Practice Of Prayer Research Articles

Lament: Measuring a Christian Meaning-Making Coping Practice

Research demonstrates that people draw on their religions in coping with difficult life circumstances, and that more religious people tend to cope better than less religious people. Lament is a religious prayer practice that constitutes a form of meaning-making coping. Here, we explicate this form of coping and, in a series of three studies with Christian participants, report on the development of a lament scale. In the first study, we develop items and test the items for clarity and for generalizability to diverse Christian groups using expert review and cognitive interviewing with participants representing five Christian groups. In the second study, we report results of exploratory factor analysis using data from primarily White and Protestant MTurk participants ( N = 303). In the third study, we report on factor stability and construct validity using data from largely White and African American Protestant and Catholic Prolific participants ( N = 346). The studies demonstrated generalizability to diverse Christian groups, a three-factor structure consistent with our theoretical formulation, good construct validity and relationships with well-being. Moderation analyses also indicated that when both Complaint and Praise are either high or low, the severity of the event is inversely related to flourishing. However, when either Complaint or Praise is high, the negative relationship between severity of the event and flourishing is ameliorated. The Lament Scale is a reliable and valid instrument for assessing lament in ways that are consistent with the conceptualization of lament as a meaning-making coping practice.

The Influence of Prayer, Al-Quran Recitation, Physical Exercise, and Holidays on Positive Thinking: Exploring Stress Coping Strategies for Mental Well-Being

This research delves into how prayer practices and recitation of Al Quran, along with activity and holidays, contribute to nurturing perspectives as ways to deal with stress effectively in the workplace setting where job-related stress can significantly impact both personal well-being and productivity within organizations. It is crucial to comprehend and encourage beneficial coping mechanisms in such scenarios. The study investigates the correlation between these coping strategies and positive thinking, recognized for their role in bolstering mental well-being and stress handling. A quantitative cross-sectional approach was employed for this study. Participants filled out questionnaires to measure how often and how much prayer practices like reciting the Al Quran, engaging in exercise, and holidays influenced their outlook on life. Researchers used linear regression analysis to determine how important each activity was in boosting thinking. The results showed that prayer sessions, physical activity, and spending time with family during holidays positively promoted positivity in individuals' minds; among these activities, holidays seemed to have an effect. However, reciting the Al Quran did not have an impact, based on the analysis of this study. The findings emphasize how adding rituals and hobbies to our routines can boost mental health and help us manage stress better in the long run. This research provides tips for people looking to manage stress and maintain a positive mindset.

Prayer and Mental Well-Being in the United States: An Overview of Original and Comprehensive Prayer Data.

The Baylor Religion Survey (Wave 6; 2021) contains the most comprehensive set of prayer questions of any national survey of the USA; it also contains multiple indicators of mental health and well-being, specifically measures of happiness, depression, anxiety, sense of control, mattering, and dignity. This paper provides a complete overview of how various dimensions of prayer correlate with these different aspects of well-being. While many of these relationships will require more intensive investigation, our synopsis provides confirmation of past expectations using new data. Overall, we find that prayer is related to mental well-being in both positive and negative ways. Specifically, we find that praying with others and positive emotions felt during prayer are correlated with greater overall mental health and more positive self-concepts. However, we also find that petitionary prayer topics, belief that God is impersonal, and negative emotions felt during prayer coincide with higher levels of depression, anxiety, and a lack of control. Generally, these conclusions hold after controlling for basic demographics, religious tradition, and church attendance, which confirms that mental well-being is related to the practice of prayer in both beneficial and detrimental ways.

Pratiques spirituelles et prière incarnée chez Michel de Certeau

Abstract In recent years, numerous studies of prayer practices have been presented in the field of cultural and religious sciences. In his article on “L’homme en prière, cet ‘arbre de gestes’”, Michel de Certeau makes the gestures of prayer and the space inhabited by prayer the starting point for a fundamental approach to human existence. The following article builds on these reflections and, in the context of the ‘spacial turn’ in the cultural sciences, attempts to work out with Michel de Certeau the paths to an ‘intellectus fidei’ in these times of broken links with the ecclesial institution, when spirituality is gaining new importance, even in secular circles.

The Institution of Chaplains and Religious Rites in Parliaments

The paper analyzes the legal status of chaplains in the structure of parliaments of a number of foreign countries and the peculiarities of religious rites during parliamentary sessions. Several forms of religious presence in legislative activity are distinguished. Firstly, the practice of prayers at the beginning of plenary sessions and organizing other religious services; secondly, it is possible to have religious ministers — chaplains — constantly present during the work of the legislative body. It is noted that a full-fledged institution of chaplains exists only in the USA and Great Britain. The authors point out that chaplains do not have a significant influence on political decisions of members of parliament, since they perform more organizational functions, but they can influence public opinion during periods of important events in the country. The authors support their conclusions with examples from history and judicial practice devoted to the development of the institution of chaplains in the USA and Great Britain.

Islamic Religious Education Assistance In Communities Affected By Prostitution In Downstream Indragiri

This service is carried out to increase understanding of religion and the practice of Islam in the coastal communities of the Indragiri Hilir river, Tembilahan Kota Village, Tembilahan District, Indragiri Hilir Regency. The service method uses the Participatory Action Learning System (PALS) method, a method that emphasizes the activeness and participation of partners in the learning process in the form of prayer practices, reading the Koran and its application in daily life. The results of the service show that there is an increase in understanding and practice of the partner's religion. This can be seen from the increase in mastery of reading and the practice of the five daily prayers, the ability to read the Koran and the enthusiasm of partners in seeking work that is approved by Allah through agriculture. To empower communities affected by prostitution, there needs to be synergy between the government and ulama or intellectuals to empower partners to get out of this dark world. Empowerment is not only in the form of material such as social service programs in the form of the Family Planning Program (PKH), programs from education services such as the Smart Indonesia Card (KIP), health services such as the Healthy Indonesia Card (KIS) but is also supported by local government policies through localization closures. , and from the Ministry of Religion and Intellectual Services to make it easier for partners to get out of their dark zones.

Seventh Generation: Voices of the Rezilient

In this phenomenological study, we examined the meaning of resilience for seventh generation Pueblo people who took part in the historic Water Protector movement against the construction of the Dakota Access pipeline. Using focus group data from eight Pueblo participants, four themes were developed: (a) Creating Interconnectivity, highlighting the significance of resilience in fostering connections with all living beings and things across time; (b) Cultivating Resilience, emphasizing the role of relationships, especially with women caregivers and role models, in nurturing resilience; (c) Being Resourceful to Overcome Oppressive Hurdles, involving awareness of historical trauma, proactive actions like protests, and patience for change; and (d) A Way of Healing, illustrating how resilience serves as a source of healing through engagement in spiritual practices of prayer, ceremony, love, forgiveness, and sovereignty. These findings may encourage counseling psychologists to reflect Indigenous epistemologies of resilience for genuine decolonization of the psychological literature.

Implementation of Religious Habituation to Build Students' Character At Al Azhar High School Gandusari – Trenggalek

The aim of this study is to explain the practice of Duha prayer among students from the 7th to the 9th grade. The role of teachers in the use of Dhuha prayer. This type of research is qualitative research. Compiled from interviews and audio recordings. The results of this study show that teachers' behaviours in improving students' behaviours by reciting Dhuha prayer and Tahlil is expedient, that is, in accordance with the school's plan. Teachers are tutors, activity buddies, mentors, role models, activity creators, and problem solvers. The problem with following this event is that many students are late and therefore do not follow the schedule

Pengaruh Praktikum Shalat terhadap Pengamalan Ibadah Shalat Fardhu Mahasiswa Universitas Abdurrab

This research aimed to see whether there was an influence of the prayer practicum on the practice of Fardhu prayers for Abdurrab University students. The population in this research was all students from the 2022 class of Abdurrab University, totaling 600 people. The sample in this study was taken using a proportionate random sampling technique using the Slovin formula, namely 223 people. Data collection was carried out using a questionnaire technique, and the collected data was analyzed using regression analysis, namely Y = a + bX. The results of this research showed that the R2 (coefficient of determination) or R square value was 0.387, or 38.7%. This value could be interpreted as meaning that there was a change in the practice of students' fardhu prayers due to changes in the value of the independent variable practicum of worship by 38.7%, while 61.3% was determined by changes in other factors. The t-count value for the worship practicum variable is 3.234, with sig. 0.001 being smaller than 0.05, which means that there was an influence of prayer practicum on students' practice of Fardhu prayers. It can be concluded that Abdurrab University students' Fardhu prayer practices and their own prayer practices had an impact on one another.

Centering and flourishing: an online intervention study assessing the effects of a Christian contemplative practice on stress-reduction and human flourishing

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.

Az online ima kapcsolati rítusa roma közösségekben a pandémia idején

During the pandemic, a worldwide revival of religious discourse was observed. Insecurity and isolation in the Transylvanian Gábor Roma communities, which were heavily affected by the pandemic, also intensified the need to turn to the transcendent. This has given rise to the practice of online prayer (lajvo manglimo) on social media, a ritual of both turning to the sacred and affirming social solidarity. While prayer used to be an institutional or private practice, mainly linked to the Adventist prayer house scene, it has become an ethnicised, online relational ritual in the Covid period, largely in Romani and with Roma participants. Through participation in prayer, Roma who had been forced to isolate themselves from each other created trans-local online communities of practice, and a new public arena for Romani language use was created. This paper examines the structure, function, institutionalisation and impact of online prayer on Romani language use based on data collected through online fieldwork.

Penerapan Pembelajaran Praktik Wudhu Dan Solat Dalam Meningkatkan Sosial Emosional di SD Muhammadiyah Kaliabu Salaman Magelang

. In order to improve social emotions at SD Muhammadiyah Kaliabu Salaman Magelang, the objectives to be achieved in this thesis are: 1) To find out the application of ablution practice learning; 2) To ensure the implementation of learning the practice of prayer; and 3) To find out the factors that influence the implementation of learning the practice of ablution and prayer in increasing social emotions at Muhammadiyah Kaliabu Salaman Elementary School, Magelang. Qualitative descriptive research is used in this thesis. In this research, researchers collected data by means of observation, interviews and documentation (documentary study). The principal, educators and students of Muhammadiyah Kaliabu Salaman Elementary School, Magelang, were used as research subjects. Almost the same approach is used in teaching ablution and prayer at Muhammadiyah Kaliabu Salaman Elementary School: the teacher explains the material first, then gives a demonstration in front of the students, then asks the students to practice what they have learned. The practice of ablution and prayer helps shape children's social-emotional souls, makes students more able to control their emotions, increases understanding of religion, strengthens ties between teachers, and develops the social-emotional aspects of students' souls. Environmental influences, social relationships, support from those closest to the child, the role of teachers, incompatibility with peers, etc., can all have an impact on how a child shapes his social-emotional spirit.

A qualitative analysis of religious coping and participation in patients with head and neck cancer.

e24093 Background: Head and neck cancer (HNC) and its treatment sequelae result in substantial disfigurement, depression, and isolation. Though up to 7 out of 10 cancer patients lean on prayer or other forms of spirituality for support, little is known about the significance of prayer and religious communities for patients with HNC. There is also a dearth of literature on the role of clergy as spiritual support for patients with HNC. In this qualitative study, we explore religious coping and barriers to community engagement both from a patient and clergy perspective. Methods: We purposively sampled ten patients with HNC from a single, comprehensive cancer center and twelve clergy for interviews. Patients were selected from a larger study of religious engagement and symptomatic distress. Clergy were recruited from a network of churches near the cancer center. Both patients and clergy completed semi-structured interviews, which were then transcribed and analyzed by descriptive content analysis. Results: Four main themes emerged from patient interviews: 1) HNC-related physical symptoms (dysphagia, stoma, impaired speech) hindered relationship-building with others and structured religious groups. 2) Most patients used positive religious coping, citing frequent prayer to God for strength during treatment and peace regardless of disease outcome. Few patients used negative religious coping, describing feelings of doubt and abandonment by God. 3) Patients predominantly found spiritual (prayer) and practical comfort (encouragement, phone calls) outside of religious communities through family, physicians, and support groups. 4) Barriers to religious community involvement included physical disability, satisfaction with individual spirituality, and religious community politics. Among clergy, barriers to patient engagement in religious communities included: lack of health literacy to understand patient needs, resource limitations, insufficient hospital emphasis on holistic health, and little awareness of opportunities for aid apart from psychosocial support. Overall, most clergy and patients believed faith to be an integral part of coping with head and neck cancer. Conclusions: Though patients with HNC experienced some isolation due to physical symptoms, many found spiritual support through private practices of prayer or individual relationships. Patient and clergy views on barriers to religious community involvement diverged; many patients felt satisfied with personal practices, and clergy felt distanced from patients. While future research should focus on clinical elicitation of religious coping strategies, our patients suggest the successful adaptation of such strategies to private contexts when faced with physically debilitating cancer diagnoses.

Menjadi Muslim Modern: Konstruksi Identitas Anak Muda Muslim di Kafe

This article discusses the construction of the Muslims youth identity in cafes. Cafes as a public habitus that is constructed modern and considered not 'Islamic' does not mean that it has no relationship with Islam. Therefore, this article seeks to answer the question of what is the relationship between Islam, cafes, and social media? So, to what extent do Muslims youth access cafes? Finally, how do Muslims youth construct their identity of piety and youth in a café? To answer these questions, the authors conducted fieldwork in the form of observations and interviews with café owners and several youths with a narrative approach. Then public space theory, identity theory and digital production theory were used to analyze research data. The results of this study found that the relationship between cafes, Islam and social media manifested in the activities of young Muslims themselves, especially in consuming café public spaces such as enjoying food and beverage products, wifi facilities, prayer facilities, and taking pictures. Muslim youth not only access the symbols of café modernity and post them on social media, but also access the café's worship facilities. These three practices, both in consuming symbols of café modernity such as café architectural design and painting art on coffee (latte art), then uploading it to social media and doing prayer practices in cafes are ways for young people to construct their pious and youthful identity while in the café. This finding deconstructs the long-held view by some scholars or the public that cafes are considered public spaces that have no connection with Islam.

Christian Contemplative Prayer: An Embodied Spirituality of Healing and Well-Being Through the Ministry of the Holy Spirit

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.

Learning Guidance Of Islamic Religious Education In Improving The Implementation Of Worship And Students’ Morals At Elementary School Of Bonto Bontoa, Somba Opu District, Gowa Regency, Indonesia

This research discusses about Learning Guidance of Islamic Religious Education in Improving the Implementation of Worship and Students’ Morals at Elementary School of Bonto Bontoa, Somba Opu and information from informants qualitatively. This research was carried out at at Elementary School District, Gowa Regency, Indonesia. This study guidance is divided into two implementations, namely the learning guidance in the classroom and outside the classroom. The learning guidance in the classroom includes worship; pillars of Islam, prayer, fasting and alms. Moral learning guidance includes ethics, morality and etiquette for parents, teachers and other people. While the learning guidance outside the classroom includes remedial Islamic religious education (worship material), fast Islamic boarding school and prayer practice. The moral learning guidance includes the materials of students’ morals. This type of research is descriptive qualitative, namely field research which describes the data of Bonto Bontoa, Somba Opu District, Gowa Regency, Indonesia. This research employees a pedagogical approach as the application of educational science or the bases of educational science. The: primary data sources of this research were obtained from Elementary School of Bonto Bontoa, Somba Opu District, Gowa Regency, Indonesia which consists of students, teachers and staff of education. While the secondary data as the supporting one were obtained through studying articles, books written by experts, journals and government publications (laws and government regulations). The results of this research have implications for improving the implementation of worship and the students’ morals of Islamic Religious Education at Elementary School of Bonto Bontoa, Somba Opu District, Gowa Regency, Indonesia, namely: improving the mastery and implementation of worship, such as the ways of performing prayer, fasting, alms and moral. In this case, the students know and practice ethics, morality and attitude towards parents, teachers and can interact well in the community. This is the aim and benefit of learning guidance of Islamic Religious Education.

Pendampingan Santri TPQ Baiturrahman Palangka Raya Mengenai Adab Dan Doa Harian

Islamic Religious Education has a central role central role in creating religiously observant Indonesians. Taman Pendidikan Al-Qur'an (TPQ) plays an important role in shaping children's character through teaching reading the Qur'an, prayer practice, memorization of short letters, and daily prayers. daily prayers. TPQ Baiturrahman in Palangka Raya is an institution that teaching Islamic manners and daily prayers to its students. This assistance is carried out by ustadz and ustadzah to shape a person who is religiously observant, responsible, and caring for others. The teaching methods used are memorization and lectures, with a test of memorization of daily prayers as an evaluation. This learning aims to to produce students who are able to memorize daily prayers, understand the adab when in a place of worship, and have a qualified understanding of religion. However, there are still students who have difficulty in memorizing daily prayers, due to factors such as their memory power. daily prayers, caused by factors such as less strong memorization power and the learning process. learning process

The evidential challenge for petitionary prayer

Abstract In the past decade, philosophers have devoted a great deal of attention to the practice of petitionary prayer. Philosophical inquiries have posed a priori problems – issues that arise from an analytical investigation of the concept of God, the concept of petitionary prayer, and the relationship between the two. Taking a different direction, this article shifts the focus from possibility to actuality. Accordingly, this article does not deal with the question ‘Can God answer petitionary prayers?’ but rather with the question ‘Does God answer petitionary prayers?’ and, mainly, its implications. More accurately, I will present the tension between the religious belief that petitionary prayers can be effective and the fact that this does not seem to be so in reality, a claim that has been the conclusion of several empirical studies. Then I will present and examine several solutions to this tension. Although I will try to promote my preferred solution, my main aim is to clarify the problem and discuss the advantages and disadvantages of the solutions offered to solve the problem under discussion.

Metode Dakwah Islam dalam Menanamkan Pemahaman Agama Bagi Siswa Tunagrahita di SLB YPAC Medan Timur

This research aims to find out and explain the method of Islamic da'wah in instilling religious understanding for mentally retarded students. This research method uses descriptive qualitative. In data collection techniques, this research uses interviews and observation. The results of the research show that the da'wah method applied by SLB YPAC to students with mental retardation is the method contained in the Al-Quran Surah An-Nahl verse 125 such as: Bil-Hikmah, namely with an approach to children with mental retardation by reading the situation or mood condition. the honey. Mauizah Hasanah is giving good advice, with good words, not by forcing Bil-Qalam, namely preaching through writings or other media that is easy to understand and attracts the attention of lay and educated circles. In conveying the message at SLB YPAC, it uses animated video media where in the video there are prayer practice movements, sholawatan using rhythms such as singing, reading short letters, reading daily prayers, getting to know the hijaiyah letters and also getting to know the Asmaul Husna. Da'wah actors use these animated videos to attract the attention and enthusiasm of mentally retarded children so they want to follow the movements and words in the animated videos. This activity is held every Friday, called Religious Friday. With this method you can. accepted by mentally retarded students and can be implemented into everyday life.

The Selah trial: A preference-based partially randomized waitlist control study of three stress management interventions.

Chronic stress undermines psychological and physiological health. We tested three remotely delivered stress management interventions among clergy, accounting for intervention preferences. United Methodist clergy in North Carolina enrolled in a partially randomized, preference-based waitlist control trial. The interventions were: mindfulness-based stress reduction (MBSR), Daily Examen prayer practice, and Stress Proofing (stress inoculation plus breathing skills). Co-primary outcomes were symptoms of stress (Calgary Symptoms of Stress Inventory) and 48-hour ambulatory heart rate variability (HRV) at 12 weeks compared to waitlist control. Survey data were collected at 0, 12, and 24 weeks and 48-hour ambulatory HRV at 0 and 12 weeks. The 255 participants were 91% White and 48% female. Forty-nine participants (22%) without a preference were randomly assigned between the three interventions (n = 40) and waitlist control (n = 9). Two hundred six participants (78%) with a preference were randomly assigned to waitlist control (n = 62) or their preferred intervention (n = 144). Compared to waitlist control, MBSR [mean difference (MD) = -0.30, 95% CI: -0.41, -0.20; P < .001] and Stress Proofing (MD = -0.27, 95% CI: -0.40, -0.14; P < .001) participants had lower stress symptoms at 12 weeks; Daily Examen participants did not until 24 weeks (MD = -0.24, 95% CI: -0.41, -0.08). MBSR participants demonstrated improvement in HRV at 12 weeks (MD = +3.32ms; 95% CI: 0.21, 6.44; P = .036). MBSR demonstrated robust improvement in self-reported and objective physical correlates of stress; Stress Proofing and Daily Examen resulted in improvements in self-reported correlates of stress. These brief practices were sustainable and beneficial for United Methodist clergy during the heightened stressors of the COVID pandemic. ClinicalTrials.gov identifier: NCT04625777.