This paper highlights unique aspects of social support in a religious context, with an emphasis on the practice of prayer. We first discus presuppositions that drive work in the area including (1) adoption of a “medical model” of evaluation and (2) the corollary influence of existential chauvinism. We next outline how religious groups differ from others with respect to the provision of meaning, the position of a deity, and the practice of prayer. Examining the latter facet in detail, we explore possible ways in which prayer is related to physical behaviors (e.g., folding hands, bowing head, closing eyes) that may promote and intensify internal experiences of social support independent of the actual content of the prayer itself.

Study one (N = 309) verified the common assumption that religious beliefs provide a sense of structure. Religion and structure indices contributed both shared and unique variance to the prediction of hope, affect, and life satisfaction. In a second study, 368 participants self-reported death attitudes, desire for structure, and answered questions concerning their own death (e.g., disposition of body, style of memorial). Strongly held religious beliefs linked to more positive and less negative attitudes toward death. The need for structure resonated with pain and natural aspects of death. Religious beliefs and structure needs further independently influenced attitudes toward and planning for one's own death.

Research concerning the relation between physical health and prayer typically employs an outcome oriented paradigm and results are inconsistent. This is not surprising since prayer per se is not governed by physiological principles. More revealing and logically compelling, but more rare, is literature examining health and prayer from the perspective of the participants. The present study examines the health–prayer experience of 104 Christians in the United States. Data were collected through recorded video interviews and analyzed by means of content analysis. Results show that prayer is used as a context nuanced spiritual tool for: dealing with physical suffering (spiritual-religious coping); sustaining hope and spirituality via a sacred dimension; personal empowerment; self-transcendence. These findings demonstrate that practitioners primarily engage prayer at a spiritual rather than a physical level, underscoring the limitations of a biomedical or “Complementary and Alternative Medicine” perspective that conceptualizes prayer as a mechanism for intentionally improving physical health. In clinical practice, regarding the medical, psychotherapeutic, or pastoral, the challenge is to understand prayer through the framework of the practitioner, in order to affirm its potential in healthcare processes.