Cited background on how traditions meet this moment, with no ritual instructions. The texts further down come from named editions and were checked against them; none has yet been signed by a reviewer credentialed in its tradition. How that works.
A serious diagnosis changes the shape of prayer. The first days bring a surge of attention: cards, meals, promises to pray. The harder spiritual work starts later, when treatment settles into routine and the visitors thin out. Most traditions know this, and their oldest structures for the sick are built for duration rather than drama: a weekly visit, a name read aloud in the assembly, communion carried to a bedside, a psalm or mantra repeated for months. Research shows how much is at stake. In one multi-site study of patients with advanced cancer, 88 percent said religion was at least somewhat important to them, yet nearly half felt their spiritual needs were barely supported by their religious communities, and 72 percent said the same of the medical system.
People living with a hard diagnosis also need permission to pray honestly. In the biblical psalms, complaint is the most common type of psalm, texts that open in protest and still address God, and other traditions keep similar room for anger, fear and exhaustion. Searches from this moment tend to ask the same few things: what to say to a sick friend, whether a rite like anointing means the end is near, how to keep praying when nothing changes. The answer across traditions is rarely one perfect prayer. It is a structure that holds for the length of the illness, and people who know how to ask for it.
Across traditions
Awareness-level notes: what this moment tends to involve, tradition by tradition. Each links to its background page.
Sustained illness draws on the church's ordinary tools: prayer lists and prayer chains that keep a name before the congregation, pastoral visits, meals, and the psalms, where complaint is the most common type, naming pain honestly while still addressing God. Rites for the sick, anointing and communion among them, exist across branches with meaningful differences, and lament is treated as a legitimate register of faith rather than its failure.
The Church presents Anointing of the Sick as a sacrament for serious illness, not a signal that death is close. There is no need to wait: a careful judgment that the illness is serious is enough, and the sacrament may be repeated if the person recovers and falls ill again or the condition worsens. Parishes also bring Holy Communion to the sick and homebound through priests, deacons and appointed lay ministers, normally within an unhurried pastoral visit.
Holy Unction is the mystery of healing for soul and body, offered to the sick whatever the nature or gravity of the illness, and Orthodox teachers stress that it is not a last rite. It is often celebrated with as many of the faithful gathered as possible, and many parishes serve it for the whole community on Holy Wednesday of Holy Week, a widespread Greek practice. Home and hospital visits from the priest are usual; customs vary by jurisdiction.
Alongside pastors' visits and congregational prayer chains, many churches organize trained lay care built for duration. Stephen Ministry, used in more than 190 denominations, matches a trained member of the congregation with a person facing illness or crisis; they meet for about an hour each week, and the relationship lasts as long as the need persists. That design answers a pattern familiar to anyone with a long diagnosis: concern arrives in a wave and recedes, while the illness stays.
The communal prayer for the sick is the Mi Sheberach, customarily offered when the Torah is read, naming the person by Hebrew name and, by widespread custom, the mother's name; synagogues keep lists of names for it. Individuals and groups also recite Tehillim, psalms, on a sick person's behalf. Visiting the sick, bikur cholim, counts as a mitzvah with its own etiquette: material help, prayer and encouragement together, visits timed and kept short for the patient's sake. Practice varies across movements.
Visiting the sick carries high standing in hadith, which describe angels praying for the visitor and great reward for the visit itself. Illness borne with patience is described as expiating sins the way a tree sheds its leaves. Named supplications from the Prophet's example exist for the sick person and for the visitor, and family and friends also make dua for healing in their own words. Emphasis and added customs vary by community and school.
No single rite covers this moment; deity, region and family tradition shape everything. The Mahamrityunjaya mantra, a Rigvedic verse associated with Shiva, is among the most widely used prayers in serious illness, recited for health, longevity and protection from untimely death. Families sometimes arrange extended recitations or temple rituals on a patient's behalf, alongside vows, offerings and pujas for recovery. An elder or the family's priest usually knows which practices the household keeps.
Lineage matters more here than outsiders expect. In Mahayana and Vajrayana communities, healing practice centers on the Medicine Buddha, Bhaisajyaguru: his mantra and sutra are recited and lamps offered, for one's own illness or on another's behalf. Teachings on impermanence and compassion give the diagnosis a frame without pretending it is welcome. Chanting, merit-making and meditation offered for the sick take different forms in Theravada, Zen and Tibetan settings, so the person's own community is the guide.
Sukhmani Sahib, Guru Arjan's long composition often rendered as the jewel of peace, holds a particular place in illness: tradition recounts that it was composed for a devotee in severe physical and mental anguish, and families still read or play it for someone who is sick. Prayer for recovery sits alongside acceptance of hukam, the divine order, rather than against it, and families may request an ardas, the community's petition prayer, at the gurdwara.
Professional healthcare chaplains are trained to support people of any tradition and none, without preaching, and to bring in a patient's own clergy when wanted. The need is documented: in the advanced cancer study cited below, 72 percent of patients said the medical system barely supported their spiritual needs. In mixed-faith families, let the patient set the terms: who prays, in whose words, at which moments.
Serious illness raises meaning, fear and dependence for everyone; no belief is required before those questions land. In the UK, accredited carers of the Non-Religious Pastoral Support Network offer one-to-one emotional and existential support in hospitals and community healthcare, matched to the patient's own worldview. Surveys there put non-religious hospital patients between 22 and 45 percent. Elsewhere, chaplains, counselors and steady friends do the same work: presence and listening with no religious frame imposed.
Texts from their published editions
Each text below comes from the edition named under it and was checked twice, independently, before it appeared. Neither check was a person. Where the two disagreed by even one character, the text is not shown here. That is a claim about wording only: these are not selected or endorsed for any particular situation, and nobody credentialed in the tradition has signed them. Older spelling is kept as the edition prints it. The full record, including the texts we held back because the two transcriptions disagreed, is at the verification record.
A fourteenth-century Eucharistic prayer beginning "Soul of Christ, sanctify me", widely attached to thanksgiving after communion and embedded in the Spiritual Exercises of Ignatius of Loyola. It circulates in dozens of English verse and prose renderings, which differ substantially; naming the edition matters more here than for most Catholic prayers.
Wording and scope vary between editions and between communities, so this entry is tied to one named edition and makes no claim about which form is right in a given setting.
A fourteenth-century Eucharistic prayer beginning "Soul of Christ, sanctify me", widely attached to thanksgiving after communion and embedded in the Spiritual Exercises of Ignatius of Loyola. It circulates in dozens of English verse and prose renderings, which differ substantially; naming the edition matters more here than for most Catholic prayers.
Wording and scope vary between editions and between communities, so this entry is tied to one named edition and makes no claim about which form is right in a given setting.
The central Marian prayer of Latin Catholicism, built from the Lucan greeting plus a later intercessory petition fixed in the sixteenth century. It is the repeated unit of the rosary and of the Angelus, and it is the prayer most often said at a sickbed or deathbed. Recited by anyone, at any time, with no conditions of office or state.
Hail, Mary, full of grace; the Lord is with thee: blessed art thou among women, and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen.
John Murphy and Company, Baltimore, 1889. Published 1889, before 1929, US public domain. Source
Out of copyright in the United States on the basis stated here, and free to reuse there. Please keep the citation with it.
A short petitionary prayer to Mary beginning "Remember, O most gracious Virgin Mary", popularized in the seventeenth century and long associated with Claude Bernard. It is used at moments of acute distress and is a standard entry in indulgenced prayer collections. No restriction on who may say it.
REMEMBER, O most loving Virgin Mary, that never was it known that any one who fled to thy protection, implored thy help, and sought thine intercession, was left forsaken. Inspired with this confidence, I fly unto thee, O Virgin of virgins, My Mother. To thee I come; before thee I stand, sinful and sorrowful. O Mother of the Word, despise not my words, but graciously hear and grant my prayer. Amen.
John Murphy and Company, Baltimore, 1889. Published 1889, before 1929, US public domain. Source
Out of copyright in the United States on the basis stated here, and free to reuse there. Please keep the citation with it.
A short petitionary prayer to Mary beginning "Remember, O most gracious Virgin Mary", popularized in the seventeenth century and long associated with Claude Bernard. It is used at moments of acute distress and is a standard entry in indulgenced prayer collections. No restriction on who may say it.
REMEMBER, O most gracious Virgin Mary, that never was it known that any one who fled to thy protection, implored thy help, or sought thy intercession, was left unaided. Inspired with this confidence, I fly unto thee, O Virgin of virgins, my mother; to thee I come, before thee I stand, sinful and sorrowful; O Mother of the Word Incarnate, despise not my petitions; but in thy clemency hear and answer me. Amen.
1910. Published 1910, before 1929, US public domain. Source
Out of copyright in the United States on the basis stated here, and free to reuse there. Please keep the citation with it.
A psalm for David. The Lord ruleth me: and I shall want nothing.
He hath set me in a place of pasture. He hath brought me up, on the water of refreshment:
He hath converted my soul. He hath led me on the paths of justice, for his own name's sake.
For though I should walk in the midst of the shadow of death, I will fear no evils, for thou art with me. Thy rod and thy staff, they have comforted me.
Thou hast prepared a table before me against them that afflict me. Thou hast anointed my head with oil; and my chalice which inebreateth me, how goodly is it!
And thy mercy will follow me all the days of my life. And that I may dwell in the house of the Lord unto length of days.
Challoner revision. John Murphy Company, Baltimore, 1899. Published 1899, before 1929, US public domain. Source
Out of copyright in the United States on the basis stated here, and free to reuse there. Please keep the citation with it.
Wording and scope vary between editions and between communities, so this entry is tied to one named edition and makes no claim about which form is right in a given setting.
En lugares de delicados pastos me hará yacer: junto á aguas de reposo me pastoreará.
Confortará mi alma; guiaráme por sendas de justicia por amor de su nombre.
Aunque ande en valle de sombra de muerte, no temeré mal alguno; porque tú estarás conmigo: tu vara y tu cayado me infundirán aliento.
Aderezarás mesa delante de mí, en presencia de mis angustiadores: ungiste mi cabeza con aceite: mi copa está rebosando.
Ciertamente el bien y la misericordia me seguirán todos los días de mi vida: y en la casa de Jehová moraré por largos días.
Casiodoro de Reina and Cipriano de Valera, 1909 revision. 1909. Published 1909, before 1929, US public domain, and distributed as public domain by ebible.org. Later Reina-Valera revisions such as RVR1960 are in copyright and are not used here. Source
Out of copyright in the United States on the basis stated here, and free to reuse there. Please keep the citation with it.
Cantique de David. L'Eternel est mon berger: je ne manquerai de rien.
Il me fait reposer dans de verts pâturages, Il me dirige près des eaux paisibles.
Il restaure mon âme, Il me conduit dans les sentiers de la justice, A cause de son nom.
Quand je marche dans la vallée de l'ombre de la mort, Je ne crains aucun mal, car tu es avec moi: Ta houlette et ton bâton me rassurent.
Tu dresses devant moi une table, En face de mes adversaires; Tu oins d'huile ma tête, Et ma coupe déborde.
Oui, le bonheur et la grâce m'accompagneront Tous les jours de ma vie, Et j'habiterai dans la maison de l'Eternel Jusqu'à la fin de mes jours.
Louis Segond. 1910. Published 1910, before 1929, US public domain; the translator died in 1885. Later Segond revisions such as Segond 21 are in copyright and are not used here. Source
Out of copyright in the United States on the basis stated here, and free to reuse there. Please keep the citation with it.
Six verses that begin with How long and end in trust. It is among the psalms customarily said for a person who is ill, and it is short enough to be said at a bedside.
Sefaria, from the Unicode/XML Leningrad Codex at tanach.us, 2026. Tanach.us states that all biblical Hebrew text on its site may be viewed or copied without restriction, and Sefaria labels this version Public Domain. Retrieved and verified 2026-09-17. Cite as: Psalms 13:1-6, Tanach with Nikkud, a digital edition of the Leningrad Codex, via Sefaria.org. Source
Out of copyright in the United States on the basis stated here, and free to reuse there. Please keep the citation with it.
Wording and scope vary between editions and between communities, so each edition here is named and this entry makes no claim about which form is right in a given setting. The English keeps the line breaks of one digitisation of the 1917 volume. The second, which it was checked against, stores each verse as running text, so it confirms the words and cannot confirm where a line ends.
A prayer that God answer in the day of trouble. It stands near the end of the weekday morning service, and it is customarily said for a person in danger, including for a woman in labour.
Sefaria, from the Unicode/XML Leningrad Codex at tanach.us, 2026. Tanach.us states that all biblical Hebrew text on its site may be viewed or copied without restriction, and Sefaria labels this version Public Domain. Retrieved and verified 2026-09-17. Cite as: Psalms 20:1-10, Tanach with Nikkud, a digital edition of the Leningrad Codex, via Sefaria.org. Source
Out of copyright in the United States on the basis stated here, and free to reuse there. Please keep the citation with it.
Wording and scope vary between editions and between communities, so each edition here is named and this entry makes no claim about which form is right in a given setting. The English keeps the line breaks of one digitisation of the 1917 volume. The second, which it was checked against, stores each verse as running text, so it confirms the words and cannot confirm where a line ends.
A short psalm of trust attributed to David, widely used at funerals, at memorial gatherings and at the Sabbath afternoon meal in some communities. In Jewish use it is read in Hebrew from the Book of Psalms and is not tied to a fixed liturgical slot the way the fixed prayers are.
Sefaria, from the Unicode/XML Leningrad Codex at tanach.us, 2026. Tanach.us states that all biblical Hebrew text on its site may be viewed or copied without restriction, and Sefaria labels this version Public Domain. Retrieved and verified 2026-09-02. Cite as: Psalms 23:1-6, Tanach with Nikkud, a digital edition of the Leningrad Codex, via Sefaria.org. Source
Out of copyright in the United States on the basis stated here, and free to reuse there. Please keep the citation with it.
Wording and scope vary between editions and between communities, so each edition here is named and this entry makes no claim about which form is right in a given setting. The two columns do not cover quite the same span: the Hebrew opens with the psalm's superscription, “A Psalm of David”, which the English published here does not carry, because the two transcription passes over the JPS volume agreed only from the first verse proper.
A plea for healing from someone worn out by illness and weeping, the first of the penitential psalms. In the Ashkenazi rite it is the core of the daily supplication after the Amidah, and it is among the psalms customarily said for a person who is ill.
Sefaria, from the Unicode/XML Leningrad Codex at tanach.us, 2026. Tanach.us states that all biblical Hebrew text on its site may be viewed or copied without restriction, and Sefaria labels this version Public Domain. Retrieved and verified 2026-09-17. Cite as: Psalms 6:1-11, Tanach with Nikkud, a digital edition of the Leningrad Codex, via Sefaria.org. Source
Out of copyright in the United States on the basis stated here, and free to reuse there. Please keep the citation with it.
Wording and scope vary between editions and between communities, so each edition here is named and this entry makes no claim about which form is right in a given setting. The English keeps the line breaks of one digitisation of the 1917 volume. The second, which it was checked against, stores each verse as running text, so it confirms the words and cannot confirm where a line ends.
The opening sura, recited in every unit of each of the five daily prayers and so the most frequently said text in Islam. It is also read for the sick, at gravesides and at the start of gatherings in many communities.
Tanzil Project (https://tanzil.net/), served by alquran.cloud, 2026. Not public domain, and the first licensed edition in this corpus. Tanzil grants permission to copy and distribute verbatim copies provided the source is named and tanzil.net is linked, and forbids altering the text. Both conditions are met here. Retrieved and verified 2026-09-04. Source
Licensed, not public domain: copy it only word for word, and name and link the source as its terms require. The terms.
The Arabic is published without an English rendering. The securely public-domain English translations are nineteenth-century orientalist work that no Muslim community uses devotionally, and setting one beside the Arabic would present it as the meaning of the prayer. Recitation in Islamic practice has conditions this entry makes no claim about; what is verified here is the wording of the edition named below.
Tanzil Project (https://tanzil.net/), served by alquran.cloud, 2026. Not public domain, and the first licensed edition in this corpus. Tanzil grants permission to copy and distribute verbatim copies provided the source is named and tanzil.net is linked, and forbids altering the text. Both conditions are met here. Retrieved and verified 2026-09-17. Source
Licensed, not public domain: copy it only word for word, and name and link the source as its terms require. The terms.
The Arabic is published without an English rendering. The securely public-domain English translations are nineteenth-century orientalist work that no Muslim community uses devotionally, and setting one beside the Arabic would present it as the meaning of the prayer. Recitation in Islamic practice has conditions this entry makes no claim about; what is verified here is the wording of the edition named below.
A single verse of the second sura describing God's sovereignty and his sustaining of all things. Widely recited for protection, at night and in illness.
Tanzil Project (https://tanzil.net/), served by alquran.cloud, 2026. Not public domain, and the first licensed edition in this corpus. Tanzil grants permission to copy and distribute verbatim copies provided the source is named and tanzil.net is linked, and forbids altering the text. Both conditions are met here. Retrieved and verified 2026-09-04. Source
Licensed, not public domain: copy it only word for word, and name and link the source as its terms require. The terms.
The Arabic is published without an English rendering. The securely public-domain English translations are nineteenth-century orientalist work that no Muslim community uses devotionally, and setting one beside the Arabic would present it as the meaning of the prayer. Recitation in Islamic practice has conditions this entry makes no claim about; what is verified here is the wording of the edition named below.
Ayyub, after long illness, calls to God: harm has touched me, and you are the most merciful of the merciful. It is the Quranic prayer most associated with sickness.
Tanzil Project (https://tanzil.net/), served by alquran.cloud, 2026. Not public domain, and the first licensed edition in this corpus. Tanzil grants permission to copy and distribute verbatim copies provided the source is named and tanzil.net is linked, and forbids altering the text. Both conditions are met here. Retrieved and verified 2026-09-17. Source
Licensed, not public domain: copy it only word for word, and name and link the source as its terms require. The terms.
The Arabic is published without an English rendering. The securely public-domain English translations are nineteenth-century orientalist work that no Muslim community uses devotionally, and setting one beside the Arabic would present it as the meaning of the prayer. Recitation in Islamic practice has conditions this entry makes no claim about; what is verified here is the wording of the edition named below. The verse is given whole, as the edition prints it, including the words that introduce the prayer, because this text is used on condition that it is not altered, and a verse cut short is altered.
The words Yunus called out from the darkness: there is no god but you, glory to you, I was among the wrongdoers. Hadith describe it as a prayer no Muslim makes in distress without being answered.
Tanzil Project (https://tanzil.net/), served by alquran.cloud, 2026. Not public domain, and the first licensed edition in this corpus. Tanzil grants permission to copy and distribute verbatim copies provided the source is named and tanzil.net is linked, and forbids altering the text. Both conditions are met here. Retrieved and verified 2026-09-17. Source
Licensed, not public domain: copy it only word for word, and name and link the source as its terms require. The terms.
The Arabic is published without an English rendering. The securely public-domain English translations are nineteenth-century orientalist work that no Muslim community uses devotionally, and setting one beside the Arabic would present it as the meaning of the prayer. Recitation in Islamic practice has conditions this entry makes no claim about; what is verified here is the wording of the edition named below. The verse is given whole, as the edition prints it, including the words that introduce the prayer, because this text is used on condition that it is not altered, and a verse cut short is altered.
The psalm most used in Protestant and Anglican pastoral practice at illness, dying and funerals. Anglicans encounter it in two distinct English forms that are not interchangeable: Miles Coverdale's psalter, bound into the 1662 Book of Common Prayer and used for said and sung offices, and the King James Version rendering used in most Protestant Bible reading.
The Lord is my shepherd : therefore can J lack nothing.
He shall feed me in a green pasture : and lead me forth beside the waters of comfort.
He shall convert my soul : and bring me forth in the paths of righteousness, for his names sake.
Yea, though J walk through the valley of the shadow of death, J will fear no evil : for thou art with me, thy rod, and thy staff comfort me,
Thou shalt prepare a table before me, against them that trouble me : thou hast anointed my head with oil, and my cup shall be full.
But [thy] loving kindness and mercy shall follow me all the dayes of my life : and J will dwell in the house of the Lord for ever.
Church of England, 1662. Published 1662, long before 1929, US public domain. UK Crown patent applies within the United Kingdom, so this edition is used here on the US basis only. Source
Out of copyright in the United States on the basis stated here, and free to reuse there. Please keep the citation with it.
Ask, do not assume. "Is there anything that usually sustains you, and can I help you get it?" opens more doors than guessing at belief. Offer specifics instead of "let me know if you need anything": a ride Thursday, the school run, company during chemo. Keep visits short, sit at the patient's level, and let them steer; listening beats advice, and platitudes about reasons and silver linings reliably land badly. Ask before praying aloud with someone, and take a no gracefully. Mark your calendar for month four, when the meals stop arriving and the illness has not left. If they belong to a congregation, help them ask for its durable structures: a name on the prayer list, communion brought to the house, a visiting rota, a lay carer. In a hospital or hospice, anyone may ask for the chaplain; no religious identity is needed to use spiritual care.
When to call someone instead: Call clergy early rather than at the last minute. A Catholic who wants anointing or communion at home needs a priest or the parish office; an Orthodox family should speak with their priest about Holy Unction and visits. A rabbi or synagogue office arranges a Mi Sheberach and often a visiting network; an imam, granthi, pandit or lama can advise what their community offers the sick. In any hospital or hospice, ask for the chaplain, who serves all beliefs and none and can find the right community contact. If faith itself is collapsing under the illness, that conversation is exactly what chaplains and experienced clergy are for.
Need your own words right now? The composer assembles a short prayer for serious illness from human-written lines, with or without religious language, free and without sending anything you type to anyone.
No. Catholic teaching says there is no need to wait until death is near: a careful judgment that an illness is serious is enough, and the sacrament may be repeated if the person recovers and later worsens. Orthodox Christianity likewise treats Holy Unction as a mystery of healing for soul and body, not a deathbed rite. The association with dying lingers from an earlier era, which is why priests often ask families not to delay the call.
What is the Jewish prayer for someone who is seriously ill?#
The Mi Sheberach, usually offered in synagogue when the Torah is read. By widespread custom the person is named with their Hebrew name and their mother's name, and congregations keep lists of names to read. Many Jews also recite psalms, Tehillim, for someone who is ill. A synagogue office can add a name to the list; the patient does not need to be present, a member, or observant for people to pray for them.
What should I say when I visit someone with a serious illness?#
Less than you fear, and mostly questions. Hospice and chaplaincy guidance converges on presence: sit down, listen, follow the patient's lead, and resist explaining, advising or comparing. Jewish visiting tradition treats good company, practical help and prayer as the whole job of a visit, which is a fair summary across traditions. Skip platitudes about reasons and silver linings. Saying that you are here and staying, then proving it next week, outworks any explanation of why this happened.
Is it acceptable to pray angry or honest prayers during illness?#
Long traditions say yes. Complaint is the most common type of psalm in the Bible, prayer that opens in protest and still addresses God, and Jews and Christians have prayed those texts through every kind of illness. Muslim practice encourages persistent supplication, while hadith describe illness borne with patience as expiating sins. Sikh teaching holds petition and acceptance of hukam together. Across traditions, lament is read as faith speaking, not faith failing.
How do people keep praying through months or years of treatment?#
By trading one-off prayers for structures. Congregational prayer lists keep a name before the community for as long as needed; Catholic parishes bring communion to the housebound on a regular round; trained lay carers such as Stephen Ministers visit weekly for as long as the need lasts; Jewish communities organize ongoing psalm recitation; Buddhist and Hindu families arrange sustained recitation on a patient's behalf. The shared design is a sustainable rhythm rather than heroic intensity.
Nearby moments
Health and healing: Illness, recovery and the wish for someone to be well.
Before surgery: The hours before an operation, for the patient and for those waiting.
The claims above rest on the following. Where practice varies, the variation is stated rather than resolved.
Anointing of the Sick, United States Conference of Catholic Bishops. States there is no need to wait until the point of death, that a careful judgment about the serious nature of the illness is sufficient, and that the rite provides for repetition if the person recovers and falls ill again or the condition worsens.
The Sacraments: Holy Unction, Orthodox Church in America. Describes Holy Unction as healing of soul and body for the sick whatever the gravity of the illness, explicitly not a last rite, traditionally celebrated with many of the faithful gathered.
Bikur Cholim: Visiting and Praying for the Sick, Chabad.org. Covers the mitzvah's three elements, visiting etiquette, psalm customs, and the practice of praying for the sick using the Hebrew name and the mother's name.
Visiting the Sick, collected hadith, Abu Amina Elias, Daily Hadith Online. Collects hadith with references on the reward of visiting the sick, the Prophet's supplications for the ill, and illness borne patiently as expiation of sins.
Psalms of Complaint, study guide, Yale Bible Study, Yale Divinity School. Identifies complaint as the most common psalm type, individual and communal, and describes its structure as reusable honest prayer in crisis.
What Is Stephen Ministry?, Stephen Ministries St. Louis. Documents trained lay caregivers meeting with a care receiver about an hour each week, with care lasting as long as the need persists, used across more than 190 denominations.
Humanist Pastoral Support, Humanists UK. Describes the Non-Religious Pastoral Support Network's accredited carers in hospitals and community healthcare, the emotional and existential support they provide, and the share of hospital patients who are non-religious.
Content last changed 6 October 2026. Dates come from this page’s own revision history, not from the last time the site was deployed.
