2DM) is a serious chronic illness and leading cause of preventable death. Spiritual and religious practices, such as regular prayer, scripture reading, or communal worship, have been shown to improve patient emotional adjustments to diagnosis, psychological endurance with chronic illness, and improved mental health (including reduced depression and anxiety), glycemic control, and quality of life (QoL). The purpose of this Grounded Theory study was to better understand how spiritual practices of people living with T2DM affects disease management and mental wellness in Belize. Semi-structured interviews with diabetes patients (n=11), discussions with key informants (n=20), participatory observation, and regular field notes occurred between February and March of 2020. Findings indicate that many Belizeans with T2DM engage in diverse spiritual and religious practices (e.g., fasting, observing Lent, prayer, referring to sacred texts, meditation) to support and build psychological determination and commitment to healthy lifestyle choices for T2DM self-management and provide relief for both inner psychological tensions and external stressors which could otherwise exacerbate the condition. This research proposes suggestions for health care providers (HCPs) in Belize in order to optimize diabetes care through collaboration with patients’ spiritual frameworks and faith-based organizations. Similarly, T2DM prevention and education can likely be better facilitated by interdisciplinary efforts that take into consideration faith-based and spiritual perspectives.
... T2DM and depression are associated with poor glycaemic control and cardiovascular complications (Hackett and Steptoe 2017). Evidence has shown Eastern-based spiritual practices such as yoga and meditation reduce stress and depression (Ferguson, Willemsen and Castañeto 2010). Prayer has not been studied as much in this way, and there are concerns with studying spiritual or religious practices that must be considered, yet there are studies that suggest prayer has an alleviating effect on stress (Ferguson, Willemsen, and Castañeto 2010;. ...
... Evidence has shown Eastern-based spiritual practices such as yoga and meditation reduce stress and depression (Ferguson, Willemsen and Castañeto 2010). Prayer has not been studied as much in this way, and there are concerns with studying spiritual or religious practices that must be considered, yet there are studies that suggest prayer has an alleviating effect on stress (Ferguson, Willemsen, and Castañeto 2010;. For example, a mixed-methods study with Roman Catholic participants showed that an intervention of two private prayers per day and one two-hour group session per week for ten weeks decreased participants' overall self-reported stress (Ferguson, Willemsen and Castañeto 2010). ...
... Prayer has not been studied as much in this way, and there are concerns with studying spiritual or religious practices that must be considered, yet there are studies that suggest prayer has an alleviating effect on stress (Ferguson, Willemsen, and Castañeto 2010;. For example, a mixed-methods study with Roman Catholic participants showed that an intervention of two private prayers per day and one two-hour group session per week for ten weeks decreased participants' overall self-reported stress (Ferguson, Willemsen and Castañeto 2010). Another quantitative study found prayer and encouraging self-talk to decrease stress levels in university students (Belding et al. 2010). ...
Book
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This book explores how people draw upon spiritual, religious, or faith-based practices to support their mental wellness amidst forms of chronicity. From diverse global contexts and spiritual perspectives, this volume critically examines several chronic conditions, such as psychosis, diabetes, depression, oppressive forces of colonization and social marginalization, attacks of spirit possession, or other forms of persistent mental duress. As an inter- and transdisciplinary collection, the chapters include innovative ethnographic observations and over 300 in-depth interviews with care providers and individuals living in chronicity, analyzed primarily from the phenomenological and hermeneutic meaning- making traditions. Overall, this book depicts a modern global era in which spiritualty and religion maintain an important role in many peoples’ lives, underscoring a need for increased awareness, intersectoral collaboration, and practical training for varied care providers. This book will be of interest to scholars of religion and health, the sociology and psychology of religion, medical and psychological anthropology, religious studies, and global health studies, as well as applied health and mental health professionals in psychology, social work, cultural psychiatry, and medicine.
... T2DM and depression are associated with poor glycemic control and cardiovascular complications (Hackett & Steptoe, 2017). Evidence has shown Eastern-based spiritual practices such as yoga and meditation to reduce stress and depression (Ferguson et al., 2010). Prayer has not been studied as much in this way, and there are concerns that must be considered when studying spiritual/religious practices, yet there are studies that suggest prayer has an alleviating affect on stress (Ferguson et al., 2010;Koenig, 2008). ...
... Evidence has shown Eastern-based spiritual practices such as yoga and meditation to reduce stress and depression (Ferguson et al., 2010). Prayer has not been studied as much in this way, and there are concerns that must be considered when studying spiritual/religious practices, yet there are studies that suggest prayer has an alleviating affect on stress (Ferguson et al., 2010;Koenig, 2008). For example, a mixedmethods study with Roman Catholic participants showed that an intervention of two private prayers per day and one two-hour group session per week for ten weeks decreased participants' overall self-reported stress (Ferguson et al., 2010). ...
... Prayer has not been studied as much in this way, and there are concerns that must be considered when studying spiritual/religious practices, yet there are studies that suggest prayer has an alleviating affect on stress (Ferguson et al., 2010;Koenig, 2008). For example, a mixedmethods study with Roman Catholic participants showed that an intervention of two private prayers per day and one two-hour group session per week for ten weeks decreased participants' overall self-reported stress (Ferguson et al., 2010). Another quantitative study found prayer and encouraging self-talk to decrease stress levels in university students (Belding et al., 2010). ...
Thesis
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Type 2 diabetes mellitus (T2DM) is the leading cause of death in Belize, and its prevalence is rapidly increasing. The purpose of this study is to understand the everyday realities of people living with T2DM in Belize (e.g., barriers to care, strengths, health practices), how these affect diabetes self-management (DSM), and implications for health care. Data generation methods include interviews with T2DM patients, discussions with key informants, field notes, and participatory observation which took place in February and March of 2020. Principal findings were categorized into three main themes. The first is that patients experience numerous difficulties, including a tiered health care system privileging those with more resources, communication barriers with health care providers, and major gaps in prevention, education, and social supports. Secondly, many Belizeans with T2DM engage in spiritual practices that provide for mental strength, stress relief, lifestyle guidance, overcoming addictions, overcoming denial, and building determination toward health promoting, life-affirming attitudes and actions. Further, geographies can empower DSM. Home is a domain where personal power is most focused. A community domain that is conducive to active living is crucial. People use a plethora of local plant medicines instead of, alongside of, or to complement pharmaceuticals for DSM without disclosure to HCPs. Plant medicine usage and cultural-spiritual healing is pervasive in this population; therefore, health care can optimize T2DM outcomes through open dialogue and collaboration with patients, herbal doctors, traditional Indigenous medicine practitioners, community leaders, and faith leaders. Integrating these understandings will be key for moving forward to improve DSM education and support, as well as culturally safe care.
... Such coping has already been identified as a predictor of relationship behaviors and feelings about relationship behaviors (Lambert, Fincham, & Stanley, 2012b). Self-focused petitionary prayer is linked to health (Ferguson, Willemsen, & Castañeto, 2010), but in the context of couples, partner-focused petitionary prayer has been identified as a form of coping that predicts later commitment and relationship quality (Fincham & Beach, 2014). Engaging in PFPP, then, may help mitigate the effects of stress on relationship behaviors and reduce the transmission of negative emotions to one's partner, therefore reducing stress crossover. ...
... Specifically, petitionary prayer can be employed in reaction to stressful experiences as a means of enlisting divine aid and taking action that can potentially alleviate stress (Capps, 1982;Fincham, 2014). Petitionary prayer is not only important for individual coping (Ferguson et al., 2010) but also significant in the context of romantic relationships because it can take the form of requesting not only one's own protection or well-being (self-focused) but also seeking positive things for one's partner (Fincham, 2014;Fincham & May, 2017). However, when partner-focused petitionary prayer is focused on requests to change the partner, it is likely to be counterproductive. ...
... For example, spirituality was found to buffer the effects of daily stress on emotional and physical adjustment (Kim & Seidlitz, 2002). The use of prayer specifically was successful in reducing daily stress and bolstering a collaborative relationship with God (Ferguson et al., 2010). Lambert and Dollahite (2006) found that praying during a conflict helped spouses renew harmony in their relationship. ...
Article
Burgeoning research investigating the effects of daily stress on romantic relationships has paved the way for identifying a variety of means of buffering the negative effects of stress. This article reviews the literature on stress spillover from outside the relationship (extradyadic) on relationship behaviors for both partners to stress inside the relationship, or intradyadic stress, as well as crossover of stress from one partner to another. Analysis of studies on daily stress spillover and crossover in dyads highlights mediators and moderators that can shape future research. Finally, an area central to the life of many people, religious beliefs and behaviors is considered. A meaning‐making process is identified, partner‐focused petitionary prayer, that could buffer the spillover of extradyadic stress on intradyadic stress, as well as the crossover to partner stress, ultimately having an impact on relationship outcomes. The potential to develop interventions around existing daily behaviors is explored.
... Despite this apparent trend, prior research has shown the usefulness of Christian-sensitive intervention approaches (Ferguson, Willemsen, & Castañeto, 2010;Knabb, Frederick, & Cumming, 2017;). In the current study, the researchers sought to empirically validate a theoretical model to explain the interrelationship between repetitive negative thinking and Christian college students' connection to God, opening pathways for future research in the development of useful, manualized prevention and intervention strategies for this unique population. ...
... To date, the research is limited, but has shown promising results. In particular, researchers have found that contemplative prayer can aid in decreasing daily stress , worry, anxiety, and depression (Knabb et al., 2017), and overall psychological distress (Ferguson et al., 2010;Rubinart, Moynihan, & Deus, 2016). Knabb et al.'s research, for example, supports the utility of contemplative practices in reducing recurrent worry. ...
... As a Christian-sensitive approach, contemplative prayer has been found to be an effective alternative approach for managing a host of psychological symptoms (Ferguson et al., 2010;Knabb et al., 2017;Rubinart et al., 2016). What is more, Christian theology attests to the notion that connection with God is the means to inner peace in the midst of struggle. ...
Article
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Drawing from several bodies of literature (i.e., transdiagnostic, Christian theology, contemplative prayer, mindfulness), the authors developed a Christian-sensitive model for understanding repetitive negative thinking. With structural equation modeling (SEM), we empirically investigated a proposed model of the relationship between Christian college students’ views of God’s providence, the ability to surrender to God, humble detachment, and repetitive negative thinking. Utilizing The Cloud of Unknowing as a starting point to operationalize a Christian-distinctive model for making sense of Christians’ struggle with rumination and worry, our conceptualization provides an alternative to mindfulness meditation as a mechanism through which detachment and inner peace can be cultivated in the midst of perseverative thinking. Among a sample of Christian college students (N = 191), the model was empirically supported, showing that the link between surrender and repetitive negative thinking was explained by efforts to “humbly detach.” Future directions for research, along with a manualized treatment approach that has been developed, are discussed.
... Sozo prayer (De Silva & Liebscher, 2011a, 2011b represents a particular form of receptive prayer that shares aspects with other contemplative practices such as meditative prayer, centering prayer, and spiritual visualization (e.g., Ferguson, Willemsen, & Castañeto, 2010;Jankowski & Sandage, 2014a;Mastropieri, Schussel, Forbes, & Miller, 2015). Individual differences in religious beliefs (i.e., professed theology) tend to result in distinct forms of prayer (e.g., Parker, 2014), and as such, Sozo prayer is a form of receptive prayer grounded in Christian Pentecostal/Charismatic (P/C) spirituality and theology (Poloma & Hoelter, 1998;see also, Cartledge, 2013). ...
... Centering prayer (i.e., an open and receptive stance toward experiencing God's love and healing; Ferguson et al., 2010) increased perceived closeness to God for those in the group practicing centering prayer (Ferguson et al., 2010, p. 314; d av ϭ .61; d av ϭ "the average standard deviation of both repeated measures as a standardizer [which ignores the correlation between the measures], " Lakens, 2013, pp. 4 -5), and demonstrated within-group decreases in depression and anxiety (Johnson et al., 2009). ...
... Nevertheless, a central aim of contemplative practices is increased connection to God, and existing research tends to support this premise (e.g., Boelens et al., 2009;Ferguson et al., 2010;Wachholtz & Pargament, 2005. Contemplative practices may consist of either distress or nondistress proximity seeking (Bell, 2009), the latter which nurtures and maintains ongoing connection and felt security with God whereas the former functions to regulate negative emotion by seeking closer connection. ...
Article
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We explored the effectiveness of receptive prayer, operationalized specifically by Sozo prayer, and examined pre- to posttest change in perceived attachment avoidance to God. Forty-three adults (M = 37.58 years old; 76.7% female, 86% White; 90.7% Christian affiliated) received the prayer intervention at 1 of 3 sites located in the Midwest, South, and Western United States. We tested latent change models based on the theoretical assertion that reduced perceived attachment avoidance with God (i.e., increased closeness) would significantly predict increased positive affect and lower psychological distress at posttest. Results offered support for the first hypothesis, as we observed an increase in perceived closeness with God following a receptive prayer intervention. Results partially supported hypothesis 2 as increased perceived closeness with God (Holy Spirit) predicted increased positive affect and lower psychological distress at posttest. We also found that gains in positive affect mediated the association between gains in perceived attachment to God (Holy Spirit) and pre- to posttest reduction in psychological distress. Receptive prayer, as an affect regulation strategy in response to distress, appears to have an immediate benefit. Results therefore advance theorized change processes in the literature on Pentecostal/Charismatic (P/C) spirituality and theology, attachment to God, and mindfulness-based practices.
... In a separate, randomized, controlled trial on the effects of centering mediation, Dorais and colleagues found a significant increase in mindfulness and decrease in stress over a four-week period (Dorais & Gutierrez 2021). Of these studies, only those by Ferguson et al., (2010) and Dorais and Gutierrez (2021) contained a comparison or control group. In sum, CP is associated with decreased anxiety and may increase well-being, but much of the available research cannot attribute causation to CP and has mainly focused on group settings. ...
... The samples in these few other studies were smaller, older, mostly Christian, and not in an undergraduate setting, among other differences that could have influenced the depression outcome. By contrast, the lack of overall improvement in stress was noteworthy since it did decrease in previous studies (Dorais & Gutierrez, 2021;Ferguson et al., 2010;Fox et al., 2015Fox et al., , 2016. The stressful environment of undergraduate education could also possibly explain this finding as well. ...
Article
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Contemplative practices have likely been used for self-awareness, concentration, creativity, and well-being since the dawn of time. While practices such as yoga and Buddhist meditation have been extensively studied in recent decades, Christian contemplative practices have received less attention in empirical research. This study aims to investigate the effects of centering prayer, a Christian contemplative practice, on mental health and well-being. The research focuses on college students enrolled in a religious studies course that incorporates centering prayer into the curriculum. It is a pilot study because it is the first to explore centering prayer in an undergraduate setting. Using a comparison group from another religious studies course, the study examines whether practicing centering prayer regularly for seven weeks can lead to changes in anxiety, stress, depression, mindfulness, satisfaction with life, hope, and compassion as assessed by multiple questionnaires. Additionally, the study explores whether religiosity influences the impact of centering prayer on these variables. Participants were recruited through their course enrollment, and data was collected through online surveys administered at three time points during the study. Multivariate analyses of covariance indicated trends suggesting that centering prayer may contribute to decreased anxiety and increased hope and compassion. However, no significant changes in these outcomes were observed (p > .05). The study highlights the potential therapeutic benefits of centering prayer and the need for further research on Christian contemplative practices.
... The prayer has been considered as a powerful spiritual coping mechanism in illness (Baldacchino and Draper, 2001), and perception of the transcendent was reported to have a positive influence for stress-related impairment of health in German pastorals (Frick et al., 2016). However, few empirical studies have been conducted on the health effects of Judeo-Christian contemplative prayer practices (Ferguson et al., 2010), especially as a means of coping to address occupational stress and burnout. A research study has documented the use of prayer as an effective coping strategy against work-related stress in a sample of 916 Christian educators, showing a significant relationship between frequency of prayer and job satisfaction (LaBarbera and Hetzel, 2016), and a review showed the essential role of spiritual intelligence in job burnout among teachers (Mirshahi and Barani, 2016). ...
... According to Frederick, Christian human services workers who practice three spiritual exercises, i.e., the Jesus Prayer, the daily examination, and the prayer of consideration, by reconnecting with the empowering, living spirit of God, may effectively prevent and cope with burnout (Frederick et al., 2017). In past experimental studies, the impact of group sessions and individual practice of Centering Prayer two times daily was hypothesized to decrease stress and increase "collaborative relationship with God" in Catholic congregants (Pargament et al., 1988;Ferguson et al., 2010). ...
Article
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Introduction Teaching is a stressful profession that exposes workers to the risk of burnout. Techniques involving higher mental functions, such as transcendental meditation and prayer, have been used in stress and burnout prevention programs. In this study, we report the results of an experience conducted in a group of teachers of a religious institute, in which prayer was used as a technique to prevent burnout. Methods Fifty teachers and support staff employed at a Catholic school of a Congregation of nuns volunteered for this study. They were randomized into two groups: prayer treatment (n = 25) or control group (n = 25). The treatment protocol was based on the combination of individual Christian prayer and a focus group of prayer-reflection. The participants received two 30 min training sessions a week over 2 months. Job satisfaction, well-being, and burnout symptoms (emotional exhaustion and depersonalization sub-scales) were measured at baseline and at follow-up (4 months) with the Italian versions of the Maslach Burnout Inventory validated for teaching and education sector, the General Health Questionnaire, and the Warr, Cook, and Wall’s Job Satisfaction Scale. Results At follow-up, a significant improvement of all outcome measures was observed. Emotional exhaustion (16.80–4.92, p < 0.001), depersonalization (3.72–0.60, p < 0.001) levels, and psychological impairment (10.08–2.04, p < 0.001) were significantly decreased, and job satisfaction (45.96–77.00, p < 0.001) was increased. The effect sizes (Glass’ Δ) of the therapeutic interventions ranged from 0.53 (satisfaction level) to 2.87 (psychological health), suggesting moderate to large effects. Discussion Prayer could be effective, no less than meditation and other spiritual or mind-body techniques, in contrasting the negative effects of occupational stress and preventing burnout among teachers and possibly other human service professionals.
... Spiritual well-being improved significantly through the duration of the study and remained positive at the sixmonth follow-up, along with experiences of spiritual peace and meaning. Ferguson, Willemsen, and Castañeto (2010) tested the effect of a 10-week, two-hour centering prayer group intervention on 15 church parishioners. From pre-test to post-test, participants reported significant reductions in stress with large effects (d = 1.40). ...
... Depression showed no significant changes. These findings would be largely consistent with previous studies of centering prayer with cancer patients (Johnson et al., 2009), church parishioners (Ferguson et al., 2010), as well as phenomenological self-reports . The lack of any change in participants' level of depression could be the result of a flooring effect as their average depression scores were already in the lowest range possible for the DASS-21 at all four time points. ...
Article
Centering prayer is a spiritual and religious form of meditation grounded in the history of Christian contemplative prayer. Despite its popularity, empirical research investigating centering prayer’s effects on psycho-spiritual outcomes is relative sparse. This pilot outcome study explored the effect of a centering prayer workshop on participants’ (N = 9) depression, anxiety, stress, spiritual transcendence, religious crisis, faith development, and mindfulness. Several significant changes were noted over the course of the six-week study, including decreased anxiety and stress, and increased faith development and mindfulness. Interestingly, we noted that participants likely also experienced a spiritual or religious struggle that follows the established spiritual development paradigm called the Dark Night of the Soul. The study did not include a control group, and so did not account for effects related to history, maturation, or regression to the mean. Nevertheless, the initial results prove promising to develop more sophisticated research programmes that replicate the study’s findings.
... Even the simple act of repeating holy names can have therapeutic effects (Oman & Driskill, 2003), making contemplative prayers an effective antidote to the pressures of a busy life (Wong, 2005). The correlation between prayer and reduced anxiety was demonstrated by Ferguson et al. (2010). In the academic realm, Belding et al. (2010) found that college students who prayed and engaged in positive self-talk experienced a lower level of stress. ...
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Using the convergent parallel mixed methods design, this study sought to identify the academic stressors experienced by Romblon State University education students during the COVID-19 pandemic and the coping strategies they employed to deal with the stressors. Four hundred seventy (470) students (96 males, 374 females) participated in the study. The inquiry focused on six stress-causing factors: relationship with teachers, relationship with classmates, technology-related factors, financial factors, psychological factors, and cognitive factors. Of these, technology-related factors were found to have caused the greatest amount of stress among the respondents, stating that they were “Stressed” by these factors. The remaining five stress-inducing factors were described by the respondents as having “Slightly Stressed” them. Qualitatively, four coping strategies emerged which were employed by the participants in dealing with stress, namely: spiritual strategies, connective strategies, cognitive-affective strategies, and divertive strategies, or the SCCAD coping framework. Recommendations were made to include the four coping strategies in any intervention program the Romblon State University may initiate in the future for the purpose of enhancing students’ capability in managing stress more effectively.
... This indicates that mere faith, without commitment to a relationship with God as a source of support and consolation in stressful situations, is not sufficient for finding meaning in situations and events, sustaining hope, and being grateful for what has happened. For the spiritual mechanism underlying the link between prayer and well-being to be beneficial, it requires collaboration with God or the divine (Ferguson et al., 2010) that provides a sense of security, is based on trust, and represents a close bond with God (Paine & Sandage, 2015). For religious individuals, prayer can be an effective way to confront stressful situations. ...
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Religion can serve as a framework for finding meaning in life. There is a lack of research regarding the mechanism underlying the relationship between religiosity and finding meaning in work. This study aimed to verify whether religious practices of Polish Roman Catholic employees were indirectly, through organizational gratefulness, related to finding meaning in work and whether the perception of a relationship with God moderated the links between religious practices and organizational gratefulness and between religious practices and meaning in work. Among employees perceiving a close connection with God, the positive function of religious practices in finding meaning in work and organizational gratefulness was confirmed.
... Within Christian and Islamic traditions, which are the two largest Abrahamic religions worldwide, contemplative practices often seek to induce strong emotions, such as joy, love, and repentance, while engaging in recitation, visualisation, and breathing, with the aims of perfecting oneself and deepening one's relationship with God [24][25][26][27]. Such an approach contrasts with mindfulness meditation, which seeks to attain states of calmness through techniques designed to mitigate emotional reactivity [28]. ...
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Background The academic development and widespread adoption of meditation practices for well-being and therapy have predominantly focused on secularised adaptations of Buddhist and Hindu techniques. This study aims to expand the field by investigating Christian and Islamic meditation that emphasize the spiritual significance of the heart through elements of visualisation and recitation. It compares the effects of spiritual heart-centred meditation with mindfulness meditation and a waitlist control, focusing on dimensions of social functioning, psychophysiology, cognition, and mental health. Method This study employs a stratified 3-arm randomised controlled method with mixed-method repeated measures across three assessment time points: before intervention (T1), after an 8-week intervention (T2), and at a 3-month follow up (T3). The three conditions include spiritual meditation (either Christian or Islamic), mindfulness meditation (Mindfulness-Based Stress Reduction – MBSR), and a waitlist. Participants will be stratified into Christian and Muslim samples and randomly allocated to the spiritual meditation, MBSR, or waitlist control conditions. Importantly, participants assigned to the spiritual meditation condition will be matched to the spiritual meditation program corresponding to their religion. The intervention will be administered through a mobile phone app with daily 20-minute guided meditation sessions for eight weeks. Primary outcomes pertain to the domain of interpersonal functioning, focusing on prosociality, forgiveness, empathy, and perspective taking. Secondary outcomes include physiology: pain tolerance, pain intensity, stress reactivity assessed via heart rate (HR) and heart rate variability (HRV), psychophysiological reactivity associated with a forgiveness task as measured through HR and HRV, attention (alerting, orienting, and executive attention networks), and mental health (stress, depression, anxiety, subjective well-being, positive and negative affect). Discussion This trial aims to test the effects of an app-based Christian and Islamic meditation, compared to secular mindfulness and a waitlist, using a randomised controlled trial. If the results yield positive outcomes, this study will support the efficacy of these contemplations, offering practitioners a way to enhance their well-being within their religious framework. Trial registration ClinicalTrials.gov, NCT06136676. Registered on 18 November 2023. https://clinicaltrials.gov/study/NCT06136676.
... Moreover, among select Roman Catholic congregants in Silicon Valley, centering prayer fostered a personal relationship with God, where rest and healing were found (Ferguson et al. 2010). In addition, many Catholic pastoral workers experience the transcendent through prayer. ...
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Religion/Spirituality (R/S) has been associated with mental health. Although most Filipinos are Christian, little research has been done on how R/S affects their mental health. To address this research gap, an open-ended questionnaire was conducted on forty-three Filipino Christian youths regarding their thoughts, motives, and emotions about private prayer. Responses were coded and analyzed with the qualitative data analysis software NVivo. A traditional coding method was also employed to contextualize the data. Results show that most respondents define prayer as a way to communicate with God and personally encounter the transcendent. In general, prayer was used to express gratitude, request something, seek guidance, ask for forgiveness, or find psychological comfort. In most cases, participants prayed when they were feeling down or troubled. The majority prayed in silence and with their eyes closed. Most respondents felt calm and relaxed when praying. Many respondents also noted that their conversation with God provided comfort, reassurance, and relief. A theoretical model of causal pathways for the effects of prayer on mental health was used to examine how Filipino Christian youths’ emotional health—a component of mental health—is affected by prayer. Research suggests that prayer guides many respondents in their decisions and life choices. Prayer also may evoke human virtues, such as gratitude, patience, and honesty. For many, prayer is critical to their cognitive appraisal of stressful events and serves as a coping resource. This study has important implications for R/S as a resource for mental well-being among youth in a country with limited mental health services.
... (Frederick et al. 2017, p. 273). Ferguson et al. (2010) examined the effects of centering prayer (repeating a sacred word that reflects one's consent to God's work and presence within, see Pennington 1986) with a small group of Catholic practitioners in a quasi-experimental design. The study suggested that participants experienced significant changes in their relationship with God as well as a reduction in stress as they practiced the centering prayer twice daily for 11 weeks. ...
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More clinicians are using mindfulness-based therapeutic strategies; however, Evangelical Christian clients sometimes worry about the Buddhist origins of these treatments. Christian accommodative mindfulness (CAM) attempts to address these concerns with culturally sensitive adaptations to mindfulness methods. We present a definition of CAM and propose some worldview adjustments to typical mindfulness constructs when working with these clients. The empirical research on Christian-derived meditation strategies and Christian-adapted mindfulness strategies will then be reviewed. We introduce a four-session group CAM protocol currently being researched that focuses on scripture meditation, breath meditation, body awareness, and loving-kindness meditation. Sample scripts are included.
... Still, there had been no experimental evidence of its efficacy (Fox et al., 2016). Several pilot studies offer preliminary empirical support for its positive psychosocial effects (Ferguson et al., 2010;Fox et al., 2016). Ferguson saw statistically significant reductions in stress with a large effect size (d = 1.40) after 15 church parishioners engaged in a 2-h centering prayer intervention. ...
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Background: Mental health concerns are climbing steadily on college campuses, and universities do not have the staffing and financial resources to address the overwhelming needs of students seeking counseling services. College counselors generally must place students on waitlists or refer them to external resources. Further, during the COVID-19 pandemic, university counselors have been working tirelessly to treat students through online formats. Alternative, online, evidence-based interventions offer college counselors a significant advantage in effectively treating their students. We seek to expand the empirical evidence for mindfulness interventions through online formats for the college population. We registered the study (ISRCTN13587045) at www.isrctn.com. Objective: We examined the effectiveness of a unique online centering meditation and its impact on stress and trait mindfulness in the college population. Methods: Through a randomized controlled trial, the treatment group participated in a 4-week intervention of centering for 10 min each morning and night. We measured stress and mindfulness in both groups through the Perceived Stress Scale and Cognitive and Affective Mindfulness Scale-Revised at baseline, 2 weeks, and 4 weeks. Results: The centering meditation treatment had a statistically significant positive impact on stress and mindfulness compared to a waitlist control group. The meditation group had an average of 64% adherence rate. Conclusion: The study findings indicate that individuals who participate in a 4-week online centering intervention showed improved levels of stress and trait mindfulness over time. Clinical Trial Registration: WHO International Clinical Registry Platform, identifier: ISRCTN13587045.
... This study also did not directly ask survey respondents whether they engaged in activities that could have had a beneficial effect on their mental health, such as mindfulness, meditation and/or prayer. Accordingly, observed attenuated or smaller decreases in positive mental health might possibly be attributed to these practices based on other literature (Hofmann et al., 2010;Ferguson et al., 2010). Lastly, these findings explain respondents' behavior and sentiment as it relates to physical activity and mental health within a short timeframe during the beginning of the COVID-19 pandemic and should not be taken out of temporal context. ...
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The objectives of this paper are to investigate: 1) how the COVID-19 pandemic influenced both physical activity practices and mental health status, and 2) to assess the relationship between the two. Our mixed-methods study draws on 4,026 online survey responses collected between April – September 2020 across five states (Louisiana, Montana, North Carolina, Oregon and West Virginia). Logistic regression models were run for two outcome variables (physical activity and mental health status (measured using the Kessler Psychological Distress scale)). Researchers controlled for race/ethnicity, household income/size, gender, urbanicity, education, employment, use of government assistance and presence of chronic health conditions. Qualitative analysis was applied to open-ended survey responses to contextualize quantitative findings. Household income was significant in predicting difficulty maintaining pre-pandemic physical activity levels; pre-pandemic physical activity levels were associated with increased psychological distress levels during COVID-19; and race/ethnicity, income status and urbanicity were significantly associated with deteriorating mental health status and physical activity levels during COVID-19. Data suggests that a bi-directional, cyclical relationship between physical activity and mental health exists. Policy implications should include physical activity promotion as a protective factor against declining mental health.
... Research on stress management has offered suggestions on a diverse set of behaviors that can enhance the human body's endogenous ability to self-regulate stress and stressors, i.e., auto-regulatory stress management [16]. For example, participating in pleasurable and/or social activities [17], exercising [18], relaxing through meditation or prayer [19], and ensuring appropriate nutrition and diet [20] can all improve longevity through underlying molecular and neurobiological pathways. This stream of research allows us to move from stress reduction towards amelioration of the mind and body-i.e., personal renewal, which we will discuss in detail in the following section. ...
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Research about stress management has traditionally focused on reducing possible stressors. However, more recent studies have highlighted the importance of renewal as an antidote to stress. The purpose of this paper is to provide a theoretical explanation of how renewal activities can invoke a psycho-physiological response that enhances personal sustainability. By drawing upon recent evidence from the fields of medicine, psychology, and management, we developed a conceptual understanding of how renewal activities are characterized by the movement of the individual from a negative to a positive psycho-physiological state. Such a transition happens over a tipping point, which people can enact in themselves and in others through emotional and social intelligence competencies. We illustrate this proposition with the specific case of ideal self-based coaching in the workplace that can enhance personal sustainability among both leaders and their team members.
... I pray or meditate in CSES) and substance use (e.g. I try to make myself feel better by eating, drinking alcohol in WCQ) were selected as those items positively influence relieving stress in an emotional way (Goyal et al., 2014;Ferguson, Willemsen, & Castañeto, 2010). Then, a phrase 'to feel better' was added on those items, if needed. ...
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The current study aimed to explore primary schoolteacher’s emotional stress-coping strategy and to examine its possible relationships with stressful situations caused by pupils’ misbehaviours in Finland context. A total of 12 items in four subscales with second-order model was the most appropriate structure to understand teachers’ emotional coping strategy. In the student-related stressful situations, the most relevant emotional coping strategies were religion/mindfulness,social support from family members, and self-blame. In addition, when teachers use self-blame to acknowledge their stressful emotions, they use another emotional strategy simultaneously, and vice versa. Those results showed significance of future studies on understanding more effective emotional strategies for student-related stress and investigating how teachers use several types of emotional coping strategies coincidently.
... Further, centering prayer infuses daily life with God's living, active, loving presence. Ferguson et al. (2010) describe how centering prayer increased Christians' collaborative relationship with God, (b) decreased a deferring religious coping style, and (c) decreased religious coping self-directed style while reducing stress and worry. This suggests that centering prayer fosters the building of relationships with God, and these relationships have positive psychological benefits (See Frederick and White 2015;Johnson et al. 2009). ...
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Three Christian Devotion Meditation (CDM) practices – lectio divina, centering prayer, and the examen – will be offered to aid in coping with ministerial stress and to prevent burnout. CDM or Christian contemplative practices are uniquely suited to develop the emotional resources pastors need for coping with burnout. The office of the pastor faces pressures which can cause burnout and threaten their ministries and personal relationships. The experience of pastoral burnout consists of acedia. Pastors experience spiritual emptiness due to two unique aspects of pastoral life. First, since pastors often work alongside with their families in the church while simultaneously serving their congregants, they experience interrole conflict due to the high level of boundary ambiguity between their vocational and family lives. Second, pastors need to rely on their psychological resources to provide for their church members due to the emotional labor required of their positions. Consequently, pastors must rely on emotional labor strategies to respond positively to their congregations, which in turn can lead to emotional exhaustion.
... Meditation has been shown to have significant impact in stress reduction and increased well-being in general (Goleman & Davidson, 2017;Good et al., 2016). Some studies have shown that a contemporary form of Christian meditation called "centering prayer" reduces everyday stress as well (Ferguson et al., 2010). ...
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Stress is overwhelmingly present in our lives. Although we need stress to survive, many of us experience too much of it, which contributes to a loss of engagement at work, compromises our immune system, and limits our cognitive functioning. Although extensive research has focused on the causes and consequences of stress, little research has taken a comprehensive look at the experiences that may ameliorate it and allow our bodies and minds to renew and help us thrive. One of the reasons for the relative silence in research is the lack of an easy way to assess a wide spectrum of everyday renewal versus stress experiences. Based on medical and psychological research, the Personal Sustainability Index (PSI) was developed to compare the relative impact of a person’s everyday renewal and stress experiences. This paper reports a validation of this new measure, both in terms of frequency and variety of experiences. The PSI could facilitate studies on renewal. In practice, it offers a more holistic approach to stress management. Because stress inhibits learning and dramatically reduces retention of coaching, training, or education, this measure can guide practices and prepare clients and students for more effective learning and change.
... It can be employed in reaction to stressful experiences as a means of enlisting divine aid, acting as a source of support (Capps 1982;Fincham and Beach 2013). Petitionary prayer is important for coping with stress (Ferguson et al. 2010) and can take the form of requests for not only one's own protection or well-being (self-focused), but may also take the form of seeking positive things for one's partner (partner-focused; Fincham and Beach 2014). Partner-focused petitionary prayer (PFPP) has been linked to increased relationship commitment and relationship satisfaction (Fincham and Beach 2014). ...
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This study examined daily partner-focused petitionary prayer (PFPP) on relationship communication and quality as well as novel indices of cardiovascular functioning in a sample of 90 adults. PFPP was compared to waitlist and meditation conditions over a 4-week period. Aortic hemodynamics via pulse wave analysis were assessed before and after the intervention. Factorial repeated measures analyses indicated that for those in the prayer condition, there were significant improvements in coronary perfusion, decreased left ventricular work, and increased coronary blood flow. Additionally, the perceived positive aspects of one’s relationship improved for those in the prayer condition. Similar changes did not occur in waitlist and meditation conditions. Findings suggest that daily PFPP improves relationship quality and cardiovascular efficiency via improving protective cardiovascular mechanisms. Practical implications are briefly discussed.
... Prayer is a religious practice of quieting one's mind and seeking connection with a higher power, which allows for reflection and perspective-taking. Ferguson, Willemsen, and Castañeto (2010) found that the use of centering prayer (a prayer routine based on centering one's thoughts and intentions on a sacred word) led to lowered stress and increased positive coping behavior among parishioners. Prayer can be used as a contemplative practice, a way to find connection and discernment, or as a way to express thanks to a higher power. ...
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Self-care has long been of concern to helping professionals at risk for burnout or vicarious traumatization. In this paper we argue that the need for self-care is broader than preventing these outcomes. Instead, it requires consideration of the whole person and mindful attention and intentional efforts to achieve two general aims: to guard against or manage stress and other negative states, and to maintain or enhance well-being and overall functioning. We propose and delineate six life domains—physical, professional, relational, emotional, psychological, and spiritual—that may require attention in each person’s self-care practice, and briefly summarize some empirical findings that support self-care practices within each. We observe that self-care practice in each domain is closely bound to practice and outcomes of other domains. Steps in developing an overall self-care plan, including both maintenance and emergency practices, are also outlined. Because we believe that self-care is not a one-size-fits-all pursuit, we contend that helping professionals would benefit from examining each area of their life, and defining for themselves what self-care means and how they plan to implement their own personal practice. Above all, self-care requires a commitment to one’s own well-being as a priority.
... All endorsed quests for meaning, purpose, and/or legacy, and included constructs of hope in their narratives regardless of self-identification with "religiousness" (36% of patients) or "spirituality" (63% of patients) [71]. Religion itself can also offer a community of support, which reduces social isolation [72,73]. In our experience, religion and spirituality are important tools for strengthening family ties and coping with grief. ...
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Purpose of review: Advances in the field of Pediatric Oncology have led to increased survival rates in children with cancer, and addressing the emotional well-being and quality of life of this specific population is a critical component of care. Mind-body therapies (MBTs) are an adjuvant modality of treatment that appears to have a positive impact on patient quality of life, patient mental health, and family perceptions toward illness. In this review, we describe several evidence-based MBTs, such as art therapy, meditation, prayer, music therapy, hypnosis and relaxation techniques, their use, and our personal experience with MBT in our institution. Recent findings: Current data suggests that MBTs have been effective in decreasing symptoms related to oncologic pathology in children. Based on experience in our institution, the administration of these therapies can be expanded with the use of technology and also foster family inclusion in care, which can lead to improved quality of life for the patient and family. Further studies are warranted to ascertain the effects of MBTs in childhood cancer. MBTs are increasingly important in the care of youth with oncologic disease. It is necessary to increase the quantity and quality of research for the selection and inclusion of MBT in this population.
... Another group of researchers has looked at the impact of centering prayer on the experience of stress (Ferguson et al., 2010). Centering prayer, similar to the Jesus Prayer, has roots in the writings of the early desert Christians, and more recently the 14th century work, the Cloud of Unknowing. ...
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In this 2-week, two-armed randomized controlled trial, the authors investigated an online contemplative prayer program for Christians with daily stress. Drawing from the stress and coping, mindfulness, religious coping, and contemplative literatures, the brief program sought to help Christians with daily stress change their evaluation of environmental demands by surrendering to God’s perceived care. With roots in the contemplative Christian tradition, the Jesus Prayer was practiced both formally and informally for a 2-week period of time. Findings revealed both within- and between-groups differences, with the Jesus Prayer group (n = 44) outperforming a wait-list group (n = 42) on measures of stress and surrender as a form of religious coping. Study limitations and directions for future research are offered in order to continue to build this burgeoning research base on Christian-sensitive interventions for the amelioration of recurrent psychological symptoms.
... It is contrasted with other well-known methods of prayer that are more verbally and mentally active (Pennington, Keating, & Clarke, 2002). Ferguson, Willemsen, and Castaneto (2010) found positive outcomes in an exploration of the impact of centering prayer on stress. An additional study examined the impact of centering prayer on women receiving chemotherapy treatment for ovarian cancer, finding positive outcomes on measures of mood, spiritual well-being, and quality of life (Johnson et al., 2009). ...
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The purpose of this study was to investigate the impact of religiously accommodative mindfulness compared with traditional mindfulness on stress, anxiety, and depression in an evangelical Christian college sample using a randomized trial design. Volunteer participants (n = 78) were randomly assigned to 1 of 2 treatment conditions. The Christian mindfulness training (CMT) group protocol was explicitly adapted to the evangelical Christian faith, while the conventional mindfulness training (MT) group protocol utilized typical mindfulness meditations. Participants completed 3 weeks of treatment that included psychoeducational group sessions and prescribed daily applications of the mindfulness techniques. Posttreatment differences between the 2 groups were then compared on the measures. Measures used included the Perceived Stress Scale (PSS, Lee, 2012) and the Depression Anxiety and Stress Scale (DASS, Lovibond & Lovibond, 1995). Results indicated significant differences within and between groups, with the CMT group reporting lower levels of stress and depression compared to the MT group, as well as lower overall negative symptoms based on total DASS scores. CMT group participants also reported significantly greater treatment compliance in comparison with MT group participants. Findings provide preliminary support for potential differences in treatment outcomes when religious accommodations are made to mindfulness. Limitations and recommendations are considered.
... Mindfulness is based on the original teachings of Buddha and has been taught for centuries as part of many religious and philosophical traditions. Various forms of prayer such as "centering prayer", "mediative prayer" and "Muslim prayer" or "salah" share common elements with mindfulness as they focus on awareness of the presence of Deity in the current moment while minimising distraction (Ferguson, Willemsen, & Castañeto, 2010;Jankowski & Sandage, 2014;Keating, 2002;Sperry, 2012). ...
Article
There is a lack of research exploring the influence of religious or spiritual beliefs on response to psychological therapies. Our aims were to confirm the positive relationship between religiosity and psychological wellbeing, and investigate the potential synergistic impact of religiosity on self-reported response to psychological therapies. Participants were 118 adults (33 male, 85 female) aged 18 to 78 (M = 40.01, SD = 15.41); data was collected via online survey. Religious and psychological variables were assessed using a range of standard measures including the Depression, Anxiety and Stress Scale, the Warwick-Edinburgh Mental Well-being Scale, and the Daily Spiritual Experiences Scale. Atheists reported less psychological distress and increased personal wellbeing; participants with higher levels of religiosity experienced greater ongoing benefits from therapy in domains of coping and social functioning. Results suggest that mental health practitioners should consider the religious/spiritual beliefs and behaviours of their clients in their interventions.
... While this chapter explored the use of mindfulness to improve emotional self-regulation, it is possible that other forms of contemplative practice can also be beneficial (Ferguson, Willemsen, & Castan˜eto, 2010). ...
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Library administration is a balancing act: leading and managing the library and its employees while simultaneously responding to initiatives and demands of institutional leaders and/or trustees. This chapter provides an overview of emotional self-regulation, its importance to library administrators, and the roles that intentional reflective practice and mindfulness play in adaptive emotional self-regulation. There were few articles exploring the impact of intentional reflective practice or mindfulness in libraries, particularly with respect to emotional self-regulation. Much of the reviewed literature was from other disciplines; however, there was much to be applied to library administrators. There are a variety of techniques for intentional reflective practice that library administrators can use to improve emotional self-regulation (as well as improve other aspects of performance). There are fewer techniques to increase mindfulness, though there is stronger evidence of the benefits of mindfulness meditation on emotional self-regulation. This chapter is the first review applying intentional reflective practice and mindfulness on the emotional self-regulation of library administrators.
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Many alternative strategies, mainly faith-based, have been used to cope with stress. The main purpose of this research is to understand the stress experienced by managers and the role of the Islamic faith in the process of coping. A qualitative phenomenological design was used, and 19 managers in the Düzce Organized Industrial Zone in Turkey were reached by snowball sampling method. Face-to-face and online interviews were conducted using a semi-structured interview form. The data were subjected to content analysis and coded using a mixed method, resulting in 282 codes grouped into 30 categories and six themes (perception of stress, sources of stress, consequences of stress, coping, place of Islam in life, Islamic coping). The study shows that the participants perceive stress as a process that can spread to all areas of life. Meanwhile, religious belief influences how an individual perceives stress and its consequences. The perception of stress also determines what type of coping strategies will be preferred. The author further argues that Islamic teachings deal with coping with stress in a more holistic way, covering both psychological and physiological dimensions. In addition, time management discipline triggered by Islamic rituals, such as prayers and other forms of worship, has a positive stress-regulating effect.[Sudah banyak strategi alternatif yang telah digunakan untuk mengatasi stres, terutama yang berbasis agama. Tujuan utama penelitian ini adalah untuk memahami stres yang dialami oleh para manajer perusahaan dan peran ajaran Islam dalam proses penanggulangan stres. Dengan desain fenomenologis kualitatif, penelitian ini melibatkan 19 manajer di Kawasan Industri Terorganisasi Duzce di Turki, melalui snowball sampling. Wawancara tatap muka dan daring dilakukan dengan menggunakan panduan wawancara semi-terstruktur. Data yang diperoleh kemudian dikaji dengan analisis isi dan mixed-method, yang menghasilkan 282 kode yang dikelompokkan ke dalam 30 kategori dan enam tema (persepsi stres, sumber stres, konsekuensi stres, penanggulangan, posisi ajaran Islam, penanggulangan Islami). Studi ini menunjukkan bahwa para peserta menganggap stres sebagai suatu proses yang dapat menyebar ke semua bidang kehidupan. Sementara itu, keyakinan agama memengaruhi cara seorang individu memandang stres dengan segala konsekuensinya. Persepsi terhadap stres juga menentukan jenis strategi penanggulangan yang akan dipilih. Penulis juga berpendapat bahwa ajaran Islam menangani stres dengan cara yang lebih holistik, yang mencakup dimensi psikologis dan fisiologis. Selain itu, disiplin manajemen waktu yang dipicu oleh ritual-ritual Islam, seperti salat dan bentuk-bentuk ibadah lainnya, memiliki efek positif dalam mengatur stres.]
Article
Within Christian spirituality, contemplative prayer practice is rooted in scriptural teachings, ancient practices, and intentional silent awareness of the Holy Spirit’s presence. Despite the growing popularity of this embodied spiritual practice, limited empirical evidence exists investigating its effects on Christian contemplative prayer practitioners. This grounded theory study explored the long-term (2 to 40+ years) lived experience of thirty-six practitioners. Findings conceptualized the property of the Ministry of the Holy Spirit as it analytically emerged from its four dimensions including: Holistic Healing, Spiritual Formation, Soul Care, and Faith. These findings help to further develop Holley’s substantive theory integrating Christian contemplative prayer, Well-being, and Embodiment, bringing greater understanding to practitioners, minsters, and scholars alike. The findings were also part of the Holy Spirit Symposium (Biola University’s 2023), which presented an integration of various aspects of the Holy Spirit’s ministry of healing within the body.
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Objectives Previous bioarchaeological analyses of medieval monastic and nonmonastic cemeteries in London revealed evidence of lower risks of mortality, and thus better health, in the monastic settings. However, comparison of the two monastic communities, Bermondsey Abbey and Merton Priory, which adhered to different religious ideals, suggested lower risks of mortality in the former. This study examines patterns of skeletal biomarkers, which reflect developmental stress or inflammation, in an attempt to clarify the possible underlying mechanisms producing apparent health differences in these monastic communities. Materials and Methods This study uses skeletal data on age‐at‐death, periosteal new bone formation (PNBF), and cribra orbitalia from 558 adults (18 years of age and older) estimated to be male from Bermondsey Abbey and Merton Priory. Biomarker age patterns are assessed via Kaplan–Meier survival analysis and binary logistic regression. Differences in frequencies of biomarkers between the monastic sites are evaluated using Chi‐square and hierarchical log‐linear analyses. Results In general, PNBF is positively associated with age, and cribra orbitalia is negatively associated with age. The frequency of PNBF formation is significantly higher and that of cribra orbitalia is significantly lower in Bermondsey Abbey compared with Merton Priory. Conclusions The differences in frequencies of these skeletal biomarkers support previous findings suggesting that health conditions were better in Bermondsey Abbey than in Merton Priory. The age patterns of cribra orbitalia suggest that these differences reflect conditions and the greater health‐promoting effects of religiosity or isolation from the lay community in Bermondsey Abbey rather than differences in selective admissions processes.
Article
The authors investigate the effects of centering meditation on state hope among college and graduate students through a randomized controlled trial. Participants ( n = 150; 65% white, 84% female) were randomized to either a centering meditation group or a waitlist control group. Time‐series analyses indicated that centering meditation significantly improved hope, suggesting long‐term dynamic adjustment, compared to a control group. Specifically, the autoregressive integrated moving average (ARIMA) procedures indicated that the treatment group exhibited a statistically significant upward trend in hope, ARIMA (1, 1, 0). As expected, the control group's levels of hope were stationary, ARIMA (1, 0, 1). The study highlights the potential benefits of centering meditation as an evidence‐based counseling intervention for improving hope in the college population.
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Christianity is the most widely practiced global religion. Christian philosophy and practices have recently gathered the interest of psychology researchers, especially in positive psychology. This chapter attempts to provide an overview of Christian theology and practices and their association with positive psychology. We discuss how the Christian worldview has contributed to understanding human nature, interpersonal relationships, and overall well-being. Several Christian practices such as congregational membership, volunteering services, prayer, and confession have been discussed for their positive physical and psychological impact. The chapter further presents the core concepts of positive psychology embedded in Christian teachings insinuating the Christian way of life. It draws parallels between Christian philosophy and the eudaemonic approach to happiness and shows how Christian theology supports the pursuit of purpose and meaning in life and interconnects love, forgiveness, and reconciliation. Besides, the chapter discusses empirical studies on Christian yoga, meditation, and other Christian-sensitive psychological interventions. In the end, it briefly covers Christianity in India, its origin, and various organizations that contribute to promoting overall health in society.KeywordsChristianityPositive psychologyMental healthWell-beingChristian psychology
Article
Though research on mindfulness has increased, other contemplative practices have been understudied. This study provided an initial empirical examination of one contemplative exercise rooted in Catholic tradition, the Ignatian examen, and its impact on self-transcendent positive emotions (STPE) and eudaimonic motivation. It also examined the moderating effects of autonomous interpersonal style on the effects of the examen on STPE. Practicing the examen increased in-the-moment experience of STPE and valuation of STPE. Autonomy did not moderate this effect, but those who valued autonomy more experienced STPE less. There were no significant changes in eudaimonic motivation. This study highlights the utility of studying a variety of contemplative practices drawn from ancient traditions that have cultivated contemplation based on their varied understandings of human flourishing.
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Counseling students practiced a centering meditation every morning and evening for 25 days. The authors observed the bi‐daily outcomes in interpersonal and social well‐being and analyzed the observations through a pilot study using time series analysis. The findings were a positive trend in the data for interpersonal and social well‐being.
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The historic roots of contemplative practice can be traced back to traditions in Buddhism, Confucianism, Aristotelian thought, and Christianity, with the most common contemplative practices including breathing meditation, quiet sitting, prayer, tai-chi, qigong, and yoga. Contemplative practices in contemporary times include more activities than traditionally conceptualized, including meditative artistic pursuits (such as painting, sewing, or knitting), physical pursuits (such as running, weightlifting, or dancing), or quiet independent pursuits (such as listening to music). This chapter reviews the research supporting the ways that engaging in contemplative practices is effective in regulating one's emotional states. Additionally, this chapter proposes that engaging in contemplative practice can help a person become more reflexive in their interactions with others in order to socially regulate an emotional conversation.
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Purpose The study examines the role that societal levels of self-control – behavioral and cognitive self-control – play in shaping entrepreneurial intentions after both favorable and unfavorable prior exits. Design/methodology/approach Using Global Entrepreneurship Monitor (GEM) data set on the nature of entrepreneurial exits from 32 countries between 2007 and 2010 and supplementing this data set with country-level scores of behavioral and cognitive self-controls, the authors test five hypotheses on the effects of societal levels of self-control on post-exit entrepreneurial intentions. Findings The study finds that individuals who exit entrepreneurship for negative reasons (versus positive reasons) are more likely to form entrepreneurial intentions. Further, societal levels of self-control moderate this likelihood. Originality/value The study invokes the psychological construct of self-control in the context of entrepreneurship. The novelty lies in rendering self-control as also a higher order societal level construct and then also empirically testing the role that societal self-control plays in shaping entrepreneurial intentions after prior exits. Societal self-control accounts for cross-country variance in why individuals in some societies are better suited and capable to return to entrepreneurship despite unfavorable prior exits.
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Prayer requests from members and attendees of a progressive Christian church located in a large American City was the subject of this investigation. This church serves congregants from Roman Catholic and Protestant backgrounds, and a large, but not exclusively gay, lesbian, bisexual, transgender community. ap Siôn’s study of prayer typology and subject contents from rural England influenced this investigation. This study used computer technology and document analysis to categorize 8,059 individual prayer card requests submitted between 2014-2018 from church members and attendees. Results showed the most common prayer requests were “Thanks and Thanksgiving” prayers with “Praise and Adoration” prayers among the least common. Few references to sin and forgiveness were found. The most frequently mentioned subjects of prayers were those referencing personal needs and concerns. Findings and comparison with ap Siôn and other research suggest these prayer requests demonstrate the social and theological cohesiveness of Christian prayer. Additional research is suggested comparing Christian prayer with prayers in other religions and how prayer behaviors interact with the rise of multiculturalism in society.
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Intensive Care Unit (ICU) merupakan ruangan khusus dengan peralatan penunjang dan tenaga kesehatan terlatih untuk merawat pasien kritis yang mengancam jiwa sehingga sering menimbulkan kecemasan bagi keluarga pasien. Pembekalan kesejahteraan spiritual merupakan salah satu upaya menurunkan tingkat kecemasan pada keluarga pasien. Metode yang digunakan adalah pra eksperimen dengan pendekatan one grup pretest posttest design . Populasi dalam penelitian ini merupakan keluarga pasien yang dirawat di ruang ICU RSD dr. Soebandi Jember dengan jumlah sampel 30 keluarga pasien dengan tehnik purposive sampling. Pengumpulan data tingkat kecemasan menggunakan kuesioner HRS-A ( Hamilon Rating Scale for Anxiety ). Analisis data dengan uji Wilcoxon dan Shapiro Wilk Test. Tingkat kecemasan keluarga pasien yang dirawat di ruang ICU sebelum pembekalan kesejahteraan spiritual tingkat berat sekali 11 (36.7%), berat 10 (33.3%), sedang 4 (13.3%), ringan 7 (23.3%) dan normal 4 (13.3%). Sesudah pembekalan kesejahteraan spiritual tingkat kecemasan keluarga pasien yang dirawat di ruang ICU berat sekali 2 (6.7%), berat 9 (30%), sedang 8 (26.7%), ringan 7 (23.3%), normal 4 (13.3%). Pengukuran dengan tehnik uji wilcoxon menunjukkan nilai signifikan 0.000 (P<0,05), yang berarti ada perbedaan tingkat kecemasan keluarga pasien antara sebelum dilakukan intervensi dan sesudah dilakukan intervensi pembekalan kesejahteraan spiritual terhadap tingkat kecemasan keluarga pasien. Hasil penelitian ini diharapkan dapat dijadikan acuhan untuk melengkapi pelayanan Islami pada keluarga pasien dengan referensi kasus-kasus kecemasan di ruang ICU RSD dr Soebandi Jember
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Purpose: To determine the effects of prayer as a coping strategy for nurses. Design: Quantitative descriptive design. Methods: The population was the 15,000 members of the American Society of Perianesthesia Nurses. Twelve hundred fifty nine subjects completed a demographic questionnaire and the Prayer Functions Scale. The surveys were available on SurveyMonkey.com for 2 weeks in the fall of 2014. Findings: Results indicated at α = 0.05 that the nurses surveyed experienced the effects of prayer, providing assistance, providing acceptance, providing calm, and deferring as benefits of use of prayer as a coping strategy. Conclusions: Reduction of nurses' stress through prayer is one way to ameliorate the ill effects that can impact nurses through stress. Nursing administration, nursing organizations, and academics could consider use of prayer as an effective coping mechanism in teaching, studying, and exploration of methods to help nurses cope with the inherent stressors of their profession.
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In this study, we used data from the Indonesia Family Life Survey Wave 2014 to explore the association between tobacco use (measured in smoking habit, smoking cessation, and smoking intensity) with demographic, socioeconomic, and religious factors among the Muslim population in Indonesia (n = 28,285). Our study found that Muslims who pray regularly as regulated in Islam are less likely to have a smoking habit or more likely to stop smoking and to smoke less. Other factors associated with no smoking or smoking less include education, having health insurance, and having a medical checkup. Reducing tobacco prevalence in Indonesia and other predominantly Muslim communities may include incorporating religious interpretation about tobacco use, education on the risk of tobacco through school systems, and increasing access to health insurance that covers addictions prevention and recovery.
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The research question in this article pertains to whether prayer has a place in recovering and healing traumatic memories during the process of inner healing. A person is often challenged at different levels because of emotional pain. For inner healing to happen, suppressed memories need to be identified and processed. In many cases the person finds it impossible to make a connection between current problems and repressed emotions. When dissociation occurs, the person cannot spontaneously recall these emotions. It is in such cases that prayer therapy may prove to be of value. During prayer ministry the counsellor acts as facilitator leading the counselee by faith into the presence of Jesus Christ for healing. On effect, the earthly ministry of Jesus Christ is continued in this way. Conquering painful, traumatic memories in this manner will help the person to grow spiritually and recover emotionally.
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This pilot study explored the psychological impact of a 2-month intervention with the Jesus Prayer among a sample taken from a community of middle-aged Catholics in Spain. The study collected quantitative data on psychological symptoms with the Revised Symptom Checklist 90 (SCL-90-R) and on personality traits with the Revised Temperament and Character Inventory (TCI-R) at three different times: baseline, post-intervention, and 5 months after the 2-month intervention. It also collected quantitative data on transient mood states with the Profile of Mood States (POMS) before and after a 25-min intervention with the Jesus Prayer, plus data on adherence 2 years after the inquiry. Statistical analysis found lower scores on Interpersonal Sensitivity (p = .009) and Phobic Anxiety (p = .03) psychological symptoms after the 2-month intervention. Analyses of data also found lower scores and strong effect sizes on Tension (p = .03, d = 1.029) and Fatigue (p = .001, d = 1.390) after a 25-min intervention. The 2-year follow up found that one third of the final sample had completely adhered to a daily practice of the Jesus Prayer. Overall results indicate that the Jesus Prayer may be a relevant practice among Catholics both for well-being and spiritual purposes.
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3 generalizations seem well established concerning the relationship between subjective religion and ethnic prejudice: (a) On the average churchgoers are more prejudiced than nonchurchgoers; (b) the relationship is curvilinear; (c) people with an extrinsic religious orientation are significantly more prejudiced than people with an intrinsic religious orientation. With the aid of a scale to measure extrinsic and intrinsic orientation this research confirmed previous findings and added a 4th: people who are indiscriminately proreligious are the most prejudiced of all. The interpretations offered are in terms of cognitive style.
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Three styles of problem-solving were proposed, each involving a different reported relationship between the individual and God. Scales were developed to measure these problem-solving styles and were administered to 197 church members. These three styles were clearly identifiable through factor analysis. Further, as predicted, the three styles of problem-solving related differently to measures of religiousness and competence. The report of a problem-solving style involving active personal exchange with God (Collaborative) appears to be part of an internalized committed form of religion, one holding positive implications for the competence of the individual. A problem-solving style in which the individual waits for solutions from God (Deferring) seems to be part of an externally-oriented religion providing answers to questions the individual is less able to resolve. This style was associated with lower levels of competence. A Self-Directing style emphasizes the freedom God gives people to direct their own lives. This approach appears to be an active coping orientation which stresses personal agency, involves lower levels of traditional religious involvement, and is part of a generally effective style of functioning. This study points to the important diverse roles religion plays in the problem-solving process.
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The authors review evidence regarding the biological processes that may link religiosity/spirituality to health. A growing body of observational evidence supports the hypothesis that links religiosity/spirituality to physiological processes. Although much of the earliest evidence came from cross-sectional studies with questionable generalizability and potential confounding, more recent research, with more representative samples and multivariate analysis, provides stronger evidence linking Judeo-Christian religious practices to blood pressure and immune function. The strongest evidence comes from randomized interventional trials reporting the beneficial physiological impact of meditation (primarily transcendental meditation). Overall, available evidence is generally consistent with the hypothesis that religiosity/spirituality is linked to health-related physiological processes--including cardiovascular, neuroendocrine, and immune function--althogh more solid evidence is needed.
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The current study investigated gender effects on the influence of self-reported religiosity and spirituality on cardiovascular and cortisol responses to a laboratory stressor among young adults. Participants with higher composite religiosity/spirituality scores, religiosity, levels of forgiveness and frequency of prayer showed lower cortisol responses. Greater composite religiosity/spirituality, religiosity, frequency of prayer and attendance at services were associated with lower blood pressure in males and elevated blood pressure in females. Findings suggest that spiritual and/or religious individuals may experience a protective effect against the neuroendocrine consequences of stress, though cardiovascular benefits may vary by gender. This work represents an important step in the convergence of multiple realms of research by linking physiological measures with indicators of individual belief systems.
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Meditation is now one of the most enduring, widespread, and researched of all psychotherapeutic methods. However, to date the meeting of the meditative disciplines and Western psychology has been marred by significant misunderstandings and by an assimilative integration in which much of the richness and uniqueness of meditation and its psychologies and philosophies have been overlooked. Also overlooked have been their major implications for an understanding of such central psychological issues as cognition and attention, mental training and development, health and pathology, and psychological capacities and potentials. Investigating meditative traditions with greater cultural and conceptual sensitivity opens the possibility of a mutual enrichment of both the meditative traditions and Western psychology, with far-reaching benefits for both.
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Stressors have a major influence upon mood, our sense of well-being, behavior, and health. Acute stress responses in young, healthy individuals may be adaptive and typically do not impose a health burden. However, if the threat is unremitting, particularly in older or unhealthy individuals, the long-term effects of stressors can damage health. The relationship between psychosocial stressors and disease is affected by the nature, number, and persistence of the stressors as well as by the individual's biological vulnerability (i.e., genetics, constitutional factors), psychosocial resources, and learned patterns of coping. Psychosocial interventions have proven useful for treating stress-related disorders and may influence the course of chronic diseases.
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Migraine headaches are associated with symptoms of depression and anxiety (Waldie and Poulton Journal of Neurology, Neurosurgery, and Psychiatry 72: 86-92, 2002) and feelings of low self-efficacy (French et al. Headache, 40: 647-656, 2000). Previous research suggests that spiritual meditation may ameliorate some of the negative traits associated with migraine headaches (Wachholtz and Pargament Journal of behavioral Medicine, 30: 311-318, 2005). This study examined two primary questions: (1) Is spiritual meditation more effective in enhancing pain tolerance and reducing migraine headache related symptoms than secular meditation and relaxation? and, (2) Does spiritual meditation create better mental, physical, and spiritual health outcomes than secular meditation and relaxation techniques? Eighty-three meditation naïve, frequent migraineurs were taught Spiritual Meditation, Internally Focused Secular Meditation, Externally Focused Secular Meditation, or Muscle Relaxation which participants practiced for 20 min a day for one month. Pre-post tests measured pain tolerance (with a cold pressor task), headache frequency, and mental and spiritual health variables. Compared to the other three groups, those who practiced spiritual meditation had greater decreases in the frequency of migraine headaches, anxiety, and negative affect, as well as greater increases in pain tolerance, headache-related self-efficacy, daily spiritual experiences, and existential well being.
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This chapter examines the meaning of the cloud and the dark knowledge it symbolizes. Mystical knowledge is dark, obscure, and found in a cloud. The author explains that the cloud he speaks of is a mystical grace in which the faculties are impeded and the soul rests silently in God. The discussion suggests that the cloud of unknowing is the dark and obscure knowledge and love that fills the mind of the contemplative, when void of images and discursive reasoning. It rests silently in God in mystical sleep. Separated from any human consideration, this knowledge finds God's truth in His revelation in Christ. From this knowledge rises a love that touches the very essence of God, bringing a higher form of wisdom.
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This chapter discusses the religious traditions of Buddhism, Hinduism, Taoism, Confucianism and Shinto, which are adhered to by more than a billion people. It explores the implications that psychoneuroimmunology research may have for members of Eastern religious traditions and discusses concerns about how information on religion and health may be used and interpreted. In recent years, a variety of Eastern religious beliefs and practices have been adopted by groups in the West and promoted as beneficial for health and spiritual well-being. This chapter focuses on studies relating to Hindu- and Buddhist-based meditation, as well as the problems and obstacles involved in attempting to relate such studies back to the religions from which they have come.
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This book, the first of its kind, reviews and discusses the full range of research on religion and a variety of mental and physical health outcomes. Based on this research, the authors build theoretical models illustrating the various behavioural, psychological, and physiological pathways by which religion might affect health. They also review research that has explored the impact of religious affiliation, belief, and practice one use of health services and compliance with medical treatment. Finally, they discuss the implications of these findings, examine a number of possible clinical applications, and make recommendations for future research in this area
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The present study was conducted to determine the effects of devotional meditation (DM), defined as a period of prayer and quiet reading and pondering of biblical material, on physiological and psychological variables related to stress. It was hypothesized that religious persons engaging in DM experience physiological and psychological changes similar to those reported for persons using progressive relaxation (PR) exercises. Thirty-six participants, equally divided by sex into 3 groups: DM, PR, and a Wait List Control, underwent extensive psychophysiological assessment prior to and following a systematic introductio to either DM or PR. The hypothesis that DM could generate positive physiological and psychological effects similar to PR was partially confirmed. The results of the study are discussed in terms of the unique spiritual resources inherent among a Christian population that might foster physiological and psychological relaxation.
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This is an investigation of the retreat to the desert and the growth of monasticism in 4th-century AD Egypt, which has been recognized as a significant movement of early Christianity. The text focuses on the ways in which the desert saints interpreted and appropriated the Scripture. Drawing extensively on stories and sayings from the vast body of monastic literature, the author demonstrates that the Scriptures were a primary source of inspiration for the founders of early monasticism, and the shaping force in the development of a new school of holiness in the desert.
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This book presents new medical research establishing a connection between religion and health and examines the implications for Eastern and Western religious traditions and for society and culture. It examines a series of psychoneuroimmunology (PNI) topics that relate to religious faith and behavior. PNI studies the relationships between mental states and the nervous, endocrine, and immune systems. Among the issues explored are how mental states in general and belief states in particular affect physical health. The book argues that religious involvement and belief can affect certain neuroendocrine and immune mechanisms, and that these mechanisms, in turn, positively affect a wide variety of health outcomes such as susceptibility to cancer and recovery following surgery.
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Understanding how emotion regulation is similar to and different from other self-control tasks can advance the understanding of emotion regulation. Emotion regulation has many similarities to other regulatory tasks such as dieting, and abstaining from smoking, drugs, alcohol, ill-advised sexual encounters, gambling, and procrastination, but it differs in a few important respects. Emotion regulation is similar to other kinds of self-regulation in that it consists of three components: standards, monitoring, and strength. Emotion regulation involves overriding one set responses with another, incompatible set, just like with other types of self-control. And like other regulatory tasks, emotion regulation can fail either because of underregulation or because of misregulation. Although emotion regulation is similar in many respects to other regulatory tasks, it is a special case of self-regulation in that it can often undermine attempts at other kinds of self- control. Specifically, focusing on regulating moods and feeling states can lead to a failure of self-control in other areas.
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The first of three volumes, this book explores the role of behavior and psychology in the development, progression, and treatment of a wide range of medical disorders, discussing in detail the health psychology application based on ninth revision of the International Classification of Diseases (ICD-9) diagnostic classification. Leading researchers offer an applied clinical perspective in describing the prevalence, prevention, and treatment as well as future directions for research of prevalent disorders, including infectious diseases; endocrine, metabolic, nutritional, and immune disorders; and congenital abnormalities. This book will be an invaluable reference for health psychologists and medical professionals. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
Article
Tested the hypotheses that the use of contemplative prayer would be associated with improvement in psychotherapy and would result in enhanced spirituality. A time-series, quasi-experimental design was used in which each S served as his/her own control. Nine 21–58 yr olds in therapy served as Ss. The dependent measures were Ss' ratings of distress on target complaints; the Trait Anxiety scale of the State-Trait Anxiety Inventory; the K. B. Stein and C. Chu (1967) adaptation of the Barron Ego-Strength Scale; an inventory of religiosity; R. W. Hood's (1975) mysticism scale; and the Pauline Comparison Scale (a measure of the degree to which one views religion as providing emotional independence from one's circumstances). Results show support for the hypotheses. Evidence for psychotherapeutic improvement was a marked decrease on target complaints. Enhancement of spirituality was suggested by a positive correlation of time spent in contemplative prayer and Pauline Comparison Scale scores. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
Article
This chapter describes a case study of spiritual and psychological transformation in a 45-year-old female client by the author, a clinical professor of psychiatry and behavioral medicine, who is sensitive to the spiritual dimension. The client was referred for evaluation and treatment of "chronic depression" and had earlier been hospitalized for an eating disorder. Several spiritual disciplines were incorporated into the treatment process. These included prayer (particularly centering prayer and meditation), spiritual journaling, and participation in a healthy religious community. In the year since treatment termination, the client has been stable and without depressive or eating disorder symptoms. The author speculates on this change process and briefly describes his approach to spiritually oriented psychotherapy. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
Article
Presents a life-span model of development based on the Vedic psychology of Maharishi Mahesh Yogi. This model proposes that systematic transcendence, as cultivated through the transcendental meditation (TM) program, will promote self-actualization (SA). Statistical meta-analysis is presented of 42 studies on the effects of TM and other forms of meditation and relaxation on SA. The effect size of TM on overall SA was approximately 3 times as large as that of other forms of meditation and relaxation. Factor analysis of the 12 scales of the Personal Orientation Inventory revealed 3 independent factors: Affective Maturity, Integrative Perspective on Self and World, and Resilient Sense of Self. On these 3 factors, the effect of TM was 3 times as large. The magnitude of these consistent differential effects suggests that systematic transcendence is the key factor. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
Article
This article gives a brief historical introduction to meditation in the Christian and other religious traditions, relating it to concepts of Freud and Bion. Following a description of the technique of meditation, its essence is then discussed ‐ especially in terms of its embeddedness in mystical traditions which hail from the old religions of the Orient. The main part of this paper concerns the work and teachings of John Main, the Benedictine monk who arguably did most to reintroduce the ancient discipline of Christian meditation to contemporary Western practitioners. Parallels are drawn between Main's view of silence in meditation and silence in psychoanalysis. The article ends with some cautious notes on the possibility that meditation, as Main described it, may not be ideal for schizoid, dissociated, or overly narcissistic individuals. Those practitioners with good ego‐strengths are likely to benefit the most.
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Thesis (Ed. D.)--Southwestern Baptist Theological Seminary, 1980. Includes bibliographical references (leaves 121-127).
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Thesis (Ph. D.)--Fuller Theological Seminary, 1984. Bibliographies: p. 33-41, 74-80, 294-330. Photocopy.
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Typescript. Thesis (Ph. D.--Religion)--Catholic University of America, 1992. Includes bibliographical references (leaves 327-336).
Article
3 generalizations seem well established concerning the relationship between subjective religion and ethnic prejudice: (a) On the average churchgoers are more prejudiced than nonchurchgoers; (b) the relationship is curvilinear; (c) people with an extrinsic religious orientation are significantly more prejudiced than people with an intrinsic religious orientation. With the aid of a scale to measure extrinsic and intrinsic orientation this research confirmed previous findings and added a 4th: people who are indiscriminately proreligious are the most prejudiced of all. The interpretations offered are in terms of cognitive style. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
Article
IN PREVIOUS studies [l] it has been established that a cluster of social events requiring change in ongoing life adjustment is significantly associated with the time of illness onset. Similarly, the relationship of what has been called ‘life stress,’ ‘emotional stress,’ ‘object loss,’ etc. and illness onset has been demonstrated by other investigations [2-131. It has been adduced from these studies that this clustering of social or life events achieves etiologic significance as a necessary but not sufficient cause of illness and accounts in part for the time of onset of disease. Methodologically, the interview or questionnaire technique used in these studies has yielded only the number and types of events making up the cluster. Some estimate of the magnitude of these events is now required to bring greater precision to this area of research and to provide a quantitative basis for new epidemiological studies of diseases. This report defines a method which achieves this requisite. METHOD
Article
Transpersonal theory proposes that there are developmental stages beyond the adult ego, which involve experiences of connectedness with phenomena considered outside the boundaries of the ego. In healthy individuals, these developmental stages can engender the highest human qualities, including altruism, creativity, and intuitive wisdom. For persons lacking healthy ego development, however, such experiences can lead to psychosis. Superficially, transpersonal states look similar to psychosis. However, transpersonal theory can assist clinicians in discriminating between these two conditions, thereby optimizing treatment. The authors discuss various therapeutic methods, including transpersonal psychopharmacology and the therapeutic use of altered states of consciousness.
Article
This study examined the effects of mindfulness-based stress reduction (MBSR) on health-related quality of life and physical and psychological symptomatology in a heterogeneous patient population. Patients (n=136) participated in an 8-week MBSR program and were required to practice 20 min of meditation daily. Pre- and post-intervention data were collected by using the Short-Form Health Survey (SF-36), Medical Symptom Checklist (MSCL) and Symptom Checklist-90 Revised (SCL-90-R). Health-related quality of life was enhanced as demonstrated by improvement on all indices of the SF-36, including vitality, bodily pain, role limitations caused by physical health, and social functioning (all P<.01). Alleviation of physical symptoms was revealed by a 28% reduction on the MSCL (P<.0001). Decreased psychological distress was indicated on the SCL-90-R by a 38% reduction on the Global Severity Index, a 44% reduction on the anxiety subscale, and a 34% reduction on the depression subscale (all P<.0001). One-year follow-up revealed maintenance of initial improvements on several outcome parameters. We conclude that a group mindfulness meditation training program can enhance functional status and well-being and reduce physical symptoms and psychological distress in a heterogeneous patient population and that the intervention may have long-term beneficial effects.
Article
This study compared secular and spiritual forms of meditation to assess the benefits of a spiritual intervention. Participants were taught a meditation or relaxation technique to practice for 20 min a day for two weeks. After two weeks, participants returned to the lab, practiced their technique for 20 min, and placed their hand in a cold-water bath of 2 degrees C for as long as they could endure it. The length of time that individuals kept their hand in the water bath was measured. Pain, anxiety, mood, and the spiritual health were assessed following the two-week intervention. Significant interactions occurred (time x group); the Spiritual Meditation group had greater decreases in anxiety and more positive mood, spiritual health, and spiritual experiences than the other two groups. They also tolerated pain almost twice as long as the other two groups.
Castañeto Pastoral Care and Community Ministry, St. Mary's Parish, 219 Bean Avenue, Los Gatos, CA 95030, USA e-mail: jferguson@stmaryslg.org References Personal religious orientation and prejudice
  • G Allport
1994), and psychologist Richard Lazarus' theory of stress, which emphasizes the unique Pastoral Psychol (2010) 59:305–329 DOI 10.1007/s11089-009-0225-7 J. K. Ferguson (*) : E. W. Willemsen : M. V. Castañeto Pastoral Care and Community Ministry, St. Mary's Parish, 219 Bean Avenue, Los Gatos, CA 95030, USA e-mail: jferguson@stmaryslg.org References Allport, G., & Ross, J. M. (1967). Personal religious orientation and prejudice. Journal of Personality and Social Psychology, 5(4), 432–443.
A study of the higher states of consciousness and their interpretation according to Teresa of Avila and Maharishi Mahesh Yogi. Unpublished doctoral dissertation, The Catholic University of America Full catastrophe living: Using the wisdom of your body and mind to face stress, pain and illness
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Joyce, K. (1991). A study of the higher states of consciousness and their interpretation according to Teresa of Avila and Maharishi Mahesh Yogi. Unpublished doctoral dissertation, The Catholic University of America, Washington, DC. Kabat-Zinn, J. (1990). Full catastrophe living: Using the wisdom of your body and mind to face stress, pain and illness. New York: Dell Publishing.
The relaxation response
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TM: Discovering inner energy and overcoming stress
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Centering prayer and inner awakening
  • C Bourgeault
Origins of contemplative prayer, the development of medical imagery meditation, and their impact on spiritual life and health. Unpublished doctoral dissertation
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Centering prayer as a healing response to everyday stress at a Roman Catholic parish in Silicon Valley. Unpublished doctoral dissertation, Pacific School of Religion
  • J Ferguson