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Results for “Faith Healing”

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At least 19 recordsLinked to original sources
PubMed1988

Family practice patients' experiences and beliefs in faith healing.

Faith healers have become more visible as an alternative to traditional medicine because of the growth of television evangelism. The extent to which patients engage in alternative therapies such as faith healing, however, is not fully known. To further explore patients' involvement in faith healing, a cross-sectional survey was administered to 207 patients in one rural family practice. Most respondents (58 percent) reported that faith healers are "quacks," but 29 percent believed that faith healers can help some people who physicians cannot help. Twenty-one percent had attended a faith-healing service. Six percent stated they had actually been healed by faith healers, and 15 percent reported they personally knew someone who had been healed. Participation in faith-healing services was significantly higher among blacks (P less than .01) and those with less than a high school education (P less than .01). The finding that many patients embrace faith healing has implications for traditional family practice and may explain why patients sometimes reject medical treatment. Physicians need to be sensitive to patients' beliefs about "faith," and must determine the extent to which patients reject the scientific approach before physicians can become effective "healers."

Adolescent↗
PubMed1992

Experiences and attitudes about faith healing among family physicians.

BACKGROUND: Recent media attention has focused on patients who use faith healers to care for their medical problems. Many people who use faith healers also consult physicians. This study was done to learn more about how often physicians see patients who are involved in faith healing, and to learn more about physicians' attitudes about, and experiences with, faith healing. METHODS: A 1-page questionnaire was mailed to 1025 family physicians in seven states; 594 participated, for a response rate of 59%. RESULTS: Approximately one half (52%) of the physicians were aware of at least one patient in their practice who had had a faith-healing experience. Most physicians came in contact with such patients no more frequently than once a year. Fifty-five percent agreed and 20% disagreed that reliance on faith healers often leads to serious medical problems. However, 44% thought that physicians and faith healers can work together to cure some patients, and 23% believed that faith healers divinely heal some people whom physicians cannot help. CONCLUSIONS: These results suggest that family physicians are infrequently aware of faith-healing beliefs and experiences among their patients. Family physicians were divided in their views about faith healing, with a majority expressing skepticism about faith healing and a sizeable minority favorable toward it.

Adult↗
PubMed1958

Faith healing.

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Faith Healing↗
PubMed2003

Faith & healing.

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Faith Healing↗
PubMed1980

Faith healing.

This article has attempted to show the relevance of faith and prayer to the healing arts. Whilst its frame of reference differs from that of the medical scientist, its application is not incompatible with conventional medical practice. It springs from a belief that all healing ultimately resides with God, who acts through divinely appointed laws to energize the natural healing processes of the body. Through faith and prayer, attunement is possible with God resulting in an energy flow to the patient. This belief is supported by scientific evidence. Faith healing supports the concept of 'healing of the whole person', and challenges the medical scientist and practitioner to develop a greater awareness of the 'unknown factors' working in recoveries of patients beyond normal medical expectation.

Aged↗
PubMed1989

On the specificity of healing functions: a study of diagnosis in three faith healing institutions in Feira (Bahia, Brazil).

This essay examines three popular ethnomedical institutions in Brazil: faith healers, Protestant evangelicals, and the practitioners of one of the Japanese new religions. In particular, I compare the relative degrees of diagnostic specificity in their practices. Medical anthropologists have neglected the analysis of this aspect of practice, although I show in the present paper its utility for comparative work. Also, I show that diagnostic specificity is congruent with an ontological view of illness and an active role for the healer, while lack of diagnostic specificity is congruent with a very general form of therapy, such as is found in the Seicho-no-Ie religion. Traditional rezadores, in contrast, use a high degree of diagnostic specificity.

Attitude to Health↗
PubMed2000

"Take up thy bed and walk": Aimee Semple McPherson and faith-healing.

Aimee Semple McPherson was an important factor in the spread of Pentecostalism in the first half of the 20th century. Although she always identified herself as Canadian, she built her temple in Los Angeles, from which she hoped to evangelize the world. Before settling down in 1923, however, she experienced unnerving success as a faith-healer. Never comfortable with the role, not least of all because she was committed to saving souls, not bodies, Sister McPherson attempted during her secluded final decade to devise a theory of faith-healing. Although still celebrated by her followers as a prophet and a healer, she had expressed discomfort in her lifetime with both these roles. Physically, she ran herself into the ground and died at the age of 54 from a drug overdose.

Canada↗