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PubMed2004

Religion and spirituality in three major general medical journals from 1998 to 2000.

OBJECTIVES: Religion and spirituality provide the means by which many individuals and their families cope with illness. Moreover, there is evidence to suggest that health outcomes may be influenced by patients' religious beliefs, attitudes, and behavior. METHODS: We examined three representative nonspecialty journals (Journal of the American Medical Association, Lancet, and the New England Journal of Medicine) between 1998 and 2000 for references to the role of religion/spirituality. Of the 2,385 studies found, only 20 (0.8%) examined some aspect of spirituality (n = 5), religion (n = 13), or both (n = 2). Spirituality was treated as a dependent variable in all seven articles in which it was studied. RESULTS: The effect of religion was analyzed in 11 of the 15 articles in which it was measured, and its effect was statistically significant in 8 of the 11 studies in which it was analyzed. CONCLUSIONS: Although religious variables were a key element of most of the studies in which they were measured, overall, little attention appears to be paid to these concepts in general medical journals, even though they may be useful for refining outcomes research.

Periodicals as Topic↗
PubMed2004

Sociology and behaviour of West African blood donors: the impact of religion on human immunodeficiency virus infection.

BACKGROUND AND OBJECTIVES: Ghana is one of the countries of sub-Saharan Africa where the human immunodeficiency virus (HIV) prevalence in blood donors ranges between 1 and 4%. Considering the social importance of religion and the very high level of religious practice observed in Ghana, the hypothesis that these factors may play a role in containing HIV was tested. MATERIALS AND METHODS: Consenting HIV-infected candidate blood donors, and two age- and gender-matched seronegative control donors, were asked to complete a questionnaire regarding their religious and sexual behaviour. Multivariable conditional logistic regression was used. RESULTS: Irrespective of their HIV status or religion, 95% of the respondents believed that extra-marital sex was a sin, and 79% of those tempted to have an extra-marital affair considered that their religious beliefs helped them to abstain. In the multivariable models, having a formal role in church activities was associated with reduced odds of HIV [odds ratio (OR) = 0.41; 95% confidence interval (CI): 0.21-0.80]. Worshipping at the same location for more than 20 years was associated with a reduced risk (OR = 0.30; 95% CI: 0.08-1.10). In addition to other factors limiting HIV spread, such as male circumcision, relatively high level of education and an absence of armed conflicts in Ghana, the use of condoms conferred a reduced risk. CONCLUSIONS: An active role in religion, and reporting a lengthy duration of worship at the same place was beneficial. Collecting blood at places of worship with a strict behavioural code and from donors practicing in the community of their birth might improve blood safety.

Africa↗
PubMed2006

Religion, social mobility and education in Scotland.

The relationship among religion, education and social mobility in Scotland is analysed statistically using the Scottish Household Survey of 2001. The large sample size allows much greater statistical power for this purpose than any previous source, and thus allows a more reliable assessment of claims that the stratifying effect of religion in Scotland may have declined. The questions investigated are as follows. What are the religious differences in the distributions of class origins and class destinations, in the movement between these (absolute mobility), and in the association of these (relative mobility, or social fluidity)? Do changes in social fluidity across cohorts vary among people with different religious affiliation? Are there religious differences in the association of origins and education, in the association of education and destinations, or in the role of education in social fluidity, and do any of these vary over cohorts? The conclusions are that, in younger cohorts, there is no religious difference in social status, and that in older cohorts Catholics are generally of lower status than Protestants and the non-religious. Social fluidity does not, however, vary among religious groups, even for older cohorts, and does not change over time. The reason for convergence in social status of religious groups over time is probably the equalizing of educational attainment among the groups: there is no evidence for any of the cohorts that the labour-market rewards to education differ by religion.

Education↗
PubMed1995

Why do psychiatrists neglect religion?

This paper analyses a number of possible reasons why modern psychiatry has neglected the therapeutic effects of religious beliefs. The gap which exists between psychiatry and religion is a relatively recent phenomenon and is partly related to psychiatry's progress in elucidating the biological and psychological causes of mental illness, rendering religious explanations superfluous. In addition, it is often assumed that religious attitudes are inevitably linked with phenomena such as dependence and guilt which are frequently seen as undesirable. Psychiatrists and psychologists tend to be less religiously orientated than their patients, which may further increase the professional's idea that religious beliefs are associated with disturbance. However, it has long been suspected that a positive relation exists between religion and mental health, and recently, the psychology of religion has provided empirical support for this idea. Psychiatry faces the challenge to accommodate this evidence into theory and practice.

Attitude of Health Personnel↗
PubMed1984

Religion in the psychiatric hospital: a reassessment.

Surveys from a perspectival model the place of the chaplain in the psychiatric hospital in terms of the multidisciplinary mental health team and its workings; historical patterns that have guided mental institutions' explicit or implicit contracts with religion; definitions of the scope of chaplaincy; the symbolic nature of religion; and the prevailing diagnostic neglect of religion and of the patient's personal agenda.

Chaplaincy Service, Hospital↗
PubMed2003

Spirituality and religion in Canadian psychiatric residency training.

OBJECTIVE: Mental health professionals are increasingly aware of the need to incorporate a patient's religious and spiritual beliefs into mental health assessments and treatment plans. Recent changes in assessment and treatment guidelines in the US have resulted in corresponding curricular changes, with at least 16 US psychiatric residency programs now offering formal training in religious and spiritual issues. We present a survey of training currently available to Canadian residents in psychiatry and propose a lecture series to enhance existing training. METHODS: We surveyed all 16 psychiatry residency programs in Canada to determine the extent of currently available training in religion and spirituality as they pertain to psychiatry. RESULTS: We received responses from 14 programs. Of these, 4 had no formal training in this area. Another 4 had mandatory academic lectures dedicated to the interface of religion, spirituality, and psychiatry. Nine programs offered some degree of elective, case-based supervision. CONCLUSION: Currently, most Canadian programs offer minimal instruction on issues pertaining to the interface of religion, spirituality, and psychiatry. A lecture series focusing on religious and spiritual issues is needed to address this apparent gap in curricula across the country. Therefore, we propose a 10-session lecture series and outline its content. Including this lecture series in core curricula will introduce residents in psychiatry to religious and spiritual issues as they pertain to clinical practice.

Canada↗
PubMed1998

The religion-health connection: evidence, theory, and future directions.

The volume and quality of research on what we term the religion-health connection have increased markedly in recent years. This interest in the complex relationships between religion and mental and physical health is being fueled by energetic and innovative research programs in several fields, including sociology, psychology, health behavior and health education, psychiatry, gerontology, and social epidemiology. This article has three main objectives: (1) to briefly review the medical and epidemiologic research on religious factors and both physical health and mental health; (2) to identify the most promising explanatory mechanisms for religious effects on health, giving particular attention to the relationships between religious factors and the central constructs of the life stress paradigm, which guides most current social and behavioral research on health outcomes; and (3) to critique previous work on religion and health, pointing out limitations and promising new research directions.

Adaptation, Psychological↗
PubMed1998

Religion's role in promoting health and reducing risk among American youth.

Although past research has long documented religion's salutary impact on adult health-related behaviors and outcomes, relatively little research has examined the relationship between religion and adolescent health. This study uses large, nationally representative samples of high school seniors to examine the relationship between religion and behavioral predictors of adolescent morbidity and mortality. Relative to their peers, religious youth are less likely to engage in behaviors that compromise their health (e.g., carrying weapons, getting into fights, drinking and driving) and are more likely to behave in ways that enhance their health (e.g., proper nutrition, exercise, and rest). Multivariate analyses suggest that these relationships persist even after controlling for demographic factors, and trend analyses reveal that they have existed over time. Particularly important is the finding that religious seniors have been relatively unaffected by past and recent increases in marijuana use.

Adolescent↗
PubMed2006

Religion and spirituality in psychiatric care: looking back, looking ahead.

Cultural psychiatry has been an important contributor to the enhanced dialogue between psychiatry and religion in the past couple of decades. During this time, religion and spirituality have become more prominent in mainstream psychiatry in a number of areas of study and clinical care, including refugee and immigrant health, trauma and loss, psychotherapy, collaboration with clergy, bioethics, and psychiatric research. In looking towards the future, there is a great deal of promise for future enhancement of the study of religion and spirituality in psychiatric education, research, and clinical care.

Bioethics↗
PubMed2005

Does compassion mediate the intrinsic religion-health relationship?

BACKGROUND: Religiosity has been related to positive health outcomes. Although this relationship is primarily based on studies of church attendance and health, more recent work has focused on the potential mechanisms that may mediate the religion-health findings. One principle that is taught by all of the world's major religions is compassion. PURPOSE: It was hypothesized that one pathway through which religiosity may exert its positive influence on health is through encouraging compassionate attitudes and behaviors toward others. METHODS: Two separate studies were conducted examining the relationships among intrinsic religiosity (IR), compassionate attitudes and behaviors, and measures of psychosocial health. Measures of psychosocial health included depressive symptoms, perceived stress, and social support. RESULTS: IR was related to positive psychosocial outcomes in both studies, and compassionate attitudes and behaviors mediated these relationships. Compassionate attitudes showed significant relationships with psychosocial outcome measures (depressive symptoms, r = -.46, p < .0001; perceived stress, r = -.45, p < .0001; satisfaction with social support, r = .54, p < .0001; marital adjustment, r = .44) and accounted for most of the mediating effect. Although social support was also related to the variables of interest, its effect was smaller than that of compassionate attitude, and controlling for social support did not significantly add to the mediating effect of compassionate attitude. CONCLUSIONS: This study found compassionate attitude to be an important factor in the religion-health relationship and related to positive psychosocial outcomes, including reduced depressive symptoms and reduced perceived stress. Future research on religiosity and health may benefit from exploring the concept of a "compassionate personality" (i.e., a way of being in the world where others are treated with love and respect).

Adaptation, Psychological↗
PubMed1997

Religion and the use of animals in research: some first thoughts.

Religious traditions can be drawn on in a number of ways to illuminate discussions of the moral standing of animals and the ethical use of animals in scientific research. I begin with some general comments about relevant points in the history of major religions. I then briefly describe American civil religion, including the cult of health, and its relation to scientific research. Finally, I offer a critique of American civil religion from a Christian perspective.

Animal Experimentation↗
PubMed1984

Influence of family and religion on long-term outcomes among opioid addicts.

This study investigated whether family, religion, and personal background variables were related to long-term follow-up outcomes after treatment for drug abuse. The sample consisted of 1,174 opioid addicts admitted to community treatment agencies during 1972-1973 and who were relocated and interviewed in 1978-1979. The results indicated that family and personal background variables made unique contributions to the prediction of a follow-up composite outcome (representing drug use, employment, and criminality) and a general well-being measure. Religion variables accounted for significant and unique variance only in the general well-being variable. The results favor the inclusion of family and religion variables in the scientific explanation of long-term follow-up outcomes among opioid addicts.

Adult↗
PubMedDate not supplied

Religion, spirituality, and health status in geriatric outpatients.

BACKGROUND: Religion and spirituality remain important social and psychological factors in the lives of older adults, and there is continued interest in examining the effects of religion and spirituality on health status. The purpose of this study was to examine the interaction of religion and spirituality with self-reported health status in a community-dwelling geriatric population. METHODS: We performed a cross-sectional analysis of 277 geriatric outpatients participating in a cohort study in the Kansas City area. Patients underwent a home assessment of multiple health status and functional indicators by trained research assistants. A previously validated 5-item measure of religiosity and 12-item spirituality instrument were embedded during the final data collection. Univariate and multivariate analyses were performed to determine the relationship between each factor and self-reported health status. RESULTS: In univariate analyses, physical functioning (P < .01), quality of life (P < .01), race (P < .01), depression (P < .01), age (P = .01), and spirituality (P < .01) were all associated with self-reported health status, but religiosity was not (P = .12). In a model adjusted for all covariates, however, spirituality remained independently associated with self-appraised good health (P = .01). CONCLUSIONS: Geriatric outpatients who report greater spirituality, but not greater religiosity, are more likely to appraise their health as good. Spirituality may be an important explanatory factor of subjective health status in older adults.

Activities of Daily Living↗
PubMed1992

Religion and drug use.

This study is a secondary analysis of data gathered under the sponsorship of the Utah State Division of Alcoholism and Drugs in 1989. The researchers concluded that there is a difference in frequency of alcohol use, source of alcohol, and age of first alcohol use among LDS, Other Religions and No Religion subgroups. There is no significant difference found among the various religious subgroups for age of first marijuana use of quantity of alcohol use. For all religions except Jews, a lower percentage of Utahns used alcohol than their national counterparts. A theoretical model for LDS Drug use is presented.

Adolescent↗
PubMed2006

Effects of religion and type of religious internalization on the mental health of Iranian adolescents.

This study was designed to assess the effects of religion and two types of religious internalization on the mental health of Iranian adolescents. High school students (82 Moslem and 37 Christian) were selected randomly from four high schools in Shiraz and completed the Religious Self-regulation Questionnaire and the General Health Questionnaire. Analysis showed that main effects of types of religious internalization measured on four subscales of the General Health Questionnaire were significant. Religion was significantly associated only with somatic symptoms. For other scales no main effects of religion, types of religious internalization, or their interactions were significant.

Adolescent↗
PubMed2005

Pilot study of Muslim women's perceptions on religion and sport.

This study surveyed 25 Muslim women from Iran about their religious beliefs about sport while taking part in a softball clinic. Direct quotes were collected, translated into English, transcribed verbatim from surveys, and then inductively analyzed into higher order themes, which included strategies to deal with performance anxiety, presence of friends and family support, and use of religion in sport. Quantitative scores recorded indicated a low positive correlations of .17 between sport and religion, although there were some indications of differences about importance (some rated sport more important than religion). Hypotheses are proposed for study.

Adult↗
PubMed2006

Methodological issues in the psychology of religion: toward another paradigm?

Recent evaluations have identified the psychology of religion as a field in crisis and have called for a new multilevel interdisciplinary paradigm. However, a critical meta-perspective on methods reveals a broad range of methodologies, each appropriate for particular levels of complexity in the psychology of religion. No single methodology is appropriate for every level, nor can higher levels of complexity be explained by data from lower levels. The authors identify the different types of research practiced in the psychology of religion and critically discuss philosophical presuppositions involved in two major methodological traditions, the empiricist-analytical and the hermeneutical, often identified as quantitative and qualitative traditions, respectively.

Forecasting↗
PubMed2001

[Adolescents and religion. The risk of religiosity without transcendence].

We studied the religiosity of adolescents, taking into consideration both the Italian and American literature. Religious beliefs and practices are neither required nor appreciated by governmental institutions. They only belong to our inner self, where they become important if supported by personal and conscious conviction. In the USA 80% of youth (15-19 years) believe that God exists and in the divinity of Jesus, but only 18% attend weekly religious services. Females show greater involvement in the services and stronger closeness to God. However, the majority is made up of people who neither face religious issues nor break clearly with religion. Several studies have shown that religious involvement is associated with a diminished risk of behavioral problems, higher levels of school attainment and professional competence. Religion helps people deal with stress by means of mechanisms that are not yet clear. About 74% of committed catholics do volunteer work at least monthly, vs only 25% of non-believers. Attaining a full religious experience requires a period of criticism, and belonging to a church or to church related educational groups seems to be important. In Italy, over 95% of primary school students choose to study catholicism and attending catechism in church is also very widespread. The role that the catholic religion plays in encouraging religious socialization is noteworthy. Italian society acknowledges that the societal services provided by the church are useful, though this may lead to making full religious experiences less possible.

Adolescent↗