Aspects of religious philosophies that might promote mental health

With the recent death of Pope John Paul II, the world’s attention is drawn to events within the Roman Catholic Church, the selection of a papal successor, and various issues related to religion and spirituality. Taking a psychological perspective of these events, we might ask, in what ways religious teachings could serve to enhance the mental health of the believer.

Undoubtedly, there are certain aspects of religious practices that reflect poorly upon the practitioner’s mental health. Practices, such as stoning sinners to death, the concept of religious wars, suicides and homicides motivated by religious zeal, for example, seem quite barbaric and incompatible with modern notions of psychological health. For now, however, I shall focus on the psychologically healthy aspects of religious philosophies.

Notable religious leaders such as Pope John Paul II, Mahatma Gandhi, Archbishop Desmond Tutu, Dr. Martin Luther King, Jr., and Mother Theresa, seem to personify psychologically healthy values and behaviors. The lives of these remarkable people suggest that their religious philosophies may have served to complement and enhance their respective mental health status. What religious beliefs might have such an effect?

Religionists often express a belief that humans are inclined by nature to commit sin, acts that are contrary to the will of God. Nevertheless, God is usually portrayed as a loving and merciful being who accepts us in spite of our sinful acts.

Similarly, psychological theorists such as Albert Ellis and Aaron Beck identified certain disturbed emotions, irrational beliefs, and deviant behaviors as being unhealthy and self-defeating. The humanistic psychotherapist Carl Rogers recommended that therapists assume an attitude of unconditional positive regard toward therapy patients, believing this to facilitate their personal growth. This notion was taken a step further by Ellis, who encourages his clients to adopt an attitude of “unconditional self acceptance,” (USA).

Religious philosophies teach that God allows people free will to choose to do good or evil. According to such teachings we can, with God’s help, avoid activities that are harmful to ourselves and others. Clinical psychological theory recognizes the human propensity to pursue short-term need gratification that can be harmful to our long-range self-interests. We can, however, learn new habits of thought, emotion, and behavior that will foster greater tolerance of the discomfort that results from deferring short-term pleasures in the interest of gratifying our long-range goals and desires.

Religious philosophies also encourage us to show love and compassion for those who do wrong. We are taught to pray for them, and help them turn away from wrongdoing. We are not to judge others, because we too are sinners.

Psychological theory, particularly Rational Emotive Behavior Therapy (REBT) points out the uselessness of damning others for their misbehavior. While we might not like or approve of their behavior, demanding that they behave otherwise serves only to create emotional disturbance for ourselves. It is considered healthier to accept the fact that people can and do behave quite despicably at times. Ellis and other cognitive theorists teach “unconditional other acceptance,” (UOA). Accordingly, although we consider their acts as wrong, we can realistically learn to view them as imperfect humans who are capable of both good and evil deeds.

Eastern mystical philosophies such as Buddhism promote an attitude of acceptance of suffering and difficulties which are an inevitable part of life. Other religionists accept adversities as a mysterious part of God’s plan. God is trustworthy, and out of tribulations we can receive blessings. A similar idea is reflected in Ellis’s teachings concerning unconditional life acceptance (ULA). Adversity is an unavoidable part of the lives of all of us. When we view these events as awful and catastrophic, we make them worse and harder to manage. It is considered more constructive work to increase our tolerance of frustrating life events.

It seems likely that these, and many other religious teachings are helpful and compatible with healthy and effective mental and emotional health, although religious belief is not a necessary component of mental health.