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Journal articles on the topic 'Psychology Prayer'

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Published: 4 June 2021

Last updated: 1 February 2022

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1

Vandecreek, Larry. "The Parish Clergy's Ministry of Prayer with Hospitalized Parishioners." Journal of Psychology and Theology 26, no. 2 (1998): 197–203. http://dx.doi.org/10.1177/009164719802600206.

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Previous reports suggest that clergy frequently pray with parishioners during hospital visits. In this study, 286 parish clergy and lay volunteers characterize these prayers as meditative, liturgical, or extemporaneous. Content for the latter two categories is further described as intercession, confession, or thanksgiving/praise. Respondents reported 44,403 hospital pastoral visits during the previous year and most, regardless of faith group, estimated that they prayed during 100% of these visits. Further, these prayers were usually extemporaneous intercession; meditative and liturgical prayer

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2

Schneider, Johann F. "Prayer and Inner Speech: Is There a Connection?" Psychological Reports 94, no. 3_suppl (2004): 1382–84. http://dx.doi.org/10.2466/pr0.94.3c.1382-1384.

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The present study explored the relation between frequency of prayer, inner speech, and self-efficacy for a sample of 134 Germany adults (88 women and 46 men). It was hypothesized that prayer activity by adults is functionally related to inner speech, and both might result in higher self-efficacy, but the findings challenge the notion that inner speech is associated with frequency of prayer and self-efficacy. More importantly, significant negative correlations were found between self-efficacy and both the measures of frequency of prayer ( r = –.28) and church attendance ( r = –.44). Further res

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3

Richards, Douglas G. "The Phenomenology and Psychological Correlates of Verbal Prayer." Journal of Psychology and Theology 19, no. 4 (1991): 354–63. http://dx.doi.org/10.1177/009164719101900404.

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In the process of Christian verbal prayer there are two basic categories: petitionary prayer and prayer of relationship. In contrast to the stereotype of most prayer as petitionary, in this study of 345 subjects, members of a non-denominational program called A Search For God, prayer of relationship made up a substantial part of the typical prayers of both those who identified themselves as members of traditional denominations and those who did not. The intensity of the prayer experience was correlated positively with purpose in life, negatively with external locus of control, and positively w

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4

Sharp, Shane. "For a Social Psychology of Prayer." Sociology Compass 6, no. 7 (2012): 570–80. http://dx.doi.org/10.1111/j.1751-9020.2012.00476.x.

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5

Dein, Simon, and Roland Littlewood. "The psychology of prayer and the development of the Prayer Experience Questionnaire." Mental Health, Religion & Culture 11, no. 1 (2008): 39–52. http://dx.doi.org/10.1080/13674670701384396.

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6

Tloczynski, Joseph, and Sonja Fritzsch. "Intercessory Prayer in Psychological Well-Being: Using a Multiple-Baseline, Across-Subjects Design." Psychological Reports 91, no. 3 (2002): 731–41. http://dx.doi.org/10.2466/pr0.2002.91.3.731.

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Undergraduates from an upper-level psychology course were volunteer participants in the study. The 8 participants were to be prayed for in a Multiple Baseline Across Subjects research design, which included a 1-week minimum baseline period for all subjects followed by the sequential presentation of the independent variable so that every two weeks, two additional subjects were being prayed for until all but 2 participants, who maintained baseline, were exposed to being prayed for at 7 weeks. All participants were prayed for by one of the experimenters using a nondirective method of prayer where

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7

Henderson, Robert. "Jung’s Prayer." Psychological Perspectives 63, no. 1 (2020): 152. http://dx.doi.org/10.1080/00332925.2019.1659694.

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8

Sharp, Shane. "Prayer and Helping." Social Currents 6, no. 2 (2018): 141–62. http://dx.doi.org/10.1177/2329496518797852.

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I propose a theoretical framework to understand how the religious practice of prayer influences helping. Drawing on work from symbolic interaction and cognitive psychology, I argue that individuals’ concepts of divine others become more cognitively accessible during the act of prayer. Because most people attribute the characteristics of omniscience and the desire for humans to help others to divine others, people are more likely to help known and unknown others the more cognitively accessible divine other concepts are to them. This leads to the prediction that frequency of prayer will be posit

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9

NIEMEYER, ROBERT A. "Prayer." Palliative and Supportive Care 3, no. 3 (2005): 247. http://dx.doi.org/10.1017/s1478951505050388.

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10

SHUKLA, PRIYANKA. "Positive Psychology, Indian Psychology and Spirituality." Dev Sanskriti Interdisciplinary International Journal 7 (January 31, 2016): 12–26. http://dx.doi.org/10.36018/dsiij.v7i0.72.

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Positive psychology is a relatively new field that examines how ordinary people can become happier and more fulfilled. Positive psychology is a science of positive aspects of human life, such as happiness, well-being and flourishing. Indian psychology is an approach to psychology based on the Indian ethos. Indian Psychology is essentially positive and rooted in the consciousness-based Indian worldview, yoga and a life-affirming spirituality. Human life is a journey of the soul which resides in the human body. Indian psychology highlights the pathway to make this journey easy and the ultimate g

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11

Phelps, Katrina, and Jacqueline Woolley. "The Development of Children's Beliefs about Prayer." Journal of Cognition and Culture 1, no. 2 (2001): 139–66. http://dx.doi.org/10.1163/156853701316931380.

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AbstractIn this study we explored the development of children's beliefs about the concept of prayer. Three- to 8-year-old children were given a combination of tasks and structured interview questions designed to assess a number of basic aspects of their concepts of prayer. We also considered potential relations between children's concepts of prayer and two other explanatory systems — naïve psychology and magic — by probing understanding of the roles of knowledge and thinking in prayer and by comparing beliefs in prayer to beliefs in wishing. Results revealed significantly more sophisticated co

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12

Lambert, Nathaniel M., Frank D. Fincham, and Steven M. Graham. "Understanding the layperson's perception of prayer: A prototype analysis of prayer." Psychology of Religion and Spirituality 3, no. 1 (2011): 55–65. http://dx.doi.org/10.1037/a0021596.

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13

Finney, John R., and H. Newton Malony. "Empirical Studies of Christian Prayer: A Review of the Literature." Journal of Psychology and Theology 13, no. 2 (1985): 104–15. http://dx.doi.org/10.1177/009164718501300203.

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Christian prayer is a central religious practice which has received scant attention in psychological research. The two major types of prayer are verbal and contemplative prayer. A review of the empirical studies of prayer suggests that the work done in this area can be divided into four categories: (a) developmental studies of conceptions of prayer; (b) research on motivations for praying; (c) studies of the effects of verbal prayer; and (d) studies of the effects of contemplative prayer. The studies on the development of the concept of prayer generally have found patterns consistent with Piag

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14

Esperandio, Mary Rute Gomes. "Prayer and health: a Portuguese literature review." Revista Pistis Praxis 6, no. 1 (2014): 51. http://dx.doi.org/10.7213/revistapistispraxis.06.001.ds03.

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Prayer has been a subject of systematic research in the United States in the context of health. In Brazil, there have been frequent allusions to prayer in a variety of research in the health sciences, but it has appeared as only one of the findings. Based on theses, dissertations and articles, this text discusses Brazilian studies on prayer that have been produced in the Portuguese language in the social sciences, theology, psychology, and sciences of health. It starts with an overview of the studies on prayer followed by an analysis of them. The text concludes by pointing out some important i

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15

Somasundaram, O. "Anhypochondriacal Approach to Prayer." Indian Journal of Psychological Medicine 23, no. 1 (2000): 71–74. http://dx.doi.org/10.1177/0975156420000111.

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16

Geels, Antoon. "A Note on the Psychology of Dhikr. The Halveti-Jerrahi Order of Dervishes in Istanbul." Scripta Instituti Donneriani Aboensis 15 (January 1, 1993): 53–82. http://dx.doi.org/10.30674/scripta.67206.

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Ritual prayer (salat), performed five times a day, belongs to the fundamental obligations of all Muslims. In addition to this fact, there is another type of prayer, associated with mystical orders in all Islamic countries. Repetitive prayer (dhikr) in mystical Islam (Sufism) belongs to the most central activities of the orders. Despite the geographic spread of the Sufi orders (turuq), accounts of the dhikr in the literature are rare. Psychological commentaries are even more scarce. The aim of this paper is to describe this ritual as it exists today within the Halveti-Jerrahi order of dervishes

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17

Francis, Leslie J., and Thomas E. Evans. "The psychology of christian prayer: A review ofempirical research." Religion 25, no. 4 (1995): 371–88. http://dx.doi.org/10.1016/s0048-721x(05)80021-1.

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18

Ladd, Kevin L., and Bernard Spilka. "Prayer and health research: proxies, missed targets, and opportunities." Revista Pistis Praxis 6, no. 1 (2014): 33. http://dx.doi.org/10.7213/revistapistispraxis.06.001.ds02.

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The purpose of this article is to present a quick overview of the psychology of prayer and health research in the context of the United States and Europe. Its range is limited to primarily English literature. The conclusion is that the findings are thoroughly ambiguous. It is argued that this conclusion is fundamentally inevitable because, in most instances, the variable deemed prayer is actually a proxy for a wide constellation of beliefs and behavior. Suggestions are made for re-focusing the field on scientifically feasible, theologically sensitive studies of prayer.

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19

HOOD, RALPH W., RONALD J. MORRIS, and P. J. WATSON. "RELIGIOUS ORIENTATION AND PRAYER EXPERIENCE." Psychological Reports 60, no. 3c (1987): 1201–2. http://dx.doi.org/10.2466/pr0.1987.60.3c.1201.

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20

Mathew, Marilyn. "Reverie: between thought and prayer." Journal of Analytical Psychology 50, no. 3 (2005): 383–93. http://dx.doi.org/10.1111/j.0021-8774.2005.00539.x.

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21

Hood, Ralph W., Ronald J. Morris, and P. J. Watson. "Religious Orientation and Prayer Experience." Psychological Reports 60, no. 3_part_2 (1987): 1201–2. http://dx.doi.org/10.1177/0033294187060003-239.1.

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86 participants with at least nominal religious affiliation completed a questionnaire on experiences during prayer. All participants were identified as to religious orientation using Allport's well known typology. As predicted, no religious types differed on minimal phenomenological experiences during prayer. However, as predicted, intrinsic and indiscriminately favorable persons were more likely to interpret their experiences in relevant religious terms than were either extrinsic or indiscriminately anti-religious persons.

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22

VandeCreek, Larry. "Exploring Intercessory Prayer." Journal of Health Care Chaplaincy 7, no. 1-2 (1998): 1–6. http://dx.doi.org/10.1300/j080v07n01_01.

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23

Pattison, E. Mansell. "A prayer for psychiatrists." Pastoral Psychology 35, no. 3 (1987): 187–88. http://dx.doi.org/10.1007/bf01763828.

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24

Mccullough, Michael E. "Prayer and Health: Conceptual Issues, Research Review, and Research Agenda." Journal of Psychology and Theology 23, no. 1 (1995): 15–29. http://dx.doi.org/10.1177/009164719502300102.

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The theoretical and empirical literature on the relationship between prayer and health is critically reviewed. Although empirical research partially confirms that prayer promotes a variety of health outcomes, the empirical literature is characterized by weak methodologies that may contribute to the inconsistency of some findings. Recommendations are made for improving the quality of prayer and health research. An agenda for further empirical investigation of the relationship between prayer and health is proposed.

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25

Francis, Leslie J., and Jeff Astley. "PERSONALITY AND PRAYER AMONG ADULT CHURCHGOERS: A REPLICATION." Social Behavior and Personality: an international journal 24, no. 4 (1996): 405–7. http://dx.doi.org/10.2224/sbp.1996.24.4.405.

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A sample of 398 adult churchgoers completed the abbreviated form of the Revised Eysenck Personality Questionnaire (Francis, Brown, & Philipchalk, 1992) together with an index of frequency of personal prayer. No significant relationships were found between personality and prayer.

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26

Poloma, Margaret M., and Brian F. Pendleton. "The Effects of Prayer and Prayer Experiences on Measures of General Weil-Being." Journal of Psychology and Theology 19, no. 1 (1991): 71–83. http://dx.doi.org/10.1177/009164719101900107.

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27

Lewis, Christopher Alan, and John Maltby. "Personality, Prayer, and Church Attendance in a Sample of Male College Students in the USA." Psychological Reports 78, no. 3 (1996): 976–78. http://dx.doi.org/10.2466/pr0.1996.78.3.976.

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Recent studies have suggested that, within Eysenck's dimensional model of personality, psychoticism rather than extraversion or neuroticism is fundamental to both positive religious attitude and frequency of religious practice. 1995 data of Maltby were further analysed to examine the relationship between the Eysenck Personality Questionnaire Revised-Abbreviated and frequency of personal prayer and church attendance among 100 male college students in the USA. A significant negative association was found between scores on the Psychoticism scale and frequency of personal prayer, with lower Psycho

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28

Daugherty, Timothy K., Aimee M. West, Melissa C. Williams, and Jacob M. Brockman. "Reactions to Prayer at Governmental Meetings." Psychological Reports 105, no. 1 (2009): 188–90. http://dx.doi.org/10.2466/pr0.105.1.188-190.

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An interaction of mean ratings of support and intent to vote for officials between scenarios in which the religion of a government official offering a prayer was experimentally manipulated, and the reported reaction of the community, was related to 64 college women's support and intention to vote for the official. Importance of religion to the participants contributed significant variance as a covariate.

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29

Sharp, Shane. "How Does Prayer Help Manage Emotions?" Social Psychology Quarterly 73, no. 4 (2010): 417–37. http://dx.doi.org/10.1177/0190272510389129.

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30

Bryant, Salita S. "Prayer, at nine and a half." Psychoanalytic Perspectives 11, no. 1 (2013): 83. http://dx.doi.org/10.1080/1551806x.2014.857999.

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31

Weld, Chet, and Karen Eriksen. "The Ethics of Prayer in Counseling." Counseling and Values 51, no. 2 (2007): 125–38. http://dx.doi.org/10.1002/j.2161-007x.2007.tb00070.x.

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32

Smith, Archie. "Thoughts Concerning the Pastoral Prayer." Pastoral Psychology 67, no. 1 (2017): 85–97. http://dx.doi.org/10.1007/s11089-017-0794-9.

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33

Beach, Steven R. H., Frank D. Fincham, Tera R. Hurt, Lily M. McNair, and Scott M. Stanley. "Prayer and Marital Intervention: A Conceptual Framework." Journal of Social and Clinical Psychology 27, no. 7 (2008): 641–69. http://dx.doi.org/10.1521/jscp.2008.27.7.641.

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34

Bai, Rong, Ping Ye, Caifang Zhu, Wei Zhao, and Jinfu Zhang. "Effect of Salat Prayer and Exercise on Cognitive Functioning of Hui Muslims Aged Sixty and Over." Social Behavior and Personality: an international journal 40, no. 10 (2012): 1739–47. http://dx.doi.org/10.2224/sbp.2012.40.10.1739.

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We compared the cognitive functioning of Hui Muslims aged 60 and over who practiced salat prayer (SP) and/or did physical exercise (PE) with individuals in the same age group who did not engage in such practices. Our sample comprised 205 ethnic Hui Muslims aged between 60 and 86 years who completed the Scale of Cognitive Functioning in Older People (Hong, 1990) and it was found that those in the group of participants who practiced SP or did PE demonstrated a similar level of cognitive functioning which was better than that of individuals who neither exercised nor prayed regularly. SP may be co

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35

Jessup, Beverly C. "Is All Praying, Prayer?" Journal of Health Care Chaplaincy 9, no. 1-2 (1999): 123–26. http://dx.doi.org/10.1300/j080v09n01_18.

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36

Poloma, Margaret M., and Matthew T. Lee. "From Prayer Activities to Receptive Prayer: Godly Love and the Knowledge that Surpasses Understanding." Journal of Psychology and Theology 39, no. 2 (2011): 143–54. http://dx.doi.org/10.1177/009164711103900205.

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37

Laird, Steven P., C. R. Snyder, Michael A. Rapoff, and Sam Green. "RESEARCH: "Measuring Private Prayer: Development, Validation, and Clinical Application of the Multidimensional Prayer Inventory"." International Journal for the Psychology of Religion 14, no. 4 (2004): 251–72. http://dx.doi.org/10.1207/s15327582ijpr1404_2.

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38

Gillum, R. F., Glen Bennett, Scott Santibañtez, and Michael Donahue. "Associations of Prayer, Mind-Body Therapy, and Smoking Cessation in a National Survey." Psychological Reports 105, no. 2 (2009): 593–604. http://dx.doi.org/10.2466/pr0.105.2.593-604.

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Smoking is the leading preventable cause of death. Many people use mind-body therapies and/or prayer to assist them in smoking cessation, but more information on their effectiveness is needed. In the 2002 National Health Interview Survey, 5,864 persons aged 18 or older reported smoking in the prior 12 mo.; among these, users of any of 10 mind-body therapies or prayer were compared to nonusers to assess smoking cessation attempts and smoking cessation over a 1-yr. period. Weighted logistic regression showed that the adjusted odds of reporting quit attempts during the year prior to interview or

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39

Walsh, William M. "Prayer and a Little Luck." Family Journal 7, no. 3 (1999): 284–86. http://dx.doi.org/10.1177/1066480799073015.

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40

Whang, Henry-Heonyoung. "Prayer and Its Mystical Experience from the Perspective of Depth Psychology." Theology and Praxis 58 (February 28, 2018): 329–55. http://dx.doi.org/10.14387/jkspth.2018.58.329.

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41

Campbell, Elizabeth L. "Utilizing the Serenity Prayer to Teach Psychology students about Stress Management." Journal of Psychology and Theology 43, no. 1 (2015): 3–7. http://dx.doi.org/10.1177/009164711504300101.

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42

Scarlett, W. George, and Lucy Perriello. "The development of prayer in adolescence." New Directions for Child and Adolescent Development 1991, no. 52 (1991): 63–76. http://dx.doi.org/10.1002/cd.23219915206.

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43

Ladd, Kevin. "Toward A Tri-partite Psychological Model of Prayer." Revista Pistis Praxis 9, no. 1 (2017): 205. http://dx.doi.org/10.7213/10.7213/2175-1838.09.001.ds10.

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While empirical research concerning the psychology of prayer has increased significantly in the last decade, the development of theory has lagged behind observation. In this paper, we expand on our previous work conceptualizing prayer as consisting of perceived inward, outward, and upward connections (IOU) with aspects in both physical and supraphysical domains. Using a three-dimensional triangular model, we demonstratethe dynamic states associated with the act of praying as it unfolds across time and in response to specific events or contexts. The utility of the proposed model is that it offe

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44

Francis, Leslie J., and Carolyn Wilcox. "Prayer, Church Attendance, and Personality Revisited: A Study among 16- to 19-Yr.-Old Girls." Psychological Reports 79, no. 3_suppl (1996): 1265–66. http://dx.doi.org/10.2466/pr0.1996.79.3f.1265.

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A sample of 236 16- to 19-yr.old female A level students studying in the north east of England completed the short form Revised Eysenck Personality Questionnaire together with indices of prayer and church attendance. The data support the view that psychoticism is correlated with self-reported church attendance ( r = –.15) and self-reported prayer ( r = –.15), while scores on neither extraversion nor neuroticism are correlated with these indices of religiosity.

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45

Robbins, Mandy, Peter Babington, and Leslie J. Francis. "Correlations between Attitude toward Christianity, Prayer, and Church Attendance among 9- to 11-YR.-Olds." Psychological Reports 94, no. 1 (2004): 305–6. http://dx.doi.org/10.2466/pr0.94.1.305-306.

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Data provided by 150 9- to 11-yr.-old primary school pupils in England showed scores on the Francis Scale of Attitude toward Christianity more highly correlated with (personal) prayer ( r = .57) than with (public) church attendance ( r = .23), providing support for the view that attitude scales access a deeper level of religiosity less contaminated by those contextual and social factors which may influence public church attendance more than personal prayer.

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46

Bonchek, Avigdor, and David Greenberg. "Compulsive prayer and its management." Journal of Clinical Psychology 65, no. 4 (2009): 396–405. http://dx.doi.org/10.1002/jclp.20558.

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47

Montgomery, Alice, and Leslie J. Francis. "Relationship between Personal Prayer and School-Related Attitudes among 11–16-Year-Old Girls." Psychological Reports 78, no. 3 (1996): 787–93. http://dx.doi.org/10.2466/pr0.1996.78.3.787.

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A sample of 392 girls between the ages of 11 and 16 years attending a state-maintained single-sex Catholic secondary school completed six semantic differential scales of attitudes toward school and toward lessons concerned with English, music, religion, mathematics, and sports, together with information about paternal employment and their personal practice of prayer. The relationship between personal prayer and attitude toward school after controlling for age and social class was positive.

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48

Musslifah, Anniez Rachmawati. "Implementasi Client Centered Therapy dalam Perspektif Fungsi Bimbingan Konseling Agama." ESOTERIK 5, no. 2 (2019): 304. http://dx.doi.org/10.21043/esoterik.v5i2.6443.

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<p class="06IsiAbstrak"><span lang="EN-GB">This paper aims to provide an overview of how the implementation of Client Centered therapy in the perspective of Sufistic psychology. The application of client centered therapy itself is often done in the counseling guidance process in schools. However, counseling based on Sufi Psychology with the secular has a very significant difference, especially if it is associated with improving one's mental health. Sufistic psychology itself is the result of the integration of scientific scholarship and Sufism. The literature search method is carri

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49

Donahue, Michael J. "The Human Side of Prayer (Book)." International Journal for the Psychology of Religion 6, no. 2 (1996): 131–32. http://dx.doi.org/10.1207/s15327582ijpr0602_6.

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50

Muhyiddin, Ahmad Shofi. "Implikasi Shalat Bagi Perilaku Manusia Modern (Perspektif Psikologi Sufistik Ibnu ‘Arabī)." ESOTERIK 5, no. 2 (2019): 199. http://dx.doi.org/10.21043/esoterik.v5i2.5815.

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<p class="06IsiAbstrak">This article tries to elaborate on the thought of Ibn ‘Arabī prayer and its implications for modern human behaviour, as well as the capacity of Ibn ‘Arabī in the field of sufistic psychology. The findings of this study indicate that prayer according to Ibn 'Arabī is "mercy" which implies that Allah removes His servant from error (<em>ḍal</em><em>ālah</em>) to guidance (<em>hud</em><em>ā</em>), and from misery (<em>syaq</em><em>āwah</em>) to happiness (<em>sa'</em><em>ādah<

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