Prescribing religion?

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