Ways of understanding of religious delusions associated with a change of identity on the example of identification with Jesus Christ

Abstract

Identification with Christ among psychiatric patients is an example of a complex and multifaceted phenomenon. As a delusion it includes a misidentification (change of identity) in the layer of content and, usually, grandiosity and/or paranoid traits in the formal aspect. What is more, it fits in the category of religious delusions, which are perhaps the most controversial type of delusions and as such require special sensitivity as well as knowledge beyond psychology or psychiatry. The aim of the articleis to show the phenomenon of identification with Christ among psychiatric patients, taking into account different ways of its explaining and understanding. Papers relating to the topic, both theoretical considerations and case studies, found in the EBSCO database were analyzed. Searching for the articles the following key words were used: identity, identification, delusion, Jesus/Christ/Messiah, psychosis, schizophrenia. The analysis included all (actually not numerous) articles except for the one linked to cognitive approach which did not significantly contribute to the issue. Given the multiplicity of ways of explaining and understanding the experience of identification with the figure of the Messiah, it seems to be a mistake to hold both objectivist and one-sided, based on one theory, attitude towards it. Such an experience should be recognized in the context of the history of patient's life and the all possible mechanisms leading to its occurrence, as well as the meanings hidden beneath the symptom, should be take into account. It is also important to be well-oriented in the system of religious beliefs and spiritual needs of the patient.

The Role of Religious Values and Beliefs in Shaping Mental Health and Disorders

“…According to Sieradzan (2015), studies showed that one-third of those with diagnosed psychosis with religious delusions live in Western countries. In turn, K. Dyga and R. Stupak (Dyga and Stupak 2018) indicate that the prevalence of such phenomenon among hospitalized patients is the highest in the United States (36%) and the lowest in Pakistan (6%), where a significant proportion of grandiose delusions concerns identification with God, Jesus, or Mahomet. In other studies, the frequency of religious delusions was estimated to be 21% in Germany and 6% in Japan.…”

“…More and more often, delusions are considered to be a complex and multidimensional phenomenon. Therefore, the psychological assessment process considers, for example, the number, absorption, omnipresence, distress, and the role of perception, influence on behavior, effectiveness, and strength of belief (Dyga and Stupak 2018).…”

“…Various studies show that spirituality and religion are important aspects of the life of many patients. Their faith and involvement in religious practices are a source of hope and strength in the fight against illness, giving meaning to the illness and, above all, leading to better outcomes of treatment (Dyga and Stupak 2018). In addition, the literature on the subject recommends avoiding confronting patients with their delusions, and instead focusing first on reducing the suffering associated with the delusions and then on the positive aspects of spiritual life.…”

“…In addition, the literature on the subject recommends avoiding confronting patients with their delusions, and instead focusing first on reducing the suffering associated with the delusions and then on the positive aspects of spiritual life. It is also important to remember that patients insist more strongly on religious delusions than any other type, which makes them more challenging in the therapeutic process (Dyga and Stupak 2018).…”

To the Question about Pathological Religiosity in the Context of Clinical Psychiatry

“…В последние годы публикуется все больше работ, посвященных вопросам религиозного копинга [20][21][22][23][24], особенностям и прогностическому значению бредовых расстройств религиозного содержания. В частности, синдрома овладения и бесоодержимости [25,26], мессианского [27], апокалиптического и эсхатологического бреда [28], религиозным бредовым расстройствам в структуре юношеского эндогенного приступообразного психоза c оценкой религиозности в преморбиде и в постпсихотическом периоде [29]. Особый интерес в рамках современных исследований также представляют паранойяльные состояния, начавшиеся в подростково-юношеском возрасте с явлений метафизической интоксикации религиозного содержания [30].…”