Healings Research Articles

Mental health for the indigenous population in Chhattisgarh, India: Navigating challenges and crafting solutions

ABSTRACT Introduction: The ST population, residing in isolated, underdeveloped areas, faces significant health disparities compared to non-tribal communities. In particular, the lack of mental health infrastructure in these regions exacerbates their health challenges. Tribal communities possess distinct cultural beliefs surrounding health and illness, yet scant information exists regarding their physical and mental well-being. In addition, limited access to mental health services prevails, and many tribal individuals opt for traditional healing methods. Methodology: This study is part of the “Tele-mentoring for Rural Health Organizers of Chhattisgarh (TORENT)” project, which aims to equip rural health organizers and community health officers (CHOs) with training to screen, identify, counsel, refer, and follow up with community members facing mental health issues. Results: Covering 27 districts in Chhattisgarh, this study enlisted trained CHOs to employ the MERIT tool for mental health screenings. Among the tribal population, the study unveiled elevated rates of tobacco and alcohol use, anxiety, depression, hallucinations, and substance use disorders. Challenges in seeking professional help were widespread, driven by transportation difficulties and limited awareness. Field visits (77%) played a pivotal role in identifying cases, alongside self-referrals and referrals by Mitanin or ASHA workers. Notably, a significant proportion had a family history of alcohol use, with a preference for a locally brewed liquor called Mahua. Discussion: This study provides vital insights into the mental health status of Chhattisgarh’s tribal populations. It underscores their socioeconomic challenges, high prevalence of substance use disorders, and barriers to accessing mental health services. The study highlights the importance of delivering mental health care within tribal communities, emphasizing the engagement of locally available primary care health workers. Furthermore, it advocates for an integrated approach that acknowledges the role of faith healers in tribal communities’ mental health care.

Holy Sobriety in Modern Russia: A Faith Healer and His Followers, written by Page Herrlinger

Holy Sobriety in Modern Russia: A Faith Healer and His Followers, written by Page Herrlinger

‘Repeat Play’: Repetition and Truth-telling in Play, Faith Healer, and Irish Monologic Theatre

This essay argues that the critical consensus concerning Brian Friel’s Faith Healer (1979) as the origin play for an Irish tradition of monologue theatre overlooks the indebtedness of Friel’s first monologue drama to Samuel Beckett’s Play (1963) and, in so doing, obfuscates Beckett’s influence in the evolution of Irish monologic theatre. Tracing the reliance of Play and Faith Healer on musical structures of variation and recurrence, the essay discerns the reach of their interrogation of dramatic storytelling and argues that the subversion of truth-telling in these key plays has exercised a profound influence on the approach to the monologue form in contemporary Irish theatre. The essay examines how Play operates a comprehensive critique of the aesthetic and epistemological traditions upon which western theatre has developed and how through its compulsion to repeat itself reduces theatre to a visceral demand for judgment. The complex forms of duplication in Faith Healer are similarly read in relation to an audience’s desire for narrative coherence and, reading the play against its Beckettian precursor, the essay demonstrates how these dramas not only problematise dramatic narrative but, more fundamentally, disrupt an audience’s relationship with theatrical presence. The essay concludes with a consideration of Play and Faith Healer as predecessors to the monologic turn in Irish theatre, arguing that the Irish monologue not only speaks back to socio-political narratives but contests theatre’s claim to truth-tell.

A comparison of demographic profiles, clinical profile, course, and outcome of Bipolar I Disorder and Bipolar II Disorder: Findings from the Bipolar Disorder Course and Outcome study from India (BiD-CoIN study)

Background: There is lack of data on bipolar disorder (BD) type II from India. Aim: To compare the demographic and clinical characteristics of patients with BD-I and BD-II using the data of the Bipolar Disorder Course and Outcome study from India (BiD-CoIN study). Methodology: Using the data of the BiD-CoIN study, patients with BD-I and BD-II were compared for demographic and clinical variables. Results: Out of the 773 patients, 59 (7.63%) participants had BD-II. Compared to BD-I, patients with BD-II had a higher income; were more often unemployed or housewives; had a higher mean number of episodes per year of illness, higher severity of depressive episodes, higher depressive affective morbidity, and a higher number of hypomanic episodes (in the lifetime, and number of episodes per year of illness); received lower doses of lithium and a lower number of medications; and had lower prevalence of alcohol dependence, higher prevalence of seasonality, a high proportion of them sought faith healing treatment, and a higher proportion of them have predominant depressive polarity. Conclusions: Patients with BD-I and BD-II differ from each other on certain demographic and clinical variables. The difference in the clinical variables suggests that the patients with BD-II may require different treatment approaches for management.

Divine Medicine: Healing and Charity Through Spirit-Writing in China

This study traces the evolution of religious healing practices associated with divine presence in China, from pre-modern traditions to the modern use of spirit-writing for obtaining divine prescriptions. It examines the continuity and transformation of these practices from the late imperial period to contemporary times. It argues that healing through divine prescriptions obtained via spirit-writing challenges the perceived dichotomy between religion and science, demonstrating that they have complementary roles, rather than being strictly opposing categories. For members of Jishenghui 濟生會, a lay Buddhist charity devoted to the Buddhist god Jigong 濟公 in Republican China, religion and scientific medical practice were integrated as complementary elements of daily life, combining doctrinal beliefs, ritual practices, and moral self-cultivation. This study examines how Jishenghui used spirit-writing to obtain and distribute divine prescriptions and medicines, demonstrating that the organization’s philanthropic activities and social standing were enhanced by the integration of religious beliefs with medical and charitable practices during the Republican period. This study bridges existing research on the histories of spirit-writing and Chinese medicine, and the distinctions made between “Buddhist medicine” and “Daoist medicine”. The article contends that, for ordinary people, no strict distinction existed between Buddhist and Daoist healing practices; instead, a shared religious culture regarding illness and healing was predominant. By contextualizing key analytical concepts such as “divine medicine”, especially “divine prescriptions” (jifang 乩方 and xianfang 仙方) within the broader history of Chinese medicine and religious practices, this article demonstrates the social significance of spirit-writing as a ritual technique to provide healing and charity by lay Buddhists in Republican China, and its enduring relevance in contemporary Chinese societies.

Charcot’s interest in faith healing

ABSTRACT Jean-Martin Charcot believed that “miraculous” cures followed the rules of nature and that the resolution of physical stigmata after pilgrimages to shrines followed the laws of physiology. He acknowledged that some of the patients he had failed to improve at La Salpêtrière had subsequently been cured by the “faith cure” at Lourdes, but he believed their recovery had occurred through “autosuggestion.” Although this term is more commonly associated with his collaborator Pierre Janet, it is clearly expressed in Charcot’s final pronouncements. Charcot’s recognition of the neurological origin of hysteria is central to contemporary ideas about the cause of functional neurological disorders, and even some components of his once derided treatment approach—including mental training, graded exercise, and medical hypnotism—are in vogue.

John of St. Thomas (Poinsot) on the Role of Miracles and Wonders in Preaching the Gospel

Abstract This article considers the claim that miraculous healings are essential to present-day evangelization. I contrast this perspective with that of the Baroque scholastic theologian John Poinsot. Like his contemporaries, Poinsot is concerned with offering a robust defense of the Christian faith but is rather circumspect with respect to the role that the miraculous should play. I argue that Poinsot’s reasons are not only valid, but the positive framework he develops for defending the articles of the faith helps contemporary evangelists successfully navigate the pitfalls of postmodernity.

From Believing in Miracles to Contending for Miracles: A Response to Craig Keener

This article responds to Craig Keener’s opening article in a special issue, originating with a Holy Spirit Symposium, Center for the Study of the Work and Ministry of the Holy Spirit Today, Biola University, October 27, 2023. Keener presents historical, theological, and philosophical reasons to accept intellectually that miracles are credible. My response shifts focus to three psychological and pastoral questions. First, given that many Christians do affirm belief in miracles, why do relatively few Christians—at least in the Global North—pray regularly, expectantly, and persistently for miraculous healing? Second, what are the costs of this gap between beliefs and practices? Third, how might more Christians move from believing in miracles to contending for miracles? I argue that it is insufficient for Christians to believe in the credibility of miracles; the church needs to make it a priority to contend for miracles.

Challenges and opportunities in the mental health landscape of the Maldives.

This article outlines the history of mental health service delivery with contemporary challenges and opportunities in the Maldives. Mental health has been traditionally the domain of faith healers in the Maldives. This changed gradually with the availability of treatments as well as increased public awareness, and mental health is now recognized as an emerging health issue. The current challenges for the mental health system include governance issues, access to services, human resource limitations, poor prevention efforts, and lack of research. These challenges may be overcome by focussing on opportunities through strengthened governance, intersectoral collaboration, mainstream integration of mental health, and local research.

Implementation of Spiritual Therapy for Mental Disorders in Purbalingga Indonesia Mental Rehabilitation Centers

In the era of materialism, the pressures and demands in life increase various kinds of physical and psychological suffering. Mental disorders are a phenomenon that is increasing from year to year. This study describes the practice of applying spiritual therapy for mental disorders in rehabilitation homes. This research uses a qualitative approach with a case study method. The research subjects were one assistant therapist, two rehabilitation center administrators, and two patients with mental disorders. The results showed that a Kyai carried out spiritual therapy with prayer therapy methods, dhikr, rukyah syar'iyah, and drinking karomah water. Spiritual therapy is proven to heal patients and make them more independent and able to socialize with the environment.

Bodies as Temples

Abstract The portrayal of disability within sacred and dramatic narratives offers an avenue for the examination of societal and theological paradigms. Such an examination is attempted in this study by investigating the representation of disability in the Bible and Ola Rotimi’s play Hopes of the Living Dead through the theoretical frameworks of Ableism and Reynolds’ hermeneutical approach. Biblical stories depicting disability as a curse, a tool, and a subject of divine healing are used in the research to explore the complex interplay between societal perceptions and theological implications. Rotimi’s dramatization of people with leprosy further elucidates themes of marginalisation and resilience within a predominantly secular context. Integrating Ableism theory, this paper critiques normative conceptions of ability and disability, while Reynolds’ hermeneutical methodology facilitates a nuanced interpretation of the often-conflicting representations found in both sacred texts and dramatic literature. This interdisciplinary approach yields comprehensive insights into the cultural, religious, and social constructs surrounding disability, advocating for more inclusive and empathetic interpretative practices.

Natural Contemplation – a Christian Healing for the Environment?

Abstract Recent studies have acknowledged the insufficiency of rational arguments to motivate us for necessary changes to save the planet: hence the attraction of non-religious ecospiritualities. Identifying Western Christianity’s relationship with the environment as more moral than spiritual, I respond to the principle of right relation to the environment developed by the Methodist social creed tradition to recover the neglected tradition of natural contemplation from Christian cosmology and the monastic tradition. Drawing also on Douglas Christie’s analytical autoethnographic approach and on neglected liturgical tradition, I argue further that natural contemplation is intrinsically a prayer for the healing of nature.

Suharwardia Sufi Order The Spiritual Legacy, Influence, Contributions & Connections of Shaikh Rukn-e-Alam in South Asia

Hazrat Shaikh Rukn-e-Alam was an admired Sufi saint belonging to the Suhrawardia order who was born in Multan in 1251 AD. He was the descendant of Hazrat Bahauddin Zakariya who was educated in the city of Baghdad & later started following Sheikh Shahab-ud-Din Sahurwardi. Sheikh Bahauddin was sent to Multan by his master for the spiritual guidance of the people. Shaikh Rukn-e-Alam carried on the legacy of his grandfather as an esteemed Sufi saint, known for his spiritual teachings and literary works. Shaikh Rukn-e-Alam was widely renowned for his kind-heartedness and empathy, miraculous healings and charitable deeds. After his death in 1334 AD, his disciples continued to promote his spiritual guidance marking a significant era in Sufi history in India. Shaikh Rukn-e-Alam, a respected Sufi saint significantly influenced his era by advocating for inclusiveness and compassion to foster unity among diverse groups of people. His close relationships with rulers (governors, kings, Sultans) like Alauddin Khilji, Ghiyasuddin Tughlaq & Muhammad bin Tughlaq showcased a reciprocal bond of respect and influence as he assisted the underprivileged and settled conflicts. Despite engaging in political scheming, his relationship with Khwaja Nizamuddin Auliya prioritized spiritual unity over rivalry among the saints. The shrine of Shaikh remains a purposeful destination for pilgrims in Multan demonstrating the enduring impact of his legacy of compassion over the years. This research focuses on the lineage/ancestry, political involvement of this saint, connections with other saints and religious duties of the Suharwardia order specifically Shaikh Rukn-e-Alam.

The Social Reality of Meaning Making: The Dichotomy in the Illness Narratives of Women With Breast Cancer and Biomedical Practitioners in Nigeria.

Despite the increasing burden of breast cancer in the developing world, there is a misunderstanding of the complex and multifaceted relationship between culture and cancer, particularly breast cancer. Hence, a dichotomy of illness narratives exists due to differential meaning making concerning breast cancer. While clinicians always recommend biomedical treatment, women with breast cancer often seek alternative treatment pathways. To explore the experiences of women with breast cancer and clinicians in Nigeria on the dichotomy in the illness narratives. This qualitative study used in-depth interviews and focus group discussion to explore the experiences of 22 women with breast cancer and 7 clinicians in Nigeria on the dichotomy in the illness narratives using grounded theory method analysis. This study revealed that many women living with breast cancer (WLBC) hold health beliefs that are contradictory to the biomedical norm. They mostly sought treatment based on the perceived aetiology of breast cancer. The treatment pathway follows faith and traditional healing as alternatives or sometimes in combination with biomedicine. WLBC reported a constant fear of biomedical treatment, perceived to be harmful to women's sexuality, fertility and body image. Hence, after perceived treatment failure from alternative care, biomedical care becomes the last resort, usually at an advanced stage of breast cancer, often responsible for poor prognosis. There is a dichotomy of illness construction between sufferers and health practitioners. To guide women with breast cancer on the path of care, modern care practitioners should consider some cultural norms and practices without compromising professional ethos.

Rhetorical use of Sobolo (Hibiscus drink) as Yesu Mogya (Blood of Jesus) for Holistic Healing in Contemporary Ghanaian Christianity: A Critical Analysis from the Perspective of Biblical Theology and Christian Ethics

This article sought to survey the rhetorical use of Sobolo (hibiscus drink) as Yesu Mogya (the blood of Jesus) for holistic healing in contemporary Ghanaian Christianity. From the perspective of Biblical Theology and Christian Ethics, it argued that the phenomenon of using plant products and symbolic objects for miraculous healing is both explicitly and implicitly rooted in the Bible. Contrary to the dispensationalist perspective with its emphasis on the cessation of miraculous healing in some Western contexts and within scholarship, the continuous relevance of miraculous healing in Ghanaian Christianity is not much debated in the ecclesial context. It is, therefore, maintained that the use of symbols such as Sobolo for healing creates opportunities for the wholistic needs of the members of the church to be met. These needs are claimed to be fulfilled by spiritual means. From a Christian ethical perspective, this paper, however, cautions that sobolo as a miraculous drink in the Ghanaian Christian context should not be used as an exclusive means of physical well-being and development of society. It is further argued that the cyclical use of sobolo as a healing juice for all and diverse kinds of miraculous healings needs to be questioned in the light of biblical theology. Keywords: Wholistic Healing, Worldview, Biblical theology, Christian Ethics, Sobolo

Beliefs of Pentecostal pastors concerning the use of antiretroviral treatment among Pentecostal Christians living with HIV in a suburb of Cape Town-South Africa: a community health systems lens.

The global public health community accepts antiretroviral therapy (ART) for controlling and managing HIV. However, within some communities, claims of faith or miraculous healing of HIV and AIDS by Pentecostal pastors continue to spark controversies. This paper reports on an exploratory qualitative study to explore the beliefs held by Pentecostal pastors regarding the use of ART among Pentecostal Christians who are living with HIV (PCLH). Twenty Pentecostal pastors from two informal settlements in Cape Town, South Africa, were purposefully selected. Open-ended, semi-structured, in-depth individual interviews were conducted on their religious beliefs concerning ART adherence. Interviews were conducted in English, audiotaped, and transcribed verbatim before being imported to the Atlas-ti 2023 software program for thematic data analysis. Since our study was guided by the relational community health system (CHS) model a hybrid deductive-inductive thematic analysis was used. Two contrasting themes about the influence of the religious beliefs of Pentecostal pastors were identified: The first theme and its associated subthemes highlight the lack of basic HIV and ART knowledge among pastors. Consequently, these pastors tend to nudge their Christians to rely more on faith and spiritual healing at the expense of adherence to ART. The second theme and the associated sub-themes suggest that some pastors possess some basic HIV knowledge and understand the role of ART and how it works. This group of pastors advise their congregants to use ART and other healthcare services in tandem with spiritual rituals, faith, and prayers. Our findings highlight the need for functional community-based structures, such as community health committees (CHCs) and health facility management committees (HFMCs), in settings where complex interaction within the belief systems, practices, and norms of some stakeholders can influence people's health-seeking behaviours such as adhering to chronic medications like ART.

Cancer, Coma, Chromosomes, and the Comforter: Investigating Scientific Mechanisms of Divine Healing and Design

While narratives of divine healing are common, we rarely encounter scientific investigations into divine healing presented to the scientist, the theologian, and the curious alike. This research begins by highlighting the brilliance of the design of the human body that has been intricately fine-tuned through the work of the Holy Spirit (HS) to resist disease. The study discusses how creation harbors plant-derived bioactive molecules strategically placed to safeguard and heal the body of certain cancers and other diseases through dietary means–a testament to the design and protective work of the HS intricately woven into nature. The study also scientifically investigates divine healing by examining evidence-based data on significant cases from medical records and scientific literature. We investigate cases of remarkable divine healings from metastatic cancer, inherited genetic disease, cardiac arrest, and coma in response to prayer for healing after modern medicine offered no permanent solution.

Prayers for Sickness: What do people pray for and how do they deal with unanswered prayer?

This paper focuses upon prayer for sickness. What do individuals suffering from illness, their families and the wider community pray for? How do they deal with unanswered prayer? Do they pray for cure, to guide medical professionals or to cope with their sickness? What rationalisations do they proffer for unanswered prayer? Based on a critical literature review and deploying secondary data from the Twenty First Century Evangelical research programme, the data suggest that prayers for guiding medical professionals and coping are more common than for cure, at least in Global North countries such as the UK and US. But why do those who believe in miracles not ask God for divine healing? Furthermore, unanswered prayer can conflict with Christian views of God as omnipotent and all loving. Respondents use a number of theodical rationalisations to resolve this conflict. The results are discussed in relation to cognitive dissonance theory, learned helplessness, the need to conserve a relationship with the Divine, and desire to manage risk of disappointment and reduce consequent emotional pain.

Traditional healing practices, factors influencing to access the practices and its complementary effect on mental health in sub-Saharan Africa: a systematic review

ObjectivesIn areas with limited and unaffordable biomedical mental health services, such as sub-Saharan Africa (SSA), traditional healers are an incredibly well-used source of mental healthcare. This systematic review synthesises the...

When God Doesn't Heal: Receiving God's Formative Grace Through Bodily Pain

In this article, I attempt to make theological sense of the following attitude towards Divine healing: although followers of Jesus should hope for, pray for, contend for, and seek Divine healing with the expectation that in all things God is enacting his good purposes, they should not be surprised when Divinely caused healing does not come about. To “not be surprised” is not, in this case, a lack of faith in God’s desire or power to heal. We can have complete faith in God’s power and his intention to do good while recognizing God has other purposes that make Divinely caused healing the exception rather than the rule. To not be surprised that healing hasn’t yet come is to hold steady in our minds that God is powerfully active in salvation history in ways that do not always include immediate elimination of pain and suffering.