In God and CAM We Trust. Religious Faith and Use of Complementary and Alternative Medicine (CAM) in a Nationwide Cohort of Women Treated for Early Breast Cancer

Turning to faith in God or a higher spiritual power is a common way of coping with life-threatening disease such as cancer. Little, however, is known about religious faith among cancer patients in secular societies. The present study aimed at exploring the prevalence of religious faith among Danish breast cancer patients and at identifying whether socio-demographic, pre-cancer health status, clinical, and health behavior characteristics, including their use of complementary and alternative medicine (CAM), were associated with their degree of faith. Information on faith in God or a higher spiritual power and use of CAM was provided by a nationwide sample of 3,128 recurrence-free Danish women who had received surgery for early-stage breast cancer 15–16 months earlier. Socio-demographic, clinical, and health status variables were obtained from national longitudinal registries, and health behaviors had been assessed at 3–4 months post-surgery. Of the women, 47.3% reported a high degree of faith (unambiguous believers), 35.9% some degree of faith (ambiguous believers), while the remaining 16.8% were non-believers. Unambiguous believers were more likely than ambiguous believers to experience their faith as having a positive impact on their disease and their disease-related quality-of-life. When compared to non-believers, unambiguous believers were also older, had poorer physical function, and were more frequent users of CAM, and more inclined to believe that their use of CAM would have a beneficial influence on their cancer. Disease- and treatment-related variables were unrelated to faith. While overall religious faith appears equally prevalent among Danish and US breast cancer patients, the majority of Danish breast cancer patients experienced ambiguous faith, whereas the majority of US patients have been found to express unambiguous faith. Our results suggest that future studies may benefit from exploring the role of faith for health behaviors, adherence to conventional treatment, and impact upon quality of life.     

Religion and Alcohol Use Among African-American and Hispanic Inner-City Emergency Care Patients

This study examines the impact of religious factors on alcohol consumption prior to seeking emergency care and on alcohol abuse in a random sample of inner-city Hispanic and African-American emergency care patients. A random sample of patients 18 years and older was drawn from a large inner-city hospital. Respondents who reported having consumed alcohol six hours prior to emergency admission were compared with other patients on a variety of demographic and religious indicators. Logistic regression models predicting consumption prior to admission and abstinence were estimated, along with Heckman's selection models of alcohol abuse. Religious participation has a significant negative impact on the odds of having alcohol six hours prior to seeking emergency care, and increases the odds of abstaining from alcohol. Religious coping styles, personal religiosity, and spirituality have no impact on indicators of alcohol consumption or abuse.     

Regional Patterns of Religious Affiliation and Availability of Complementary and Alternative Medicine

Complementary and alternative medicines (CAMs) retain an enduring popularity in spite of the fact that there is poor evidence of their efficacy. Public attraction toward CAM may be based, in part, on a public appetite for mysticism; in many countries, increases in interest in CAM may in turn result from decreasing social acceptance of participation in formal religions. The present study examined patterns of CAM availability and self-declared religious affiliation across 30 geographical regions in Ireland. After controlling for differences in population, the data show a statistically significant inverse correlation between CAM availability and religious affiliation. Implications are discussed. Brian M. Hughes is Lecturer in Psychology at the National University of Ireland, Galway, Ireland     

The Use of Religion Among HIV-Infected African American Women

A study of the associations among physical and mental health and differential patterns of religiosity among African American women was conducted with a sample of 253 participants: 104 HIV-infected, 46 chronically ill (not HIV-infected), and 103 healthy subjects. Participants' uses of private (i.e., prayer) and public (i.e., church attendance) forms of religiosity were assessed using data from semi-structured interviews. The relationship between religiosity and mental health exhibited an incongruous pattern, differing across health condition and forms of religious behavior. The practice of public religiosity was found to be inversely associated with engagement in high-risk health behaviors among HIV-infected and healthy women but not among the chronically ill. Although private religiosity was unrelated to participants' perceptions of physical health, public religiosity was positively associated with physical health among HIV-infected women and inversely associated with their CD4 count. Finally, having a sense of control over one's health was positively related to religiosity. Results from this study support the important role religion plays for persons faced with chronic terminal diseases, as in the case of HIV/AIDS.     

美国补充与替代医疗体系的变迁及公众影响力

基于美国对补充与替代医学 (Complementary and Alternative Medicine, CAM) 的政策性文件, 结合美国亚马逊公司旗下产品"亚马逊 (美国) "的CAM图书的种类分布和销量情况, 以及美国公民使用CAM疗法的调查数据, 梳理了美国CAM体系变迁及公众影响力。美国政府对CAM的政策及体系界定经历了数次变迁。中医等传统医学及部分疗法在CAM体系内的归类发生过变化。部分CAM疗法被吸纳入美国医疗卫生保健体系。CAM在美国公众中有着巨大影响力。中医在美国的公众影响力主要在于针灸疗法, 且影响力在CAM疗法中并不突出。     

Social Comparisons and Adjustment Among Cardiac Patients1

The research examined social comparisons, affiliative choices, and their relation to adjustment among patients in a cardiac rehabilitation program. Consistent with Taylor and Lobel (1989), evaluative and affiliative processes diverged, with patients making downward evaluations (Wills, 1981) but choosing to affiliate with those who were better off than themselves. Consistent with predictions, downward evaluation was associated with better psychological adjustment, supporting the idea that these comparisons meet self-enhancement needs; upward affiliations were associated with hopefulness and inspiration, as well as with the perception that such comparisons provide information that is useful for improving one's own condition. The implications of evaluative comparison and affiliative activities for coping is discussed.     

The Experience of Religion and Spirituality Among College Students Who Use Illicit Substances

Nine collegiate illicit substance users participated in a phenomenological study of their perceptions of religion, spirituality, and substance use. We identified three themes from the interviews: (a) development of substance-using behaviors, (b) journey with religion and spirituality, and (c) intersectionality of substance use and religious and spiritual journeys. The participants voiced a complex bidirectional relationship among use behaviors, religion, and spirituality that could be facilitative, adverse, or divergent. We provide implications and suggestions for future research.     

Religion,Alcohol Use and Risk Drinking Among Canadian Adults Living in Ontario

This research examines (1) the association between risk drinking and religious affiliation and (2) differences between religions for risk drinking among adults living in Ontario, Canada, for Christians, Buddhists, Sikhs, Muslims, Hindus, Jews, other religious groups and the non-religious. Data are based on telephone interviews with 16,596 respondents and are derived from multiple cycles (2005–2011) of the Centre for Addiction and Mental Health’s (CAMH) Monitor survey, an ongoing cross-sectional survey of adults in Ontario, Canada, aged 18 years and older. Data were analysed using bivariate cross-tabulations, Mann–Whitney U nonparametric test and logistic regression. Alcohol use and risk drinking occur among members of all religious groups; however, the rate of drinking ranges widely. Risk drinking is significantly associated with religion. When compared to the No religion/Atheist group, several religious groups (Baptist, Christian, Hindu, Jehovah’s Witness, Jewish, Muslim/Islam, Non-denominational, Pentecostal, Sikh and Other religion) in our sample have significantly lower odds of risk drinking. Risk drinkers also attended significantly fewer services among several religions. Results suggest that there are differences in the risk drinking rates among Canadian adults, living in Ontario, by religion. It appears that religious traditions of prohibition and abstention do hold sway among Canadian adults for some religious groups.     

也谈医学与宗教

医学与宗教客观存在广泛联系、相互影响并彼此渗透.在各种慢性病、老年病成为现代医学技术棘手“苛疾”的今天,医学专业技术人员在充分利用技术优势的同时,应走出专业主义壁垒,关注宗教有关精神、心理调节等有助健康的人文理念,引导宗教及其相关医学成为现代公共医疗体系的有效补充.     

Religion, Spirituality, and Health Service Use by Older Hospitalized Patients

Background: Religious and spiritual beliefs and practices are common among medical inpatients, and may impact length of hospital stay (LOS) and other health services (HSU) during hospitalization. Methods: 812 consecutively admitted patients age 50 or over to Duke University Medical Center were assessed. Measures of religiousness and spirituality included religious TV/radio (RTV), self-rated religiousness (SRR), observer-rated spirituality (ORS), and daily spiritual experiences (DSE). The primary outcome was LOS. Results: RTV and SRR predicted longer LOS, whereas ORS and DSE predicted shorter LOS (p 0.05). Effects of RTV onLOS were stronger among women, but explained by worse health status. The effects of DSE on LOS were stronger among non-whites. Among those reporting high DSE, diagnostic tests and total procedures also tended to be less common. Conclusions: Religious activities, attitudes, and spiritual experiences are weak predictors of LOS and HSU during hospitalization. Whether the prediction is positive or negative depends on the religious or spiritual characteristic.     

Religion and Happiness Among Israeli Jews: Findings from the ISSP Religion III Survey

This study investigates religious predictors of happiness in a population-based sample of Israeli Jewish adults (N = 991). Using data collected in 2009–2010 as a part of the International Social Survey Programme’s Religion III Survey, analyses were conducted on a fully recursive structural model of the effects of synagogue attendance and several religious mediators on a single-item measure of happiness. Bivariately, every religious measure (synagogue attendance, prayer frequency, certainty of God beliefs, a four-item Supernatural Beliefs Scale, and subjective religiosity) is positively and significantly associated with happiness. In the structural model, 11 of 15 hypothesized paths are significant. Of these, only subjective religiosity exhibits a significant direct effect on happiness (β = 0.15, p < .01). The other four religious indicators, however, all exert indirect effects on happiness through subjective religiosity and combinations of each other. Total effects on happiness of both synagogue attendance (β = 0.10, p < .01) and the Supernatural Beliefs Scale (β = 0.12, p < .05) are statistically significant. Analyses adjust for effects of age and other sociodemographic covariates. Results build on a growing body of population-based findings supporting a salutary impact of Jewish religious observance on subjective well-being in Israel and the diaspora.     

Spiritual and Religious Healing Practices: Some Reflections from Saudi National Center for Complementary and Alternative Medicine,Riyadh

Traditional practices constituting spiritual and religious (S/R) healing are an important component of the holistic healthcare model and are used in health, well-being, and treating a variety of diseases around the world. The main focus of this review is to summarize the Complementary and Alternative Medicine (CAM) studies that especially target S/R healing practices in Saudi Arabia (SA) and discuss the results in light of relevant international literature. From year 2013–2017, electronic searches of PubMed, OvidSP, Google Scholar, and two publishing housing Web sites (Sciencedomain.com and Dove Medical Press.com) were made using key words and Boolean operators and retrieved thousands of published papers from peer-reviewed journals. Two independent reviewers decided to include a total of 108 articles: 48 from SA and 60 from other international literature. The sociodemographic variables of the participants varied in local studies and were comparable with international data. The frequency and types of religious and spiritual practices reported in local and international zones varied in accordance with religious belief, gender, age, education, and prevalent chronic diseases. Most of professionals and practitioners showed fairly good knowledge and positive attitude toward spiritual and religious practices used in diverse clinical and non-clinical situations across the world. Furthermore, it was observed that in the international scenario, S/R researches using specific religious screening tools have been conducted on different aspects of clinical application including self-care, social cohesion, negative impact, and child development, whereas regional studies targeting varied participants mainly focused on the epidemiological trends of S/R therapies in Saudi Arabia. CAM practitioners and public tend to show great interest in prescribed and self-use of religious and spiritual therapies across the world because of multiple dynamic forces, including positive effects on health, sense of well-being and disease control, cost-effectiveness, easy access to services, and improvement in quality of life. Further studies are needed to assess the effectiveness of different types of religious and spiritual therapies and practices used in specific diseases, their role in promotion of health and well-being, and prevention of diseases nationwide and across the world. Besides integration of S/R into mainstream treatment modalities, medical education curriculum, continuous medical education, and training programs are needed for bridging the knowledge, attitude, and practice gaps concerning CAM in targeted population groups such as medical professionals, CAM practitioners, medical students, public and traditional healers, not only in SA but also around the world.

     

Predicting the Use of Complementary Medicine: A Test of the Theories of Reasoned Action and Planned Behavior1

The present study employed the theory of reasoned action (TRA) and its extension, the theory of planned behavior (TPB), to investigate the factors underlying intentions and actual use of homeopathy over a 1‐month period. The study was prospective in design; 349 respondents completed a TPB questionnaire during the first phase of data collection, and 139 respondents were contacted (by telephone) in Phase 2 to provide information regarding their use of homeopathy. The findings provided support for the TPB as a predictor of intentions and use of homeopathy, and demonstrated that the model significantly enhanced the predictive utility of the TRA. Attitudes, subjective norms, and perceived control emerged as significant predictors of intention (R²= .49), while intention predicted behavior (R²= .56). In addition, past behavior significantly contributed to the prediction of intention and behavior.     

Depressive Symptoms and Health Among Cardiovascular Disease Patients in Cardiac Rehabilitation Programs1

This study examined relations between depressive symptoms and health outcomes among 79 patients participating in cardiac rehabilitation. Results showed cross‐sectional negative associations between depressive symptoms and cardiac symptom appraisals at the beginning (Time 1) and end (Time 2) of rehabilitation. No longitudinal effects of depressive symptoms on cardiovascular functioning were found. Results also showed that improvements in depressive symptoms from Time 1 to Time 2 were related to improvements in cardiac symptom appraisals from Time 1 to Time 2. These results support the deleterious effects of depression on cardiovascular functioning. Findings such as these may help to understand the processes by which proximal health outcomes are affected by cardiac rehabilitation, thereby elucidating mechanisms linking depression to long‐term cardiovascular health.     

Inclusion of Alternative and Complementary Therapies in CACREP Training Programs

Abstract

Given a heightened focus within the mental health profession on creative, complementary, and alternative practices, the authors surveyed CACREP programs with respect to their inclusion of such approaches in counselor training. For the purpose of this study, these approaches were designated as complementary and alternative methods (CAM) and defined as those therapeutic practices that fall outside of the established traditional realm of medical, psychiatric, and psychological practice (hypnotherapy, breath work, meditation, Qigong, Reiki, Thought Field Therapy, etc.). Sixty-two programs responded. Over half (54%) stated that they currently include these approaches in course offerings. This article includes a discussion of creativity, expressive arts, and energy psychology as they relate to complementary and alternative therapies in mental health and medicine.