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Spirituality and Faith Communities


As humans suffered ills and sought healing throughout history, two healing traditions—religion and medicine—have joined hands in caring for them. Often those hands belonged to the same person—the spiritual leader was also the healer. Maimonides was a twelfth-century rabbi and a renowned physician. Hospitals, which were first established in monasteries and then spread by missionaries, often carry the names of saints or faith communities.

As medical science matured, healing and religion diverged. Rather than asking God to spare their children from smallpox, people were able to vaccinate them. Rather than seeking a spiritual healer when burning with bacterial fever, they were able to use antibiotics. Recently, however, religion and healing are converging once again:

  • Of America's 135 medical schools, 101 offered spirituality and health courses in 2005, up from 5 in 1992 (Koenig, 2002; Puchalski, 2005).
  • Since 1995, Harvard Medical School has annually attracted 1000 to 2000 health professionals to its Spirituality and Healing in Medicine conferences.
  • Duke University has established a Center for Spirituality, Theology, and Health.
  • A Yankelovich survey (1997) found 94 percent of U.S. HMO professionals and 99 percent of family physicians agreeing that "personal prayer, meditation, or other spiritual and religious practices" can enhance medical treatment.
  • Booksellers are featuring such titles as The Healing Power of Faith (Simon & Schuster, 1999), Religion and Health (Oxford University Press, 2000), and Faith, Medicine, and Science (Haworth, 2005).

Is there fire underneath all this smoke? More than a thousand studies have sought to correlate the faith factor with health and healing. For example, Jeremy Kark and his colleagues (1996) compared the death rates for 3900 Israelis either in one of 11 religiously orthodox or in one of 11 matched, nonreligious collective settlements (kibbutz communities). The researchers reported that over a 16-year period, "belonging to a religious collective was associated with a strong protective effect" not explained by age or economic differences. In every age group, religious community members were about half as likely to have died as were their nonreligious counterparts. This is roughly comparable to the gender difference in mortality.

In response to such findings, Richard Sloan and his skeptical colleagues (1999, 2000, 2002, 2005) remind us that mere correlations can leave many factors uncontrolled. Consider one obvious possibility: Women are more religiously active than men, and women outlive men. So perhaps religious involvement is merely an expression of the gender effect on longevity.

However, several new studies find the religiosity-longevity correlation among men alone, and even more strongly among women (McCullough & others, 2000, 2005). One study that followed 5286 Californians over 28 years found that, after controlling for age, gender, ethnicity, and education, frequent religious attenders were 36 percent less likely to have died in any year (FIGURE 1).

 

FIGURE 1  Predictors of mortality: not smoking, frequent exercise, and regular religious attendance.
Epidemiologist William Strawbridge and his co-workers (1997, 1999: Oman & others, 2002) followed 5286 Alameda, California, adults over 28 years. After adjusting for age and education, the researchers found that not smoking, regular exercise, and religious attendance all predicted a lowered risk of death in any given year. Women attending weekly religious services, for example, were only 54 percent as likely to die in a typical study year as were nonattenders.

A U.S. National Health Interview Survey (Hummer & others, 1999) followed 21,204 people over 8 years. After controlling for age, sex, race, and region, researchers found that nonattenders were 1.87 times more likely to have died than were those attending more than weekly. This translated into a life expectancy at age 10 of 83 years for frequent attenders and 75 years for infrequent attenders (FIGURE 2).

FIGURE 2  Religious attendance and life expectancy.
In a national health survey financed by the U.S. Centers for Disease Control and Prevention, religiously active people had longer life expectancies. (Data from Hummer & others, 1999.)

These correlational findings do not indicate that nonattenders who start attending services and change nothing else will live 8 years longer. But they do indicate that as a predictor of health and longevity, religious involvement rivals nonsmoking and exercise effects. Such findings demand explanation. Can you imagine what intervening variables might account for the correlation?

First, religiously active people have healthier life-styles; for example, they smoke and drink less (Lyons, 2002; Strawbridge & others, 2001). Health-oriented, vegetarian Seventh Day Adventists have a longer-than-usual life expectancy (Berkel & de Waard, 1983). Religiously orthodox Israelis eat less fat than do their nonreligious compatriots. But such differences are not great enough to explain the dramatically reduced mortality in the religious kibbutzim, argued the Israeli researchers. In the recent American studies, too, about 75 percent of the longevity difference remains after controlling for unhealthy behaviors such as inactivity and smoking (Musick & others, 1999).

Social support is another variable that helps explain the faith factor (George & others, 2002). For Judaism, Christianity, and Islam, faith is not solo spirituality but a communal experience that helps satisfy the need to belong. The more than 350,000 faith communities in North America and the millions more elsewhere provide support networks for their active participants—people who are there for one another when misfortune strikes. Moreover, religion encourages another predictor of health and longevity—marriage. In the religious kibbutzim, for example, divorce has been almost nonexistent.

But even after controlling for gender, unhealthy behaviors, social ties, and preexisting health problems, the mortality studies find much of the mortality reduction remaining (George & others, 2000; Powell & others, 2003). Researchers therefore speculate that a third set of intervening variables is the stress protection and enhanced well-being associated with a coherent worldview, a sense of hope for the long-term future, feelings of ultimate acceptance, and the relaxed meditation of prayer or Sabbath observance (FIGURE 3). These variables might also help to explain other recent findings among the religiously active, such as healthier immune functioning and fewer hospital admissions and, for AIDS patients, fewer stress hormones and longer survival (Ironson & others, 2002; Koenig & Larson, 1998; Lutgendorf & others, 2004).

  

FIGURE 3   Possible explanations for the correlation between religious involvement and health/longevity.

Although the religion-health correlation is yet to be fully explained, Harold Pincus (1997), deputy medical director of the American Psychiatric Association, believes these findings "have made clear that anyone involved in providing health care services...cannot ignore...the important connections between spirituality, religion, and health."


Excerpted from CHAPTER 14: Stress and Health, Psychology, 8th edition, by David G. Myers, copyright 2007 by Worth Publishers, New York


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