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.     

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.     

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.     

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.     

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.     

Dreaming,religion, and health

Summary Dreaming has been presented as a universal human phenomenon. Ancient as contrasted with modern peoples have viewed the dream as a mysterious, powerful, yet comprehensible experience within the context of their theological world view. After hypothesizing that our contemporary state of alienation and fragmentation is related to our tendency to dichotomize experience into real and unreal, I reviewed psychoanalytic and depth psychological approaches to dreaming, concluding that an ego-analytic-depth approach is most compatible with theological perspectives. Following a review of empirical dream research supporting the hypothesis that dream process is related to health, I presented a structural model linking six ego and theologically analogous constructs: integration-creation, synthesis-dependence, selection-choice, cognitionincarnation, regulation-redemption, and anticipation-eschatology. Finally, I presented a patient's dream, suggesting how the model might be applied for a more comprehensive view of the dreaming process.This article is a revised version of a series of lectures presented as part of a Nursing Education Workshop on Using Dreams with Patients at the Audie L. Murphy Memorial Veterans Administration Hospital in 1976–1977.     

Advances in the conceptualization and measurement of religion and spirituality. Implications for physical and mental health research

Empirical studies have identified significant links between religion and spirituality and health. The reasons for these associations, however, are unclear. Typically, religion and spirituality have been measured by global indices (e.g., frequency of church attendance, self-rated religiousness and spirituality) that do not specify how or why religion and spirituality affect health. The authors highlight recent advances in the delineation of religion and spirituality concepts and measures theoretically and functionally connected to health. They also point to areas for areas for growth in religion and spirituality conceptualization and measurement. Through measures of religion and spirituality more conceptually related to physical and mental health (e.g., closeness to God, religious orientation and motivation, religious support, religious struggle), psychologists are discovering more about the distinctive contributions of religiousness and spirituality to health and well-being.     

Muslim attitudes towards religion scale: Factors,validity and complexity of relationships with mental health in Iran

Iranian students responded to the 'Muslim Attitudes Towards Religion Scale' (MARS) along with measures of psychiatric symptoms, religious motivation, and mystical experience. The MARS contained three factors and these factors and the full scale were internally reliable. They also correlated positively with an extrinsic religious orientation, even more robustly with greater religious interest and an intrinsic religious orientation, and less consistently with slightly higher levels of self-reported mystical experience. The MARS failed to predict self-reported psychiatric symptoms, but partial correlations uncovered both direct and then inverse linkages with such symptoms after controlling for the intrinsic and extrinsic motivations, respectively. Theology students with a concentration in Islamic philosophy displayed the highest MARS scores. The MARS, therefore, was a valid measure of Iranian religiosity, but in Iran, and perhaps in other Muslim societies as well, motivational factors may be critical in determining how the MARS correlates with mental health.