> Certainly it would NOT be useful to direct people to become religious > (or non-religious) based on findings that the groups differed on some > dependent measure. You certainly wouldn't want to suggest, for example, > that we tell people to stop being religious if the data show that > "religiostity" is negatively correlated with coping, or racism, or any
> other variable. I would not use psychotherapy to convert anyone or direct anyone towards or away from a religious worldview. That is not the purpose of psychotherapy. If, however, I had a client who had a strong religious faith I would certainly address religious or spiritual issues as they became relevant to therapy. If a client demonstrated a strong deferring religious coping style, I would certainly work with him or her to explore that coping style and would encourage him or her to explore alternatives religious coping styles, particularly collaborative coping styles. The existing research, although not yet showing causal relationships, is nonetheless relatively conclusive in demonstrating associations between collaborative religious coping styles and positive adjustment to life stressors. One of the problems is that many psychologists are neither trained nor comfortable in dealing with religious issues in therapy. This is supported by survey research investigating training issues (cf Schulte et al, 2002). As a result, many psychologists ignore religious or spiritual issues that may be very important to their clients. The point of addressing religious issues in therapy is not to evangelize or promote my own religious beliefs, but rather to help clients explore their own religious or spiritual worldviews and practices as they are related to their goals for treatment. I've had many atheistic, agnostic, or non-religious clients and the issue of religion or spirituality was never addressed. But I've also had a number of religious client (primarily evangelical Christians) for whom their faith was a central organizing framework through which they conducted their life. > So I'll ask again - What do you see as the practical outcome of such > research? Some specific examples would be greatly appreciated. 1. It is important for clinical psychologists to understand the connection between religiosity and mental health as this can help deepen their understanding of their religious clients. If understanding the research on religiosity helps me to understand my clients, then I believe it has inherent usefulness. For instance, some research suggests that extrinsic religious orientations (religion as means) are negatively associated with various indices of mental health. Intrinsic religious orientations (religion as end) are positively, albeit not uniformly, associated with various measures of mental health. These results are complex, however, and not easy to draw quick and simple conclusions. But the psychology of religion literature is gradually begin to explore some of these associations. See Gartner et al (1991) for a more detailed discussion of some of these issues. 2. Propst et al (1992) compared the effectiveness of two types of cognitive-behavioral psychotherapy in the treatment of depressed clients. One version was a standard treatment protocol (secular CBT). The other version included religious content based on counseling practices used by Protestant and Catholic clergy (religious CBT). Religious CBT gave Christian rationales for restructuring thought processes, used religious arguments to counter irrational thoughts, and used religious imagery as part of the behavioral component. Forty religious patients were randomly assigned to either the secular CBT, religious CBT, a pastoral counseling group, or a control group that received no treatment. Results showed that religious CBT and pastoral counseling groups responded much quicker (in terms of reduced depressive symptomatology) than did either secular CBT or control groups. I think this is a very interesting finding that deserves our attention and further investigation. I hope the practical use of this kind of research is apparent to you. If we can help our religious clients reduce their depression faster by using religious-oriented CBT, then I think it makes sense to do so. 3. Azhart et al (1994) evaluated the effectiveness of religious interventions in the treatment of Muslim patients with anxiety disorder. Sixty-two patients were randomly assigned to treatment or control groups. Both groups received medication and supportive psychotherapy for anxiety. In addition, however, one group received a religious intervention that involved prayer and having patients read verses from the Koran. After three months, the religious intervention group score significantly lower on anxiety tests than did the group without religious treatment. 4. Larson et al (1989) investigated the effect of religion on blood pressure of 407 men who participated in the Evans County, Georgia, Cardiovascular Study. They found that men who either attended church frequently (once per week or more) or reported that religion was very important to them had lower systolic and diastolic blood pressures than men who were not religiously involved. These differences in blood pressure were clinical amd statistically significant and could mean the difference bwetween a person needing treatment or not. I'm aware of at least ten other studies investigating religion and blood pressure. The majority of these studies found that increased religious activity was consistently associated with lower blood pressure. Most of these studies also took into accout other factors that might affect blood pressure (weight, age, sex, etc.) and still found lower blood pressure among the more religious. 5. Oxman et al (1995) followed 232 patients for six months after open-heart surgery, examining psychological, social, and health factors that predicted mortality. Subjects who did not derive strength and comfort from religion were over three times as likely (odds ration 3.25) to die as those who receive comfort from religion. Similarly, those who did not participate in social groups were over four times as likely to die (odds ration 4.26) as those who did. Even after controlling for a number of health factors (previous cardiac surgery, physical functioning, age, etc.), patients who neither participated in social groups nor derived comfort from religion were 12 times more likely to die than those who were religiously and socially active. 6. Byrd (1988) randomly assigned 393 patients hospitalized on the coronary care unit of a large metropolitan hospital into one of two groups. One group of 192 patients received intercessory prayer by Christian prayer groups outside the hospital. The other group of 201 patients were not prayer for by the prayer groups. The prayer groups did not know the persons for whom they were praying and neither the physicians nor the patients knew that they were being prayed for. The patients that were prayed for experienced significantly better medical outcomes than patients without prayer, including less ventilator assistance and fewer medications. 7. Kabat-Zinn (don't have the reference handy) has conducted some very interesting research on the use of mindfulness meditation and visual imagery as components in the treatment of psoriasis and excema. His approach is based upon eastern philosophies and religious systems. The results of his randomized clinical trials indicate that the incorporation of these behavioral treatments into standard dermatological treatments greatly increased the rate of healing of lesions and reduced the accompanying psychological sequelea. His research was conducted with a general sample, but there would be practical use in further investigating the use of religiously-based meditative approaches to treat these dermatological disorders among religious populations. This is particularly important as disorders such as psiorasis and excema are believed to be partially caused, exacerbated, and maintained by stress. If we can show that religiously-based interventions work to reduce the dermatological lesions either directly (influence on immune system) or indirectly (by reducing stress), then it would be of great practical utility to include such interventions into treatment protocols. The results of these and other studies, both experimental and correlational, show that religiousity can affect physical health directly by two major mechanisms and indirectly by two other mechanisms. And none of these mechanisms are based upon "supernatural" effects but rather can be explained by known naturalistic and physiological pathways. The two direct mechanisms are (a) earlier diagnosis and better treatment of physical diseases, and (b) reduction in behaviors that negatively affect health (reduced drinking, smoking, unsafe sexual practices, etc.). The two indirect mechanisms are (a) enhancement of social support, and (b) reduction of distress, depression, anxiety, and other emotional disorders. What is the practical usefulness of all of this? I would hope that it would be apparent. But if it's not, let me try to make it clear. If we can understand the complex associations between religiosity and mental and physical health, then we can better understand our religious patients and we can design more efficacious treatment interventions. To me, that is useful. > Thanks, It was my pleasure. Hope it was helpful to you. Rod Hetzel ______________________________________________ Roderick D. Hetzel, Ph.D. Assistant Professor of Psychology LeTourneau University President-Elect, Division 51 American Psychological Association Department of Psychology LeTourneau University Post Office Box 7001 2100 South Mobberly Avenue Longview, Texas 75607-7001 Office: Heath-Hardwick Hall 115 Phone: 903-233-3312 Fax: 903-233-3246 Email: [EMAIL PROTECTED] Homepage: http://www.letu.edu/people/rodhetzel --- Incoming mail is certified Virus Free. Checked by AVG anti-virus system (http://www.grisoft.com). Version: 6.0.325 / Virus Database: 182 - Release Date: 2/19/2002 --- Outgoing mail is certified Virus Free. Checked by AVG anti-virus system (http://www.grisoft.com). Version: 6.0.325 / Virus Database: 182 - Release Date: 2/19/2002 --- You are currently subscribed to tips as: [EMAIL PROTECTED] To unsubscribe send a blank email to [EMAIL PROTECTED]
