Fundamentalist religion and its effect on mental health

The national self-help group, Fundamentalists Anonymous (F.A.), has focused attention upon mental problems that may be caused or exacerbated by authoritarian religion. In this article we outline assertions about the mental problems caused by membership in fundamentalist religion, illustrate these with two case histories, briefly discuss intervention strategies, and describe conceptual and empirical issues. While former members have presented problems severe enough to warrant professional treatment, a causal link between their symptoms and their religious membership has not yet been established, because there is little empirical work on the subject.An earlier version of this paper was presented at the annual meeting of the American Psychological Association in New York in August 1987.The authors express gratitude to Stephen Strack, Ph.D.; Robert Meagher, Ph.D.; Herman Feifel, Ph.D.; and Ted Schoenberger, M.D., for their helpful comments on previous drafts of this paper.     

Mental health,religion and spirituality: Attitudes,experience and expertise among mental health professionals and religious leaders in Somerset

This article reviews the relationship between mental health and religion/spirituality over the last twenty years as a background to exploring the current attitudes, experience and expertise of mental heath professionals and religious leaders in Somerset. The results of two research questionnaires are compared, there is a literature review, and conclusions are drawn to help provide a fuller picture of the current religious and spiritual services available to users of the mental health services. These provide useful pointers to improve these services and to understand the professional and institutional barriers to such improvements.     

Some reflections on spirituality,religion and mental health

For both religion and psychiatry context is becoming more important. Object relations theory, and especially the concept of a transitional object, may be a means of linking religious thinking and psychoanalysis together. The distinction between religion and spirituality is important, though not absolute. Two factors emerge from this engagement: 1) critical questioning at the boundary of each discipline; and 2) both spirituality and mental health are related to life in a specific society. The link between religion and irrational behaviour is important, religion being a primary means of acknowledging the irrational facets of everyday life. But delusion must not be confused with illusion: between these two imagination, art and religion flourish. Each of these is dangerous, since they connect the ‘normal’ with the ‘riskily marginal’. In a multicultural society behaviour which may be acceptable in one context may in another be regarded as a sign of illness. This is particularly true of religious behaviour. Three key issues are examined: 1) the social function of spirituality and religion; 2) the idea of personal wholeness; and 3) the link between external and internal validation of the individual's spirituality. The boundary between psychotic and religious behaviour is a difficult one to discern. Yet neither medical nor spiritual explanations alone seem sufficient. There is a complementary mapping of the complications of human experience.     

Lived religion and the religious field

ABSTRACT

In the study of lived religion, the focus on laypeople as religious agents can result in the simplistic juxtaposition of religion-as-practised by individuals and religion-as-prescribed by institutions. This perspective leads to analyses that over-emphasize agency and overlook the embeddedness of religious persons in intricate power relations that expand beyond the institution(s) closest to them. I propose that Pierre Bourdieu’s social theory, particularly as related to the religious field, offers tools for tackling this issue. While Bourdieu’s work has been criticized for relegating the laity to the status of passive consumers of religious goods, his theorizations can also be employed to produce nuanced micro-level accounts that prioritize laypeople’s practical knowledge of the field and the positions they take within it. Based on my case study of older Finnish women’s normative assessments related to religion, I demonstrate how scholars can investigate the role which their informants’ histories and investments within the religious field play in their religion-as-lived. The women in my study, lifelong members of Orthodox or Lutheran churches, defended their positions in the increasingly individualistic Finnish religious field through an emphasis on childhood socialization as the foundation of ‘proper’ religion.     

Primitive religious thought and the evolution of religion

In an article in this journal about the ideas of Levy-Brühl, Don Wiebe reviewed ideas from anthropology to argue that there is indeed a primitive mentality, and that mythopoeic religious thought is an instance of this mentality. Wiebe ends by declaring religious thought generally to be mythopoeic. The anthropological literature does support well Wiebe's thesis that primitive thought is primitive, in particular those studies which use Piaget's theory of cognitive development as a guide for interpreting primitive and other thought styles. But Piaget's theory can be extended to interpret other stages of culture and thought. This aids in recognizing that religious thought develops in stages also, from primitive folktales to archaic complex myths, and then to classical rationalized theologies and most recently to symbolic theologies.     

Values and religious issues in psychotherapy and mental health

A decade of work by Bergin and others is reviewed and synthesized concerning two broad issues: (a) the role of values in psychotherapy and (b) the relation of religion to mental health. Trends have changed and there is now more professional support for addressing values issues in treatment. There is also more openness to the healthy potentialities of religious involvement, and therapists themselves manifest a new level of personal interest in such matters. Cautions and guidelines for dealing with such issues are considered in both empirical and clinical terms. The multifactorial nature of religion is documented, and healthy and unhealthy ways of being religious are described. Suggestions are given for including education in values and religious issues in the training of clinicians so that the vast population of religious clientele may be better served.     

Development and validation of the Dutch Questionnaire God Image : Effects of mental health and religious culture

This article presents the Dutch Questionnaire God Image (QGI), which has two theory-based dimensions: feelings towards God and perceptions of God's actions. This instrument was validated among a sample of 804 respondents, of which 244 persons received psychotherapy. Results showed relationships between the affective and cognitive aspect of the God image. The God image of psychiatric patients had a more negative and threatening nature than the God image of the non-psychiatric respondents. Also, religious culture appeared to affect the God image.     

The truth of religion and religious truths

International Journal for Philosophy of Religion -     

Ethnic culture,religion, and the mental health of Slavic-American women

Findings of a comparative research study of women of different ethnic back-grounds suggest that the Slavic religioethnic culture acts to promote successful aging and stable mental health among women of Slavic heritage. Home and family structure, deep religiosity, and participation in church and community affiars provide function and meaningful purpose to life that tends to mitigate the losses inherent in the aging process.