How Faith Heals: A Theoretical Model

Prayer and Mental Well-Being in the United States: An Overview of Original and Comprehensive Prayer Data

The Baylor Religion Survey (Wave 6; 2021) contains the most comprehensive set of prayer questions of any national survey of the USA; it also contains multiple indicators of mental health and well-being, specifically measures of happiness, depression, anxiety, sense of control, mattering, and dignity. This paper provides a complete overview of how various dimensions of prayer correlate with these different aspects of well-being. While many of these relationships will require more intensive investigation, our synopsis provides confirmation of past expectations using new data. Overall, we find that prayer is related to mental well-being in both positive and negative ways. Specifically, we find that praying with others and positive emotions felt during prayer are correlated with greater overall mental health and more positive self-concepts. However, we also find that petitionary prayer topics, belief that God is impersonal, and negative emotions felt during prayer coincide with higher levels of depression, anxiety, and a lack of control. Generally, these conclusions hold after controlling for basic demographics, religious tradition, and church attendance, which confirms that mental well-being is related to the practice of prayer in both beneficial and detrimental ways.

Chronic illness as cultural disruption: The impact of chronic illness on religious and cultural practice

The relationship between religion and health tends to be framed positively. Religion has been found to act as a coping mechanism and source of support in times of ill health. In this paper, we focus on the disruptive effect of chronic illness on religious practice and cultural engagement. Drawing on interviews with ethnic minority adults with end-stage kidney disease, who also identify as religious, we introduce the concept 'cultural disruption'. While religious practice and belief was found to provide strength and comfort we also found that chronic illness had a disruptive impact on religious and cultural practice that participants attempted to manage. To highlight the potential disruptive effect of chronic illness on religious faith and cultural engagement we identify three elements of cultural disruption-disruption to religious practice, disruption to sense of self and identity and disruption to wellbeing. We conclude by suggesting that understanding and accounting for the potential of cultural disruption when diagnosing, treating and supporting people with chronic illness offers an alternative entry point to the life-worlds of patients who identify as religious and the things that are important to them.

Faith healing based on narratives of healing experiences: A psycho-spiritual interpretation

This study investigated 216 individual transcripts of faith healing experiences drawn from the healing ministries of 2 Catholic priests in the Philippines. The accounts of these healing narratives were generously provided to the researcher in hard copies for analysis by the 2 Catholic priests. The narratives were individual stories of healing experiences and written voluntarily by the healees themselves. Five themes were extracted from the narratives, namely, sensation of warmth, feeling of lightness, electrifying sensation, feeling of heaviness, and a weeping episode. Further, the study was able to unfold four themes on spiritual coping, namely, empowering faith, letting God be in control, acceptance leading to renewal, and connectedness with God. Faith healing experience begins with multisensory-physiological changes (e.g., sensation of warmth, electrifying sensation, feeling of heaviness) leading to affective/emotional, changes (e.g., weeping moment and feeling of lightness) that occur simultaneously, or in succession as antecedent conditions that awaken or activate inner adaptive spiritual coping responses with illness such as empowering faith, God being in control, acceptance leading to renewal, and connectedness with God.

Impact of spiritual values on tourists' psychological wellbeing: evidence from China's Buddhist mountains

Spiritual values can be a source of meaning for people, and can also determine their feelings, behavior, and mental health. In China's Buddhist mountains, we collected a total of 400 valid questionnaires from Mount Putuo and Mount Jiuhua, and identified spiritual values as transcendence, general connectedness, inner balance, positive life direction, and special religious feelings. We also explored the impact of these spiritual values on tourists' psychological wellbeing according to the PERMA model (positive emotion, engagement, relationships, meaning, and achievement). The results revealed that the more easily attained spiritual values (general connectedness, positive life direction, and special religious feelings) had a greater influence on psychological wellbeing than the less easily-attained spiritual values (transcendence and inner balance). Positive emotion and meaning, as components of psychological wellbeing, were strongly influenced by the four spiritual values, whereas engagement, accomplishment, and relationships were influenced by fewer spiritual values. The research contributes to the existing knowledge on spiritual values by analyzing their dimensions and relationships with tourists' wellbeing from different levels, and also provides empirical suggestions for the sustainable development of religious tourism destinations.

The Relationship Among Spirituality, Fear, and Mental Health on COVID-19 Among Adults: An Exploratory Research

The novel coronavirus disease (COVID-19) is impactful on all aspects of individuals' lives, particularly mental health due to the fear and spirituality associated with the pandemic. Thus, purpose of this study was to identify the relationship among fear, spirituality, and mental health on COVID-19 among adults in Malaysia. This study also examines spirituality as a mediator in relationship between fear and mental health. The study involved around 280 adults in Malaysia. This research is a quantitative study. Data analysis method (SEM-PLS) has been used for data analysis. Based on descriptive analysis, mental health questionnaire indicated that 60.0% of them are at a poor level of mental health whereas 57.5% of respondents showed a moderate level of COVID-19 fear, and 60.4% of respondents owned moderate level of spiritual well-being. The results also demonstrated that respondents that have a high level of fear would have a high level of mental health; interestingly, those with a high level of spirituality will have a lower level of mental health. Findings indicated that spirituality significantly mediated the relationship between fear and mental health. This research will help to demonstrate how important spirituality values to control mental health to be more positive among adults in Malaysia. The main contributions of this study are to help come out with new intervention method for those who are mentally ill and need help.

Religion in the US during the time of a Pandemic: A Medical Perspective

Approximately 80% of Americans identify as religious. As physicians caring for patients with COVID-19, we have seen both positive and negative effects of religious activity during the pandemic. Religious worship generally supports close social interaction, which provides many benefits, especially in mental health, but it can also contradict infection control measures. These forces do not necessarily have to be in opposition to each other. Herein, we present three case vignettes of religious patients who were infected with and recovered from COVID-19. We review the potential benefits and risks of religious activity in the current pandemic, as supported by the medical literature. Finally, we offer some thoughts on how to engage with patients so that the benefits of both religious activity and public health measures are optimized.

A Cross-Sectional Survey of Pakistani Muslims Coping with Health Anxiety through Religiosity during the COVID-19 Pandemic

Investigating the role of religiosity in coping with health anxiety during the outbreak of COVID-19 assumes significance given the continued onslaught of the pandemic and the importance of religion in many societies of the world. The aim of this study is to test the relationship between religious coping and health anxiety in Pakistani Muslims. The online survey method was used to collect data from 408 respondents. Structural equational modeling was performed, with results indicating that people who are suffering with health anxiety opt for religious coping (β = .54, R² = .29, p < .001). We conclude that it is important to consider the role of religion and spirituality during pandemic-induced anxiety. There are implications for counselors, physicians and researchers to integrate religious coping methods when planning mental health interventions during pandemics and otherwise.

The Faith Community and the SARS-CoV-2 Outbreak: Part of the Problem or Part of the Solution?

The current outbreak of the SARS-CoV-2 virus is a critical moment in time for institutional religion in the USA and throughout the world. Individual clergy and congregations, across faith traditions, have been sources of misinformation and disinformation, promoting messages and actions that engender fear, animosity toward others, and unnecessary risk-taking. But there is a positive role for religion and faith-based institutions here, and many examples of leaders and organizations stepping up to contribute to the collective recovery. Personal faith and spirituality may be a source of host resistance and resilience. Religiously sponsored medical care institutions are vital to health care response efforts. Ministries and faith-based organizations are source of religious health assets that can help to meet community-wide needs. There is a pastoral role for clergy and laypeople who are instrumental in providing comfort and strength to the suffering and fearful in our midst. The outbreak presents an ethical challenge to all of us to step outside of our own preoccupations and to be present and of service for others. This includes having the courage to represent the highest values of our faith in speaking out against religiously motivated foolishness and hatred and in calling for political and public health leaders to be truthful and transparent in their messages to us.

Belief in God's Help During Hepatitis C: A Qualitative Study on Muslim Patients in Pakistan

Religious/spiritual beliefs play an important role in nursing of patients during chronic condition. Religion comprises an institutionalized set of transcendent ideas, while spirituality is personal and subjective dimension of religious experience in search of sacred (Hill and Pargament in Psychol Relig Spiritual S(1):3-17, 2008). The prevailing literature describes the influential impact of religiosity/spirituality on coping with chronic disease, but specifically patients with chronic liver disease (CLD) have not been studied in Pakistani context. This study examined the patients' belief in religious/spiritual coping, role of religious/spiritual beliefs and prayer as coping strategy. Furthermore, it explored the importance of religious/spiritual beliefs in diverting attention from pain and other needs of CLD patient. A total of 20 patients with chronic liver disease were selected through an appropriate screening process. Subsequently, in-depth detailed interviews were conducted to gather experiences of the hepatitis patients. Religious/spiritual beliefs put forth multiple positive effects that help in coping with chronic hepatitis C. It has been found that patients of hepatitis C use prayer as a coping strategy. Religious/spiritual beliefs have been found as source of diverting attention from pain for the patients suffering from chronic hepatitis C.

Religiousness, Spirituality, and Salivary Cortisol in Breast Cancer Survivorship: A Pilot Study

BACKGROUND

Psychoneuroimmunological theory suggests a physiological relationship exists between stress, psychosocial-behavioral factors, and neuroendocrine-immune outcomes; however, evidence has been limited.

OBJECTIVE

The primary aim of this pilot study was to determine feasibility and acceptability of a salivary cortisol self-collection protocol with a mail-back option for breast cancer survivors. A secondary aim was to examine relationships between religiousness/spirituality (R/S), perceptions of health, and diurnal salivary cortisol (DSC) as a proxy measure for neuroendocrine activity.

METHODS

This was an observational, cross-sectional study. Participants completed measures of R/S, perceptions of health, demographics, and DSC.

RESULTS

The sample was composed of female breast cancer survivors (n = 41). Self-collection of DSC using a mail-back option was feasible; validity of mailed salivary cortisol biospecimens was established. Positive spiritual beliefs were the only R/S variable associated with the peak cortisol awakening response (rs = 0.34, P = .03). Poorer physical health was inversely associated with positive spiritual experiences and private religious practices. Poorer mental health was inversely associated with spiritual coping and negative spiritual experiences.

CONCLUSIONS

Feasibility, validity, and acceptability of self-collected SDC biospecimens with an optional mail-back protocol (at moderate temperatures) were demonstrated. Positive spiritual beliefs were associated with neuroendocrine-mediated peak cortisol awakening response activity; however, additional research is recommended.

IMPLICATIONS FOR PRACTICE

Objective measures of DSC sampling that include enough collection time points to assess DSC parameters would increase the rigor of future DSC measurement. Breast cancer survivors may benefit from nursing care that includes spiritual assessment and therapeutic conversations that support positive spiritual beliefs.

Differential Diagnosis between Anomalous Experiences and Dissociation Disorder Using the Dissociative Disorders Interview Schedule (DDIS)

BACKGROUND

It is important to understand the most diverse cultural aspects related to religiosity. Scientifically, it is important to understand religious manifestations and their relation to health, and to differentiate them from psychopathological manifestations.

OBJECTIVE

To evaluate the mental health of a group of mediums and compare it with that of a control group from the same religious context who do not manifest mediumship, using the Dissociative Disorders Interview Schedule (DDIS).

METHODS

This was a cross-sectional study, evaluating 47 mediums (Group 1) and comparing them with 22 non-medium volunteers from the same religious context (Group 2) using the DDIS questionnaire. All results were matched with historical data from patients with dissociative identity disorder (DID) who answered the DDIS.

RESULTS

Scores obtained from the DDIS were similar in both groups. The number of positive symptoms was comparable in a wide range of analyzed areas, involving but not being restricted to somatization disorder, major depressive episode, borderline personality disorder, extrasensory/paranormal experiences, physical/sexual abuse and five dissociative disorders. There were considerable differences when we compared these results with historical data from patients with DID.

CONCLUSION

In agreement with the extant literature, these results showed that mediumship can be considered a non-pathological form of dissociative phenomena.

Religion and Health: exploration of attitudes and health perceptions of faith healing users in urban Ghana

BACKGROUND

The main aim of the study was to explore the attitudes and health perceptions of faith healing users in Kumasi Metropolis, Ghana. This has become necessary because faith healing practice is an important area but remains neglected in the health care literature. In an age when biowestern medicine is touted as the cure for most diseases, understanding how and why individuals seek alternative treatment, specifically faith healing modalities may help to develop more effective health care interventions.

METHODS

We employed exploratory study design of purely qualitative research approach involving 40 conveniently selected participants from four different purposively selected faith healing centres to get a maximum variation of experiences and opinions on the time of consultation, perceived effectiveness and challenges of faith healing practices in Ghana. In-depth interviews were conducted from 10th June to 30th July, 2017. Data were thematically analysed and presented based on the a posteriori inductive reduction approach.

RESULTS

The main findings were that faith healers served as the first port of call for disease curing and prevention for most users. Consumers of faith healing perceived their health status to be good due to the perceived effectiveness of faith healing for curing of health problems. However, users faced challenges such as stigmatisation and victimisation in seeking health care.

CONCLUSION

This study has provided the first baseline evidence in this important area of inquiry that has been neglected in the scholarly discourse in Ghana. By implication, users' positive attitudes and perceptions toward faith healing call for integration policies that allow formal medical services to have open idea to faith healing practices in Ghana.

Women's Ecofeminist Spirituality: Origins and Applications to Psychotherapy

The aim of this paper is to theoretically explore the origins and possible psychotherapeutic applications of some neo-pagan, neo-shamanic, or psycho-spiritual women's movements that are currently spreading in Western countries. In spite of their great diversity, they are all encompassed within the term "ecofeminist spirituality." This article analyzes their ideological, historical, and cultural origins, placing special emphasis on their psychotherapeutic role and describing the main tools and fields of application.

A generalized resistance resource: faith. A nursing view

Based on Aaron Antonovsky's salutogenic model, the authors of this article aim to analyze the term Faith as a Generalized Resistance Resource (GRR) of people's health and to delve the relevance of this construct to clinical practice in Nursing. The authors consider that, in order for nurses to intervene in the promotion of faith so as to bring health benefits to people, a solid educational training in this subject area is required by nursing students.

What is "Healing"?: Reflections on Diagnostic Criteria, Nosology, and Etiology

This article examines the conceptual history and contemporary usages of the term "healing." In response to longstanding definitional ambiguity, reflections are offered on what are termed the diagnostic criteria, nosology, and etiology of healing. First, a summary is provided of how healing has been defined within medicine. Second, the dimensionality of healing is discussed. Third, healing's putative determinants are outlined. For biomedicine, healing mainly concerns repair of wounds or lesions and is unidimensional. For complementary medicine, by contrast, healing has been defined alternatively as an intervention, an outcome, and a process-or all of these at once-and is multidimensional, impacting multiple systems from the cellular to the psychosocial and beyond. Notwithstanding these usages, a review of medical texts reveals that healing is rarely defined, nor is its dimensionality or determinants described. Persistent lack of critical attention to the meaning of "healing" has implications for medical research and practice.

Prevalence and Religious Predictors of Healing Prayer Use in the USA: Findings from the Baylor Religion Survey

Using data from the 2010 Baylor Religion Survey (N = 1714), this study investigates the prevalence and religious predictors of healing prayer use among US adults. Indicators include prayed for self (lifetime prevalence = 78.8 %), prayed for others (87.4 %), asked for prayer (54.1 %), laying-on-of-hands (26.1 %), and participated in a prayer group (53.0 %). Each was regressed onto eight religious measures, and then again controlling for sociodemographic variables and health. While all religious measures had net effects on at least one healing prayer indicator, the one consistent predictor was a four-item scale assessing a loving relationship with God. Higher scores were associated with more frequent healing prayer use according to every measure, after controlling for all other religious variables and covariates.

Spiritual Pain in Meals on Wheels' Clients

BACKGROUND

Meals on Wheels' clients are at risk for spiritual pain due to advanced age, social isolation, and failing health. They are also prone to stress, depression, and loneliness, placing them at risk for adverse biological disruptions and health outcomes. The purpose of the study was to examine associations of spiritual pain with psychosocial factors (stress, depression, loneliness, religious coping) and salivary biomarkers of stress and inflammation (cortisol, IL-1β) in Meals on Wheels' clients.

METHODS

Data were collected cross-sectionally from 88 elderly (mean age 75.4). Spiritual pain, stress, depression, loneliness, and religious coping were measured with standardized instruments, and salivary biomarkers were assessed with enzyme immunoassays.

RESULTS

Spiritual pain was significantly and positively correlated with stress (r = 0.35, p ≤ 0.001), depression (r = 0.27, p = 0.01), and negative religious coping (r = 0.27, p = 0.01). Correlations with loneliness, positive religious coping, and salivary biomarkers were non-significant.

CONCLUSION

Spiritual pain is an important concept in this population. Research should be expanded to understand the significance of spiritual pain in conjunction with psychosocial and biological variables and its potential impact on physical, mental, and cognitive health outcomes in the elderly.

The placebo-nocebo response: controversies and challenges from clinical and research perspective

Placebo and nocebo responses fascinate, confuse, mystify and challenge. They are genuine social, cultural and psychobiological phenomena which can significantly modify the overall treatment outcome. The placebo-nocebo phenomenon represents a very good model for our better understanding the role of treatment context and how the words, indices, symbols and icons act on our brains. Placebo response is associated with reward expectancy and relief of anticipatory anxiety, while nocebo response is related to lack of reward/positive expectancy and to increase of anticipatory anxiety. Placebo-nocebo responses are mediated through changes in various cortico-subcortical networks and psychophysiological systems. In spite of many existing complementary theories and still growing research on placebo and nocebo response, the implementation of our current knowledge to benefit basic research, clinical trials and routine clinical practice is still so scarce.

Religious faith in coping with terminal cancer: what is the nursing experience?

This qualitative study describes nurses' reports on the role played by religious faith in the care of patients with terminal cancer. Using Gadamer's philosophical hermeneutics and C. Roy's adaptation model as a base, in-depth interviews were carried out with 23 nurses who had cared for patients with terminal cancer for at least 6 months. Three main themes emerged when a Gadamerian-based hermeneutic research method was applied: faith facilitates the coping process in cases of terminal cancer, faith hinders the coping process in cases of terminal cancer and terminal illness impacts faith. The lack of univocal results indicates that the role of faith in coping with death is essentially practical, individualised and changeable. The nurse-patient relationship can help to determine the spiritual needs of cancer patients at the end of life. This source of knowledge held by the nurse, together with the rest of the multidisciplinary team, can help to improve end-of-life care.

Placebo, a historical perspective

Substances and interventions with no specific therapeutic effect have been in use since the dawn of history. The term placebo has first been mentioned in the Scriptures, but it was not until the 19th century that it appeared in a medical context. Although lay people like Voltaire, and physicians such as Sir William Osler, have raised the possibility that much of what physicians did had no specific therapeutic effect, this notion was not shared by the public at large or by the medical profession. It was only by the end of the 18th century that a placebo-controlled trial has been conducted, repudiating the therapeutic effect of mesmerism. The advent, in the late 1940s, of effective treatments, which also had serious adverse effects, made the distinction between placebo and putative, active drug effects more relevant and urgent, and cleared the way for double-blind, randomized, placebo-controlled trials. This in turn triggered an ethical debate on the use of placebo, both in research and in clinical practice. Anthropologists, sociologists, physiologists, and medical researchers are all focusing their efforts on understanding the mechanism, role and modulating factors of placebo.

Religious versus Conventional Psychotherapy for Major Depression in Patients with Chronic Medical Illness: Rationale, Methods, and Preliminary Results

This paper (1) reviews the physical and religious barriers to CBT that disabled medically ill-depressed patients face, (2) discusses research on the relationship between religion and depression-induced physiological changes, (3) describes an ongoing randomized clinical trial of religious versus secular CBT in chronically ill patients with mild-to-moderate major depression designed to (a) overcome physical and religious barriers to CBT and (b) compare the efficacy of religious versus secular CBT in relieving depression and improving immune and endocrine functions, and (4) presents preliminary results that illustrate the technical difficulties that have been encountered in implementing this trial. CBT is being delivered remotely via instant messaging, telephone, or Skype, and Christian, Jewish, Muslim, Buddhist, and Hindu versions of religious CBT are being developed. The preliminary results described here are particular to the technologies employed in this study and are not results from the CBT clinical trial whose findings will be published in the future after the study ends and data are analyzed. The ultimate goal is to determine if a psychotherapy delivered remotely that integrates patients' religious resources improves depression more quickly than a therapy that ignores them, and whether religious CBT is more effective than conventional CBT in reversing depression-induced physiological changes.

Judaism and health: reflections on an emerging scholarly field

This paper surveys the field of Judaism and health. The authors trace the history of discourse on health and healing within Judaism, from the biblical and rabbinic eras to contemporary research and writing on Jewish bioethics, pastoral care, communal services, and aging, including congregational and community programming related to health and illness and the emergence of the Jewish healing movement. The work of the Kalsman Institute on Judaism and Health is described, focusing on efforts to unite these various threads into a scholarly field emphasizing basic and applied research on the instrumental functions of Jewish religious life for health and well-being.

Symmetry States of the physical space: an expanded reference frame for understanding human consciousness

A remarkable phenomenon is taking place around the globe, one that I have been fortunate enough to witness and in which to participate. The relics of the historical Buddha, also known as Siddhartha or Shakyamuni Buddha, still survive today over 2500 years since his enlightenment, and, for the first time in history, are traveling throughout the world. In common Buddhist practice, relics are highly venerated and treasured remains of realized Masters. It is very rare for relics to travel from city to city and be available for viewing by the general public. The Buddha relic tour is demonstrating that a direct experience of the spiritual state is not mysterious, nor is it for a select few. The spiritual state, here defined as a universal theme of unconditional love, is a component of human evolutionary unfoldment, a process through which thousands of human beings have passed, and through which thousands more will pass. We are "waking up" as a species. Consequently, more information is required about this transformation of human consciousness. The Buddha relics offer us a priceless means by which we can obtain a richer perspective about the nature of human consciousness, spiritual realities such as love, and ultimately understanding ourselves.

The healers journey: a literature review

While much important research has gone into identifying the efficacy and importance that healing interventions can make to healthcare this paper seeks to synthesise some of the core themes of the processes that healers go through in their journey to becoming a healer. Through the process of a literature review of seminal texts and current literature the paper identifies the key themes of, healer as facilitator, connecting to sources of healing, an appreciation of the healee, an expanded sense of spirituality, an acknowledgement of the wider archetypal significance of the healer, the importance of the wound and the role that these can play in the process of personal transformation and also acceptance. In doing so it hopes to offer that the journey of the healer plays a crucial role in guiding the quality of the healing that healers share in a healing encounter.

Theory in religion, aging, and health: an overview

This paper provides an overview of theory in religion, aging, and health. It offers both a primer on theory and a roadmap for researchers. Four "tenses" of theory are described--distinct ways that theory comes into play in this field: grand theory, mid-range theory, use of theoretical models, and positing of constructs which mediate or moderate putative religious effects. Examples are given of both explicit and implicit uses of theory. Sources of theory for this field are then identified, emphasizing perspectives of sociologists and psychologists, and discussion is given to limitations of theory. Finally, reflections are offered as to why theory matters.

Faith among low-income, African American/black men treated for prostate cancer

BACKGROUND

Understanding how low-income, uninsured African American/black men use faith to cope with prostate cancer provides a foundation for the design of culturally appropriate interventions to assist underserved men cope with the disease and its treatment. Previous studies have shown spirituality to be a factor related to health and quality of life, but the process by which faith, as a promoter of action, supports coping merits exploration.

OBJECTIVE

Our purpose was to describe the use of faith by low-income, uninsured African American/black men in coping with prostate cancer and its treatment and adverse effects.

METHODS

We analyzed data from a qualitative study that used in-depth individual interviews involving 18 African American men ranging in ages from 53 to 81 years. Our analysis used grounded theory techniques.

RESULTS

Faith was used by African American men to overcome fear and shock engendered by their initial perceptions of cancer. Faith was placed in God, health care providers, self, and family. Men came to see their prostate cancer experience a new beginning that was achieved through purposeful acceptance or resignation.

CONCLUSIONS

Faith was a motivator of and source for action. Faith empowered men to be active participants in their treatment and incorporate treatment outcomes into their lives meaningfully.

IMPLICATION

By understanding faith as a source of empowerment for active participation in care, oncology nurses can use men's faith to facilitate reframing of cancer perceptions and to acknowledge the role of men's higher being as part of the team. Studies are needed to determine if this model is relevant across various beliefs and cultures.

Restoring the spiritual: reflections on arrogance and myopia-allopathic and holistic

Over the past two decades, researchers have successfully accumulated lots of data pointing to a salutary impact of religious involvement. But progress in the religion and health field has been inhibited by the relative lack of attention to important conceptual and theoretical issues. This paper asserts that until we focus as much on the latter as on the former, this field will remain marginalized and thus ineffective in contributing to understandings of the determinants of health and healing. Careful attention to the how and why of a religion-health connection is imperative for bringing this research into the mainstream of biomedicine.