The Connection Between Religion and Physical and Mental Health

Religious practice and beliefs are a source of psychological help and health benefits to many individuals. Over the past 20 years, scholars in many health-related fields have investigated the fascinating and sometimes elusive connection between religion and health (Anderson & Anderson, 2003; Ellison & Levin, 1998; Musick, Traphagan, Koenig, & Larson, 2000; Seeman, Dubin, & Seeman, 2003). A review of this extensive body of research is beyond the scope of this article, but the following is a summary of some of the most salient points, pointing out both the salutary as well as negative effects of religion and its health implications in late life.

On the positive side, religion predicts longevity. For example, in a meta-analytic study analyzing twenty nine articles, researchers concluded that individuals who scored higher on measures of religious involvement were almost 30 percent less likely to have died during the period represented by the study than those scoring lower on religious involvement measures, even after accounting for health, gender, race, health behavior, and social support (McCullough, Hoyt, Larson, Koenig, & Thoresen, 2000).

Religious participation reduces the likelihood of some illnesses (Anderson & Anderson, 2003). For example, in a sample of 3,963 older adults, those who were religiously active tended to have lower blood pressures compared to those who were less active (Koenig et al., 1998). This applied to attendance at religious services and private religious activities, but not to watching religious shows on television.

A strong religious belief system can positively impact mood. In one study of older adults admitted to an inpatient hospital setting because of medical problems and also diagnosed with clinical depression, those with intrinsic religiosity experienced a shorter time to remission of their symptoms of mood disturbance than those with extrinsic religiosity (Koenig, George, & Peterson, 1998).

Explanatory mechanisms of such positive health effects from religious participation or intrinsic religious belief systems include the regulation of lifestyles and healthy behaviors, such as avoiding behavioral excesses and engaging in meditative practices; provision of social ties, social support, and coping resources; the generation of positive emotions such as forgiveness; and the reinforcement of healthy beliefs such as self-esteem and personal efficacy (Anderson & Anderson, 2003; Ellison & Levin, 1998). In a recent review of the literature, Seeman, Dubin, and Seeman (2003) concluded that available evidence is consistent with the hypothesis that aspects of religiosity and spirituality may be linked to actual physiological regulatory processes such as cardiovascular, neuroendocrine, and immune function. They also point out that additional studies are needed that utilize stronger research methodology including careful analysis of the concepts of religiosity and spirituality and specification of possible population variation in the patterns of relationships.

Ellison and Levin (1998) explore the potentially negative effects of religion such as adopting a coping style that leaves the responsibility for resolving health problems to divine intervention only or engaging in potentially dangerous religious practices such as snake handling. Extremist religious groups that advocate suicide bombing or other practices evoking divine vengeance can have an obviously deleterious impact on health and emotional well-being among its followers. Religious practices that foster guilt and shame, or condone withdrawal of community support following a perceived transgression, are other examples of the potentially negative health impact of religion. Conflicts within congregations, judgmental attitudes among parishioners, and demands for investment of money and time can also take a psychological toll and cause distress among members of a religious community.

Religious coping is one potentially powerful source of finding meaning in times of personal adversity and crisis that has long-term health benefits. Cognitively processing the consequences of personal tragedy can be enhanced by the support found in a community network fostered by organized religion as well as through seeking understanding and internal peace from religious beliefs. However, as Anderson and Anderson (2003) point out, non-religious people can find meaning in other ways by contributing time and energy to causes that result from personal tragedy. One nationally known example is the work done by the originator of the television show, America’s Most Wanted. After the brutal death of his young son, John Walsh focused energy on helping millions of people to avert similar tragedies in their lives. In every community there are examples of people who have achieved meaning and solace in their lives with accompanying personal health benefits from promotion of knowledge and humanitarian causes.

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