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Complementary Alternative Cardiovascular Medicine

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Chapter 9 /Prayer and CVD 139<br />

Many measurement tools exist to gauge a person’s religiousness and<br />

spirituality. The Duke University Religion Index (DUREL) specifically<br />

addresses the dimensions of religion associated with health outcome,<br />

including organizational religiousness, nonorganizational religiousness,<br />

and intrinsic religiousness (5). Spirituality scales include the Index of<br />

Spiritual Orientation, INSPIRIT (Index of Core Spiritual Experiences),<br />

and the FACIT Spiritual Well-Being Scale. Numerous other scales exist<br />

and are discussed in depth in Koenig’s book (5).<br />

Prayer, particularly “healing prayer,” can also be characterized in<br />

many ways or practiced in a range of prayer “models,” from prayer that<br />

petitions for a specific response to prayer seeking the achievement of<br />

harmony with higher purposes, which may surpass human understanding.<br />

In the patient’s world, self-prayer and the prayers of loved ones may<br />

be ascendant as a component of spiritual consciousness. In clinical trials,<br />

specific petitionary or “intercessory prayer” is the most researched prayer<br />

model to date, presumably because it lends itself to the conceptual paradigms<br />

of “therapy.” Intercessory prayer has been defined as prayer calling<br />

“for aid to others” (6). “Distant healing,” referring to intercessory<br />

prayer “strategies that purport to heal through some exchange or channeling<br />

of supraphysical energy” (7) independent of proximity to the<br />

patient, is a model of prayer with a structure that supports the conduct of<br />

double-blind clinical trial designs. Many other descriptors, such as the<br />

language of prayer, and the content of prayer, the number of individuals<br />

or congregations praying, the timing and duration of prayer, and the<br />

intensity, passion, faith, and concentration of the intercessors, all constitute<br />

what can currently only be considered a range of qualitative descriptors<br />

of prayer methods and models.<br />

Prayer has the potential to exert effects on not only the intended<br />

recipient of the prayer but also the individual performing it, as well as<br />

possibly other unknown recipients. Patients and their families often pray<br />

for healing and recovery, for physicians and other care providers to<br />

perform their procedures successfully and without complications, for<br />

God or another Divine Being to “watch over” the patient during the<br />

illness, and with many other intentions and goals. In the absence of<br />

mechanistic insight or knowledge, it must be recognized that all of these<br />

qualitative descriptors incorporate an enormous influence of intuitive<br />

metaphor, with almost no definitive scientific evidence to support any<br />

prayer model in particular.<br />

Independent of the mechanism or mechanisms, ample evidence exists<br />

that emotional and spiritual states affect health outcomes. Studies have<br />

been conducted on the association between religion and depression,<br />

anxiety, hypertension, and cancer, as well as heart disease. Although not

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