The Sabbath: Implications for Mental Health

Jewish tradition established the Sabbath as a special day. Its observance was both part of a religious tradition and an example of psychological health. The author explores the values and attitudes that underlie Sabbath observance, identifies some of the themes and behaviors most characteristic of these observances, and relates these to current mental health practices.     

The Mental Health Benefits and Costs of Sabbath Observance Among Orthodox Jews

This study aimed to examine the perceived psychological costs and benefits of Sabbath (Shabbos) observance among 13 practising Jews, 9 UK residents and 4 US residents. Emerging themes were as follows: Shabbos as a special day, giving time to contemplate on profound issues, withdrawal and rest from mundane concerns, and deepening relationships. These aspects can potentially improve feelings of mental well-being, and were indeed often said to do so. Some difficulties were described: some found they were prone to worry more on Shabbos because of the freedom from distractions, and there were reports of the difficulties of explaining to non-Jewish work colleagues the religious need to be free from work commitments. These findings were related to the literature on religious ritual observance and generally accord with other work in anthropology and psychology of religion examining the psychological impact of ritual. Work on the mental health implications of ritual observance needs to be expanded. It has received only limited attention, and understanding has been constrained by a misleading confusion between ritual and obsessionality. Other impacts of religion on mental health are better documented and understood, and religious ritual and its impact needs further documentation and attention.     

Sabbath Keeping and Its Relationships to Health and Well-Being: A Mediational Analysis

Prior research showing positive relationships between indicators of religiousness and health has generally defined and measured religion broadly. In addition, researchers have not given much attention to the pathways through which the relationship between religion and health is maintained. The result is a lack of specificity that fails to address questions about how and why religion is associated with health. The present study sought to address these limitations and clarify the ties between religion and health through a finer grained analysis of one specific aspect of religiousness (Sabbath keeping) and four possible mediators (religious coping, religious support, diet, and exercise) through which it might affect health. We examined data from a sample of Seventh-day Adventists in North America (N = 5,411), and bootstrapping analysis revealed that the association between Sabbath keeping and physical and mental health was partially mediated by all four mediators. Implications and limitations of the findings are discussed.     

The Sabbath and mental health intervention: Some parallels

This paper attempts to draw analogies between the Sabbath and certain mental health interventions. These interventions are derived from a family centered education program developed by the author for teachers and student and related to social group work. Five interventions characterizing this program were extracted and compared with Abraham Joshua Heschel's philosophy of the Sabbath: simulation, here-and-now emphasis, private reflection, emphasis on process, and positive feedback. The author concludes that both the Sabbath and family centered education oriented interventions should reinforce a deeper understanding and appreciation of one another.Joseph H. Golner, Ed. D., is in the private practice of clinical social work at 15 Elwell Road, Jamaica Plain, Massachusetts.     

Relationships between Sabbath Observance and Mental,Physical, and Spiritual Health in Clergy

Pastoral Psychology - Keeping the Sabbath, that is, setting a day apart for rest and spiritual rejuvenation, has been related to better mental health and less stress in cross-sectional studies....     

L'observance thérapeutique : déterminants et modèles théoriques

The aim of this paper is to examine a certain number of parameters which are classically implicated in the emergence of therapeutic observance behavior. This health behavior can be defined as the consequence of a process of a patient's conforming to medical instructions issued by the medical authority in the framework of treating his illness. However, the determinants of following these medical instructions are numerous and interdependent. Therefore, this paper will attempt to present the concept of observance by proposing certain definitions with a rather vague outline. We will then present three principal models specifically devoted to its study. A study of the determinants of observance versus non-observance will then be envisaged and will treat the characteristics peculiar to the sick, as well as the quality of the relation which is maintained between them and the medical staff–doctors. Far from being exhaustive in the presentation of the concept of observance, we will emphasize more the difficulty in truly understanding such behavior; a problematic which finds a new originality for psychology and the human sciences by its focus on the field of health and illness.     

Attending to the Sabbath: An Alternative Direction in Karl Barth's Theology of Prayer

Most accounts of Karl Barth's theology of prayer focus on the active dimensions of prayer, as prioritized in the formal sections on prayer in the Church Dogmatics. This leads to the suspicion that Barth has little time for the contemplative and reflective dimensions of prayer. This article will complement the existing approaches by broadening the scope of inquiry from the formal prayer‐sections into other, less obvious areas of the Dogmatics to uncover an alternative, contemplative, direction in Barth's theology of prayer. It will suggest, therefore, that attending to his rich but often‐neglected account of the Sabbath affords the opportunity to begin the work of reassessing Barth's relation to the contemplative tradition.     

The Woodlawn school mental health training program: A community-based university graduate course

The observance of traditional jurisdictional boundaries in the training of human service professionals has contributed heavily to the general failure of these professions to provide adequate and effective services. This article describes the rationale, design, and development of a community-based school mental health training program that seeks to establish constructive collaboration between those principals most influential in the mental health of young school children-educators, mental health professionals, parents, and the children themselves. A single curriculum for both professionals and parents and the diversity of professional disciplines involved are two of the unique aspects of this training program.     

The Gnostic heritage of Heavy Metal

The religious impulse in early Heavy Metal music is fundamentally Gnostic. An ancient religious tradition emphasising the rule of evil and the remoteness of salvation, Gnosticism was integrated into hard rock music in the late 1960s. Early Heavy Metal musicians encountered Gnosticism as it had been absorbed into popular fiction and film, including especially the works of Dennis Wheatley and J.R.R. Tolkien. Prominent in giving Gnosticism musical form was the band Black Sabbath, whose first three albums in 1970 and 1971 pioneered the patterns of musical practice that would become the conventions of the genre. Heavy Metal’s alternately heavy and giddy affect, created via a synthesis of musical practices and complementary verbal and visual representations, brought Gnostic beliefs into meaningful intersection with the everyday lives of young blue-collar males in Britain and the United States, as they confronted the post-industrial age in the context of a waning sixties counterculture.     

WHAT'S GOD GOT TO DO WITH IT? ATHEISM AND RELIGIOUS PRACTICE

It is commonly thought that theism entails full religious observance and that atheism entails either the abandonment of religious practice or, at least, its reform. Focusing on Judaism, I argue against both of these entailment claims. Both theistic departure from religious observance and atheistic adherence to religious practice are coherent. I outline the features of those religions that make them more conducive to atheistic observance. Finally, I consider various objections to full observance by atheists.     

Tradition versus tradition: Mizrahi pupils in National Religious schools in Israel, 1948–1990

Absorbing the immigrants from the Middle East and North Africa in Israel was one of the Israeli education system’s important tasks. This article deals with the way the National Religious schools treated these new immigrants and their descendants, known as Oriental Jews, Mizrahi Jews, or “Mizrahim.” The differences between Mizrahi Jews and Ashkenazi Jews (those of European ancestry) were related to differences in religious traditions, academic level, and religious observance. Educators imposed the Ashkenazi tradition on Mizrahi pupils. This created social tension and alienated Mizrahi pupils from the system. On the other side, Ashkenazi pupils who had difficulties with the heterogeneous educational environment left the public system and enrolled in more religious schools, which had a much smaller percentage of Mizrahi pupils. This segregation was even more common at the high school level. Ashkenazim attended yeshiva high schools, while Mizrahi pupils went to regular high schools. Small changes were evident by the 1990s. By that time, more Mizrahi pupils were attending the elite yeshivot, and the public system adopted a more multicultural attitude and included the Mizrahi tradition as well.     

Association of Religious Commitment and Tobacco Use Among Muslim Adolescents

The purpose of this study was to examine the relationship between religious observance and tobacco use among a sample of Jordanian youth. Using multistage, random sampling, a cross-sectional survey of middle and high school students was conducted. Of the 950 Muslim students in the study, 32 % were daily tobacco users and 72 % prayed regularly. Frequency of praying was negatively associated with tobacco smoking. Religious observance was found to be strongly associated with tobacco smoking among Jordanian youth. Our results indicate that religion can be a culturally important tool in health professionals’ efforts for tobacco control.     

A developmental perspective on religious orientation dimensions

L.B. Brown's model of religious faith posits two bipolar religious orientations (intrinsic-extrinsic and autonomy-observance) that represent a two-dimensional space in which a religious believer can be located. This paper proposes a developmental sequence within Brown's model. The psychometric tradition of religious orientations is combined with a developmental tradition. The developmental process is consistent with models by A. Maslow, L. Kohlberg, J. Fowler, and J. Loevinger. Religious faith typically springs from extrinsic motivations. Most religious adherents achieve the next level, observance, or identification with a religious community and its creeds. Some progress to intrinsic religiousness, and fewer attain religious autonomy.     

The Care of the Ultra-Orthodox Jewish Patient

The Ultra-Orthodox Jewish community embraces a system of values and a rigorous behavioral code that are deeply rooted in religious tradition and history. Here we describe some of the unique challenges that stem from the encounter between modern medical practice and the Ultra-Orthodox world. Through examples of clinical and ethical scenarios ranging from prenatal care to end-of-life decisions, we illustrate problems related to observance of age-old practices in a modern hospital setting, balancing acceptance of Divine will with standard risk assessment, reconciliation of patient autonomy with deference to rabbinic authority and fear of stigma associated with mental illness in a traditional society. We also offer a generalizable model where inquiry precedes pre-formulated judgment to help clinicians provide enhanced care for this population.     

United States and Canadian approaches to justice in health care: A comparative analysis of health care systems and values

The purpose of this study is to compare and contrast the basic ethical values underpinning national health care policies in the United States and Canada. We use the framework of ethical theory to name and elaborate ethical values and to facilitate moral reflection about health care reform. Section one describes historical and contemporary social contract theories and clarifies the ethical values associated with them. Sections two and three show that health care debates and health care systems in both countries reflect the values of this tradition; however, each nation interprets the tradition differently. In the U.S., standards of justice for health care are conceived as a voluntary agreement reached by self-interested parties. Canadians, by contrast, interpret the same justice tradition as placing greater emphasis on concern for others and for the community. The final section draws out the implications of these differences for future U.S. and Canadian health care reforms.     

Mediation and moderation of the relationship between intrinsic religiousness and mental health

The present study examined specific aspects of individuals' personal strivings as mediators, and religious tradition as a moderator, of the relationship between intrinsic religiousness and mental health. In a sample of 268 university students, the negative relationship between intrinsic religiousness and hostility was mediated by the degree of sanctification within individuals' strivings. The relationships between intrinsic religiousness and both anxiety and depression were moderated by religious tradition, with Catholics' intrinsic religiousness significantly associated with greater anxiety and depression but Protestants' intrinsic religiousness not significantly associated with either of these mental health variables. Implications of these results for future research on religiousness are discussed.     

Issues in the psychopharmacologic assessment and treatment of the orthodox Jewish patient

As with members of other cultural and religious groups, patients within the Orthodox Jewish community present with their own distinct clinical psychiatric issues related to their unique beliefs and practices. This article reviews the existing literature and anecdotal experience on the psychopharmacologic assessment and treatment of Orthodox Jewish patients. Specific aspects examined include this group's perceived intense stigma in receiving treatment, the priority this community places on cognitive functioning, and how the influence of Jewish laws on marriage and sexual practices impacts one's treatment decisions. The relevance of Jewish dietary laws, the Sabbath, and the community's interest in alternative treatments are also discussed. The limited ethno-psychopharmacology research related to Orthodox Jewish psychiatric patients is reviewed. We conclude that understanding issues such as these is critical if one is going to work within this cultural system in order to successfully address their mental health issues. However, the dearth of controlled research in this community needs to be addressed to provide more effective treatment.     

TEXTURED SPATIALITY AND THE ART OF INTERPRETATION

In the twentieth century one interpretative perspective is curiously and strikingly absent: spatiality of narrative. Philosophical thought saw fundamental ontology as founded on temporality with space as decoration. Johannine inquiry has tended to follow in philosophy's temporal footsteps. However, it is plausible to assume that New Testament writers were spatially oriented while modern interpreters have been ensconced in temporal consciousness. Furthermore, as anthropology has long recognized, conceptions of space and place are central to any culture's sense of self. The undue hermeneutic privileging of linearity and causality may have forced biblical texts into a temporal mode of reading that their original authors may not have intended. In understanding biblical worlds it is necessary to again explore spatiality. This essay will introduce textured spatiality as it applies to John 9. It will briefly review temporal thought and consciousness and explain how visual imagery is an essential component to the transmission and preservation of tradition. Textuality will also be used to tell the tale of the man born blind. Using the nature of Shabbat as a pivot, and a narrative juxtaposition of two contrasting Sabbath spaces, the paper will point to a possible Urcarnivalesque element in the chapter.