Given
the links between improved health and religious belief and practice,
the question of whether or not a non religious individual should
adhere to a set of religious beliefs purely for the health benefits
is raised. A common perspective, adopted by a number of health
professionals, would argue in terms of a utilitarian perspective.
That is, if the efficacy is there, then a treatment plan that
encouraged the uptake of religious practice should be put in place
(Astrow et al 2001: 283, Larimore et al 2002: 70). However, this is
to misrepresent the data, and avoids two important qualifications.
The first is whether or not it is religious or spiritual belief
itself driving the health benefits, or rather the associated
lifestyle practices of the religious individual that has the positive
effect (Astrow et al 2001: 284). Whether these practices are
abstaining from alcohol or other intoxicants, regular exercise or
regular social contact, it could be that patients should be
encouraged to adopt aspects of these behaviours, rather than a faith
per se.
The
second aspect that must be considered is this utilitarian approach
itself. Taking something such as religion, that for many people is an
end in itself, and adopting it as a means to an end without any of
the associated meaning making that provides for that fuller, lived
experience is worthy of pause for thought, not only on ethical
grounds, but it may be that without the deeper, inner connection,
then the efficacy is lessened anyway. Cohen et al (2000) argue that
without the sincerity, religion can not be practised for it's
associated health benefits alone (42). Indeed, there is more to the
deeper connection to God than simply having one's needs met, and to
think otherwise is a flawed understanding of theistic faith (Cohen et
al 2000: 43).
References
Astrow
A.B., C.M. Puchalski, & D. P. Sulmasy. 2001.
'Religion, spirituality, and health care: Social, ethical, and practical considerations'. The American
Journal of Medicine 110: 283-287.
Cohen
C.B., S.E. Wheeler, D.A. Scott, & the
Anglican Working Group in Bioethics. 2000.
'Prayer as therapy: A challenge to both religious belief and professional ethics'. The Hastings Centre Report 30(3): 40-47.
Larimore
W.L., M. Parker, & M. Crowther. 2002.
'Should clinicians incorporate positive spirituality
into their practices? What does
the evidence say? Annals of Behavioural Medicine 24
(1): 69-73
