This review provides responses to four questions on epilepsy, religion, and spirituality. Firstly, have early religious beliefs and writings stigmatized and discriminated against epilepsy and if so, what has been done to correct this? We provide textual evidence suggesting an affirmative response. Secondly, which religious luminaries, gods, saints, and religious symbols have connections with epilepsy? We argue that the evidence to suggest that St Paul, Joan of Arc, the Prophet Mohammed, and others had epilepsy is weak and emphasizes the limitations of imposing contemporary neurological frameworks upon them. Furthermore, we discuss how different faith traditions identify Divine figures, as associated with epilepsy, and the use of religious symbols in healing. Thirdly, why is religiosity associated with having epilepsy? We review empirical studies focusing upon the epileptic personality, religiosity, mysticism, and religious conversion and find that, while some studies suggest that religious experience may be associated with epilepsy, this cannot be taken as proven. Fourthly, in what ways has religion been a force for good for those with epilepsy? We discuss the role of Christian social reform in caring for individuals with epilepsy and that of religion in coping with the condition. We conclude by arguing that the relationship between religion and epilepsy has been overstated in the academic literature.
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http://dx.doi.org/10.1016/j.yebeh.2021.108219 | DOI Listing |
Front Public Health
January 2025
Dipartimento di Scienze Cognitive, Psicologiche, Pedagogiche e Degli Studi Culturali, Università di Messina, Messina, Italy.
Religious beliefs can shape how people process fear. Yet the psychophysiological mechanisms underlying this phenomenon remain poorly understood. We investigated fear learning and extinction processes in a group of individuals who professed a belief in God, compared to non-believers.
View Article and Find Full Text PDFHIV Med
January 2025
National Centre for Epidemiology, Carlos III Health Institute, Madrid, Spain.
Objectives: We aimed to describe health-related quality of life (HRQoL), overall and across its dimensions, identify associated factors, and assess changes over time among people with HIV (PWH) from the Spanish multicentre CoRIS cohort.
Methods: We developed a mobile app to collect HRQoL data every 3 months using the WHOQOL-HIV-BREF questionnaire (31 items across six domains), among PWH followed in CoRIS in 2021-2023. Factors associated with good/very good global HRQoL and with domain-specific mean scores were identified using multivariable logistic and linear regression, respectively.
Palliat Support Care
January 2025
Department of Emergency and Critical Care Nursing, School of Nursing and Midwifery Kermanshah University of Medical Sciences, Kermanshah, Iran.
Background: Spiritual care is essential for the health and well-being of patients and their families, so nursing and midwifery students should have professional competency in this field.
Objectives: The present study aimed to translate the Spiritual Care Competency Self-Assessment Tool for nursing and midwifery students into Persian and evaluate its psychometric properties.
Methods: This study has a methodological study design.
BMC Palliat Care
January 2025
Department of Family Medicine, Faculty of Medicine Ramathibodi Hospital, Mahidol University, Rama VI Street, Ratchtevi district, Bangkok, 10400, Thailand.
Introduction: Spiritual care is a fundamental aspect of palliative care, addressing the emotional, existential, and spiritual needs of patients facing life-threatening illnesses. However, in Thailand, the integration of spiritual care into the healthcare system remains underdeveloped due to the absence of professional spiritual care providers. This study aims to explore potential models and future directions for spiritual care within the palliative care context, focusing on how such care can be provided in the absence of professional spiritual care providers.
View Article and Find Full Text PDFThis article examines responses from Lutheran pastors, theologians, and physicians to the arguments given by Johann Weyer in 1563 that those women who confessed to a pact with the devil suffered from melancholy and were thus not responsible for their acts. Weyer's conception of melancholy was a medical one, yet among Lutheran pastors and theologians the concept of a spiritual form of melancholy emerged that came from religious sources. The article clarifies the difference between the concepts of medical and spiritual melancholy within Lutheranism and reviews the respective roles they played in the debates over Weyer's arguments.
View Article and Find Full Text PDFEnter search terms and have AI summaries delivered each week - change queries or unsubscribe any time!