Religiosity and self-rated health among Latin American and Caribbean elders

OBJECTIVE: To describe religious affiliation, importance of religion, and the relationship between religion and self-rated health in persons aged 60 or older living in Latin America or the Caribbean. METHOD: We used data from seven cities (n = 10,587). Multivariate models were used to analyze the associations between religious affiliation and importance of religion with sociodemographic or health factors and self-rated health. RESULTS: Overall, 92% of the total study population had a religious affiliation; among those who are religious, 80% considered religion to be important in their lives. Half of the population (51%) reported fair or poor health. In multivariate models, older age increased odds of having a religious affiliation and religion being important. Women were about four times more likely to have a religious affiliation and over twice as likely as men to indicate that religion was important. Although religious affiliation was associated with poor health, this association was no longer significant after controlling for functional status. Older adults who considered religion as very important were less likely to report fair or poor health compared to those who were less religious (somewhat important, not very important). CONCLUSIONS: These older adults have a high prevalence of religious affiliation and most of them consider religion to be important. Better self-rated health was associated with higher self-rated religiosity.     

The "sensed presence": an epileptic aura with religious overtones

"Sensed presence," a religious emotion, has been the focus of recent neurotheological research because it has been claimed that weak transcranial magnetic stimulation can evoke such experiences. Some researchers have recently questioned this claim. However, religion and epilepsy have been linked through history, clinical observations, and research. This article describes the "sensed presence" as an aura in one patient who did not interpret his experience in a religious way. He had bilateral hypoperfusion of the temporal lobes when investigated by SPECT, and hypoplasia of the dorsal part of the left hippocampus when examined by magnetic resonance imaging. This case report illustrates that "sensed presence" can occur as an epileptic aura with or without religious interpretation.     

Religious experiences in epileptic patients with a focus on ictus-related episodes

Two hundred thirty-four epileptic patients were examined for ictus-related religious experiences. Of the 234 cases, three (1.3%) were found to have had such religious experiences. All three cases had temporal lobe epilepsy with post-ictal psychosis, while one exhibited a simple partial seizure. At the same time, interictal experiences with hyperreligiosity were recognized in all three cases. The incidence of religious experiences while in a state of post-ictal psychosis was 27.3%, which is regarded as high, indicating some influence by the religions that the patients had faith in. Patients who had ictus-related or interictal religious experiences did not believe solely in Buddhism, a traditional religion in Japan, but rather in a combination of Buddhism and Shintoism, new Christian sect, contemporary Japanese religions and/or other folk beliefs. This indicates that these experiences had some connection not only with the personality characteristic of temporal lobe epilepsy, but also with the general lack of religious conviction and activity in Japan. In addition, the cases having ictus-related religious experiences also had interictal religious experiences and an interaction was seen between them. In this paper, the importance of taking bio-psycho-social aspects into consideration is pointed out in the discussion of epilepsy and religion.     

Do psychogeriatricians 'neglect' religion? An antipodean survey

BACKGROUND: Religion has been found to be important in the lives of many elderly people, but it has been claimed that psychiatrists 'neglect' the religious issues of their patients. This study examines the question: Do psychogeriatricians 'neglect' religion in the assessment and treatment of their patients? METHOD: A sample of 207 psychiatrists with an interest in psychogeriatrics was surveyed using a 14-item questionnaire. Items addressed attitudes and behaviors of psychiatrists towards religion in relation to their clinical practice. RESULTS: Of the 143 (69%) who responded, 43% have no religious affiliation and only 25% participate at least monthly in organized religion. Nevertheless, 85% think that there are links between religion and mental health, and only one respondent stated that psychiatrists should never concern themselves with the religious issues of their patients. A total of 34%, however, had never referred a patient to a pastoral counselor. Training in religious issues is lacking. CONCLUSIONS: Psychogeriatricians think that religion is relevant in the assessment and treatment of elderly patients. In view of the lack of training in religious issues, revisions to the psychiatric training curriculum would be appropriate. This would promote dialogue between psychiatrists and religious caregivers.     

Religion and Spirituality: How Clinicians in Quebec and Geneva Cope with the Issue When Faced with Patients Suffering from Chronic Psychosis

Spirituality and religion have been found to be important in the lives of many people suffering from severe mental disorders, but it has been claimed that clinicians “neglect” their patients’ religious issues. In Geneva, Switzerland and Trois-Rivières, Quebec, 221 outpatients and their 57 clinicians were selected for an assessment of religion and spirituality. A majority of the patients reported that religion was an important aspect of their lives. Many clinicians were unaware of their patients’ religious involvement, even if they reported feeling comfortable with the issue. Both areas displayed strikingly similar results, which supports their generalization.     

The origin of the concept of partial epilepsy

The International League Against Epilepsy has devised classifications which subdivide both epileptic seizures and the epilepsies and epileptic syndromes into two main types: generalized and partial. Epileptogenesis in the partial variety is believed to originate in a localized part of the cerebral cortex and results in clinical manifestations which appear to commence in only a restricted part of the sufferer's body. Use of the term ‘partial’ in relation to these entities has often been said to date back to James Cowles Prichard (1786–1849) who was the author of the second major work on epilepsy to be written in the UK. While Prichard certainly described ‘partial epilepsy’, he stated that he intended the words to refer to the fact that the disorder he described under that designation was only partly, and not fully, epileptic in nature. He did not refer to the fact that it affected only part of the body as his basis for using the term. In the absence of knowledge of localization of function in the cerebral cortex at Prichard's time of writing, he had no basis for deducing that the underlying epileptic process arose in only part of the brain. However, there is an earlier mention of the use of the word ‘partial’ in relation to epilepsy. This is to be found in the writings of the great Scottish physician William Cullen (1710–1790), and there is reason to believe that Prichard should have been aware of this. Cullen used ‘partial’ with an intention similar to the modern one, employing the word to refer to seizures which affected only part of the body. Credit for the origin of the idea of a ‘partial’ epilepsy should belong to Cullen; not only did he have priority over Prichard but his concept was closer to the modern one than was Prichard's.     

Religion,spirituality, and chaplains in the biomedical literature: 1965-2000

In recent years, several prominent medical journals have published articles addressing the relationship between religion/spirituality and medicine, and recognizing the importance of religion in the lives of most Americans, especially in times of illness. We hypothesized that the publication of these articles reflected a trend in the biomedical literature in which greater attention is being given to the role of religion and spirituality in health-care. A correlational design was used, based on an electronic survey of all articles in MEDLINE for the years 1965 through 2000. The search terms used were: 1) religion or religious; 2) spiritual; and 3) chaplain. The number of articles per 100,000 that mentioned religion (religion or religious), spirituality, or chaplains each year was determined. Statistically significant upward trends across years were found for the rates of articles addressing religion (r = .59, p < .001) and spirituality (r = .89, p < .001) and a non-significant trend was found for chaplains (r = .31). The rising rates of articles on religion and spirituality in biomedical journals suggest a growing recognition of the need to address spiritual and religious issues in health-care.     

J.L. Moreno,M.D.

You could call Moreno a composer of religion. He drew his religious and spiritual ideas from different sources and self-confidently created his world-view and an individual notion of God. In this article important stations of his religious biography are told and integrated. The abiding benchmark of Moreno’s religious thoughts is the message of Friedrich Nietzsche that god is dead. Moreno sees what a high price society pays for disposing of its gods too quickly and not in a consequent way: the price for an imperfect secularization. He does not accept that important issues like existential questions, sense and death or the position of man in the cosmos cannot be debated anymore. That is the reason why he claims a new theory of God. That is also the reason why he provides the axiodramatic scene to deal with those themes.     

Clinical analysis of 47 cases of epilepsy

This article makes a clinical analyses of the general data concerning 47 epileptic cases in our hospital, and especially reports on the forensic psychiatric assessment of two out of the seven criminal cases, their history of illness and responsibility. In the assessment of such cases, special emphasis should be laid on the diagnosis of the epilepsy so as to avoid misdiagnosis. The author suggests that the patient folds no responsibility for his criminal behaviour during the attack. But he should be responsible in a diminished criminal for his criminal behavior when he is only suffering from a personality disorder, since he has some discriminative and self-control ability.     

A religious psychiatrist's ethnographic self-report

The religious identity of psychiatric patients is deemed important as it may impact upon the understanding of patients' problems and the quality of the therapeutic relationship. It would seem important that the psychiatrist should also be sensitive to the role of his/her own religious identity and its effect on clinical work. Nevertheless, even in studies by and about psychiatrists who have religious roles within a community, this component has tended to be ignored. A series of self-observations are offered by a religious Jewish psychiatrist to describe the effect of religious identity on himself and his patients during clinical work in Israel. Three types of situations were apparent: when he was unsure about his religious identity, when he was unsure about his professional identity, and when he was dealing with essentially religious rather than psychiatric issues and having to differentiate between his own role and that of a rabbi. These observations support the need to be sensitive to the effect of one's religious identity on clinical work, while appreciating that, as Andrew Sims has stated, the psychiatrist's "attitude towards the patient who shares his faith is as a fellow believer and not as a priest".     

Clients' Perceptions of Marriage and Family Therapists Addressing the Religious and Spiritual Aspects of Clients' Lives

Abstract

As marriage and family therapists are emphasizing the actual contexts of clients' lives, religion and spirituality are being addressed as important aspects of culture. This pilot study investigated whether clients felt their therapist adequately addressed the religious and spiritual aspects of their lives according to their desires for such. Thirty-eight clients who attended therapy at university clinics were surveyed using a questionnaire about their own religiosity and spirituality, about their preferences to have religion and spirituality addressed, and whether they perceived their therapist addressed religion and spirituality in the therapy process according to their desires. Results show these family therapists did rather well at addressing the religious and spiritual aspects of their clients' lives. Demographic correlations showed that the gender of the client and whether the university clinic they attended was affiliated with a religious denomination were each positively correlated to whether the clients wanted religion and spirituality addressed and whether their therapist adequately addressed these issues. Detailed limitations are noted.     

Effects of religiosity and religious coping on medication adherence and quality of life among people with epilepsy

The epidemiologic information demonstrates the importance of caring people with epilepsy (PWE). Indeed, the impaired quality of life (QoL) and medication nonadherence rate among PWE have been reported. However, religiosity and religious coping could be potential factors for clinicians to foster appropriate intervention on epileptic care. This study investigated two models to further understand the relationships between religiosity, religious coping (including positive and negative coping), medication adherence, and QoL in an Iranian sample with epilepsy. Eligible PWE (n = 760) completed the religiosity scale (Duke University Religion Index; DUREL) at baseline; the religious coping scale (Brief Religious Coping Scale; Brief RCOPE) one month later; the medication adherence scale (Medication Adherence Report Scale; MARS-5) two months later; and the QoL scale (Quality of Life in Epilepsy; QOLIE-31) twelve months later. Their antiepileptic drug serum level was measured during the period they completed the MARS. Through structural equation modeling (SEM), we found that religiosity directly correlated with negative religious coping and medication adherence, and indirectly correlated with medication adherence through negative religious coping. Both positive and negative religious coping directly correlated with medication adherence and QoL. Therefore, religiosity and religious coping may be determinants of medication adherence and QoL in PWE; health professionals may consider asking PWE if religion is important to them and how they use it to cope with their epilepsy.     

A 22-year retrospective analysis of the changing frequency and patterns of religious symptoms among inpatients with psychotic illness in Egypt

Background: The aim of the present study was to assess the changes in frequency and pattern of religious symptomatology in a sample of psychiatric inpatients in Egypt suffering from some form of psychotic illness over the time span from 1975 to 1996. Method: A sample of 5275 files of psychotic inpatients at Behman psychiatric hospital in Cairo, Egypt, admitted between 1975 and 1996, were scrutinized for the presence or absence of “religious” symptoms. All the files with religious symptoms from this sample (n=632) and an additional 281 comparison files were analyzed. Results: Significant fluctuations in the frequency of religious symptoms over the period of the study were noted. The frequency of religious symptoms peaked in the mid-1970s to early 1980s, and again in the early and mid-1990s, relative to other time periods. Further analyses of changes in the frequency of specific religious themes or symptoms revealed that religious behaviors (i. e., increased reading of religious texts, preaching, and other types of overt religious expression), in particular, showed significant and consistent patterns of change. Conclusions: These findings were interpreted in light of the fluctuating emphasis on religion and religious affiliation in everyday life in Egypt during the period of the study. While the overall frequency of religious delusional themes in Egypt is sensitive to societal changes across time, the specific content of these delusions remains stable. On the other hand, the relative salience of behavioral modes of pathological religious expression is highly influenced by changing patterns of religious emphasis in Egyptian society. Accepted: 30 April 2001     

Aktueller denn je – Spiritualität und Religiosität

With his religious ideas Moreno answers to Nietzsches message that god is dead. Mankind pays a high price for disposing of its gods. In his therapeutic philosophy Moreno develops concepts how to draw near to religious themes in a contemporary way. Morenos religious world of images will be introduced in this article. Moreno does not stop with a theory of god. With his axiodrama he develops a methodological frame to enable a lively exchange about individual notions of God. One’s religion is a sphere of high sensitivity. Morenos offer to overcome our speechlessness in this sphere still is up-to-date. (1) Habermas points out that we lose important resources of meaning if we lose our religious language. (2) Within religious contexts bibliodrama and axiodrama are well-known methods. (3) In contexts of commercial enterprise ethical questions become more and more important. (4) Within psychotherapy and counseling spirituality and religiousness are discussed to be important resources. These are good reasons to proceed dealing with Morenos therapeutic philosophy and with his methodological proposals.     

Adolescent risk behaviors and religion: findings from a national study

Too few studies have assessed the relationship between youth risk behaviors and religiosity using measures which captured the varied extent to which youth are engaged in religion. This study applied three measures of religiosity and risk behaviors. In addition, this study ascertained information about youths' participation in religious activities from a parent or caretaker. Based on a national random sample of 2004 teens (ages 11-18), this study indicates that youth perceive religion as important, are active in religious worship and activities, and further shows that perceived importance of religion as well as participation in religious activities are associated with decreased risk behaviors. Looking at ten risk behaviors, religiosity variables were consistently associated with reduced risk behaviors in the areas of: smoking, alcohol use, truancy, sexual activity, marijuana use, and depression. In the case of these six risk variables, religiosity variables were significantly associated with reduced risk behaviors when controlling for family background variables and self-esteem. The study highlights the importance of further understanding the relationship between religious variables, background variables, self-esteem, and youth risk behaviors.     

Psychiatrist, patient and religion: more than simply coping

Qualitative information derived from interviews with psychiatrists working in a Dutch psychiatric institution shows that religion plays a role in the relationship between psychiatrist and patient. Religion functions not only as a coping mechanism, it also lies at the basis of the psychiatrist's attitude. Although less than 20% of the psychiatrists interviewed claimed to be religious, more than 75% said that the therapeutic relationship was partly founded on religious ideas and principles.     

Religiosity of depressed elderly inpatients

OBJECTIVES: To determine the prevalence of religious practices and beliefs of depressed elderly Australian inpatients and their relationship to physical, social, and cognitive variables known to influence the prognosis of depression in the elderly. To compare the results obtained with those from similar North American studies. METHODS AND PROCEDURES: Inpatients with a DSM-IV diagnosis of major depression were interviewed on admission to the psychogeriatric unit of a Melbourne geriatric centre. Information collected included patient demographics, intrinsic and extrinsic religiosity, cognitive function, severity of depression, number of chronic illnesses, physical function, and numbers and quality of social support. Pearson correlation and multivariate analysis using a standard regression model were used to examine relationships between the religious and other variables. RESULTS: Of the 86 patients who completed the assessment, 25% attended church regularly and 37% prayed, meditated, or read the Bible, at least once a day. Just over half rarely or never engaged in such behaviours. Three out of every eight patients were 'intrinsically' religious. Religious patients expressed higher levels of social support and physically disabled patients were more likely to be religious. CONCLUSIONS: Depressed elderly Australian inpatients are less religious than their North American counterparts. Nevertheless, religion remains important for a large minority of such individuals. Clinicians need to be aware that such individuals may turn to religion when depressed, especially to cope with the presence of physical disability.     

Spirituality and religion in recovery: some current issues

This paper addresses current perspectives on the roles of spirituality and religion in recovery from serious mental health problems. Drawing on a variety of discussion groups and consultations in addition to the published literature, consumer perceptions as well as those of mental health and religious professionals are reviewed. Consumers note both potentially supportive and burdensome roles of religion and spirituality in recovery. Professionals report both hope for, and discomfort with, these domains in the context of mental health services. From each perspective emerge key recommendations regarding the appropriate place of spirituality and religion in psychiatric rehabilitation and related supports.     

Religion and mental health: evidence for an association

The relationship between religion and mental health has been debated for centuries. History shows that religious organizations were often the first to offer compassionate care to the mentally ill; however, for hundreds of years the religious establishment also persecuted the mentally ill. Nevertheless, the first form of psychiatric care in Western Europe and the US was known as 'moral treatment', in which religion played a significant role. The teachings of Freud and others during the early twentieth century concerning the neurotic influences of religion have had an enormous impact on the field, nullifying the quite favorable views toward religion held by nineteenth century psychiatrists. In this article, we review research that has found both negative and positive associations between religious involvement and mental health. We then examine the implications of this research for the clinical practice of psychiatry in the twentyfirst century.     

Older adults' preferences for religion/spirituality in treatment for anxiety and depression

Objectives: To examine patient preferences for incorporating religion and/or spirituality into therapy for anxiety or depression and examine the relations between patient preferences and religious and spiritual coping styles, beliefs and behaviors.

Method: Participants (66 adults, 55 years or older, from earlier studies of cognitive-behavioral therapy for late-life anxiety and/or depression in primary care) completed these measures by telephone or in-person: Geriatric Anxiety Inventory, Client Attitudes Toward Spirituality in Therapy, Patient Interview, Brief Religious Coping, Religious Problem Solving Scale, Santa Clara Strength of Religious Faith, and Brief Multidimensional Measure of Religiousness and Spirituality. Spearman's rank-order correlations and ordinal logistic regression examined religious/spiritual variables as predictors of preferences for inclusion of religion or spirituality into counseling.

Results: Most participants (77–83%) preferred including religion and/or spirituality in therapy for anxiety and depression. Participants who thought it was important to include religion or spirituality in therapy reported more positive religious-based coping, greater strength of religious faith, and greater collaborative and less self-directed problem-solving styles than participants who did not think it was important.

Conclusion: For individuals like most participants in this study (Christians), incorporating spirituality/religion into counseling for anxiety and depression was desirable.