EMPIRICAL MINDFULNESS: TRADITIONAL CHINESE MEDICINE AND MENTAL HEALTH IN THE SCIENCE AND RELIGION DIALOGUE

As science and religion researchers begin to engage questions of mental health, mindfulness may prove to be a fruitful area of investigation. However, quantifying the physical effects of mindfulness on the brain is difficult because mindfulness deals with the problem of mental and physical interaction or, the mind/body problem. One system of understanding which may aid science and religion scholars in the pursuit of mindfulness is traditional Chinese medicine (TCM). Within TCM, heart Qi manages the body's present connection to time and space. If the “being in the moment” is disrupted, then the heart Qi is blocked and mental illness or various neurological disorders occur. Succinctly, within TCM, mindfulness is understood as a nonphysical phenomenon (Qi) which directly affects physical systems, resulting in empirical data. This is tracked and treated through the TCM understanding of Qi. The TCM view of Qi in mental health may therefore provide a helpful new paradigm to investigations concerning mindfulness and the human brain.     

A psychology of the human brain–gut–microbiome axis

In recent years, we have seen increasing research within neuroscience and biopsychology on the interactions between the brain, the gastrointestinal tract, the bacteria within the gastrointestinal tract, and the bidirectional relationship between these systems: the brain–gut–microbiome axis. Although research has demonstrated that the gut microbiota can impact upon cognition and a variety of stress‐related behaviours, including those relevant to anxiety and depression, we still do not know how this occurs. A deeper understanding of how psychological development as well as social and cultural factors impact upon the brain–gut–microbiome axis will contextualise the role of the axis in humans and inform psychological interventions that improve health within the brain–gut–microbiome axis. Interventions ostensibly aimed at ameliorating disorders in one part of the brain–gut–microbiome axis (e.g., psychotherapy for depression) may nonetheless impact upon other parts of the axis (e.g., microbiome composition and function), and functional gastrointestinal disorders such as irritable bowel syndrome represent a disorder of the axis, rather than an isolated problem either of psychology or of gastrointestinal function. The discipline of psychology needs to be cognisant of these interactions and can help to inform the future research agenda in this emerging field of research. In this review, we outline the role psychology has to play in understanding the brain–gut–microbiome axis, with a focus on human psychology and the use of research in laboratory animals to model human psychology.     

MENTAL WELL‐BEING,NEUROSCIENCE, AND RELIGION: CONTRIBUTIONS FROM THE SCIENCE AND RELIGION FORUM

The Science and Religion Forum (SRF) seeks to be the premier organization promoting the discussion between science and religion in the United Kingdom. Each year, the SRF holds a conference tackling a topical issue, and in 2017 focused on mental well‐being, neuroscience, and religion. This article introduces the thematic section which is made up of five papers from that conference. As a new field within the science and religion academy, these articles are both wide‐ranging and detailed. This introductory article locates this section within the academy and argues that its place is not only valid but vital, given the increase of mental health problems and the need for medicine, church, and society to answer this problem and present ways to help.     

Cultivating a healthy neuro‐immune network: A health psychology approach

The field of psychoneuroimmunology (PNI) examines interactions among psychological and behavioral states, the brain, and the immune system. Research in PNI has elegantly documented effects of stress at multiple levels of the neuro‐immune network, with profound implications for both physical and mental health. In this review, we consider how the neuro‐immune network might be influenced by “positive” psychological and behavioral states, focusing on positive affect, eudaimonic well‐being, physical activity, and sleep. There is compelling evidence that these positive states and behaviors are associated with changes in immune activity in the body, including reductions in peripheral inflammatory processes relevant for physical health. Growing evidence from animal models also suggests effects of positive states on immune cells in the brain and the blood‐brain barrier, which then impact critical aspects of mood, cognition, and behavior. Tremendous advances are being made in our understanding of neuro‐immune dynamics; one of the central goals of this review is to highlight recent preclinical research in this area and consider how we can leverage these findings to investigate and cultivate a healthy neuro‐immune network in humans.     

IN THE BEGINNING: THE ROLE OF MYTH IN RELATING RELIGION,BRAIN SCIENCE,AND MENTAL WELL‐BEING

Building upon the insights of scholars attuned to story, narrative, and myth, this article explores the relationship between myth, science, and religion. After clarifying the interplay of the three terms—story, narrative, and myth—and the preference for the term myth, this article will argue that myth can serve as a medium through which religion, neuroscience, and mental well‐being interact. Such an exploration will cover the role of myths in religion, the neurological basis of myth, and the practices of narrative psychology and bibliotherapy. The article will conclude with suggestions for understanding and utilizing the relationship between myth and the scholarly study of the relationship between science and religion. This article ultimately suggests that myth can operate as a methodological aid to the science‐and‐religion field.     

THEOLOGY AND SCIENCE OF MENTAL HEALTH AND WELL‐BEING

The approach to mental health and well‐being taken here illustrates the complementary perspectives approach and assumes that there are useful and intersecting contributions from science (including medicine) and from religion and spirituality. What counts as poor mental well‐being depends on the interaction of relatively objective criteria with culturally contingent value judgments. I then discuss theological perspectives on depression, including a consideration of sources of hope and tolerance of dysphoria, and argue that depression can be part of a spiritual journey. I then look at the relationship between psychosis and religion, including the work of Isabel Clarke, arguing that a spiritual approach to psychosis can complement a medical approach. Finally, I present a pastoral case study illustrating the interface between neurological and spiritual aspects of the sense of presence. A religious perspective can challenge and complement current assumptions about mental health in a potentially fruitful way.     

Marked shifts in gut microbial structure and neurotransmitter metabolism in fresh inmates revealed a close link between gut microbiota and mental health: A case-controlled study

Background/ObjectiveThe gut microbiota plays a pivotal role in psychological health, but the mechanistic perspective between gut microbiome and mental health remains poorly understoodMethodThe present case-controlled study recruited 30 unimprisoned subjects and 31 inmates that had been detained in jail for no more than a month. The mental health status, gut microbiota and blood NH3, H2S, 5-hydroxy trptamine and dopamine levels were measured.ResultsCompared with unimprisoned controls, the fresh inmates exhibited significantly higher scores on anxiety and depression. Both phylogenetic structure and functional genes of the gut microbiota markedly shifted in inmates. Inmates was more Bacteroides-dominated, while unimprisoned subjects were more Prevotella-dominated. Short-chain fatty acids (SCFAs)-producing genera were largely decreased in inmates and were negatively related to mental disorder scores, while Bacteroidetes and Proteobacteria were positive to anxiety and depression scores. Simultaneously, the inmates possessed reduced genes that participate in amino acids, carbohydrates and vitamin cofactors metabolism, but enriched genes that involved in the neurotransmitter-producing Shikimate pathway. Correlation analysis revealed that Anaerotruncus and Prevotella were negative to depression score, and Enterococcus was negative to anxiety score.ConclusionsOur results revealed potential link between gut microbiota and mental health, leading further support to the microbiota–gut–brain axis theory.     

Can the Effects of Religion and Spirituality on Both Physical and Mental Health be Scientifically Measured? An Overview of the Key Sources,with Particular Reference to the Teachings of Said Nursi

Within Western secular societies, everything has to be substantiated by empirical evidence; this means it has to be quantifiable and measurable. Research, particularly quantitative research, then, is the criterion by which everything, including religion, is either accepted or rejected. The separation of religion from science began with the Renaissance, the Reformation and the advent of the Enlightenment. It was perceived that religion did not match the language of science and that there was no logical proof or empirical evidence for the existence of God. Religion therefore, due to its inability to be measured and quantified, has since been largely marginalised. In recent times, in order to integrate ‘religion’ into everyday life, attempts have been made to argue and bring in scientific proof for the effectiveness of religion for improved health and well-being. The psychiatrist Harold Koenig has been one of the key people whose collation of research evidence has shown that religion has a positive effect on both physical and mental health. By looking firstly at the definitions of religion and spirituality and then discussing various opinions from both secular and religious perspectives, including those of Said Nursi, this paper aimed to determine whether religion and spirituality can indeed be measured.     

Religion and Health: Making Sense of a Disheveled Literature

A growing body of research suggests that religion may exert a beneficial effect on both physical and mental health. Unfortunately, the rapid growth of this literature has made it difficult to get a clear picture of what has been accomplished. This issue is addressed by presenting a conceptual model that focuses on the needs that are satisfied by religion. In the process, an effort is made to show how this conceptual scheme can be used to add greater coherence to the field.     

Religion,Evolution, and Mental Health: Attachment Theory and ETAS Theory

This article reviews the historical origins of Attachment Theory and Evolutionary Threat Assessment Systems Theory (ETAS Theory), their evolutionary basis and their application in research on religion and mental health. Attachment Theory has been most commonly applied to religion and mental health in research on God as an attachment figure, which has shown that secure attachment to God is positively associated with psychological well-being. Its broader application to religion and mental health is comprehensively discussed by Kirkpatrick (2005). ETAS Theory explains why certain religious beliefs—including beliefs about God and life-after-death—should have an adverse association, an advantageous association, or no association at all with mental health. Moreover, it makes specific predictions to this effect, which have been confirmed, in part. The authors advocate the application of ETAS Theory in research on religion and mental health because it explains how religious and other beliefs related to the dangerousness of the world can directly affect psychiatric symptoms through their affects on specific brain structures.     

Meditation and Health: The Search for Mechanisms of Action

Psychological interest in the impact of mental states on biological functioning is growing rapidly, driving a need for new methods for inducing mental states that last long enough, and are sufficiently impactful, to have significant effects on physical health. The many traditions of meditative practice are one potential pathway for studying mind‐body interactions. The purpose of this review is to introduce personality and social psychologists to the field of meditation research. Beginning with a brief introduction to meditation and the heterogeneity of meditative practices, we showcase research linking meditative practice to changes in immune and cardiovascular functioning and pain perception. We then discuss theoretical and empirical evidence that meditation works by inducing changes in psychological capacities such as emotion regulation and self‐regulation or through repeated induction of specific mental states such as love or meta‐cognitive awareness. At the frontier of the science of meditation is the need to empirically test whether meditation‐driven changes in cognitive and affective processes are the cause of improvements in physical health. Emerging challenges in meditation research include a need for large studies using randomized controlled and dual‐blind designs with active control groups and an increased focus on measuring mechanisms of action as well as outcomes. Meditation represents a potentially powerful tool for generating new knowledge of mind‐body interactions.     

Response Bias in Research on Religion,Spirituality and Mental Health: A Critical Review of the Literature and Methodological Recommendations

Although a significant body of research supports the psychological benefits of religion and spirituality, more investigations are needed to understand the mechanisms by which they impact mental health. While some studies suggest a causal direct influence, the findings may still be subject to unmeasured factors and confounders. Despite compelling empirical support for the dangers of response bias, this has been a widely neglected topic in mental health research. The aim of this essay is to critically examine the literature addressing the role of response bias in the relationship between religion, spirituality and mental health. A survey of the diverse types of bias in this research area is presented, and methodological and theoretical issues are outlined. The validity and generalizability of the evidence are discussed, as well as the implications for mental health practice. A list of methodological remedies to reduce bias is suggested. The article is then concluded with a summary of the studies reviewed and directions for future research.

     

TECHNOLOGY,THEOLOGY, AND SPIRITUALITY IN THE DIGITAL AGE

Digitalization and the development of Artificial Intelligence (AI) will bring about substantial changes in all aspects of life. This happens in a world marked by the poisonous synergy of five Ps, polarization, populism, protectionism, post‐truth, patriarchy, as well as an ambiguous interplay of secularization and new visibility of religion. If development of AI is to be beneficial for people and planet a number of challenges must be met. In this regard, religion‐and‐science dialogue needs improvement in making things not only intellectually but also spiritually fit. Ethics should be involved from the beginning rather than being called upon first when problems arise. Faith communities have a prophetical, diaconal, ethical, and theological role. Based on the characterization of life as a fourfold web of relationality, personal, social, political, as well as global issues are identified and discussed. These include mental health disorders, addiction, manipulation, and self‐exploitation. Reflections on leadership suggest resilience, coexistence, and hope as theological key components for navigating the uncharted realms of the digital age.     

THE ANIMAL BODY MULTIPLE: SCIENCE,RELIGION, AND THE INVENTION OF HALAL STUNNING

This article proposes a specific kind of ontological investigation in the field of science and religion. I argue that science and religion can create distinct practices that enact multiple realities, and thus they should be seen as more than different views of the same world. By analyzing the details of scientific experiments crucial for the invention of halal stunning, I demonstrate that religion and science are both permeable to the social, the biological, and to each other, and that seemingly incommensurable realities can co-occur in the body of an animal. Here, animals’ modes of existence are interdependent with the technologies being used, and with the web of interactions that they are drawn into. In the process of inventing halal stunning, it is not so much about the same animal body that is thought about differently as it is about animals spanning across multiple, physiological, realities as they are recruited into different webs of interactions to create a new slaughter method.     

Religion as Cultural Models: Developing an Emic Measure of Religiosity

Despite a century's worth of work, lacunae remain in our understanding of the religion‐health relationship. Scholars in this field have called for increasingly sophisticated conceptualizations of religiosity that refine its connection to well‐being, accounting for both positive and negative associations, while being sensitive to the cultural variations in the experience of religion. This article argues that cognitive anthropological methods provide a novel approach to these issues by conceptualizing aspects of religion as culturally shared “styles of life.” Specifically, the combined approaches of cultural consensus and cultural consonance provide an emically valid measure of religiosity that is then linked to health through the psychosocial stress paradigm. Utilizing research among Brazilian Pentecostals within the state of São Paulo, this intrareligious study evaluates the predictive power of religious cultural consonance relative to widely used and established religiosity scales. Religious consonance is found to have a stronger correlation with psychological well‐being than comparable measures, suggesting that existing standardized measures miss important dimensions of the religion‐health relationship. As such, this article outlines an important area of collaboration between anthropologists and other religion‐health researchers.     

THE LOVE RACKET: DEFINING LOVE AND AGAPEFOR THE LOVE‐AND‐SCIENCE RESEARCH PROGRAM

Abstract. Scholars of religion and science have generated remarkable scholarship in recent years in their explorations of love. Exactly how scholars involved in this budding field believe that love and science should relate and/or be integrated varies greatly. What they share in common is the belief that issues of love are of paramount importance and that the various scientific disciplines—whether natural, social, or religious—must be brought to bear upon how best to understand love. I briefly introduce the emergence of the love‐and‐science research program and note that scholars have not done well defining what they mean by love. I suggest that the present surge in love scholarship will fail to produce the positive results that it otherwise might if love is not defined well. I provide and defend a definition of love adequate for those doing love‐and‐science research: To love is to act intentionally, in sympathetic response to others (including God), to promote well‐being. To explain better what this simple definition entails, I explore its three main phrases. Love is said to have many forms, but agape is the form to which the love‐and‐science literature most commonly refers. I comment briefly on the debates about how to best understand agape, noting sixteen different definitions proposed by major scholars. I identify weaknesses in many of them and then offer what I argue is a more adequate definition of agape as intentional response to promote well‐being when confronted by that which generates ill‐being. In short, agape repays evil with good. While research on love and science requires much more than adequate definitions, I believe that the definitions I proffer can prove useful in furthering the love‐and‐science research program.     

Demonic Influence: The Negative Mental Health Effects of Belief in Demons

Many religious traditions include a belief in the reality of demonic beings and evil powers. Previous research demonstrates that comforting beliefs, such as believing in an afterlife, can benefit mental health, but less is known about the potentially negative mental health effects of belief in evil supernatural powers. In cross‐sectional analyses, we find that among young adults, believing in demons is one of the strongest (negative) predictors of mental health. More importantly, using three waves of the National Study of Youth and Religion and a cross‐lagged structural equation model, we find that belief in demons can lead to lowered mental health in later waves but low mental health does not lead to greater belief in demons. In fact, when predicting changes in mental health from wave 2 to wave 3 of the study, the negative effect size of belief in demons on mental health is larger in magnitude than all other religion‐related predictors.     

Dietary interventions,the gut microbiome,and aggressive behavior: Review of research evidence and potential next steps

Research in biosocial criminology and other related disciplines has established links between nutrition and aggressive behavior. In addition to observational studies, randomized trials of nutritional supplements like vitamins, omega-3 fatty acids, and folic acid provide evidence of the dietary impact on aggression. However, the exact mechanism of the diet-aggression link is not well understood. The current article proposes that the gut microbiome plays an important role in the process, with the microbiota–gut–brain axis serving as such a mediating mechanism between diet and behavior. Based on animal and human studies, this review synthesizes a wide array of research across several academic fields: from the effects of dietary interventions on aggression, to the results of microbiota transplantation on socioemotional and behavioral outcomes, to the connections between early adversity, stress, microbiome, and aggression. Possibilities for integrating the microbiotic perspective with the more traditional, sociologically oriented theories in criminology are discussed, using social disorganization and self-control theories as examples. To extend the existing lines of research further, the article considers harnessing the experimental potential of noninvasive and low-cost dietary interventions to help establish the causal impact of the gut microbiome on aggressive behavior, while adhering to the high ethical standards and modern research requirements. Implications of this research for criminal justice policy and practice are essential: not only can it help determine whether the improved gut microbiome functioning moderates aggressive and violent behavior but also provide ways to prevent and reduce such behavior, alone or in combination with other crime prevention programs.     

HISTORY AND THE FUTURE OF SCIENCE AND RELIGION

Philip Hefner identifies three settings in which to assess the future of science and religion: the academy, the public sphere, and the faith community. This essay argues that the discourse of science and religion could improve its standing within the secular academy in America by shifting the focus from theology to history. In the public sphere, the science‐and‐religion discourse could play an important role of promoting tolerance and respect toward the religious Other. For a given faith community (for example, Judaism) the discourse of science and religion can ensure future intellectual depth by virtue of study and ongoing interpretation. The essay challenges the suggestion to adopt irony as a desirable posture for science‐and‐religion discourse.     

The Long Arm of Religion: Childhood Adversity,Religion, and Self‐perception Among Black Americans

Significant associations between childhood adversity and adult mental health have been documented in epidemiological and social science research. However, there is a dearth of research examining this relationship among black Americans, as well as into what cultural institutions and practices may help individuals in dealing with childhood adversity. This study suggests that religion may be an important resource for black Americans in the face of early‐life socioeconomic and health disadvantage. Using data from the National Survey of American Life, a nationally representative sample of both African Americans and black Caribbeans (n = 5,191), this study outlines a series of arguments linking childhood adversity, religiosity, and self‐perception among black Americans. The results suggest some support for religious involvement in moderating—or buffering—the harmful effects of childhood adversity on the self‐esteem and mastery among black Americans, specifically religious service attendance and religious coping. In addition, the results reveal that religion may also amplify the deleterious effects of childhood disadvantage on adult mental health. Study limitations are identified and several promising directions for future research are discussed.