Hospitality Towards People with Mental Illness in the Church: a Cross-cultural Qualitative Study

Lehmann, Curtis S.; Whitney, William B.; Un, Jean; Payne, Julia L.; Simanjuntak, Maria Kristina Br; Hamilton, Stephen; Worku, Tsegamlak; Fernandez, Nathaniel

doi:10.1007/s11089-021-00982-1

Cited by 7 publications

(5 citation statements)

References 59 publications

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“…Conclusively, there exists a need for physicians and the general health public to see the caregiver as a resource rather than just a carer or a recipient of mental health services (Chadda, 2014). As patients who believe in religion and spirituality begin to get stressed, they begin to depend on religion even more (Lehmann et al, 2021). The patient in this case was ultimately discharged in stable condition with resolution of her vocal hallucinations.…”

Section: Discussionmentioning

confidence: 88%

“…Pearson who have had some traits of hyperreligiosity from his teen years right into his adulthood also admit that hyperreligiosity could be detrimental to mental health (Pearson, 2015). Conclusively, while religious leaders advice adherence to reading and reciting the Holy Books, engagement in prayer, and maintenance of a strong and close knit family and community because they have proven to neutralize feelings of stress and distress, they strongly advice against overengagement to prevent symptomatic hyperreligiosity (Lehmann et al, 2021).…”

Section: Discussionmentioning

confidence: 99%

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Caregiver Perspective in a Mental Diagnosis of Hyperreligiosity

Akintobi

2023

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Until the 20th century, religion was often seen from a negative perspevctive in the psychiatric treatment of mental illnesses. However, this has changed within the last fifty years to a more positive perspective, with psychiatrists overlapping religious beliefs of patients in psychiatry treatments. Family menbers are usually the primary caregivers of persons with mental health disorders. Caregiving for the mentally ill takes a physical as well as mental toll on the carer. Activities carried out by the caregiver include monitoring the administration of drugs; commuting the patient to and from hospital vistis; the fincial burden and many others. In a mental illness scenario, the caregiver bears the brunt of the behavioral pattern of the mentally ill patient, this includes giving emotional support to the ill family member. This study joins a body of research that documents the perspective of caregivers in the observation, diagnosis and treatment plan of mania hyperreligiosity. This study presents the case of a 55-year old middle aged female, who presented with a diagnosis of mania hyperreligiosity. Having carried out caregiving activities for the family member, the author concludes that the role of a caregiver include administration of medicines, observing and reporting improvement of the patient; observing and reporting side effect; and since this a behavioural defect illness, conversing with the patient to determine their mental status; and motivating the patient to udnergo treatment. Following the importance of the caregiver role, the author documenta that it is important for psychiatrists to view caregivers as a resource rather than a medical care seeker. Psychiatry physicians will do well to involve the perspective and advice of the caregiver in care plans.

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Section: Discussionmentioning

confidence: 88%

Section: Discussionmentioning

confidence: 99%

Caregiver Perspective in a Mental Diagnosis of Hyperreligiosity

Akintobi

2023

Preprint

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“…A sensação de abandono de Deus nos portadores de depressão, descriminação social, atribuição de culpa por falta de fé, nexo de casualidade da doença com problemas espirituais, e padrões estereotipados de comportamento são potencialmente situações agravantes que devem evitados. A hospitalidade comunitária da igreja cristã é considerada fator essencial no tratamento da doença mental (LEHMANN, 2022).…”

Section: Dossiêunclassified

Religiosidade E Doença Mental

Fobe

2023

FRAG

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As doenças mentais são consideradas atualmente um problema de saúde pública, afetando cerca de 13% da população, menos prevalente apenas que as doenças cardiovasculares e câncer. Doenças mentais, espiritualidade e cristianismo em associação são alvos de conflito histórico, mitos e tabus. O estigma da associação de doença mental com poderes demoníacos, forças espirituais ou desagregação moral é patente para a maioria das pessoas, e contribuí para o afastamento social, que agrava o tratamento do enfermo. A associação da religião e doença mental é considerada positiva atualmente no tratamento das doenças mentais, desde que exista aceitação e apoio da comunidade, principalmente em se considerando o aumento da sua incidência, particularmente em jovens no nosso contexto social atual. As comunidades cristãs devem ser adequadamente instruídas no acolhimento deste grupo, e uma hermenêutica apropriada dos textos bíblicos pode ter uma influência propositiva positiva na conscientização de atitudes construtivas. A análise das narrativas bíblicas permite identificar doenças mentais, como por exemplo, manifestações esquizo afetivas (Dn 4,31-31), depressão reativa monopolar (1Rs 19,4, Sl 6,6-7), transtorno de ansiedade (Lc 10,40-42), doenças mentais frequentes. A identificação que a doença mental é física, desencadeada por fatores externos, é ressaltada no livro de Tiago no Novo Testamento, abordando o personagem do profeta Elias (Tg 5,15-18). Mesmo considerando a essência religiosa das escrituras sagradas, encontramos nas tradições bíblicas princípios básicos de acolhimento e manuseio dos portadores de doença mental como diálogo, aceitação, paciência e suporte (1 Rs 19,9-19), proposta de restauração para o futuro (Fl 3,13-14), e o autocontrole (1 Pd 5,7). A correta hermenêutica dos textos bíblicos sobre este tema, considerado tabu, é essencial para o acolhimento do doente mental nas igrejas cristãs. O combate ao estigma da doença mental no ambiente cristão é essencial com a aplicação de uma teologia positiva de aceitação. A comunidade religiosa pode contribuir no tratamento médico e psicológico da doença mental com uma teologia inclusiva do doente mental no processo de sua integração psicossocial.

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“…Relatedly, other research indicates that religiosity can foster recovery from mental illness by acting as a source of strength, coping and resilience that can provide community, meaning and hope [ 9 – 11 ]. Religious practices that have been identified as helpful in this regard include prayer [ 12 , 13 ], attending a place of worship [ 14 – 16 ] and consultation of sacred texts [ 17 – 19 ].…”

Section: Introductionmentioning

confidence: 99%

Examining recovery and mental health service satisfaction among young immigrant Muslim women with mental distress in Quebec

Reich,

Jarvis,

Whitley

2024

BMC Psychiatry

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Objective The overall aim of this study was to understand the experiences and perspectives of immigrant Muslim women in Quebec living with mental illness, who have recently used formal mental health services such as an accredited therapist, psychologist, or clinician. Specific objectives included (i) eliciting and examining their self-identified barriers and facilitators to recovery; (ii) exploring links between religion and mental health; and (iii) self-reported satisfaction with mental health services received. Methods We adopted a qualitative approach, facilitating the prioritization of participant perspectives. This involved semi-structured interviews with 20 women who (i) identified as Muslim; (ii) had used mental health services in the last three years; and (iii) were 18 + years of age. Interviews were transcribed and analyzed using thematic analysis techniques. Results Three prominent themes emerged from the analysis. These themes were (i) stigma and misunderstandings in families (especially parents) and sometimes in the ethno-religious community, both acting as barriers to health service utilization and recovery; (ii) frustrating clinical experiences within formal mental health care settings, in particular a perceived lack of cultural and religious competence, which negatively affected service utilization and the development of a therapeutic alliance; and (iii) deeply-held religious beliefs, practices and trust in God imparting a rhythm, purpose and meaning, which were strong facilitators to recovery. Conclusions and implications for practice These findings suggest that recovery from mental illness can be advanced by a three-pronged approach in this population. First, anti-stigma mental health literacy interventions could be held in collaboration with Muslim community groups. Second, there is a need for further religious and cultural competence interventions, resources and trainings for mental health professionals working with Muslims. Third, self-care resources should be developed that harness aspects of religious practices that can give structure, meaning, purpose and hope. All this could ultimately foster recovery in this population.

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Hospitality Towards People with Mental Illness in the Church: a Cross-cultural Qualitative Study

Cited by 7 publications

References 59 publications

Caregiver Perspective in a Mental Diagnosis of Hyperreligiosity

Caregiver Perspective in a Mental Diagnosis of Hyperreligiosity

Religiosidade E Doença Mental

Examining recovery and mental health service satisfaction among young immigrant Muslim women with mental distress in Quebec

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