Behavior Change Theories to Promote Healthy Lifestyle as Church Programs

The trans-theoretical theory states that a person with a certain risky health behavior is ready to change toward a better behavior depending on the stage where he belongs. This theory can be used beyond the traditionally used case in changing the behavior of smokers (Han, Gabriel, & Kohl III, 2017). The church is the single important institution that can influence the behavior of the patient based on the set of beliefs and values of their faith. A church member will be motivated to conform to his religious values and change their behavior depending on the stage in the theory where one belongs.  For example, a church can advocate for a healthy active lifestyle and encourage those living a sedentary life to join them in a dance or Hula-hoop sessions (Abundant Health, 2018). A person, although he knows that their church is teaching that an important aspect of their church life is living actively, will not join the Hula-hoop sessions if he is still in the pre-contemplation stage. This is because the church member does not see the benefit of the change in behavior.  The trans-theoretical theory states that a person will only be ready to go into action if that person is past the contemplation stage and is already in the preparation stage (Lamorte, 2018) thus church members are expected to take part in dancing the Hula-hoop in the next 30 days if they are in the preparation stage. These church members who actively engage in healthy lifestyle and activities like dancing, Zumba and other active lifestyle programs are already in the action stage (Han, Gabriel, & Kohl III, 2017). Churches can continue to promote healthy behaviors for its members and they will continue to participate if they are already in the maintenance stage which makes the behavior change sustainable in the long run (Lamorte, 2018).

Numerous studies have already shown evidence on the important role of the church in promoting healthy lifestyle and better health. Church health programs have been effective partners in promoting healthy behaviors among its members (Campbell, et al., 2007). Incorporating the belief and values system of its members to behavioral theories will produce a more directed and focused health promotion interventions that benefits the church as well as the health outcomes (Campbell, et al., 2007). The use of behavioral change theory can help churches plan their ministries that impacts greatly the health of its member and the community through activities it is already doing.

References

Abundant Health. (2018, April 6). HULAPALOOZA CELEBRATES ABUNDANT HEALTH AROUND THE WORLD. Retrieved October 20, 2018, from https://umcabundanthealth.org/hulapalooza-around-the-world/

Campbell, M., Hudson, M. A., Resnicow, K., Blakeney, N., Paxton, A., & Baskin, M. (2007, April 21). Church-Based Health Promotion Interventions: Evidence and Lessons Learned. doi:https://doi.org/10.1146/annurev.publhealth.28.021406.144016

Han, H., Gabriel, K., & Kohl III, H. (2017, April 17). Application of The transtheoretical model to sedentary behaviors and its association with physical activity status. Retrieved October 22, 2018, from PLOS: https://journals.plos.org/plosone/article?id=10.1371/journal.pone.0176330

Lamorte, W. (2018, August 29). The Transtheoretical Model (Stages of Change). Retrieved October 22, 2018, from Boston University: http://sphweb.bumc.bu.edu/otlt/MPH-Modules/SB/BehavioralChangeTheories/BehavioralChangeTheories6.html

The Church Role in Empowering Communities

Faith-based organizations (FBOs) can help empower the community to actively participate in improving the health condition of the society. The Comprehensive Rural Health project in Jamkhed, India is an example of how FBOs and churches can influence the health of a community (Chand & Patterson, 2007). Educating the people and influencing their behavior to choose what is healthy and beneficial to the community are strong contributions of churches and FBOs. One such field in public health is the increasing cases of maternal death around the world where the church can positively contribute to its reduction. This has been the contribution of the FBOs in India where the communities where empowered to choose facility-based deliveries with skilled birth attendants to reduce maternal death (Chand & Patterson, 2007).

It is important to measure the contribution of FBOs and any other agencies in empowering the community. Community empowerment can be measured using the five domains of empowerment including confident, inclusive, organized, cooperative, and influential (Community Development Exchange, 2008). We measure empowerment because it is important to assess if there is real community empowerment that happens in the community after health promotion programs. Real community empowerment needs a shift of power to the people where they are the ones who are able to identify the problem, sort through it, and find solutions to the problem (Lord & Hutchinson, 1993). An example of a strong involvement of the people is the community-based participatory research. This type of involvement allows learning, research finding and dissemination of results through the help of all actors in the community (Thompson, Viswanath, Molina, Warnecke, & Prelip, 2016). We see such kind of participatory research in Gbanko. In this area, community participation in health has dramatically reduced their maternal mortality rate (Gala, Umar, & Dandeebo, 2015).  FBOs are also catalyst of real community empowerment which is important in sustaining the change that takes place in the community. Evidences have shown us that deep community involvement is crucial as it provides the necessary resources to keep the program sustainable over time (Nation Online, 2013).

References

Community Development Exchange. (2008, April). What is Community Empowerment? (CDX, Ed.) Retrieved Octobe 18, 2018, from www.cdx.org.uk: https://myportal.upou.edu.ph/pluginfile.php/219578/mod_folder/content/0/what_is_community_empowerment.pdf?forcedownload=1

Lord, J., & Hutchinson, P. (1993, Spring). The Process of Empowerment: Implications for Theory and Practice. (C. J. Health, Ed.) Retrieved October 18, 2018, from Canadian Journal of Community Mental Health: https://myportal.upou.edu.ph/pluginfile.php/219578/mod_folder/content/0/Process%20of%20Empowerment.pdf?forcedownload=1

Mbuagbaw, L., & Shurik, E. (2011, October 26). Community Particiaption in HIV and AIDS Program. (D. E. Barros, Ed.) Retrieved October 18, 2018, from cde.intechopen.com: http://cdn.intechopen.com/pdfs/22456/InTech-Community_participation_in_hiv_aids_programs.pdf

Thompson, B., Viswanath, K., Molina, Y., Warnecke, R., & Prelip, M. (2016, August 1). Strategies to Empower Communities to Reduce Health Disparities. doi:https://dx.doi.org/10.1377%2Fhlthaff.2015.1364

9 Things I learned Getting to a United Methodist Church in Cebu

Lessons I learned after arriving at the Mactan International Airport at 8:05 AM to attend the Order of Elders and Workers Retreat. Here are the top 10 things I need to remember:

1. There is no breakfast meal in Jollibee. I was hungry but the only Jollibee store at the airport does not offer any breakfast meal. I had to find another store outside.

2. You can take the bus going to Cebu. I wanted to commute with the public transport in Cebu. They have a MyBus right outside the airport. It will bring right at SM City Cebu where jeepneys going all over are available.

3. Be ready with coins. The MyBus uses a tap card but if you do not have one, you need to pay the exact amount to the driver (actually you drop it in the box).

4. There is a Traveller's Lounge in SM. This is very convenient for travelers going through Cebu. One can leave their bags there or take a shower for only P50. I took the opportunity to freshen up before I proceeded to my destination.

5. The Mall opens at 10 AM. I had to wait for the Mall to open before I could get to the available restaurants inside to eat my breakfast. I just ordered some cheeseburgers to go.

6. Take the 12 G or 12 I jeepneys to get to Labangon. There is a terminal infront of the Mall where jeepneys plying different routes are waiting. It leaves on time and does not wait for the jeep to be full.

7. Fare is P9. SM Cebu to A. Lopez is a little far but is just 9 pesos, that is 2 more than the regular fare P7.

8. The jeep route passes through a couple of landmarks in Cebu. We passed through Sto. Nino, Pier Uno, the old downtown Colon and the Vicente Sotto Medical Center.

9. The divine worship starts at 10:30 AM. I arrived at the church at 11:02 AM.