Finally, there is the concept, unique to the church, of prayer support. Recent medical research has indicated that patients who are being prayed for tend to recover more quickly and with fewer complications than those who are not. This occurs even when the prayer support is done without the patient's knowledge. Therefore, since prayer support is considered to be a common idea within churches, and is applied liberally to all areas of life, it may not be a poor choice to include it as a form of support. Whether it works for all things is probably impossible to prove, but the medical studies indicate that it, at the very least, does no harm.

Much of the benefit above can be considered with the model of the public good- they are benefits held in common by all. That then brings up the so-called free-rider problem. It is apparently established economic theory that in any case where a public good is produced, there will be free riders, those that wish to benefit from the good without contributing to it. However it can be shown that in an organization like those described above, this issue would most likely be less severe than in the population at large. First, a smaller community provides less anonymity, thereby allowing fewer free riders in the initial case. Secondly, both philosophical mutterings and scientific inquiry indicate that human behavior is similar to many other forms of natural phenomena, inhabiting a wide spectrum. Most forms of natural behaviors, including ensemble averages (which were shown in the assumptions section to approximate belief structures within a church-type group), follow Gaussian probability distributions. It can then be shown that wide variance from organizational belief by an individual involved in that organization is (when wide variance is defined at a statistical standard of 2s from the mean) is less than 6%. Therefore, if a free-rider is considered to have a widely varying ideal from the rest of the organization (a reasonable assertion when the assumption that people act as they believe is put into play), then the free-rider problem is at most 6%, and most likely much smaller.

To be even, despite the positive rhetoric above, one must consider some of the downfalls of this solution. The two key problems, it would seem, are that this is only a partial solution, and must be supplemented with other social programs to be fully effective, and that every benefit above depends on people not acting hypocritical. It will be left to the reader to ascertain the believability of that aspect.

There are still other issues as well. Many people dislike church, feeling that it is patently untrue and a waste of time. The supportive arguments above have been carefully crafted to make this objection irrelevant with regard to the overall social benefits of church attendance, but there are unavoidable emotional aspects that must be considered.