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Intercessory prayer study analysis

I've been mentioning that these are controversial in other threads, but it wasn't really appropriate to any of them in particular to mention anything specific, so I've started a thread to catalogue articles disputing intercessory prayer studies and hopefully spawn discussion.

Skeptical sources: These articles are from sources with a distinct bias against religiosity.
Posner, Gary P., God in the CCU?, Free Inquiry, Spring 1999. <http://www.infidels.org/library/modern/gary_posner/godccu.html>
Williamson, James W., Let Us Pray That People Stop Praying, Freethought Today Vol 19 No 3, April 2000. <http://www.ffrf.org/fttoday/april02/index.php3?ft=williamson.html>
edited to add: the above article appears to be largely based on another article; the complaints levelled by the authors of both appear largely specious.

Medical sources: These articles are from sources devoted to medicine.
Sloan R P, Bagiella E, Powell T, Religion, spirituality, and medicine, Lancet 1999; 353: 6646. <http://www.thelancet.com/journal/vol353/iss9153/full/llan.353.9153.editorial_and_review.4857.1>
R P Sloan and Others, Should Physicians Prescribe Religious Activities?, The New England Journal of Medicine 2000; 342: 1913-1916.
<http://content.nejm.org/cgi/content/extract/342/25/1913>
(These appear to be related and have the same authors)

Other:
Meyers, David G., Is Prayer Clinically Effective?, Reformed Review, 2000, 53(2), 95-102. <http://www.davidmyers.org/religion/prayer.html>

Further, I remember reading a meta-study done, but it's been years since I read about it; is it Sloan's work I'm thinking of? I don't know why, but I thought it was a Swedish research team. Any information on this would be appreciated.

Finally, for those who believe intercessory prayer scientifically sound: how do you address the concerns brought up by these articles?
 

Philip

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ifriit said:
Finally, for those who believe intercessory prayer scientifically sound: how do you address the concerns brought up by these articles?

I haven't read your links yet (I will), but I will say that I have yet to see a well designed experiment for this. In particular, I have never seen an effective control group. How does one ensure that no one is praying for the members of the control group?
 
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lucaspa

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Philip said:
I haven't read your links yet (I will), but I will say that I have yet to see a well designed experiment for this. In particular, I have never seen an effective control group. How does one ensure that no one is praying for the members of the control group?

They don't. This is a red herring. In the morphine studies, did anyone care that the brain makes its own opiates -- (darn, the name just escaped me) -- and everyone has some? They weren't controlled for.

In studies on the use of epinephrine (adrenaline) for treating heart attacks, did anyone say that the patients had to have NO epinephrine in their system? Did anyone even measure the endogenous levels of epinephrine in the patients? NO.

OK, why not? Because what is being measured is the DIFFERENCE between the entity already there and ADDITIONAL entity. Whether it be drug or prayer means nothing.

What Byrd did was what everyone does: the uncontrolled prayer would be the same for both groups. Therefore, would a bit of ADDITIONAL prayer make a difference?

Now, the first website is a disgrace to science and logic bringing that up as tho it is valid. What you want to find is something that would artificially produce a difference between the groups. Will uncontrolled prayer do that? Of course not! If there is maximal effect from uncontrolled prayer, what you will see is NO DIFFERENCE with additional prayer. So the effect mentioned will actually tend to hide a real difference, not artificially make a difference appear where there is none.

So, Byrd is up against 2 backgrounds that will tend to obscure any effect that is there:

1. Material medicine. If the material medicine is doing the maximum that can be done for these patients, then no prayer is going to help.

2. Outside prayer. The prayer by self, friends, and fellow theists could get all the benefit of prayer available and the effect of 7 more people praying wouldn't add anything.

That Byrd got these results despite the factors against it indicate that the effect is real. That the study was independently duplicated by Harris et al. puts the icing on the cake. Intercessory prayer in a cardiac care unit has an effect.
 
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lucaspa

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ifriit said:
I've been mentioning that these are controversial in other threads, but it wasn't really appropriate to any of them in particular to mention anything specific, so I've started a thread to catalogue articles disputing intercessory prayer studies and hopefully spawn discussion.

Skeptical sources: These articles are from sources with a distinct bias against religiosity.
Posner, Gary P., God in the CCU?, Free Inquiry, Spring 1999. <http://www.infidels.org/library/modern/gary_posner/godccu.html>
Williamson, James W., Let Us Pray That People Stop Praying, Freethought Today Vol 19 No 3, April 2000. <http://www.ffrf.org/fttoday/april02/index.php3?ft=williamson.html>

These are prime examples that ANYONE, including atheists, will reject science as soon as the results challenge their beliefs. They are just as bad or perhaps worse than anything put out by AiG or Hovind.

Medical sources: These articles are from sources devoted to medicine.
Sloan R P, Bagiella E, Powell T, Religion, spirituality, and medicine, Lancet 1999; 353: 6646. <http://www.thelancet.com/journal/vol353/iss9153/full/llan.353.9153.editorial_and_review.4857.1>

I can't get that one until I'm back at work.

R P Sloan and Others, Should Physicians Prescribe Religious Activities?, The New England Journal of Medicine 2000; 342: 1913-1916.
<http://content.nejm.org/cgi/content/extract/342/25/1913>
(These appear to be related and have the same authors)

Other:
Meyers, David G., Is Prayer Clinically Effective?, Reformed Review, 2000, 53(2), 95-102. <http://www.davidmyers.org/religion/prayer.html>

These are similar. They address a different question. Not whether intercessory prayer had an effect, but whether the effect was large enough to demand that it become standard practice? That is, should HMOs and hospitals go to the trouble and expense of setting up intercessory prayer networks?

That's a separate thorny issue.

Further, I remember reading a meta-study done, but it's been years since I read about it; is it Sloan's work I'm thinking of? I don't know why, but I thought it was a Swedish research team. Any information on this would be appreciated.

The medical profession regularly looks at various areas. They are called Cochrane Reviews. They did one in 1996 (before the Harris et al study). They concluded that Byrd's methodology and results were sound. However, they refused (rightly) to decide whether the effects were due to deity. After all, the studies don't address that.

As Harris et al. commented in their Discussion:

"Neither this study nor that of Byrd provided any mechanistic explanation for the possible benefits of intercessory prayer. However, others have speculated as to what they might be10; they generally fall into 2 broad categories: natural or supernatural explanations. The former explanation would attribute the beneficial effects of intercessory prayer to "real" but currently unknown physical forces that are "generated" by the intercessors and "received" by the patients; the latter explanation would be, by definition, beyond the ken of science. However, this trial was designed to explore not a mechanism but a phenomenon. Clearly, proof of the latter must precede exploration of the former. By analogy, when James Lind, by clinical trial, determined that lemons and limes cured scurvy aboard the HMS Salisbury in 1753, he not only did not know about ascorbic acid, he did not even understand the concept of a "nutrient." There was a natural explanation for his findings that would be clarified centuries later, but his inability to articulate it did not invalidate his observations.

Although we cannot know why we obtained the results we did, we can comment on what our data do not show. For example, we have not proven that God answers prayer or that God even exists. It was intercessory prayer, not the existence of God, that was tested here."
 
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lucaspa

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ifriit said:
Finally, for those who believe intercessory prayer scientifically sound: how do you address the concerns brought up by these articles?

Let's take http://www.ffrf.org/fttoday/april02/index.php3?ft=williamson.html first since it has gotten me very angry for the scientific errors.

Here's the first major blunder:
"Many religious people want to cling to the ancient belief in the supernatural, including prayer, and yet accept the conclusions and benefits of modern science. They can't have it both ways. "

The faith bias of the article is stated right at the start. We are not dealing with an objective analysis, but with the promotion of a rival faith -- atheism.

"To study the natural world, scientists must have an implicit assumption that it operates only by natural, predictable processes, which cannot be affected arbitrarily by an all-powerful deity. "

Science has NEVER had that assumption. What happens with methodological materialism is that we can ONLY study the material causes. There is no assumption that the material processes cannot be arbitrarily affected. If they are, then they are, and too bad for us.

"One of the major ways that scientists provide proof of theories is through well-designed studies, of which the "gold standard" is the large, randomized, prospective, controlled, double-blind type. If such a study could be influenced by a personal god who responded to prayers to change the results, science would be in shambles. There would be no way ever to do a valid experiment since investigators couldn't be sure that someone, somewhere, hadn't uttered a specific or generic prayer that would affect the study. In short, science by its very nature, rejects any influence of prayer on the physical world."

The irony meter pegged again, since it is the results of gold standard studies that are being objected to!!

Also notice that "proof of theories" after several of us have demonstrated that science doesn't prove.

And, if science were in a shambles, so what? "The only rule of the scientific method is that we must discard any scientific statement if the evidence of our senses shows it to be wrong." (Eldredge). If the idea that there is no deity that can interfere with the natural processes is wrong, then we have to discard that idea. However, these guys turn that on its head and instead rejects data that might indicate that the idea is wrong!! Straight out of creationism: reject the data if it contradicts the Bible. Here we have "reject the data if it shows prayer".

"The figure (.05) is the one accepted for "ordinary" scientific studies. But what criterion should be applied in proving a supernatural finding? After all, as the old saw goes, extraordinary claims should require extraordinary proof, and this requirement should especially apply to claims of the supernatural. "

Ah, HA! We get to change the rules so that the evidential bar is higher for ideas we don't like? Who decides what is "extraordinary"? Should we let the religious decide that having embryonic stem cells differentiate into all the tissues in the body is an "extraordinary claim"? And therefore set a higher bar for it?

This is nothing more than a debating ploy. In science, all claims are equal.

So, from the start we see an attack to change science so that data that is not liked for emotional reasons gets to be discarded. Sound familiar? What other endeavor does that?

"The study was not "blinded' in two respects: 1) Janet Greene, the coordinator of the study, on whom Dr. Byrd depended for the collection of data, knew exactly who was being prayed for, and interacted regularly with the patients in the study. 2) "Table 3" was formulated by Dr. Byrd at the request of editors who initially evaluated his paper after the "blinding" had been removed. "

1) SOMEONE always has to know the treatment groups and can't be blinded. The person delivering the drug and placebo has to know which group the patient belongs to. In every study. If this is a valid criticism, then it applies to EVERY such study and they all have to be thrown out.

The criteria here is that BYRD and the floor physicians and the patients were blinded. Therefore no one could fudge the results of evaluating the patients or sending them for complications. So the blinding was what it was supposed to be.

2) Yes, Byrd was unblinded when he did the overall assessment. That doesn't mean he was biased, just that he could have been. There is a way to test that and Cochrane's Review did so. They took the Intermediate group and first put it with the Good group and did the statistical test. then they took the Intermediate group and put it with the Poor group and did the statistical test. Results: the same as Byrd's original analysis. This shows that the results are "robust" in statistical terms and that Byrd did an honest analysis. If he had shaded either the non-prayer downward or the prayer upward, it would have shown up in the new analysis.

"There was no difference in clear-cut end points such as days in the CCU, days in the hospital, or mortality between the two groups. Only when complicated statistical analyses were done on a long list of items do any data emerge that favor the prayed-for group--hardly evidence of an all-powerful deity."

ALL end points are arbitrary. In the case of days in CCU or hospital or mortality, they are very arbitrary. Lots of factors go into those outcomes. For instance, if a prayer patient was going to be in 20 days without prayer and got out in 15, that won't compensate for a non-prayer who was going to be in 5 but had a complication to move him to 15. IOW, the very multiplicity of factors going into days and mortality can obscure an effect that is there. But going to specific indices can't make an efffect appear that isn't there.

"Of the six items where the prayer group did better, four were of borderline statistical significance and only two were clearly significant."

This isn't the whole data. The significance of the 6 parameters that were statistically different does not tell the whole story. In 14 other parameters, the prayer group was less than the controls, in one they were the same, and were worse in only 5 areas. Also, the chi-square test is not that sensitive. For instance, for diuretics 5 patients in the prayer group needed them compared to 15 in the controls. That is statistically different. But for major surgery before discharge 5 patients in the prayer group and 14 in the control group had it. That difference of 1 patient means it was not quite statistically different. Or in congestive heart failure 8 patients in the prayer group vs 20 in the control was statistically significant. In the category of receiving ionotropic agents (drugs to help the heart beat) 8 patients in the prayer group compared to 16 in the control was not statistically different. For antianginal agents 21 patients in the prayer group needed them compared to 19 in the controls.

Thus there is a trend. Where the prayer group is better, in 14 categories it is a lot better by 30-50% fewer patients. In the 5 categories where prayer is "worse" it is only by 1 or 2 patients. Example, 2 patients in the prayer group needed a permanent pacemaker compared to 1 in the control.

"This study provides no information on the physicians involved in this study. This information could be important since certain physicians use antibiotics and intubate patients much more readily than others. "

Doesn't matter. People were randomly assigned to physicians and therefore, the non-prayer group is just as likely to have high prescribers than the prayer group. Remember, the physicians don't know which of their patients are in the study and of those which ones are in which group.

"The method that Dr. Byrd used in his scoring in "Table 3" had not been validated by any previous studies. "

Yes, it had. It is the standard clinician's judgement that has been validated by training all physicians in it.

"When Irwin Tessman, Ph.D., professor of biological sciences at Purdue University, requested of Dr. Byrd that Dr. Tessman be allowed to review the raw data that went into the study, he was refused. Since Dr. Byrd's claim is one of the supernatural, it would seem appropriate that all aspects of the study be reviewed by independent investigators."

I don't hand out MY raw data to anyone who asks. This is extraordinary to request such data. It's not at ALL appropriate. We have a strawman here.

"The degree of obvious religiosity communicated by Dr. Byrd raises doubts that he could be completely objective on a scientific investigation of prayer, something that he deeply believes is effective. Under "Acknowledgments" at the end of the paper, he writes: "I thank God for responding to the many prayers made on behalf of the patients." "

The DATA is objective. The critique is forgetting that multivariant analysis on OBJECTIVE data of whether or not a patient got antibiotics, etc. Whatever Byrd's religious leanings, this is simply ad hominem to say that his personal feelings automatically influenced the study.

The Harris study:

"The only finding in the Harris study that indicated the prayer group outperformed the control group was in using the MAHI-CCU Scoring System and then only at a probability level of (.04), a figure very close to the cut-off level of (.05). "

The ONLY criteria used was the MAHI-CCU Scorring System. So, to say that "the only finding ... that indicated the prayer group outperformed the control group" is to say that "the only finding that showed the Yankees outperformed the Red Sox was the score of the game".

Harris et al. devised the scoring system in order to avoid the criticism Byrd's study had attracted of all those individual scores. So now what was wanted in Byrd's study -- the presence of a unified scoring system -- become the criticism for this study? Talk about not being able to win!!

Now, again we change the rules because we don't like the results. p less than 0.05 is accepted in the scientific community. That is where we say that having less than a 1 in 20 chance of the results being due to sampling error is good enough for us. It doesn't matter if p = 0.4999999. The groups are statistically significantly different. They are not MORE significantly different if p = 0.000000001. It simply means that the odds of a sampling error are lower. But it can still happen. This simply shows that the authors don't understand statistics.

"1) As already noted, the MAHI-CCU Scoring System has never been previously scientifically validated. Without such validation, any result produced by it is subject to question."

Every scoring system has to be used for the first time sometime. Actually, I haven't seen anyone suggest specifically how it isn't valid. Nor do these guys says it wasn't.

"2) The much higher dropout rate in the first 24 hours in the prayer group is a very serious criticism of the study. The statistical probability that this finding would appear by chance is (.001), or 1 chance in a 1000, a statistically very significant finding. This higher dropout rate, since the mortality rate in the two groups was the same, suggests that the prayer group, for unknown reasons, was not quite as ill as the control group since patients discharged within a day often turn out not to have serious problems."

LOL!! Which means that the ones that were left were the sicker ones!! If you take the dropouts, then the results are even more in favor of prayer, aren't they? The results could also suggest that intercessory prayer was really working since the results are unlikely to be due to sampling error. Since everything else was controlled except prayer, then the logical conclusion is that prayer is the cause of the increased recovery (dropout rate).

"Positive findings in a scientific study are not considered valid until replicated by independent investigators. "

Here the article declares that the results of EACH AND EVERY component must be replicated. Nonsene! For one, since the scoring system was designed to take the overall progress and not focus on the details, it doesn't matter HOW the effect was managed in detail, just that it happened.

After all, the premise that upsets these guys is that an intelligent agent is the cause, and there is no reason an intelligent agent has to get the same effect in two different people, especially if it using supernatural means. A MATERIAL effect must use the same route, but not a deity. Another smokescreen to hide data that they don't like.

"The most recent study and, I believe, the best designed one,"

Best designed because it gave the results he wanted? LOL!! Considering his criteria of experimental design before, I think we can dismiss his idea of what constitutes a well-designed study.

"This trial was done on patients immediately after discharge from the Coronary Care Unit, a time when the intensity of extraneous intercessory praying by family and friends would generally be waning. "

AH HA! IOW, done at a time when the material effects of medicine have already proved effective! As I have noted, having uncontrolled prayer is irrelevant. Here what we have is bias NOT to find results because only patients who have passed the crisis with uncontrollled prayer and material medicine are being considered. Talk about selection bias!

And this, of course, is the one that he wants to decide the issue, even tho it doesn't even try to replicate the other two!!

That's enough of this garbage.
 
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lucaspa

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MartinM said:
Anyone got links to the Byrd and Harris papers? Sounds like interesting stuff.

14. Byrd, RC, Positive theraputic effects of intercessory prayer in a coronary care population. Southern Med Jour 1988 81(7):826-29. http://www.godandscience.org/apologetics/smj1.html
15. WS Harris, M Gowda, JW Kolb, CP Strychacz, JL Vacek, PG Jones, A Forker, JH O'Keefe, BD McCallister, A randomized, controlled trial of the effects of remote, intercessory prayer on outcomes in patients admitted to the coronary care unit. Arch Intern Med. 1999;159:2273-2278 http://archinte.ama-assn.org/issues/v159n19/rfull/ioi90043.html
 
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lucaspa, sorry I didn't read the articles more thoroughly; I didn't have time. I should have mentioned that the Williamson article was the most philosophically questionable of the articles I found, as well.

I'm more interested in your response to the Sloan and Meyers articles. While the Sloan articles does deal with a broader range than just intercessory prayer, it does address such studies--the first sentence of the conclusions of the Lancet article is "Even in the best studies, the evidence of an association between religion, spirituality, and health is weak and inconsistent." The Meyers article, on the other hand, deals directly with intercessory prayer studies and the theological implications of them; it even suggests that should intercessory prayer work, it would fundamentally undermine Christianity.

Finally, I find it interesting that you lambaste the authors of the skeptical articles for being biased against studies that defy their worldview, yet you are biased against the study that defies yours. Seems a bit hypocritical to me.
 
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lucaspa said:
"When Irwin Tessman, Ph.D., professor of biological sciences at Purdue University, requested of Dr. Byrd that Dr. Tessman be allowed to review the raw data that went into the study, he was refused. Since Dr. Byrd's claim is one of the supernatural, it would seem appropriate that all aspects of the study be reviewed by independent investigators."

I don't hand out MY raw data to anyone who asks. This is extraordinary to request such data. It's not at ALL appropriate. We have a strawman here.

"The degree of obvious religiosity communicated by Dr. Byrd raises doubts that he could be completely objective on a scientific investigation of prayer, something that he deeply believes is effective. Under "Acknowledgments" at the end of the paper, he writes: "I thank God for responding to the many prayers made on behalf of the patients." "

The DATA is objective. The critique is forgetting that multivariant analysis on OBJECTIVE data of whether or not a patient got antibiotics, etc. Whatever Byrd's religious leanings, this is simply ad hominem to say that his personal feelings automatically influenced the study.

While I disagree with Williamson's claims that the supernatural status of the claims made gave them special status, I do wonder: how does one verify the objectivity of the data if Byrd refuses to allow anyone to review it? In such a hot-button topic as religion and considering Byrd's apparent religious status, why is it not reasonable to assume that passions might cloud judgement?
 
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lucaspa

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ifriit said:
Finally, I find it interesting that you lambaste the authors of the skeptical articles for being biased against studies that defy their worldview, yet you are biased against the study that defies yours. Seems a bit hypocritical to me.

You mean the Mayo study? The Mayo study simply doesn't address the patient population of the first two. Therefore it's not a replicate study.

The problem with negative results in prayer studies is that there are SO many reasons the results can be negative. IOW, there are lots of factors that will cover up an effect. This is typical of science. It's very rare to design an experiment where you learn equally from negative results as you do from positive. This is why the Byrd and Harris et al studies (and some others not in coronary care) showing a positive effect are more important.

And, if you noted my quote of Harris, the intercessory prayer studies don't show God. They ONLY show intercessory prayer. I'm not making the mistake of everyone and saying that God is being tested or that the effect of intercessory prayer is due to God. It could well be some as yet unknown material phenonmenon.

In the Mayo study we have alternative hypotheses to the failure of prayer:

1. Material medicine worked and the patients are out of danger.
2. Intercessory prayer has already worked as much as it is going to.
3. The variables tested are composed of several factors, which could easily cancel out to give no effect.

If you are thinking in terms of deity, you are now at a stage where the patient is recovering, the material medicine will work just fine, and the prayers are truly "selfish" in simply wanting the patient home faster, not for the life and welfare of the patient. Therefore there is no necessity to interfere.
 
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nyj

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ifriit said:
While I disagree with Williamson's claims that the supernatural status of the claims made gave them special status, I do wonder: how does one verify the objectivity of the data if Byrd refuses to allow anyone to review it? In such a hot-button topic as religion and considering Byrd's apparent religious status, why is it not reasonable to assume that passions might cloud judgement?

If it was published in a peer review journal, then the data was reviewed, and everyone can see for themselves the end results. This is how all science is performed. I find it ironic that as long as science doesn't refute your world-view, it's ok, but once you find something you don't agree with, the level of proof should be raised. Fortunately for those of us who actually do science, it's not that biased.
 
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lucaspa

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ifriit said:
I'm more interested in your response to the Sloan and Meyers articles. While the Sloan articles does deal with a broader range than just intercessory prayer, it does address such studies--the first sentence of the conclusions of the Lancet article is "Even in the best studies, the evidence of an association between religion, spirituality, and health is weak and inconsistent." The Meyers article, on the other hand, deals directly with intercessory prayer studies and the theological implications of them; it even suggests that should intercessory prayer work, it would fundamentally undermine Christianity.

I can't get the Sloan paper right now. It requires a subscription that I'm not willing to pay. I can get it Monday or maybe you can attach it to a PM or post the whole thing here.

As to the statement you quote by Sloan, of course the association would be weak. Material medicine is not trivial. Therefore, most patients are going to get better by the material medicine treatments. Then there is the uncontrolled prayer for most people that is further helping both groups. IOW, there is very little more that a few study intercessors are doing that isn't already being covered by material medicine and intercessory prayer by others. The study system is already working at near maximal capacity and any effect therefore is going to be small. Not a surprise when you stop to think about it.

The surprise was that any effect can be detected at all.

Ah, I remember the compound -- endorphins -- in our brain. If you are on a 'runner's high' and the endorphins are already on 99% of the receptors, adding morphine isn't going to do much. That extra 1% of receptor binding is going to show up as a "weak and inconsistent" effect. But that it shows up at all indicates that it is real.

The other paper ASSUMES the truth of the hypothesis that is not even being tested: that the effect of intercessory prayer is caused by deity.

Ifriit, THIS is how God makes it into science. Thru the backdoor. You ASSUME that God is working thru a material process -- answering prayers -- and then look for the material process. In this case, the material process is that intercessory prayers have an effect that can be detected.

HOWEVER, that DOES NOT, NOT, NOT tell you that your assumption is correct. You haven't tested whether God answers prayers. You've only tested whether IP has an effect.

So, Meyer is getting all bent out of shape for the same mistaken reason Williams got bent out of shape: they are assuming that it is God at work.

But that isn't what is being tested. IP is being tested, not God.

Finally, I find it interesting that you lambaste the authors of the skeptical articles for being biased against studies that defy their worldview, yet you are biased against the study that defies yours. Seems a bit hypocritical to me.

I lambaste Williams not for being skeptical, but for misrepresenting science in both its philosophy and its particulars. The same reason I lambaste Hovind, Ham, and Morris.

Now do you see what I am doing? I am being skeptical of EVERYONE's methodology. Looking at what little I know of the Mayo study, I can look at the methodology to see if they are testing what they think they are testing. Is it really a repeat of Byrd and Harris? NO! They changed the methodology in a critical fashion. They biased the study toward people that were already doing well. They did this to get rid of "uncontrolled prayer" with the same mistaken idea that the uncontrolled prayer is going to make an effect appear that really isn't there. However, the reality is the opposite: uncontrolled prayer will cover up a real effect.

So, they may have ended up covering up a real effect.
 
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lucaspa

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ifriit said:
While I disagree with Williamson's claims that the supernatural status of the claims made gave them special status, I do wonder: how does one verify the objectivity of the data if Byrd refuses to allow anyone to review it? In such a hot-button topic as religion and considering Byrd's apparent religious status, why is it not reasonable to assume that passions might cloud judgement?

Because the prospective double-blind experiment prevented his bias from clouding his judgement. That's what double-blind prevents.

What Williams is doing is accusing Byrd of committing fraud. That is, of making up the data. There is simply NO justification for doing that other than Williams doesn't like the data.

Ifriit, when Byrd did this study he was a senior resident and junior faculty. He had already published 4 studies on cardiac drugs with faculty members. They were training him in clinical research. All Byrd did was treat IP as a drug.

Now, since drug companies usually fund these studies, aren't there monetary reasons for the investigators to be biased? Yet do we request the raw data from every clinical trial to see if the data is objective?

NO! The study design does that for us. Is Williams worried that Byrd may have falsified his esmolol results? Byrd would have refused to hand them over also. It simply isn't done. Williams and the scientist simply used a trick to make a strawman to attack Byrd with.

1: Sheppard D, DiStefano S, Byrd RC, Eschenbacher WL, Bell V, Steck J, Laddu A. Effects of esmolol on airway function in patients with asthma.
J Clin Pharmacol. 1986 Mar;26(3):169-74. PMID: 2870080; UI: 86168976

2: Anderson S, Blanski L, Byrd RC, Das G, Engler R, Laddu A, Lee R, Rajfer S, Schroeder J, Steck JD, et al.
Comparison of the efficacy and safety of esmolol, a short-acting beta blocker, with placebo in the treatment of supraventricular tachyarrhythmias.The Esmolol vs Placebo Multicenter Study Group.
Am Heart J. 1986 Jan;111(1):42-8.
PMID: 2868645; UI: 86126924

3: Byrd RC, Sung RJ, Marks J, Parmley WW.
Safety and efficacy of esmolol (ASL-8052: an ultrashort-acting beta-adrenergic blocking agent) for control of ventricular rate in supraventricular tachycardias.
J Am Coll Cardiol. 1984 Feb;3(2 Pt 1):394-9.
PMID: 6141193; UI: 84112336

4: Arnold SB, Byrd RC, Meister W, Melmon K, Cheitlin MD, Bristow JD, Parmley WW, Chatterjee K. Long-term digitalis therapy improves left ventricular function in heart failure. N Engl J Med. 1980 Dec 18;303(25):1443-8. PMID: 6776403; UI: 81052163
 
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lucaspa said:
I can't get the Sloan paper right now. It requires a subscription that I'm not willing to pay. I can get it Monday or maybe you can attach it to a PM or post the whole thing here.

The one on the Lancet should be free. You can access it via the user/password poenews/poenews.

lucaspa said:
As to the statement you quote by Sloan, of course the association would be weak. Material medicine is not trivial. Therefore, most patients are going to get better by the material medicine treatments. Then there is the uncontrolled prayer for most people that is further helping both groups. IOW, there is very little more that a few study intercessors are doing that isn't already being covered by material medicine and intercessory prayer by others. The study system is already working at near maximal capacity and any effect therefore is going to be small. Not a surprise when you stop to think about it.

The surprise was that any effect can be detected at all.

The quote was intended more to indicate that Sloan's work appeared to include reference to intercessory prayer studies, nothing more. However, if the effect is so small and inconsistent, how do you verify that it isn't simply a sampling issue?

lucaspa said:
Ah, I remember the compound -- endorphins -- in our brain. If you are on a 'runner's high' and the endorphins are already on 99% of the receptors, adding morphine isn't going to do much. That extra 1% of receptor binding is going to show up as a "weak and inconsistent" effect. But that it shows up at all indicates that it is real.

I think morphine's effectiveness in people not on an endorphin high is more the cause of its being accepted as a consistent effect than its effect on people in an abnormal state.

lucaspa said:
The other paper ASSUMES the truth of the hypothesis that is not even being tested: that the effect of intercessory prayer is caused by deity.

Ifriit, THIS is how God makes it into science. Thru the backdoor. You ASSUME that God is working thru a material process -- answering prayers -- and then look for the material process. In this case, the material process is that intercessory prayers have an effect that can be detected.

HOWEVER, that DOES NOT, NOT, NOT tell you that your assumption is correct. You haven't tested whether God answers prayers. You've only tested whether IP has an effect.

So, Meyer is getting all bent out of shape for the same mistaken reason Williams got bent out of shape: they are assuming that it is God at work.

But that isn't what is being tested. IP is being tested, not God.

Prayer by its very semantics demands the assumption of deity. If we are truly measuring this effect without assuming deity, why don't the studies use a more correct term, such as "wishing," or perhaps "magic?"

lucaspa said:
I lambaste Williams not for being skeptical, but for misrepresenting science in both its philosophy and its particulars. The same reason I lambaste Hovind, Ham, and Morris.

Now do you see what I am doing? I am being skeptical of EVERYONE's methodology. Looking at what little I know of the Mayo study, I can look at the methodology to see if they are testing what they think they are testing. Is it really a repeat of Byrd and Harris? NO! They changed the methodology in a critical fashion. They biased the study toward people that were already doing well. They did this to get rid of "uncontrolled prayer" with the same mistaken idea that the uncontrolled prayer is going to make an effect appear that really isn't there. However, the reality is the opposite: uncontrolled prayer will cover up a real effect.

So, they may have ended up covering up a real effect.

If you are skeptical of everyone's methodology, why do you accept Byrd's and Harris's methodologies over the others'?
 
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lucaspa said:
Because the prospective double-blind experiment prevented his bias from clouding his judgement. That's what double-blind prevents.

So, there's no possible way he could have adjusted values that looked incorrect or that he didn't want to be as they were? I mean, I've had to work with people who refused to record the value "6.66" because of their religion, so it doesn't seem that far-fetched to me.

lucaspa said:
What Williams is doing is accusing Byrd of committing fraud. That is, of making up the data. There is simply NO justification for doing that other than Williams doesn't like the data.

Actually, it was a Dr. Tessman who requested the data, and it seems premature based on what Williamson presented to make assumptions about why Tessman requested it.

lucaspa said:
Ifriit, when Byrd did this study he was a senior resident and junior faculty. He had already published 4 studies on cardiac drugs with faculty members. They were training him in clinical research. All Byrd did was treat IP as a drug.

Now, since drug companies usually fund these studies, aren't there monetary reasons for the investigators to be biased? Yet do we request the raw data from every clinical trial to see if the data is objective?

NO! The study design does that for us. Is Williams worried that Byrd may have falsified his esmolol results? Byrd would have refused to hand them over also. It simply isn't done. Williams and the scientist simply used a trick to make a strawman to attack Byrd with.

So Tessman was attacking Byrd? How do you know that?

Also, has anyone tried to repeat Byrd's experiment?
 
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lucaspa

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ifriit said:
The quote was intended more to indicate that Sloan's work appeared to include reference to intercessory prayer studies, nothing more. However, if the effect is so small and inconsistent, how do you verify that it isn't simply a sampling issue?

That's why you have statistical analysis. You have only 1 chance in 20 at p =0.05 that it is a sampling (type I) error.

I think morphine's effectiveness in people not on an endorphin high is more the cause of its being accepted as a consistent effect than its effect on people in an abnormal state.

:(
1. I used it as an example where, if the system is running at maximum, addition of a little more won't give you a big effect.

2. When morphine was first tested, no one bothered about the endogenous levels of endorphins. What mattered was the difference between groups -- no morphine and morphine. So you are agreeing that having uncontrolled IP in both groups won't make an effect appear where there isn't any.

Prayer by its very semantics demands the assumption of deity. If we are truly measuring this effect without assuming deity, why don't the studies use a more correct term, such as "wishing," or perhaps "magic?"

Prayer refers to the act of APPEALING TO A DEITY. It doesn't mean that the deity is responding. Or even that there is a deity TO respond. IP is simply a description of the act, not a declaration that the deity appealed to is doing anything. We could call it by something else, but the terminology is already in place to describe the act. We would have to redefine "wishing" or "magic" to be the exact same as IP.

If you are skeptical of everyone's methodology, why do you accept Byrd's and Harris's methodologies over the others'?

Because I had already been skeptical of their methodology and they passed. I am just now looking at the Mayo study and you are getting a glimpse of the same process I went thru with Byrd and Harris et al. Except in this one I found a flaw very quickly. Or, more accurately, I found a flaw in Williams' description of their methodology. To be quite fair, I need to go over the original Materials and Methods section to see if Williams reported their methodology accurately.
 
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nyj said:
If it was published in a peer review journal, then the data was reviewed, and everyone can see for themselves the end results. This is how all science is performed.

So, the data is provided to the peer-reviewers? I had assumed that they weren't given anything more than the study that everyone else had access to. Why is this the case?

nyj said:
I find it ironic that as long as science doesn't refute your world-view, it's ok, but once you find something you don't agree with, the level of proof should be raised. Fortunately for those of us who actually do science, it's not that biased.

I disagree with Williamson's assertions that such is the case; his was a poor choice of a representative article.
 
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nyj

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ifriit said:
So, the data is provided to the peer-reviewers? I had assumed that they weren't given anything more than the study that everyone else had access to. Why is this the case?

No, I don't think I made myself clear on that issue, sorry. The peer-reviewers see exactly what everyone else is going to see. However they can make suggestions as to additional information they'd like to see published before accepting it. The raw data is reviewed by Byrd and colleagues prior to publication, but we are given only a handful of possible conclusions here: 1) Byrd faked the data. 2)The data was misanalysed. 3)The conclusions drawn from the data are correct. Reporting science is as much based on an honor system as anything you'll find. If Byrd's data is false, then another identically performed study will easily show as much. However it's not Byrd's responsibility to conduct such a study, and if the reviewers have accepted the paper for publication, then Byrd's study has passed the rigors of the scientific process.
 
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lucaspa

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ifriit said:
So, there's no possible way he could have adjusted values that looked incorrect or that he didn't want to be as they were? I mean, I've had to work with people who refused to record the value "6.66" because of their religion, so it doesn't seem that far-fetched to me.

Sure, he COULD have simply omitted the giving of antibiotic to an prayer patient or said a non-prayer patient got antibiotic. However, as I think about, the ONLY way to check that would be to go thru the patient charts of all the patients. Privacy laws won't permit that. They certainly won't permit the files to be SENT to Dr. Tessman. Even if Tessman showed up at San Fran General, he couldn't get access to them. It's a red herring.

Actually, it was a Dr. Tessman who requested the data, and it seems premature based on what Williamson presented to make assumptions about why Tessman requested it.

The ONLY reason Tessman would ask for the raw data was to check to see if Byrd had falsified the data. An unwarranted ad hominem attack and a direct insult, absent any evidence, to his character.

So Tessman was attacking Byrd? How do you know that?

Again, the data in Tables 1, 2, and 3 is a summary from patient charts. The raw data would be the charts themselves. In order for the raw data to be different than what is presented in Tables 1 and 2 is for Byrd to have copied the data from chart to table wrong. That is either base incompetence or deliberate falsification of the data. To ask for the raw data is to attack Byrd for one or the other.

Let me see if I can give you an example. Ah, my latest paper has a summary of the scores documenting the regeneration of articular cartilage. Now, I give you a table with the means of those scores by blinded graders and the statistical tests showing significance between the control group and the experimental group. You ask for the raw data for that: the actual scores recorded by each grader or even the histology slides I used. What would be the purpose of that request? What are you expecting to find that wasn't in the table?

The object of that would be to see that I honestly summed the scores and put the control and treatment scores in the right groups. Someone could ask to see the histology slides and then they are questioning 1) whether the blinding was in effect and thus if the scorers were honest, 2) the competency of the scorers. In any case, it is a personal attack against my credibility and honesty. Nothing about the science.




Also, has anyone tried to repeat Byrd's experiment?

That's the Harris et al. study. The modifications were to correct the supposed "deficiencies" in Byrd's study.

1. A unified scoring system so you don't have 26 independent statistical tests.

2. Patients unaware they are in a study so that atheists, agnostics or non-Christians can't refuse to participate.

Same results, which of course Williams disputes because it is a repeat.
 
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lucaspa

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nyj said:
The peer-reviewers see exactly what everyone else is going to see. However they can make suggestions as to additional information they'd like to see published before accepting it. The raw data is reviewed by Byrd and colleagues prior to publication, but we are given only a handful of possible conclusions here: 1) Byrd faked the data. 2)The data was misanalysed. 3)The conclusions drawn from the data are correct. Reporting science is as much based on an honor system as anything you'll find. If Byrd's data is false, then another identically performed study will easily show as much. However it's not Byrd's responsibility to conduct such a study, and if the reviewers have accepted the paper for publication, then Byrd's study has passed the rigors of the scientific process.

Nicely said. As you say, Tessman has no reason to ask for the data other than to use the refusal by Byrd (which Tessman had to know was going to happen) to attack Byrd's character.
 
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