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• W772618453 abstract "UNTIL RECENTLY IN human experience, religion and medical occupied distinct and separate spheres. Religion dealt with problems of the inner life, including spiritual and emotional trouble, while medical managed the outer life of the body. Lately, however, and by contrast, the relationship between religion and medical has fluctuated, creating a dizzying problem of identities. Alternative medicine, to take one example, borrows from both religion and medicine, making it a confusing hybrid. At other times, religion and medical swap roles altogether - as when religion stands guard over stem cells, for instance, or when medical uses drugs like Prozac and Zoloft to rescue people suffering from everyday sadness. Another new phenomenon only adds to the confusion: Based on evidence that religious belief is good for one's health, some medical doctors are trying to siphon off spirituality from religion itself, or at least to make religion a junior partner in their enterprises. Thus, in varying ways, have religion and medical gone from being strangers to competitors and, most recently, even helpmates. This newest connection between medicine and religion takes two general forms. In the first, doctors emphasize the health benefit that comes from active involvement in organized religion. A well-known study published in the Journal of Chronic Diseases describes an association between weekly church attendance and lower rates of coronary artery disease, emphysema, and cirrhosis. Further research has linked religious commitment to lower blood pressure, reduced levels of pain among cancer patients, improved post-operative functioning in heart transplant patients, and even reduced mortality in general. Mindful of such evidence, some doctors active in this branch of the pro-religion movement have come to embrace religion in full, as it is historically understood. Other doctors, however, have sought to amputate that same phenomenon. They believe that spirituality is the active, beneficial ingredient in religion -- that the rest is fluff. In the forms of biofeedback, transcendental meditation, and mind-body medicine, these doctors foster spirituality outside of religion's institutional and moral framework. They admit that physical health can never be totally divorced from moral behavior (for example, monogamy decreases the chance of AIDS as well as a host of other infections), but they do believe that spirituality is a natural phenomenon in itself, the rigors of orthodoxy quite aside. Even atheists, they insist, can fight disease through greater spiritual awareness. An emerging science of the supports this claim. Meditation, for example, has been shown to cause a relaxation response that leads to reduced muscle tension and a change in the body's neuroendocrine system. Brain scanning reveals a characteristic change among those who meditate, especially in the area of the temporal lobe. The new of the spirit ignores the impact of religious commitment on health, concentrating instead on the physical manifestations of spiritual awareness. Still, it shares with the epidemiology of church attendance a common purpose: harnessing religion for health purposes. Medicine's effort to separate spirituality from the main body of religion, or to forge an alliance with religion in general, finds support across the ideological spectrum. Atheists hope that research into the physical underpinnings of religious belief will prove that God is just a phantom of the mind. Yet equally supportive of exploring that same connection is the John Templeton Foundation -- a conservative, pro-religion organization that actively funds research into the medical benefits of spirituality. By publicizing these medical benefits, the Templeton Foundation believes it is helping to promote religion. Organized religion, for its part, is ambivalent about the new alliance. …" @default.
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• W772618453 date "2002-04-01" @default.
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• W772618453 title "The Wellness Gospel and the Future of Faith" @default.
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