High-Tech Playground: Cultural Center Journey Expands Student Horizons of Faith and Culture.

ERIC Educational Resources Information Center

Andersen, Colleen Curry

2003-01-01

Discusses how the John Paul II Cultural Center is an example of how Catholic educators have begun taking advantage of new teaching resources to help students understand their personal faith. Center contains hands-on and interactive journey to learning about Catholicism and the faiths of other people. (MZ)

Niels Stensen (1638-1686): scientist, neuroanatomist, and saint.

PubMed

Perrini, Paolo; Lanzino, Giuseppe; Parenti, Giuliano Francesco

2010-07-01

Niels Stensen (1638-1686) was a prominent Danish scientist who laid the foundations of paleontology, geology, and crystallography. He undertook a personal search for the truth, rejecting many assumptions of his time, and he struggled to acquire a firm foundation of knowledge based on close observation and rigorous experimentation. Niels Stensen is known eponymously for the discovery of the duct of the parotid gland (ductus stenonianus) but most clinicians are not familiar with his contributions to anatomy beyond his studies on the glands. In 1665, he delivered a lecture in Paris on the anatomy of the brain, the Discours sur l'anatomie du cerveau ("A Dissertation on the Anatomy of the Brain"), which is a seminal investigation on methods in neuroscience. His scientific letter on a hydrocephalic calf represents an early pathophysiological investigation on hydrocephalus. In 1667 Stensen converted to Catholicism and in 1677 he was consecrated titular bishop of Titiopolis. He spent the last years of his life in poverty and traveled continuously trying to bring back northern Europe to Catholicism. This essay highlights the life and the scientific contributions of Niels Stensen, with emphasis on his contributions to neuroscience.

Scientology and Catholicism Do Mix: A Note on Teaching New Religions in a Catholic Classroom

ERIC Educational Resources Information Center

Schmalz, Mathew N.

2006-01-01

This note from the classroom explores teaching new or alternative religions within the context of a Roman Catholic Liberal Arts College. The essay will specifically focus on a section of a course entitled "Modern Religious Movements" in which students were asked to consider different methodological approaches to the teaching and study of…

The Changing Landscape--State Policy-Making: Public Service and Teacher Education in Ireland 1950-1980

ERIC Educational Resources Information Center

Herron, Donald; Harford, Judith

2016-01-01

Radical economic policy change from the 1950s had major implications for Irish education which had traditionally drawn its values and orientation from Catholicism and cultural nationalism. While change to the economically-related administrative structures were bold and innovative, responses in the sphere of education were less so. This article…

Battle for the Soul: Metis Children Encounter Evangelical Protestants at Mackinaw Mission, 1823-1837.

ERIC Educational Resources Information Center

Widder, Keith R.

In 1823, evangelical missionaries William and Amanda Ferry opened a boarding school for Metis children on Mackinac Island, Michigan Territory, hoping to convert and transform the Metis people through their children. Instead, they helped bring about a revival of Catholicism, and their students refused to abandon the fur trading lifestyle. Chapter 1…

Catholicism on Campus: Stability and Change in Catholic Student Faith by College Type

ERIC Educational Resources Information Center

Gray, Mark M.; Cidade, Melissa A.

2010-01-01

Are Catholic colleges and universities failing in their mission of educating their Catholic students in the faith? Many believe these institutions are in one key way: A 2003 study commissioned by the Cardinal Newman Society concluded that "a survey of students at 38 Catholic colleges...reveals that graduating seniors are predominantly…

Language Maintenance or Language Shift? The Role of Religion in a Hakka Catholic Community in Malaysia

ERIC Educational Resources Information Center

Wang, Xiaomei

2016-01-01

The religious domain has been identified as an important domain for language maintenance (Fishman 1972; Gal 1979). However, the effect of religion in language maintenance is not always positive (Spolsky 2003). This paper attempts to explore whether religion, Catholicism for this study, plays a significant role in the maintenance of Hakka in a…

Military Civic Action in Colombia

DTIC Science & Technology

1985-08-01

because he knew too much about official scandals. G6mez responded to this political crisis with inflammatory editorials in his newspaper El Siglo ...significant changes: women received equal political rights with men; Roman Catholicism was again declared the religion of the state; Supreme Court members...consisting of courses on Colombian history, government, geography, patriotic songs, *sanitation, ethics, horticulture, religion , group activities, and

Notes on the Emergence of Protestant Education in Germany

ERIC Educational Resources Information Center

Robinson, David W.

2012-01-01

The movement of the Germanic peoples from the barbaric state that the Romans found them in during the days of Julius Caesar to the highly civilized and educated condition of today is a long and complex history. At the heart of that development over the centuries was first the shift to Roman culture; then the slow adoption of Roman Catholicism and…

The Marc Hall Prom Predicament: Queer Individual Rights v. Institutional Church Rights in Canadian Public Education

ERIC Educational Resources Information Center

Grace, Andre P.; Wells, Kristopher

2005-01-01

In 2002, Marc Hall's principal denied him permission to take his boyfriend to his Catholic high-school prom. In examining the politicization of the ensuing prom predicament, we critique Catholicized education and what we perceive to be the Catholic Church's efforts to privatize queerness as it segregates being religious from being sexual. We…

Literacy as Magic: The Role of Oral and Written Texts in the Santeria Religious Community.

ERIC Educational Resources Information Center

Gelb, Richard G.

Santeria is a religion which originated in West Africa and evolved from the syncretism of the culture of the Yoruba people with Catholicism in Cuba. Juanita, who was born in Puerto Rico and taught herself how to read and write, owns a "botanica," a retail shop specializing in Santeria paraphernalia. Juanita is a santera (priestess) in…

Building an Effective Bishop and President Relationship for the Mission of Catholic Higher Education: A Case Study of Five Bishop and President Partnerships

ERIC Educational Resources Information Center

Creagh, Kevin G.

2011-01-01

The purpose of the 1990 apostolic constitution on Catholic higher education entitled "Ex Corde Ecclesiae" (From the Heart of the Church) is to emphasize the dual relationship Catholic institutions have to the academic community as well as the Church. The concepts of Catholicism and university are not to be experienced as polarizing…

The Educational Narrativity in the First Period of Oliveira Salazar's Government. Women's Voices in the National Assembly (1935-1945)

ERIC Educational Resources Information Center

Adao, Aurea; Remedios, Maria Jose

2005-01-01

Oliveira Salazar's accession to the government followed the military coup of 1926, which put an end to the period of democratic republican life. The Constitution approved in 1933 defined the new regime, which came to be known as "Estado Novo". Ideologically sustained by an anti-liberal concept of Catholicism, this political regime would…

Voodoo Dolls, Charms, and Spells in the Classroom: Teaching, Screening, and Deconstructing the Misrepresentation of the African Religion

ERIC Educational Resources Information Center

Reuber, Alexandra

2011-01-01

"New Orleans voodoo," also called "créole voodoo," is an amalgamation of an honoring of the spirits of the dead, a respect for the elderly and the spiritual life, African knowledge of herbs and charms, and European elements of Catholicism. It is a religion of ancestor worship that is unknown to us, and that we are not…

The Society of Jesus and the Missionary Experience of Father Matteo Ricci in China between "Reformatio Ecclesiae" and Inculturalisation of the Gospel

ERIC Educational Resources Information Center

Sani, Roberto

2010-01-01

Sustained by rich archival and published material, this paper describes the experience of Father Matteo Ricci in China in the perspective of the general evolution of the Church and European Catholicism between the sixteenth and the seventeenth centuries. Father Matteo Ricci's missionary works are re-read in the light of the more complex urgencies…

INSERM sets up forum.

PubMed

Walgate, R

Considerable public controversy is expected over the composition and role of a new ethics advisory committee set up in association with France's medical research council, INSERM. French president Mitterrand has tried to represent all possible conflicting groups on the committee, which includes 15 scientists nominated by research institutions, 15 persons knowledgeable about ethical issues nominated by various legislative and judicial bodies, and five representatives of the "principal philosophical families": Catholicism, Protestantism, Judaism, Islam, and Communism.

A COMPARATIVE ANALYSIS OF BIOETHICAL ISSUES FROM VIEW POINTS OF RELIGIOUS AFFAIRS ADMINISTRATION IN TURKEY, ROMAN CATHOLICISM AND ORTHODOX JUDAISM.

PubMed

Güvercin, Cemal Huseyin; Munir, Kerim M

2017-07-01

The arguments set forth by religious authority are important since they play a crucial role in shaping the social values of the public and influence the decision of individuals in practice pertaining to bioethical issues. The Religious Affairs Administration (RAA) was established at the inception of the Republic of Turkey in 1924 to guide religious considerations moving out of the Ottoman caliphate to a secular bioethical framework. In this article, the bioethical views of the RAA under Islamic tradition is examined and contrasted with those influenced by the Roman Catholic and Orthodox Judaic traditions. On bioethical deliberations related to the beginning and end-of-life, all three religious traditions justify sacredness of life and that of God's will in its preservation it. Assisted reproduction techniques between spouses is considered to be appropriate, although third party involvement is explicitly forbidden. Organ transplantation is approved by all three religious traditions, except uterine transplantation. Contraceptive practices are approved under certain conditions - views differ most on approaches to contraception and the appropriateness of methods. The RAA judgement on cloning is to prohibit it, like Roman Catholicism and Orthodox Judaism. In other topics, cosmetic surgery and gender determination are approved only for treatment.

Military Physician and Advanced Practice Nurses’ Knowledge and Use of Modern Natural Family Planning

DTIC Science & Technology

1996-05-01

NIT* to artificial birth control methods for cultural, personal, religious, or health reasons (Lethbridge, D. J., 1991). A health care provider well...Mormonism, Catholicism, and Orthodox Judaism are specific religious denominations that proscribe artificial means of birth control (Spector, 1991...she value the "natural", for example, and thus reject chemical methods of birth control ? Does she have certain religious beliefs that make some meUiods

Terrorism Base Potential in the Tri-Border Area of Latin America

DTIC Science & Technology

2006-12-01

descendant of a Syrian family of Muslim faith, who converted to Catholicism; Abdala Bucaram, Christian of Lebanese descent, who was president of Ecuador ...International Report, 2005. 32 Jorge Camarasa, “Declina la Capital del Contrabando ,” La Nación, April 2, 2000. 39 investigation the agents of the Seprelad...Alike,” Transnational Communities Program, 1998. 40 Jorge Camarasa, “Declina la Capital del Contrabando ” La Nacion, April 2, 2000. 43 taken to

RELIGION & CARE INTERTWINED; NURSING IN CATHOLIC HOSPITALS 1950-1965.

PubMed

Anthony, Maureen

2016-01-01

This qualitative study explores how Catholicism influenced nursing in Catholic hospitals and how nurses met the religious needs of Catholic patients in the 1950s and early 1960s. Six nurses were interviewed who graduated from Catholic schools of nursing between 1952 and 1965 and worked in Catholic hospitals. Results indicate that nursing care was inexorably entwined with meeting the religious needs of Catholic patients. Religious practices were predictable and largely linked to the Holy Sacraments.

Christian bioethics as non-ecumenical.

PubMed

Engelhardt, H Tristram

1995-09-01

A community's morality depends on the moral premises, rules of evidence, and rules of inference it acknowledges, as well as on the social structure of those in authority to rule knowledge claims in or out of a community's set of commitments. For Christians, who is an authority and who is in authority are determined by Holy Tradition, through which in the Mysteries one experiences the Holy Spirit. Because of the requirement of repentance and conversion to the message of Christ preserved in the Tradition, the authority of the community must not only exclude heretical teaching but heretical communities from communion. Understanding Christian bioethics requires a focus on the content of that bioethics in terms of its social context within a right-believing, right-worshipping community. Christian bioethics should be non-ecumenical by recognizing that true moral knowledge has particular moral content, is communal, and is not fully available outside of the community of right worship. The difficulty with Roman Catholicism's understandings of bioethics lies not just in its continued inordinate accent on the role of reason apart from repentance (as well as in its defining novel doctrines), but in Roman Catholicism's not recognizing that the contemporary, post-Christian age is in good measure the consequence of its post-Vatican II failure to call for a return to the traditional pieties and asceticisms of the Fathers so that all might know rightly concerning the requirements of Christian bioethics.

Mary and femininity: A psychological critique.

PubMed

Harrington, P A

1984-09-01

This essay uses Freud to interpret the symbolism and theology of Mary in modern Catholicism. In her role as the mother of believers, Mary functions to place the Christian in the position of a child who receives illusory gratification from the mother. In her role as model for Christians to emulate, Mary functions to place the Christian in the position of receptivity and dependence which Freud associated with femininity. Reinterpreting Freud from a feminist perspective, I suggest that the kind of femininity Mary represents serves to perpetuate patriachal social structures and to inhibit full psychological maturity.

Mental hygiene in early Francoism: from racial hygiene to the prevention of mental illness (1939-1960).

PubMed

Campos, Ricardo; Novella, Enric

In this paper, we study the ideological bases of mental hygiene, understood as racial and moral hygiene, during the first years of Franco's regime and their evolution until 1960. First, we discuss the conceptualization of mental hygiene in the 1940s and its role as a tool for the legitimization of dictatorship, revealing the involvement of orthodox Catholicism and its links with moral and racial hygiene. Second, we assess the transformation of mental hygiene during the 1950s towards modernization and a stronger linkage with the dominant trends of contemporary psychiatry without ever leaving the ideological background of Catholicism. For this purpose, we will focus on analysis of the activities of the Mental Hygiene Week held in Barcelona in 1954 and on the creation in 1955 of the National Board of Psychiatric Care, which took on mental hygiene as one of its functions. This paper shows the close relationship of mental hygiene during the early years of Francoism with the political principles of the Dictatorship. The 1940s witnessed the deployment of a harsh discourse in which mental hygiene was a tool for the (moral and spiritual) education of the Spanish people in the political principles of the "New State", pathologizing political dissent and ideologically purifying the country. In the 1950s, Francoist mental hygiene underwent a process of aggiornamento marked by international political events following the defeat of fascism in World War II, advancing a project for (authoritarian) modernization in an international context already directed towards mental health.

Reconciling religious identity and reproductive practices: the Church and contraception in Poland.

PubMed

Mishtal, Joanna; Dannefer, Rachel

2010-08-01

After the fall of state socialism in Poland in 1989, a Catholic-nationalist government assumed power. The new political power of the Catholic Church resulted in severe restrictions on family planning (FP) services. Yet, Poland's fertility rate declined sharply, suggesting that women are controlling their fertility despite restrictions. This study examined the Church's influence on women's contraceptive decisions, and how women reconcile religious teachings with their contraceptive use. We conducted a mixed-methods study, including a cross-sectional survey and qualitative interviews, in Gdańsk, Poland with sexually active women aged 18-40. The quantitative sample included 418 respondents; the qualitative sample included 49 respondents. Despite restrictions on FP services, modern contraceptive use among our sample was 56%, up from 19% in 1991. Catholicism played a relatively small role in respondents' contraceptive decisions; though 94.2% of respondents were Catholic, 79% reported that the Church had little or no influence on reproductive decisions. Women's explanations for how they reconcile their reproductive practices with Catholicism included using elements of religion to support contraceptive use, prioritising responsibility for family and financial considerations over the Church's prohibitions, and challenging the Church's credibility in FP matters. Our findings underscore women's struggles under post-socialist reproductive policies that limit FP access. Despite religious, political, and economic obstacles, contraceptive use has increased dramatically, indicating that FP is a high priority for women in Poland. Policies should respond to women's needs. Comprehensive, state-sponsored FP and sex education are urgently needed and the state should legitimise such services.

The future of Catholic health care: observations from an Orthodox Christian perspective.

PubMed

Cozby, Dimitri

1999-04-01

The author reflects on the future of Catholic health care by looking at the essays in this volume by Dennis Brodeur, Clarke E. Cochran, and Christopher J. Kauffman. The author argues that (1) Roman Catholic teaching on the Trinity is defective, yielding an inadequate model of society, (2) Roman Catholic teaching on the Incarnation is defective, yielding an impoverished understanding of the "sacramental," and (3) the institutional orientation of Roman Catholicism combined with the lack of true sacramental vision makes it nearly impossible for Roman Catholic theory to criticize the current structure of health care financing.

[Nicolas Lémery, student apothecary in Montpellier (1668-1671)].

PubMed

Charlot, Colette; Guibert, Marie-Sophie

2016-09-01

The stay of Lémery in Montpellier as a companion-apothecary from 1668 until 1671 was attested, especially by his registration to the book of rolls. What he has done there is rather a matter of the oral tradition. But the atmosphere of rivalry and fuss between the followers of the Catholicism and those of the Protestantism was tangible through the trials, the rulings or the namings. Even unsaid things, for example in the books of chemistry published then, tell a lot on the atmosphere of the city during the three years of the stay of Lémery in Montpellier.

The Philippines: a public awakening.

PubMed

de Castro, L D

1990-01-01

This is the last of a set of three articles concerning "bioethics on the Pacific Rim." In his discussion of bioethical issues in the Philippines, de Castro focuses primarily on: (a) the impact of Roman Catholicism on the public debate over topics such as abortion, contraception, and population policy, and (b) the issue of justice in the allocation of the country's inadequate health resources. He notes progress on two fronts: recently enacted legislation regulating physician prescribing practices will improve access by the poor to prescription drugs, and national guidelines on biomedical research provide for the establishment of a National Ethics Committee dominated by nonphysicians.

Work as a cultural and personal value: attitudes towards work in Polish society.

PubMed

Skarzyńska, Krystyna

2002-01-01

The meaning of work for Poles is analyzed here from 2 perspectives: macrosocial and individual. From the macrosocial perspective work attitudes are explained by 3 factors: traditional Polish Catholicism, cultural patterns (influence of noble class tradition), and experience of "real socialism." From an individual perspective some psychological and demographic predictors of an autonomous (intrinsic) work attitude are empirically tested. The autonomous attitude towards work is understood here as treating work as an important autonomous value versus only an instrumental means for earning money. The data was collected by means of standardized interviews run on a representative random sample of adult working Poles, N = 1340.

Religious beliefs along the suicidal path in northern Taiwan.

PubMed

Fang, Chun-Kai; Lu, Hsin-Chin; Liu, Shen-ing; Sun, Yi-Wen

2011-01-01

This study aimed to understand the current inclinations toward depression and compulsion for members of four different religious groups, and to predict religious beliefs along the suicide path through analyzing the lifetime prevalence of suicidal ideation and suicide attempts for members of these religious groups. Participants in this cross-sectional study, which adopted purposive sampling, were members of Christianity, Catholicism, Buddhism, and Taoism in northern Taiwan. In the case of suicide experiences, suicides among people one knows, and tendency toward compulsion and depression, there are statistical differences between the four religions. According to the results, some people with suicidal tendency will attend religious activities; therefore, we predict that religious beliefs play an important role in suicide prevention.

Breast feeding initiation rate across Western countries: does religion matter? An ecological study

PubMed Central

Cohen, Emmanuel; Kramer, Michael S

2016-01-01

Background Breast feeding initiation rates remain below 80% in some Western countries. Many individual-level determinants are known; however, less is known regarding cultural and societal determinants, such as religion, that could explain population-level variations. We examined the correlations of the proportions of Catholics and Protestants with the breast feeding initiation rates across and within Western countries. Methods Using publicly available data, we carried out an ecological study comparing the proportions of Catholics and Protestants with the rates of breast feeding initiation. We correlated data at the country level, and additionally explored within-country data in five Western countries: France (Departments), Ireland (counties), the UK (countries), Canada (provinces) and the USA (states). Our analyses accounted for human development index, gross domestic product and population density. Results We observed a negative correlation (r=−0.30) between the proportion of Catholics and the rate of breast feeding initiation in Western countries. This correlation was consistent when using within-country data in France (r=−0.27), Ireland (r=−0.23), the UK (r=−0.79) and Canada (r=−0.62). In the USA, the positive correlation (r=0.26) between a state's proportion of Catholics and its breast feeding initiation rate was confounded by race, education and socioeconomic status (SES). After controlling for education and SES, the state proportion of non-Hispanic white Catholics was negatively correlated (r=−0.29) with the rate of breast feeding initiation. Conclusions In this ecological study, we found consistent negative correlations between Catholicism and breast feeding initiation rates. Qualitative and quantitative studies at the individual level are needed to confirm and explain our findings. Our results suggest that women living in a country or region where Catholicism has historically dominated are less likely to initiate breast feeding, and that breast feeding promotion policies should be adapted to better fit populations' cultural and religious norms. PMID:28588983

Breast feeding initiation rate across Western countries: does religion matter? An ecological study.

PubMed

Bernard, Jonathan Y; Cohen, Emmanuel; Kramer, Michael S

2016-01-01

Breast feeding initiation rates remain below 80% in some Western countries. Many individual-level determinants are known; however, less is known regarding cultural and societal determinants, such as religion, that could explain population-level variations. We examined the correlations of the proportions of Catholics and Protestants with the breast feeding initiation rates across and within Western countries. Using publicly available data, we carried out an ecological study comparing the proportions of Catholics and Protestants with the rates of breast feeding initiation. We correlated data at the country level, and additionally explored within-country data in five Western countries: France (Departments), Ireland (counties), the UK (countries), Canada (provinces) and the USA (states). Our analyses accounted for human development index, gross domestic product and population density. We observed a negative correlation (r=-0.30) between the proportion of Catholics and the rate of breast feeding initiation in Western countries. This correlation was consistent when using within-country data in France (r=-0.27), Ireland (r=-0.23), the UK (r=-0.79) and Canada (r=-0.62). In the USA, the positive correlation (r=0.26) between a state's proportion of Catholics and its breast feeding initiation rate was confounded by race, education and socioeconomic status (SES). After controlling for education and SES, the state proportion of non-Hispanic white Catholics was negatively correlated (r=-0.29) with the rate of breast feeding initiation. In this ecological study, we found consistent negative correlations between Catholicism and breast feeding initiation rates. Qualitative and quantitative studies at the individual level are needed to confirm and explain our findings. Our results suggest that women living in a country or region where Catholicism has historically dominated are less likely to initiate breast feeding, and that breast feeding promotion policies should be adapted to better fit populations' cultural and religious norms.

[An enigma named Agostino Gemelli: Catholicism, fascism and psychoanalysis in Italy during the inter-war period].

PubMed

Pasqualini, Mauro

2016-01-01

The Franciscan friar Agostino Gemelli has been the subject of much research and debate. This is due to his important political profile and, above all, to the role he played in mediating between the Catholic world and fascism in Italy during the inter-war period. Gemelli was also a central figure in Italian psychology, especially during the 1930s and 1940s. This article is structured to focus in particular on the way that his connections with political and ecclesiastic powers allowed him to become increasingly significant within Italian psychology. Using the example of Gemelli's relationship with psychoanalysis, this study highlights the tension between his relatively open-minded stance and his links to authoritarian, dogmatic ideologies and institutions.

[Social representations of elders' quality of life].

PubMed

Silva, Luípa Michele; Silva, Antonia Oliveira; Tura, Luiz Fernando Rangel; Moreira, Maria Adelaide Silva Paredes; Rodrigues, Rosalina Aparecida Partezani; Marques, Maria do Céu

2012-03-01

This study aimed to identify elders' social representations of quality of life. This is an exploratory study with a sample of 240 elders, of both sexes. For data collection we used a Free Association Test with Words, using the inductive stimulus 'quality of life" and sociodemographic variables. The interviews were analyzed with the software Alceste. Of the 240 studied eslders, 167 were women, with the dominant age from 60 to 69 years, income between two and three minimum wages, most of the married and with catholicism as the predominant religion. The results from Alceste pointed towards seven hierarchical classes: accessibility, work, activity, support affection, care and interactions. Social representations of quality of life by elders can support professionals in understanding the adhesion to preventive practices for the elderly and in strengthening policies directed to this population.

Gender and morals in Spanish Catholic youth culture: a case study of the Marian Congregations 1930-1936.

PubMed

Vincent, M

2001-01-01

Jesuit-run Marian Congregations proliferated in 1930s Spain. Drawing on literature produced for their members, this article demonstrates how gendered understandings were fundamental to the congregations' symbolic delineation of an uncontaminated Catholic space. Visions of an incorrupt male elite abound, reinforcing the Jesuits' educational mission among future leaders and opinion-formers. In contrast, the purity of women and children was seen as a sign of society's moral health. Modesty was the quintessential female virtue. Yet, the cult of the Virgin Mary suggested that the virginal female body was both tool and symbol in the struggle against a fallen world. Girls were, therefore, charged with the task of moral guardianship. Such campaigns were emblematic of Spanish Catholicism's tendency to proffer religious solutions to social problems.

Religious construction of a first episode of psychosis in urban Brazil.

PubMed

Redko, Cristina

2003-12-01

Religion plays an important role in the lives of people with psychosis. Based on fieldwork with 21 families living in poor neighborhoods of São Paulo, Brazil, this article examines how youth suffering a first episode of psychosis resort to religion for help (including, Catholicism, Pentecostalism, Candomblé, and Umbanda) and how this frames their experience of psychosis and that of their family members. For young people, the personal articulation of religious idioms and signifiers served to communicate, elaborate and transform their experience of psychosis. Family members resorted to religion as a source of healing, complementary to psychiatric treatment, as well as for personal relief and comfort. For youth, involvement with religion worked in both 'progressive' and 'regressive' ways, to improve and, at times, to diminish functioning and well-being.

[Moyse Charas, a typical master apothecary and physician for his time (1619-1698)].

PubMed

Bonnemain, Bruno

2016-09-01

The life of Moyse Charas has been very stormy, especially after 1680. One can consider three main periods in his carrier : a first one from his birth in Uzès (France), in 1619, to 1680 ; his exile from 1680 to 1689 in various European countries ; and finally, his return to Paris in 1690 until his death in 1698. He decided his return to Paris and confirmed his conversion to Catholicism the 1st of July 1691, being received by Louis XIV and elected as a member of the French Academy of Sciences in 1692. Charas dictated his one’s will the 12th of January 1698, a few days before his death. All along his very active life, Charas was noteworthy by two major achievements : his interest and works on viper and, as a consequence, on theriac ; and his book that became a reference for all apothecaries and physicians at the time, the Pharmacopée Royale galénique et chimique (the Galenic and Chemical Royal Pharmacopoeia). The present study examines specifically the influence of Charas’ pharmacopoeia to the Universal Pharmacopeia of Lémery, and the conceptual visible differences between the two authors. He decided his return to Paris and confirmed his conversion to Catholicism the 1st of July 1691, being received by Louis XIV and elected as a member of the French Academy of Sciences in 1692. Charas dictated his one’s will the 12th of January 1698, a few days before his death. All along his very active life, Charas was noteworthy by two major achievements : his interest and works on viper and, as a consequence, on theriac ; and his book that became a reference for all apothecaries and physicians at the time, the Pharmacopée Royale galénique et chimique (the Galenic and Chemical Royal Pharmacopoeia). The present study examines specifically the influence of Charas’ pharmacopoeia to the Universal Pharmacopeia of Lémery, and the conceptual visible differences between the two authors.

"My religion picked my birth control": the influence of religion on contraceptive use.

PubMed

Hill, Nicholas J; Siwatu, Mxolisi; Robinson, Alexander K

2014-06-01

This research investigates the influence of religious preference and practice on the use of contraception. Much of earlier research examines the level of religiosity on sexual activity. This research extends this reasoning by suggesting that peer group effects create a willingness to mask the level of sexuality through the use of contraception. While it is understood that certain religions, that is, Catholicism does not condone the use of contraceptives, this research finds that Catholics are more likely to use certain methods of contraception than other religious groups. With data on contraceptive use from the Center for Disease Control's Family Growth Survey, a likelihood probability model is employed to investigate the impact religious affiliation on contraception use. Findings suggest a preference for methods that ensure non-pregnancy while preventing feelings of shame and condemnation in their religious communities.

`Science to the Glory of God'. The Popular Science Magazine Ibérica and its Coverage of Radioactivity, 1914-1936

NASA Astrophysics Data System (ADS)

Herran, Néstor

2012-03-01

This paper provides a first approach to the history of Ibérica, one of the most important popular science magazines published in Spain before the Civil War. Founded in 1914 by members of the Society of Jesus based at the Ebro Observatory, Ibérica reached a weekly circulation of about 10,000 in the mid 1920s, and was instrumental in extending science education in Jesuit education facilities and in developing a "reactionary modernist" culture that embraced Catholicism and modernisation. By focusing on its coverage of radioactivity and the radium industry, the article aims to examine the magazine's popularising style and ideology, and to determine its role in the debates regarding the cultural value of science in the first decades of twentieth century Spain.

God: Do I have your attention?

PubMed

Colzato, Lorenza S; van Beest, Ilja; van den Wildenberg, Wery P M; Scorolli, Claudia; Dorchin, Shirley; Meiran, Nachshon; Borghi, Anna M; Hommel, Bernhard

2010-10-01

Religion is commonly defined as a set of rules, developed as part of a culture. Here we provide evidence that practice in following these rules systematically changes the way people attend to visual stimuli, as indicated by the individual sizes of the global precedence effect (better performance to global than to local features). We show that this effect is significantly reduced in Calvinism, a religion emphasizing individual responsibility, and increased in Catholicism and Judaism, religions emphasizing social solidarity. We also show that this effect is long-lasting (still affecting baptized atheists) and that its size systematically varies as a function of the amount and strictness of religious practices. These findings suggest that religious practice induces particular cognitive-control styles that induce chronic, directional biases in the control of visual attention. Copyright 2010 Elsevier B.V. All rights reserved.

The sword and the prayerbook: ideals of authentic Irish manliness.

PubMed

Nugent, Joseph

2008-01-01

As the Catholic Church responded to secular models of the nineteenth-century hero by refurbishing its saints, the Irish Church promoted its native saint, Colmcill, as the sole authentic positive stereotype deserving of the Irishman's emulation. At a time when the concepts of Irishness and manliness were being contested, the League of St. Columba proposed that the physical, psychological, and spiritual characteristics of Colmcill be materialized in the new Irish youth. By folding the mystical rhetoric of Catholicism into the search for national identity, the League altered the course of Irish nationalism and inflected the trajectory of Irish masculine development. While Colmcill's ascendance as an emulatory type was brief, the qualities he was shaped to embody were reinscribed in the Catholic priest, who became installed as the aspirational model for the youth of Ireland.

A Catholic perspective on organ sales.

PubMed

Capaldi, N

2000-08-01

In this article, I address the issue of the sale of human organs and the moral implications of a market in human organs under the aegis of Christian Bioethics. I argue that moral issues of this kind cannot be adequately be addressed from the point of view of moral frameworks, which point exclusively to procedural norms. Rather, a moral perspective must embody some substantive norms derived from a particular content-full moral or theological perspective. This substantive norms to which I appeal in this article are those of Roman Catholicism. The most important sources cited include the works of Pius XIi (1956) and the works of John Paul II (1985 and 1991). The conclusion reached is that not only is it morally permissible for Catholics to participate in a market in organ sales but it may also be prudent public policy.

Religious and Spiritual Dimensions of the Vietnamese Dementia Caregiving Experience

PubMed Central

Hinton, Ladson; Tran, Jane NhaUyen; Tran, Cindy; Hinton, Devon

2010-01-01

This paper focuses on the role of religion and spirituality in dementia caregiving among Vietnamese refugee families. In-depth qualitative interviews were conducted with nine Vietnamese caregivers of persons with dementia, then tape-recorded, transcribed, and analyzed for emergent themes. Caregivers related their spirituality/religion to three aspects of caregiving: (1) their own suffering, (2) their motivations for providing care, and (3) their understanding of the nature of the illness. Key terms or idioms were used to articulate spiritual/religious dimensions of the caregivers’ experience, which included sacrifice, compassion, karma, blessings, grace and peace of mind. In their narratives, the caregivers often combined multiple strands of different religions and/or spiritualities: Animism, Buddhism, Taoism, Confucianism and Catholicism. Case studies are presented to illustrate the relationship between religion/spirituality and the domains of caregiving. These findings have relevance for psychotherapeutic interventions with ethnically diverse populations. PMID:20930949

The ethical implications and religious significance of organ transplantation payment systems.

PubMed

Smith, Hunter Jackson

2016-03-01

One of the more polarizing policies proposed to alleviate the organ shortage is financial payment of donors in return for organs. A priori and empirical investigation concludes that such systems are ethically inadequate. A new methodological approach towards policy formation and implementation is proposed which places ethical concerns at its core. From a hypothetical secular origin, the optimal ethical policy structure concerning organ donation is derived. However, when applied universally, it does not yield ideal results for every culture and society due to region-specific variation. Since religion holds significant influence in the organ donation debate, three religions-Catholicism, Islam, and Shinto-were examined in order to illustrate this variation. Although secular ethical concerns should rest at the core of policy construction, certain region-specific contexts require cultural and religious competence and necessitate the adjustment of the optimal template policy accordingly to yield the best moral and practical results.

John Tyndall's religion: a fragment

PubMed Central

Cantor, Geoffrey

2015-01-01

Both contemporaries and historians have focused on the high-profile 1874 Belfast Address in which John Tyndall was widely perceived as promulgating atheism. Although some historians have instead interpreted him as a pantheist or an agnostic, it is clear that any such labels do not accurately capture Tyndall's religious position throughout his life. By contrast, this paper seeks to chart Tyndall's religious journey from 1840 (when he was in his late teens) to the autumn of 1848 when he commenced his scientific studies at Marburg. Although he had been imbued with his father's stern conservative Irish Protestantism and opposition to Catholicism, as a youth he seems for a time to have been attracted to Methodism. Later, however, he questioned and rejected his father's religious views and was increasingly drawn to the more spiritual outlook of Ralph Waldo Emerson and Thomas Carlyle, along with a more radical attitude to politics.

[Dynamics of the dialogue on bioethics in a Spain in transition].

PubMed

Abel, F

1990-01-01

The bioethics dialogue began in Spain in 1975 in private institutions and developed in a society in transition toward democracy. Nostalgia for a nationalist Catholicism by some and the fervor of others to demonstrate that a break with the past had taken place have been important factors in bioethics legislation. Imitation of legislation considered progressive prevailed in the debate taking place in the country's bioethics centers, although in the case of assisted reproduction a commission of experts was set up to advise the government. The public has not participated in the debates, despite their coverage by the communications media. The medical schools have attempted to reform the deontological codes as a basis for formulating, promoting, and protecting the values of a pluralistic society. Results have been minimal, but the work of the bioethics centers is gradually being recognized and evaluated, and it is hoped that this ongoing bioethical dialogue will gradually mature.

Comparison of family planning in Cuba and Ireland.

PubMed

Smyth, Suzie; Stronge, Shirley

2015-08-26

Family planning gives individuals and couples control and choice over the number of children they have and the timing of their births. Developments in reproductive health have resulted in major changes in the options for family planning, providing more choice and control over fertility. This article explores reproductive health in the Republic of Cuba and the Republic of Ireland, with a focus on contraceptive use and termination of pregnancy as methods of family planning. The predominant religion in both countries is Catholicism, which promotes the right to life of the unborn child. The two countries have adopted different approaches to the availability of both contraception and termination of pregnancy. Cuba has offered free access to contraception and termination of pregnancy since the 1960s to reduce maternal mortality. In Ireland, contraception was not widely available until 1995 and termination of pregnancy is available only in extremely limited circumstances.

Niels Stensen: a 17th century scientist with a modern view of brain organization.

PubMed

Parent, André

2013-07-01

In 1665 the Danish scholar Niels Stensen (1638-1686) reached Paris, where he pronounced a discourse on brain anatomy that was to orient neuroscientists for years to come. In his lecture, Stensen rejected ancient speculations about animal spirits and criticized René Descartes and his followers who, despite a poor knowledge of brain anatomy, elaborated complex models to explain the multifaceted function of what he considered the principal organ of the human mind. He advocated the need for studying the brain through a comparative, developmental and pathological convergent approach and called for appropriate dissection methods and accurate illustrations. His own careful anatomical studies permitted him to precisely depict many brain structures. After pioneering works in paleontology and geology, he devoted himself to theology. In 1677 Stensen converted from Lutheranism to Catholicism and, while working relentlessly as a bishop and apostolic vicar in Northern Europe, he died in self-imposed poverty at age 48.

Negotiating Religiosity and Sexual Identity Among Hispanic Lesbian Mothers.

PubMed

Tuthill, Zelma

2016-09-01

Hispanic lesbian mothers face bicultural tensions that stigmatize their roles as mothers. Religion could produce heightened conflict given their potential incompatibility with the role of a "good mother." In particular, there is a potential for conflict between the definition of a "good mother" set forth in Catholicism and the sexual orientation of Hispanic lesbians. I conducted semistructured in-depth interviews to examine how Hispanic lesbian mothers negotiate their Catholic religious identity with aspects of their sexual identity. More specifically, I examined the strategies that Hispanic lesbian mothers use to reconcile or navigate perceived conflict between their roles as a Catholic and as a lesbian. The research questions to be answered were: How do Hispanic lesbian mothers negotiate a Catholic religious and a sexual identity? How do Hispanic lesbian mothers create and maintain a religious narrative? How do Hispanic lesbian mothers redefine religion and spirituality?

The law of the leading digits and the world religions

NASA Astrophysics Data System (ADS)

Mir, T. A.

2012-02-01

Benford's law states that the occurrence of significant digits in many data sets is not uniform but tends to follow a logarithmic distribution such that the smaller digits appear as first significant digits more frequently than the larger ones. We investigate here numerical data on the country-wise adherent distribution of seven major world religions i.e. Christianity, Islam, Buddhism, Hinduism, Sikhism, Judaism and Baha'ism to see if the proportion of the leading digits occurring in the distribution conforms to Benford's law. We find that the adherent data of all the religions, except Christianity, excellently does conform to Benford's law. Furthermore, unlike the adherent data on Christianity, the significant digit distribution of the three major Christian denominations i.e. Catholicism, Protestantism and Orthodoxy obeys the law. Thus in spite of their complexity general laws can be established for the evolution of religious groups.

Catholicism and Everyday Morality: Filipino women's narratives on reproductive health.

PubMed

Natividad, Maria Dulce F

2018-05-07

This study examines the relationship between state policies, religion, reproductive politics, and competing understandings of embodied sexual and reproductive morality. Using ethnographic and life history interviews, this study looks at the lives of Filipino urban poor women and how they interpret, follow and resist Catholic Church doctrines and practices as these relate to sexuality and reproduction. Taking everyday morality as embedded in social practice, this paper argues that women's subjective reinterpretations of Catholic teachings regarding contraception and abortion render religion pliant in a way that restores moral equilibrium in women's lives. It is in this process of adjusting and re-adjusting this moral order that women are able to construct their moral worlds. Further, this article investigates how social class, gender and religion work in tension with one another in women's everyday decisions and how the constraints and opportunities that poor women encounter in their everyday lives are enabled by the state and its institutions.

Discovering the African freshwater "torpedo": legendary Ethiopia, religious controversies, and a catfish capable of reanimating dead fish.

PubMed

Piccolino, Marco; Finger, Stanley; Barbara, Jean-Gaël

2011-07-01

The electric catfishes of African rivers and lakes, once depicted on Egyptian tomb art, have been largely overlooked in histories and reviews of electric fish biology and animal electricity. This article examines how Westerners, especially Dominican and Jesuit missionaries, discovered them in Ethiopia and other parts of Africa at the beginning of the seventeenth century. What transpired took place against the backdrop of tales involving the Bible, Prester John's mythical empire, and imaginary animals with fabulous powers. In effect, how they were found is related to attempts to convert Ethiopian Christians to true Catholicism, hopes of discovering great riches, and opportunities to trade, and not with the efforts of skilled natural philosophers to document and conduct experiments on the wildlife of this continent. Nevertheless, the early descriptions by Europeans circulated, and during the next century these catfishes began to be used in experiments that helped to make animal electricity a reality.

Influences of culture on sexuality.

PubMed

Hogan, R M

1982-09-01

Religion is a cultured phenomenon, a subculture within our larger cultural system. Different religions have different teachings about what constitutes sexual morality, while members within a specific religious denomination may also have different beliefs and practices. Religiosity, or acceptance of the teachings of a particular religion, is more important as a determinant of sexual behavior than a specific religion per se. Orthodox Judaism, traditional Catholicism and traditional Protestantism are alike in their condemnation of masturbation, abortion, homosexuality, and premarital and extramarital coitus. More liberal members of these religions may not tolerate these activities, but may espouse them as necessary means to maintain or attain health. Nurses assess the beliefs that clients hold in regard to sexual morality and also identify if the client is experiencing guilt about past sexual practices. Interventions are planned with the client within the framework of the client's religious and spiritual beliefs and practices. To do otherwise is to invite distrust and distress in the client. Nurses intervene with sensitivity, compassion, and respect for beliefs and values that may be different from their own.

Italian psychology under protection: Agostino Gemelli between Catholicism and fascism.

PubMed

Foschi, Renato; Giannone, Anna; Giuliani, Alessia

2013-05-01

Between the 1930s and 1940s, Agostino Gemelli (1878-1959) was the main Italian psychologist; he accepted and promoted an empirical conception of psychology influenced by neo-Thomism. The views of Gemelli were a landmark for many psychologists and psychological models in Catholic universities. Gemelli, moreover, throughout his scientific activity, continued ongoing work of expertise in matters concerning science, morality, and psychology. He was a Franciscan monk but also an officer of the Italian air force, a psychologist, and a rector. During the period of fascist rule in Italy, Gemelli sought compromise solutions to foster the survival of psychological institutions. Around his story, contrasting interpretations have emerged. The aim of this article is to look at Agostino Gemelli as an important historical subject to understand the ways in which scientific enterprises and institutions are likely to be influenced by political regimes and by the dogmatic and intolerant milieu. (PsycINFO Database Record (c) 2013 APA, all rights reserved).

Religious characteristics of US women physicians.

PubMed

Frank, E; Dell, M L; Chopp, R

1999-12-01

Physicians' religious attributes are unknown, and may affect patient care. The Women Physicians' Health Study (WPHS) is a random sample (n = 4501 respondents, 59% response rate) of US women physicians aged 30-70; the first large, national study of US women physicians. In this study US women physicians were less likely to be Christian than were other Americans (61.2% of women physicians versus 85.1% of the general population), but were more likely to be Jewish (13.2% vs 2.0%), Buddhist (1.4% vs 0.3%), Hindu (3.9% vs 0.4%), or atheist/agnostic (5.9% vs 0.6%). Protestantism (29.3% of the population) and Catholicism (24.9%) were the most commonly reported religious identities. The strongest religious identity was claimed by Mormons and Seventh Day Adventists. Thus, women physicians' religious beliefs differ from those of the general population in the US. This may be particularly important for physicians practicing with patient populations with different religious affiliations, and in addressing clinical questions with ethical or religious dimensions.

The soul of Spain: Spanish scholastic psychology and the making of modem subjectivity (1875-1931).

PubMed

Castro, Jorge; Lafuente, Enrique; Jiménez, Belén

2009-08-01

The aim of this article is to provide an approach to the study of the relations between psychology and Roman Catholic Scholasticism in the making of Spain as a modern nation-state. The crucial period in this process-extending from the beginning of King Alfonso XII's reign in 1875 to the proclamation of the Second Spanish Republic in 1931-is considered. Attention is focused on Ethics textbooks published by Spanish Scholastic authors throughout the period. Through these school manuals, young students were trained in the ideas of citizenship and social coexistence held by the Catholic Church. An analysis of these didactic, programmatic works shows the central role played by the theory of faculties and modern psychological technologies (psychopedagogy, psychopathology, psychotechnics) in the Scholastic outlook. Thus, an attempt is made to show that psychology was used by Spanish Scholasticism as a way of legitimating a reactionary view of Spain, which eventually led to the emergence of National-Catholicism as the official ideology of the Franco regime (1939-1975).

Bioethics in Mediterranean culture: the Spanish experience.

PubMed

Busquets, Ester; Roman, Begoña; Terribas, Núria

2012-11-01

This article presents a view of bioethics in the Spanish context. We may identify several features common to Mediterranean countries because of their relatively similar social organisation. Each country has its own distinguishing features but we would point two aspects which are of particular interest: the Mediterranean view of autonomy and the importance of Catholicism in Mediterranean culture. The Spanish experience on bioethics field has been marked by these elements, trying to build a civic ethics alternative, with the law as an important support. So, Spanish bioethics has been developed in two parallel levels: in the academic and policy maker field (University and Parliament) and in clinical practice (hospitals and healthcare ethics committees), with different paces and methods. One of the most important changes in the paternalistic mentality has been promoted through the recognition by law of the patient's rights and also through the new generation of citizens, clearly aware on the exercise of autonomy. Now, the healthcare professionals have a new challenge: adapt their practice to this new paradigm.

Catholics, science and civic culture in Victorian Belfast.

PubMed

Finnegan, Diarmid A; Wright, Jonathan Jeffrey

2015-06-01

The connections between science and civic culture in the Victorian period have been extensively, and intensively, investigated over the past several decades. Limited attention, however, has been paid to Irish urban contexts. Roman Catholic attitudes towards science in the nineteenth century have also been neglected beyond a rather restricted set of thinkers and topics. This paper is offered as a contribution to addressing these lacunae, and examines in detail the complexities involved in Catholic engagement with science in Victorian Belfast. The political and civic geographies of Catholic involvement in scientific discussions in a divided town are uncovered through an examination of five episodes in the unfolding history of Belfast's intellectual culture. The paper stresses the importance of attending to the particularities of local politics and scientific debate for understanding the complex realities of Catholic appropriations of science in a period and urban context profoundly shaped by competing political and religious factions. It also reflects more generally on how the Belfast story supplements and challenges scholarship on the historical relations between Catholicism and science.

Barriers and facilitators of HIV prevention with heterosexual Latino couples: beliefs of four stakeholder groups.

PubMed

Pérez-Jiménez, David; Seal, David W; Serrano-García, Irma

2009-01-01

Although HIV prevention interventions for women are efficacious, long-term behavior change maintenance within power-imbalanced heterosexual relationships has been difficult. To explore the feasibility, content, and format of an HIV intervention for Latino couples, the authors conducted 13 focus groups with HIV/AIDS researchers, service providers, and heterosexual men and women in Puerto Rico, the Dominican Republic, and Mexico. Reasons that participants thought that men should be involved in prevention efforts included promotion of shared responsibility, creation of a safe environment for open conversation about sex, and increased sexual negotiation skills. Perceived barriers to men's involvement included cultural taboos, sexual conservatism associated with Catholicism and machismo, and power-imbalanced relationships. Participants stressed the need for recruitment of men within naturally occurring settings or by influential community leaders. Participants indicated that couples-level interventions would be successful if they used strong coed facilitators, included both unigender and mixed-gender discussion opportunities, and addressed personally meaningful topics. Implications of these findings are discussed.

Barriers and Facilitators of HIV Prevention With Heterosexual Latino Couples: Beliefs of Four Stakeholder Groups

PubMed Central

Pérez-Jiménez, David; Seal, David W.; Serrano-García, Irma

2012-01-01

Although HIV prevention interventions for women are efficacious, long-term behavior change maintenance within power-imbalanced heterosexual relationships has been difficult. To explore the feasibility, content, and format of an HIV intervention for Latino couples, the authors conducted 13 focus groups with HIV/AIDS researchers, service providers, and heterosexual men and women in Puerto Rico, the Dominican Republic, and Mexico. Reasons that participants thought that men should be involved in prevention efforts included promotion of shared responsibility, creation of a safe environment for open conversation about sex, and increased sexual negotiation skills. Perceived barriers to men’s involvement included cultural taboos, sexual conservatism associated with Catholicism and machismo, and power-imbalanced relationships. Participants stressed the need for recruitment of men within naturally occurring settings or by influential community leaders. Participants indicated that couples-level interventions would be successful if they used strong coed facilitators, included both unigender and mixed-gender discussion opportunities, and addressed personally meaningful topics. Implications of these findings are discussed. PMID:19209976

Struggling to care: A discursive-material analysis of negotiating agency among HIV-positive MSM.

PubMed

Canoy, Nico A; Ofreneo, Mira Alexis P

2017-11-01

A discursive-materialist framework of agency asserts the mutual constitution of agency within cultural discursive, economic, and embodied material structures. Understanding how HIV-positive men who have sex with men in the Philippines negotiate agency vis-a-vis wider social structures, we utilized Foucault's care of the self to locate agency in relationships with the self, others, and the broader world. Using data from narratives of 20 Filipino HIV-positive men who have sex with men, we analyzed the negotiation of agency as HIV-positive as embedded in the unique discursive terrain of Roman Catholicism and the economic materiality of a developing country. Three main processes of negotiating agency are elaborated: (1) questioning the spiritual self and the sexual body in the relationship with the self, (2) navigating interpersonal limits to care giving in the relationship with others, and (3) reclaiming human dignity in health care in the relationship with the broader world. Theoretical insights on the discursive and material constitution of healing in light of discursive and material challenges are discussed.

Religious Belonging, Religious Agency, and Women’s Autonomy in Mozambique

PubMed Central

Agadjanian, Victor; Yabiku, Scott T.

2016-01-01

Women’s autonomy has frequently been linked with women’s opportunities and investments, such as education, employment, and reproductive control. The association between women’s autonomy and religion in the developing world, however, has received less attention, and the few existing studies make comparisons across major religious traditions. In this study, we focus on variations in levels of female decision-making autonomy within a single religious tradition—Christianity. Using unique survey data from a predominantly Christian area in Mozambique, we devise an autonomy scale and apply it to compare women affiliated to different Christian denominations as well as unaffiliated women. In addition to affiliation, we examine the relationship between autonomy and women’s religious agency both within and outside their churches. Multivariate analyses show that women belonging to more liberal religious traditions (such as Catholicism and mainline Protestantism) and tend to have higher autonomy levels, regardless of other factors. These results are situated within the cross-national scholarship on religion and women’s empowerment and are interpreted in the context of gendered religious dynamics in Mozambique and similar developing settings. PMID:26973353

Cultural change, hybridity and male homosexuality in Mexico.

PubMed

Carrillo, H

1999-01-01

This paper analyzes how contemporary perceptions of male homosexuality are being shaped in Mexico. Ethnographic analysis included four short case studies from 64 mostly middle class individuals for two years in Guadalajara City. Mexican sexual culture is often portrayed traditionally as grounded in values inherent in machismo and influenced by Catholicism. There is a contrast between these traditional interpretations of roles and sexual identities in Mexico and the identities that are being adopted by many contemporary Mexican homosexual men. The homosexual men were categorizable in terms of 1) those who dominated in the sexual relationship and who were capable of maintaining a nonstigmatized identity as regular men, 2) those who assumed a feminine role and were penetrated and who were stigmatized for their effeminate demeanor, and 3) a minority of men who assumed both roles and who were termed "anally active and passive". The study revealed that middle-class homosexuals established networks in which individuals, supported by their friends, acquired the strength to effect personal changes along with other larger cultural changes. Thus, individual actions are beginning to have a collective effect on the society at large.

“The Priest Obviously Doesn’t Know That I’m Gay”: The Religious and Spiritual Journeys of Latino Gay Men

PubMed Central

García, Dalia I.; Gray-Stanley, Jennifer; Ramirez-Valles, Jesus

2013-01-01

In the United States, most adults state that religion plays an important role in their lives and claim a religious affiliation. For gay, bisexual, and transgender persons (GBT), the story is unique because their sexual and gender identity is not accepted by most religions. The purpose of this article is to analyze the role of religiosity in the life course of Latino GBTs raised as Catholics. Data come from 66 life history interviews with Latino GBTs living in Chicago and San Francisco, who grew up as Catholics. We found a religious trajectory that mirrored participants’ developmental stages. During childhood, religion was inculcated by the family, culture, and schools. In adolescence, many experienced a conflict between their religion and their GBT identity, and in adulthood, they reached a resolution. Most participants abandoned Catholicism to join other religions or spiritual groups that they perceived to be welcoming. We found participants engaging in a remedial ideological work to reconcile their religious values and their identity. PMID:19042279

Religious Belonging, Religious Agency, and Women's Autonomy in Mozambique.

PubMed

Agadjanian, Victor; Yabiku, Scott T

2015-09-01

Women's autonomy has frequently been linked with women's opportunities and investments, such as education, employment, and reproductive control. The association between women's autonomy and religion in the developing world, however, has received less attention, and the few existing studies make comparisons across major religious traditions. In this study, we focus on variations in levels of female decision-making autonomy within a single religious tradition-Christianity. Using unique survey data from a predominantly Christian area in Mozambique, we devise an autonomy scale and apply it to compare women affiliated to different Christian denominations as well as unaffiliated women. In addition to affiliation, we examine the relationship between autonomy and women's religious agency both within and outside their churches. Multivariate analyses show that women belonging to more liberal religious traditions (such as Catholicism and mainline Protestantism) and tend to have higher autonomy levels, regardless of other factors. These results are situated within the cross-national scholarship on religion and women's empowerment and are interpreted in the context of gendered religious dynamics in Mozambique and similar developing settings.

Volunteering among older people in Korea.

PubMed

Kim, Jibum; Kang, Jeong-Han; Lee, Min-Ah; Lee, Yongmo

2007-01-01

Faced with aging societies, there is an immense need to better understand the nature of volunteering outside advanced Western industrial countries. As a case of a rapidly aging society, we identify robust factors associated with elderly volunteering in Korea in terms of a resource framework. Data were derived from the Social Statistics Survey conducted by the Korea National Statistical Office in 1999 (N = 7,135) and 2003 (N = 8,371). We first determined overall and age-related volunteer rates for Korea compared to the United States. Using logistic regression, we then examined the effects of human, cultural, and social capital variables on volunteering. Approximately 6% of Koreans aged 65 years and older participate in volunteer programs. All human capital variables are positively related with volunteering. For cultural capital, those who identify their religion as Buddhism or Catholicism are more likely to volunteer than those who have no religion. But surprisingly, Protestantism does not consistently promote volunteering across both years. For social capital, older adults who live alone or with a spouse are more likely to volunteer than those living with both a spouse and children. In contrast to human capital, cultural and social capital on elderly volunteering appears to be contoured by social contexts.

Religious aspects of assisted reproduction

PubMed Central

Sallam, HN; Sallam, NH

2016-01-01

Abstract Human response to new developments regarding birth, death, marriage and divorce is largely shaped by religious beliefs. When assisted reproduction was introduced into medical practice in the last quarter of the twentieth century, it was fiercely attacked by some religious groups and highly welcomed by others. Today, assisted reproduction is accepted in nearly all its forms by Judaism, Hinduism and Buddhism, although most Orthodox Jews refuse third party involvement. On the contrary assisted reproduction is totally unacceptable to Roman Catholicism, while Protestants, Anglicans, Coptic Christians and Sunni Muslims accept most of its forms, which do not involve gamete or embryo donation. Orthodox Christians are less strict than Catholic Christians but still refuse third party involvement. Interestingly, in contrast to Sunni Islam, Shi’a Islam accepts gamete donation and has made provisions to institutionalize it. Chinese culture is strongly influenced by Confucianism, which accepts all forms of assisted reproduction that do not involve third parties. Other communities follow the law of the land, which is usually dictated by the religious group(s) that make(s) the majority of that specific community. The debate will certainly continue as long as new developments arise in the ever-evolving field of assisted reproduction. PMID:27822349

Ancient and Medieval Earth in Armenia

NASA Astrophysics Data System (ADS)

Farmanyan, S. V.

2015-07-01

Humankind has always sought to recognize the nature of various sky related phenomena and tried to give them explanations. The purpose of this study is to identify ancient Armenians' pantheistic and cosmological perceptions, world view, notions and beliefs related to the Earth. The paper focuses on the structure of the Earth and many other phenomena of nature that have always been on a major influence on ancient Armenians thinking. In this paper we have compared the term Earth in 31 languages. By discussing and comparing Universe structure in various regional traditions, myths, folk songs and phraseological units we very often came across to "Seven Heavens" (Seven heavens is a part of religious cosmology found in many major religions such as Islam, Judaism, Hinduism and Christianity (namely Catholicism) and "Seven Earths". Armenians in their turn divided Earth and Heavens into seven layers. And in science too, both the Earth and the Heavens have 7 layers. The Seven Heavens refer to the layers of our atmosphere. The Seven Earths refer to the layers of the Earth (from core to crust), as well as seven continents. We conclude that the perception of celestial objects varies from culture to culture and preastronomy had a significant impact on humankind, particularly on cultural diversities.

The Catholic Church, moral doctrine, and HIV prevention in Recife, Brazil: Negotiating the contradictions between religious belief and the realities of everyday life.

PubMed

Rios, Luis Felipe; de Aquino, Francisca Luciana; Muñoz-Laboy, Miguel; Murray, Laura R; Oliveira, Cinthia; Parker, Richard G

2011-01-01

Religious beliefs have had a key role in shaping local responses to HIV and AIDS. As the world's largest Catholic country, Brazil is no exception. Yet little research has been conducted to document how the religious doctrine is enacted in practice among its lay leaders and followers. In this article, we present ethnographic research from Recife, Brazil, conducted to understand the way in which religious doctrines are interpreted on a local level. Contextualized within the sociology of contemporary Brazilian Catholicism, we draw on interviews with clergy members, lay leaders and parishioners in order to discuss how the Catholic Church's vision of sexuality translates into the everyday lives of its followers by. We explore the disjuncture between the Catholic ideals of fidelity and delaying sex until marriage with the everyday reality of the Church's followers, highlighting the role that gender plays in defining sexual roles and expectations. We conclude posing questions for future research and HIV prevention strategies considering the formal institutional response of the Brazilian Catholic Church to AIDS on one hand, and the social and cultural contexts in which Catholics live their daily lives on the other.

Reproductive rights in Poland: when politicians fear the wrath of the Church.

PubMed

Heinen, Jacqueline; Portet, Stéphane

2010-01-01

The historical prestige of the Polish Catholic Church is the result of its presence as a national symbol of resistance, both under foreign occupation and during the communist regime. In the post-communist era the power of the Church within the political arena has significantly increased, through the Concordat that was signed with the state as well as through formal and informal ties with political parties. Catholicism is the de facto religion of the state, even if Poland remains a nominally secular country. This was illustrated by the adoption, in 1993, of a total abortion ban. Although the relation of Poles to the Catholic dogma on sexuality and reproductive rights tends to be weak, fearing criticism from Church authorities, most politicians avoid controversial topics and express their commitment to Catholic dogma. Thus women's groups have encountered serious difficulties in their efforts to defend women's rights to sexual and reproductive autonomy. Although accession to the European Union has put Poland in an awkward position with respect to equality of rights between women and men, it has not fundamentally altered the real situation with respect to the controversial topic of abortion.

Religion and spirituality along the suicidal path.

PubMed

Colucci, Erminia; Martin, Graham

2008-04-01

The inner experience of spiritual and religious feelings is an integral part of the everyday lives of many individuals. For over 100 years the role of religion as a deterrent to suicidal behavior has been studied in various disciplines. We attempt to systematize the existing literature investigating the relationship between religion/spirituality and suicide in this paper. After an overview of the attitudes of the dominant religions (e.g., Catholicism, Islam, and Buddhism) toward suicide, the three main theories that have speculated regarding the link between religion and suicide are presented: "integration theory" (Durkheim, 1897/1997), "religious commitment theory" (Stack, 1983a; Stark, 1983), and "network theory" (Pescosolido & Georgianna, 1989). Subsequent to this theoretical introduction, we report on studies on religion/spirituality keeping the suicidal path as a reference: from suicidal ideation to nonlethal suicidal behavior to lethal suicidal behavior. Studies presenting indications of religious beliefs as a possible risk factor for suicidal behavior are also presented. The last section reviews possible intervention strategies for suicidal patients and suicide survivors. Indications for future research, such as more studies on nonreligious forms of spirituality and the use of qualitative methodology to achieve a better and deeper understanding of the spiritual dimension of suicidal behavior and treatment, are offered.

Roe v. Wade. Ardently prochoice.

PubMed

Baldwin, M

1998-01-01

In this commentary, a community activist who is also a retired educator describes how she became ardently in favor of women having the legal right to make abortion decisions. She had converted to Catholicism as an adult in the late 1940s and became a zealot. When the Supreme Court issued its decision in Roe vs. Wade, she tried to determine how she felt about abortion and read some of the publications of Catholics for a Free Choice. In 1980, she ran for office in Vermont and had to declare her views about abortion. She asserted that abortion was a matter to be decided between a woman and her doctor and lost the election to a man in a close race. In 1989, she became a co-founder of Vermont Catholics for Free Choice and served as the president of the organization for 7 years. The Vermont group considered many issues affecting Roman Catholics, including divorce, celibacy, the ordination of women, world population, the rights of homosexuals, contraception, due process, and the local election of bishops as well as abortion. In 1996, the group changed its name to Vermont Catholics for Free Conscience in order to provide an umbrella for all of the dissenting Catholic voices in Vermont.

God and the Welfare State - Substitutes or Complements? An Experimental Test of the Effect of Belief in God's Control

PubMed Central

Be’ery, Gilad; Ben-Nun Bloom, Pazit

2015-01-01

Belief in God’s control of the world is common to many of the world’s religions, but there are conflicting predictions regarding its role in shaping attitudes toward the welfare state. While the devout are expected to support pro-social values like helping others, and thus might be supportive of the welfare state, the possibility of taking action is undermined by the belief in God’s absolute control over world affairs and in a morally perfect providence, who is responsible for the fates of individuals. As the literature provides mixed results on this question, this study examines the role of belief in God’s control on welfare attitudes using three priming experiments and two priming tasks, carried out with a design that is both cross-cultural (US vs. Israel) and cross-religious tradition (Judaism vs. Catholicism). We find evidence that, largely, belief in God’s control increases support for income redistribution among Israeli Jews (study 1), American Jews (study 2), and American Catholics (study 3). The findings suggest that the traditional and common political gap between the economic left and the religious, based on the evaluation that religious beliefs lead to conservative economic preferences, may be overstated. PMID:26061050

First archaeomagnetic field intensity data from Ethiopia, Africa (1615 ± 12 AD)

NASA Astrophysics Data System (ADS)

Osete, María Luisa; Catanzariti, Gianluca; Chauvin, Annick; Pavón-Carrasco, Francisco Javier; Roperch, Pierrick; Fernández, Víctor M.

2015-05-01

First archaeointensity determinations have been obtained from Ethiopia. Seven bricks (34 specimens) from the Däbsan archaeological remains were subjected to archaeointensity determination by means of classical Thellier-Thellier experiment including tests for magnetic anisotropy and magnetic cooling rate dependency. The age of the Däbsan Palace is well controlled by historical information: between 1603, when land grants were conceded to the Jesuits and the Catholicism was established as the official religion in Ethiopia, and the age of the Palace foundation in 1626-27. Successful archaeointensity determinations were obtained in 27 specimens from five individual bricks revealing an average field value of 33.5 ± 1.1 μT, which is 11-26% lower than expected values from global geomagnetic models based on historical and archaeomagnetic data. Global models for 1615 AD predict a low in central-southern Africa related to past location of the present Southern Atlantic Anomaly (SAA). Our results suggest that the field intensity in central Africa may have been slightly lower than global model predictions. This would indicate that the low could be probably more extended towards central-eastern Africa (or more intense) than previously considered. Further data from this region are especially welcome to delineate the evolution of the SAA.

The decline of religious holidays in old regime France (1642-1789).

PubMed

Shusterman, Noah

2009-01-01

Under the ancien régime individual bishops decided which official religious holidays, or fêtes chômées, were observed in their dioceses. In the early seventeenth century there were on average 33 weekdays per year devoted to these holidays, but their number and choice varied widely across the country. From the mid-seventeenth century onwards French bishops began to eliminate many of these holidays, which were associated with drinking and idleness rather than with pious behaviour. These reforms initially encountered opposition from powerful interests in society, which limited their impact, but subsequently, and particularly after the mid-eighteenth century, the bishops' efforts were much more successful. By the end of the Old Regime the number of weekdays devoted to fêtes chômées had declined to fewer than 20 in most of France. The process of reform also standardized religious practice as the same days were observed throughout the kingdom. Despite the royal government's lack of interest in the matter, a more uniform set of liturgical holidays replaced the regional diversity that had previously existed. The reformed ecclesiastical calendars were more closely geared to the seasonal pattern of agricultural labour and also reflected the Christocentrism of Tridentine Catholicism.

Thinking with the saint: the miracle of Saint Januarius of Naples and science in early modern Europe.

PubMed

de Ceglia, Francesco Paolo

2014-01-01

The aim of this paper is to reconstruct the way in which early modem science questioned and indirectly influenced (while being in its turn influenced by) the conceptualization of the liquefaction of the blood of Saint Januarius, a phenomenon that has been taking place at regular intervals in Naples since the late Middle Ages. In the seventeenth century, a debate arose that divided Europe between supporters of a theory of divine intervention and believers in the occult properties of the blood. These two theoretical options reflected two different perspectives on the relationship between the natural and the supernatural. While in the seventeenth century, the emphasis was placed on the predictable periodicity of the miraculous event of liquefaction as a manifestation of God in his role as a divine regulator, in the eighteenth century the event came to be described as capricious and unpredictable, in an attempt to differentiate miracles from the workings of nature, which were deemed to be normative. The miracle of the blood of Saint Januarius thus provides a window through which we can catch a glimpse of how the natural order was perceived in early modern Europe at a time when the Continent was culturally fragmented into north and south, Protestantism and Catholicism, learned and ignorant.

The afterlife of embryonic persons: what a strange place heaven must be.

PubMed

Murphy, Timothy F

2012-12-01

Some commentators argue that conception constitutes the onset of human personhood in a metaphysical sense. This threshold is usually invoked as the basis both for protecting zygotes and embryos from exposure to risks of death in clinical research and fertility medicine and for objecting to abortion, but it also has consequences for certain religious perspectives, including Catholicism whose doctrines directly engage questions of personhood and its meanings. Since more human zygotes and embryos are lost than survive to birth, conferral of personhood on them would mean - for those believing in personal immortality - that these persons constitute the majority of people living immortally despite having had only the shortest of earthly lives. For those believing in resurrection, zygotes and embryos would also be restored to physical lives. These outcomes do not mean that conception cannot function as a metaphysical threshold of personhood, but this interpretation carries costs that others do not. For example, treating conception as a moral threshold of respect for human life in general, rather than as a metaphysical threshold of personhood, would obviate the prospect of the afterlife being populated in the main by persons who have never lived more than a few hours or days. Copyright © 2012 Reproductive Healthcare Ltd. Published by Elsevier Ltd. All rights reserved.

The Catholic Church, moral doctrine, and HIV prevention in Recife, Brazil: Negotiating the contradictions between religious belief and the realities of everyday life

PubMed Central

Rios, Luis Felipe; de Aquino, Francisca Luciana; Muñoz-Laboy, Miguel; Murray, Laura R.; Oliveira, Cinthia; Parker, Richard G.

2011-01-01

Religious beliefs have had a key role in shaping local responses to HIV and AIDS. As the world’s largest Catholic country, Brazil is no exception. Yet little research has been conducted to document how the religious doctrine is enacted in practice among its lay leaders and followers. In this article, we present ethnographic research from Recife, Brazil, conducted to understand the way in which religious doctrines are interpreted on a local level. Contextualized within the sociology of contemporary Brazilian Catholicism, we draw on interviews with clergy members, lay leaders and parishioners in order to discuss how the Catholic Church’s vision of sexuality translates into the everyday lives of its followers by. We explore the disjuncture between the Catholic ideals of fidelity and delaying sex until marriage with the everyday reality of the Church’s followers, highlighting the role that gender plays in defining sexual roles and expectations. We conclude posing questions for future research and HIV prevention strategies considering the formal institutional response of the Brazilian Catholic Church to AIDS on one hand, and the social and cultural contexts in which Catholics live their daily lives on the other. PMID:22500141

Galileo and the Interpretation of the Bible

NASA Astrophysics Data System (ADS)

Carroll, William E.

Galileo's understanding of the relationship between science and the Bible has frequently been celebrated as anticipating a modern distinction between the essentially religious nature of scripture and the claims of the natural sciences. Galileo's reference to the remarks of Cardinal Baronius, that the Bible teaches one how to go to heaven and not how the heavens go, has been seem as emblematic of his commitment to the distinction between the Book of Nature and the Book of Scripture. This essay argues that, contrary to the common view, Galileo shares with the theologians of the Inquisition the same fundamental principles of biblical interpretation: principles which include traditional scriptural hermeneutics enunciated by Augustine and Aquinas, as well as those characteristic of Counter-Reformation Catholicism. Although Galileo argues that one should not begin with biblical passages in order to discover truths about nature, he does think that the Bible contains scientific truths and that it is the function of wise interpreters to discover these truths. The dispute with the theologians of the Inquisition occurred because they thought that it was obviously true scientifically that the earth did not move and, on the basis of this view, they read the Bible as revealing the same thing. They reached this conclusion because, like Galileo, they thought that the Bible contained truths about nature. Of course, what these theologians accepted as scientifically true, Galileo denied.

Christian psychopathology: psychiatry and knowledge for the sake of salvation in the early years of Francoism.

PubMed

González de Pablo, Ángel

After World War II came to an end, General Franco's regime attempted to step aside from the defeated fascist states by emphasizing its Catholic character. The change of image culminated in 1947 with the establishment of Spain as a Catholic State by means of the Law of Succession. This process generated the national catholic ideology, which became, during the first decades of the dictatorship, the hegemonic instrument for the transformation of Spanish society in an anti-modernizing way. Scientific activity was not excluded from these changes, and a Catholic science conveying universal values and in harmony with the faith was strongly encouraged. One example of this Catholic science was the psychiatric approach developed by Juan José López Ibor during the first Francoist period, including the concepts of anagogy, the perfection instinct, psychagogy and, above all, anxious thymopathy and life anguish. This paper analyses the Christian background of these notions, their scientific repercussions and their social utility for the dictatorship. This paper emphasizes the consideration of these key notions of Spanish psychiatry during the First Francoism as knowledge of salvation, i.e., as conveyors of assumed eternal values in accordance with the prevailing view of Catholicism. On the other hand, it points to the functioning of these concepts as a part of the regulatory network designed and deployed by Francoism to promote submission and resignation in the Spanish population.

Postmortem and perimortem cesarean section: historical, religious and ethical considerations.

PubMed

Fadel, Hossam E

2011-12-01

Guillimeau was the first to use the term cesarean section (CS) in 1598, but this name became universal only in the 20th century. The many theories of the origin of this name will be discussed. This surgery has been reported to be performed in all cultures dating to ancient times. In the past, it was mainly done to deliver a live baby from a dead mother, hence the name postmortem CS (PMCS). Many heroes are reported to have been delivered this way. Old Jewish sacred books have made references to abdominal delivery. It was especially encouraged and often mandated in Catholicism. There is evidence that the operation was done in Muslim countries in the middle ages. Islamic rulings support the performance of PMCS. Now that most maternal deaths occur in the hospital, perimortem CS (PRMCS) is recommended for the delivery of a fetus after 24 weeks from a pregnant woman with cardiac arrest. It is believed that emergent delivery within four minutes of initiation of cardiopulmonary resuscitation (CPR) improves the chances of success of maternal resuscitation and survival and increases the chance of delivering a neurologically intact neonate. It is agreed that physicians are not to be held legally liable for the performance of PMCS and PRMCS regardless of the outcome. The ethical aspects of these operations are also discussed including a discussion about PMCS for the delivery of women who have been declared brain dead.

A saint in the history of Cardiology.

PubMed

de Micheli, Alfredo; Izaguirre Ávila, Raúl

2014-01-01

Niels Stensen (1638-1686) was born in Copenhagen. He took courses in medicine at the local university under the guidance of Professor Thomas Bartholin and later at Leiden under the tutelage of Franz de la Boë (Sylvius). While in Holland, he discovered the existence of the parotid duct, which was named Stensen's duct or stenonian duct (after his Latinized name Nicolaus Stenon). He also described the structural and functional characteristics of peripheral muscles and myocardium. He demonstrated that muscular contraction could be elicited by appropriate nerve stimulation and by direct stimulation of the muscle itself and that during contraction the latter does not increase in volume. Toward the end of 1664, the Academic Senate of the University of Leiden awarded him the doctor in medicine title. Later, in Florence, he was admitted as a corresponding member in the Academia del Cimento (Experimental Academy) and collaborated with the Tuscan physician Francesco Redi in studies relating to viviparous development. In the Tuscan capital, he converted from Lutheranism to Catholicism and was shortly afterwards ordained in the clergy. After a few years, he was appointed apostolic vicar in northern Germany and died in the small town of Schwerin, capital of the Duchy of Mecklenburg-Schwerin on November 25, 1686. He was beatified on October 23rd, 1988. Copyright © 2012 Instituto Nacional de Cardiología Ignacio Chávez. Published by Masson Doyma México S.A. All rights reserved.

"Natural family planning": effective birth control supported by the Catholic Church.

PubMed

Ryder, R E

1993-09-18

During 20-22 September Manchester is to host the 1993 follow up to last year's "earth summit" in Rio de Janeiro. At that summit the threat posed by world overpopulation received considerable attention. Catholicism was perceived as opposed to birth control and therefore as a particular threat. This was based on the notion that the only method of birth control approved by the church--natural family planning--is unreliable, unacceptable, and ineffective. In the 20 years since E L Billings and colleagues first described the cervical mucus symptoms associated with ovulation natural family planning has incorporated these symptoms and advanced considerably. Ultrasonography shows that the symptoms identify ovulation precisely. According to the World Health Organisation, 93% of women everywhere can identify the symptoms, which distinguish adequately between the fertile and infertile phases of the menstrual cycle. Most pregnancies during trials of natural family planning occur after intercourse at times recognised by couples as fertile. Thus pregnancy rates have depended on the motivation of couples. Increasingly studies show that rates equivalent to those with other contraceptive methods are readily achieved in the developed and developing worlds. Indeed, a study of 19,843 poor women in India had a pregnancy rate approaching zero. Natural family planning is cheap, effective, without side effects, and may be particularly acceptable to the efficacious among people in areas of poverty.

Postmortem and Perimortem Cesarean Section: Historical, Religious and Ethical Considerations

PubMed Central

Fadel, Hossam E.

2012-01-01

Guillimeau was the first to use the term cesarean section (CS) in 1598, but this name became universal only in the 20th century. The many theories of the origin of this name will be discussed. This surgery has been reported to be performed in all cultures dating to ancient times. In the past, it was mainly done to deliver a live baby from a dead mother, hence the name postmortem CS (PMCS). Many heroes are reported to have been delivered this way. Old Jewish sacred books have made references to abdominal delivery. It was especially encouraged and often mandated in Catholicism. There is evidence that the operation was done in Muslim countries in the middle ages. Islamic rulings support the performance of PMCS. Now that most maternal deaths occur in the hospital, perimortem CS (PRMCS) is recommended for the delivery of a fetus after 24 weeks from a pregnant woman with cardiac arrest. It is believed that emergent delivery within four minutes of initiation of cardiopulmonary resuscitation (CPR) improves the chances of success of maternal resuscitation and survival and increases the chance of delivering a neurologically intact neonate. It is agreed that physicians are not to be held legally liable for the performance of PMCS and PRMCS regardless of the outcome. The ethical aspects of these operations are also discussed including a discussion about PMCS for the delivery of women who have been declared brain dead. PMID:23610509

[The creation of hospitals by charities in Minas Gerais (Brazil) from 18th to 20th century].

PubMed

Marques, Rita de Cássia

2011-01-01

This article is the fruit of research into the cultural heritage of healthcare in Minas Gerais (Brazil) and explores the construction of hospitals supported by Catholic charities from the 18th to 20th century. Catholicism has always been strong in Minas Gerais, partly because the Portuguese Crown prohibited the free travel of priests, who were suspected of illegally trading in gold from the mines. A brotherhood was responsible for creating the first Santa Casa, in Vila Rica. Another very important religious group in Brazil, the Vincentians, was also devoted to charitable works and propagated the ideas on charity of Frederico Ozanan, based on the work of St. Vincent de Paul. This group comprised both a lay movement, supported by conferences organized by the St. Vincent de Paul Society, and a religious order, the Vincentian priests and nuns. Catholic physicians make up the third group studied here, organized in a professional association promoted by the Catholic Church. The brotherhoods, Vincentians, and associations, with their Santa Casas, represent a movement that is recognized worldwide. The enormous Catholic participation in these charitable works brought in the physicians, who would often make no charge and exerted efforts to create hospitals that served the population. Although the capital of Minas Gerais was the creation of republicans and positivists in the 20th century, with their ideas of modernity, it remained dependent on Christian charity for the treatment of the poor.

Sexuality education in Brazil.

PubMed

Suplicy, M

1994-01-01

The development of a comprehensive program of sex education in Brazilian schools is described in the context of Brazil's culture and traditions such as the Carnival. The influence of Catholicism is explored as is the effect of the behavioral restrictions called for by scientists concerned about sexually transmitted diseases. The Brazilian response to homosexuality is described, and the emergence of a public discussion of sexuality in the media is traced. It is noted that improvements in the status of women have been held in check by a public ridicule of feminism and by the strength of the traditional patriarchal structures which dominate the culture. With this picture given of how the issue of sexuality fits into Brazilian life, the 1980s initiative on the part of the Work and Research Group for Sex Education is described. Opposition to this effort has largely taken the form of passive resistance; even the Catholic Church has not officially protested the sex education program. Details are provided about 1) the selection of teachers, teacher training, and weekly supervisory teacher meetings; 2) the way in which parental permission for student participation was gained; 3) the implementation of the program; 4) the successes achieved; and 5) the difficulties encountered. Finally, it is noted that plans were made to expand the sex education project from the Sao Paulo area to 6 additional large cities in 1994. Also planned is the publication of the Brazilian Guidelines for Comprehensive Sexuality which will explain the sex education methodology and be extremely valuable in the establishment of new projects.

Geology and religion in Portugal

PubMed Central

Carneiro, Ana; Simoes, Ana; Diogo, Maria Paula; Mota, Teresa Salomé

2013-01-01

This paper addresses the relationship between geology and religion in Portugal by focusing on three case studies of naturalists who produced original research and lived in different historical periods, from the eighteenth to the twentieth century. Whereas in non-peripheral European countries religious themes and even controversies between science and religion were dealt with by scientists and discussed in scientific communities, in Portugal the absence of a debate between science and religion within scientific and intellectual circles is particularly striking. From the historiographic point of view, in a country such as Portugal, where Roman Catholicism is part of the religious and cultural tradition, the influence of religion in all aspects of life has been either taken for granted by those less familiar with the national context or dismissed by local intellectuals, who do not see it as relevant to science. The situation is more complex than these dichotomies, rendering the study of this question particularly appealing from the historiographic point of view, geology being by its very nature a well-suited point from which to approach the theme. We argue that there is a long tradition of independence between science and religion, agnosticism and even atheism among local elites. Especially from the eighteenth century onwards, they are usually portrayed as enlightened minds who struggled against religious and political obscurantism. Religion—or, to be more precise, the Roman Catholic Church and its institutions—was usually identified with backwardness, whereas science was seen as the path to progress; consequently men of science usually dissociated their scientific production from religious belief.

Religious factors associated with alcohol involvement: results from the Mauritian Joint Child Health Project.

PubMed

Luczak, Susan E; Prescott, Carol A; Dalais, Cyril; Raine, Adrian; Venables, Peter H; Mednick, Sarnoff A

2014-02-01

The purpose of this study was to examine religious factors associated with alcohol involvement in Mauritius. The three main religions on the island, Hinduism, Catholicism, and Islam, promote different views of the appropriate use of alcohol. Based on reference group theory, we hypothesized that both the content of a religion's alcohol norms and an individual's religious commitment would relate to alcohol use behavior. Participants were from the Joint Child Health Project, a longitudinal study that has followed a birth cohort of 1.795 individuals since 1972 when they were 3 years old. All available participants (67%; 55% male) were assessed in mid-adulthood on religious variables, lifetime drinking, and lifetime alcohol use disorders. Across religions, individuals who viewed their religion as promoting abstinence were less likely to be drinkers. Religious commitment was associated with reduced probability of drinking only in those who viewed their religion as promoting abstinence. Among drinkers, abstention norms and religious commitment were not associated with lower likelihood of alcohol use disorders. In Catholics who viewed their religion as promoting abstinence and still were drinkers, high religious commitment was associated with increased risk for alcohol use disorders. Predictions based on reference group theory were largely supported, with religious norms and commitment differentially related to alcohol use and problems both across religions and among individuals within religions. Findings highlight the importance of examining multiple aspects of religion to better understand the relationship of religion with alcohol behaviors. Copyright © 2013 Elsevier Ireland Ltd. All rights reserved.

Religious Factors Associated with Alcohol Involvement: Results from the Mauritian Joint Child Health Project

PubMed Central

Luczak, Susan E.; Prescott, Carol A.; Dalais, Cyril; Raine, Adrian; Venables, Peter H.; Mednick, Sarnoff A.

2014-01-01

Background The purpose of this study was to examine religious factors associated with alcohol involvement in Mauritius. The three main religions on the island, Hinduism, Catholicism, and Islam, promote different views of the appropriate use of alcohol. Based on reference group theory, we hypothesized that both the content of a religion’s alcohol norms and an individual’s religious commitment would relate to alcohol use behavior. Methods Participants were from the Joint Child Health Project, a longitudinal study that has followed a birth cohort of 1,795 individuals since 1972 when they were 3 years old. All available participants (67%; 55% male) were assessed in mid-adulthood on religious variables, lifetime drinking, and lifetime alcohol use disorders. Results Across religions, individuals who viewed their religion as promoting abstinence were less likely to be drinkers. Religious commitment was associated with reduced probability of drinking only in those who viewed their religion as promoting abstinence. Among drinkers, abstention norms and religious commitment were not associated with lower likelihood of alcohol use disorders. In Catholics who viewed their religion as promoting abstinence and still were drinkers, high religious commitment was associated with increased risk for alcohol use disorders. Conclusions Predictions based on reference group theory were largely supported, with religious norms and commitment differentially related to alcohol use and problems both across religions and among individuals within religions. Findings highlight the importance of examining multiple aspects of religion to better understand the relationship of religion with alcohol behaviors. PMID:24332801

Women's Experiences and Preferences in Relation to Infertility Counselling: A Multifaith Dialogue.

PubMed

Latifnejad Roudsari, Robab; Allan, Helen T

2011-10-01

Religion and spirituality are a fundamental part of culture and influence how individuals experience and interpret infertility counselling. Thus far, little research has examined the influence of religiosity on the experience of infertility, and to our knowledge no study exists investigating the responses of religious infertile women to counselling. In this study we explored Muslim and Christian women's experiences and preferences with regard to infertility counselling. Using a grounded theory approach, 30 infertile women affiliated to different denominations of Islam (Shiite and Sunni) and Christianity (Protestantism, Catholicism, Orthodoxies) were interviewed. Data were collected through semi-structured in-depth interviews at fertility clinics in the UK and Iran, and analyzed using the Straussian mode of grounded theory. EMERGING CATEGORIES INCLUDED: Appraising the meaning of infertility religiously, applying religious coping strategies, and gaining a faith-based strength. These were encompassed in the core category of 'relying on a higher being'. Religious infertile women experienced infertility as an enriching experience for spiritual growth. This perspective helped them to acquire a feeling of self- confidence and strength to manage their emotions. Hence, they relied more on their own religious coping strategies and less on formal support resources like counselling services. However, they expected counsellors to be open to taking time to discuss their spiritual concerns in counselling sessions. In addition to focusing on clients' psychosocial needs, infertility counsellors should also consider religious and spiritual issues. Establishing a sympathetic and accepting relationship with infertile women will allow them to discuss their religious perspectives, which consequently may enhance their usage of counselling services.

Catholicism and abortion since Roe v. Wade.

PubMed

Hisel, L M

1998-01-01

This document summarizes a sample of significant activities and events undertaken by Roman Catholics in response to the US Supreme Court's Roe vs. Wade decision legalizing induced abortion. The summaries begin with the 1966 creation of the National Right to Life Committee and cover opposition of Catholic bishops to the Roe decision, the organization of the National Committee for a Human Life Amendment (NCHLA), the mock investiture of a female pope by Catholics for a Free Choice, dismissal of a pro-life priest from the Jesuits, excommunication of various women because of their work with pro-choice agencies or ones that provided abortion services, meetings of the National Conference of Catholic Bishops (NCCB) with presidential candidates, NCHLA lobbying for the Hyde Amendment, open letters and advertisements published by CFC, the effort of Abortion Rights Mobilization to strip the Catholic church of its tax-exempt status, the Vatican order for all priests to leave political office, actions taken by nuns to support the pro-choice position, the proposal of the "seamless garment" argument under the principle of the "consistent ethic of life," initiation of the post-abortion reconciliation project, the actions of Catholic politicians, the filing of amicus curiae briefs, support of bishops for Operation Rescue, forums on abortion conducted by an Archbishop, the Catholic Statement on Pluralism and Abortion, targeting by bishops of pro-choice candidates for sanctions and excommunication, testimony and lobbying in opposition of the Freedom of Choice Act, false accusations about the 1994 International Conference on Population and Development leveled by bishops, lobbying by bishops in support of a ban on late-term abortions, lobbying to increase the access of low-income women to abortion, and consideration by the bishops of reinstituting "meatless Fridays" to express Catholic opposition to "attacks on human life and dignity."

The fight for reproductive rights in Central and Eastern Europe. Poland: Catholic backlash.

PubMed

Nowicka, W

1995-01-01

In Poland, some of the changes brought about after the collapse of communism in 1989 have damaged women's rights and reproductive health. The liberal abortion law passed in 1956 was overturned in 1993. The post-communists elected to Parliament in 1992 will not challenge right-wing groups and their social agendas. The influence of Roman Catholicism on education began in state schools in 1990. The nature of the influence is illustrated in the example of a school board ruling preventing embryos and other anatomical specimens from being used as educational models in schools. Sex education textbooks use non-scientific language and the descriptions reflect a philosophical notion of sexuality rather than a biological one. A girl is called "a closed garden, a secret source." Human female organs are referred to as the source of life located in "the lower part of her body, inside the body..." The male source of life is described as lying partly outside the body. The Catholic influence affects the practice of medicine. Doctors instruct patients on the Roman Catholic doctrine on contraception and try to convince women that contraception is the same as abortion. Some women's health texts refer to only natural family planning methods. The legal changes affect the programs of in vitro fertilization. The Commission of Medical Ethics decreed that freezing embryos is a violation of the new Law on Family Planning, Protection of Human Embryos, and Condition of Admittance of Abortion. Women must now make a choice between seeking an illegal abortion or bearing an unwanted child. One gynecologist committed suicide after a failed abortion attempt rather than face criminal charges. In Poland political priorities are sacrificing high-quality family planning information and services and balanced sex education.

From Ethical Exceptionalism to Ethical Exceptions: The Rule and exception Model and the Changing Meaning of Ethics In German Bioregulation.

PubMed

Braun, Kathrin

2017-12-01

Germany is an interesting case with respect to the governance of reprogenetics. It has a strong profile in the technosciences and high aims regarding the global bioeconomy, yet her regulation of human genetics, reproductive medicine and embryo research has for a long time been rather restrictive. German biopolitical exceptionalism has often been explained by reference to Catholicism and the legacy of the Nazi past. The Germans, so goes the common story, have learnt the lessons of history and translated them into unconditional respect for human dignity, which in turn translates into unconditional protection of human life, including the human embryo, and the firm repudiation of any eugenic distinction between 'life worth to live' and 'life not worth to live'. This, however, is not the whole story. Alongside deontological strictness we find another strand of governing body politics and reprogenetics in Germany, the rule-and-exception model, running from the mid-1970s abortion law via the 2002 Stem Cell Act to the 2011 regulation of pre-implantation genetic diagnosis. In contrast to the former, that strongly draws on Kant and his concept of human dignity, the latter bears resemblances to Carl Schmitt's concept of state of exception. The article will show that the rule-and-exception model builds the exception into the rule and transforms the meaning and mandate of ethics, namely from safeguarding ethical standards to deciding about the exception. Given that the exception has now tended to become the rule, the question is whether the lessons of history will govern German reprogenetics for much longer. © 2016 John Wiley & Sons Ltd.

The importance of religion in shaping volcanic risk perception in Italy, with special reference to Vesuvius and Etna

NASA Astrophysics Data System (ADS)

Chester, David K.; Duncan, Angus M.; Dibben, Christopher J. L.

2008-05-01

With the exception of societies that are relatively untouched by modernism, the academic consensus holds that since the Eighteenth Century Enlightenment popular perception of divine responsibility for disasters has been progressively replaced by a perspective that views losses as resulting from the effects of extreme natural events upon vulnerable human populations. Nature is considered to be de-moralised. By means of examples of volcanic eruptions that have occurred over the past one hundred and fifty years and which transcend place, culture and faith tradition, the present authors have maintained a contrasting position, by arguing that religious perspectives are still important features of the ways in which people in many societies perceive volcanic eruptions. In the present paper it is argued that religious terms of reference have been and remain vital elements in the perceptions held by a significant proportion of the population in southern Italy when confronted by volcanic eruptions, particularly those that have occurred on Vesuvius and Etna. Within the context of what is termed popular Catholicism, the development of distinctive religious responses in pre-industrial times is first described. Next, through bibliographic research and social surveys, it is argued that the idiosyncratic religious character of disaster responses has been maintained following eruptions that have occurred during the past one hundred years, including the small number of eruptions of Etna that have taken place in the early years of the twenty-first century. The implications of these religious perceptions and behaviours are discussed within the context of emergency planning and the suggestion is made that they form part of a 'parallel practice' in response to volcanic threat, where actions to encourage the miraculous take place at the same time as more 'rationally' grounded protective measures such as evacuation.

Portuguese crypto-Jews: the genetic heritage of a complex history

PubMed Central

Nogueiro, Inês; Teixeira, João C.; Amorim, António; Gusmão, Leonor; Alvarez, Luis

2015-01-01

The first documents mentioning Jewish people in Iberia are from the Visigothic period. It was also in this period that the first documented anti-Judaic persecution took place. Other episodes of persecution would happen again and again during the long troubled history of the Jewish people in Iberia and culminated with the Decrees of Expulsion and the establishment of the Inquisition: some Jews converted to Catholicism while others resisted and were forcedly baptized, becoming the first Iberian Crypto-Jews. In the 18th century the official discrimination and persecution carried out by the Inquisition ended and several Jewish communities emerged in Portugal. From a populational genetics point of view, the worldwide Diaspora of contemporary Jewish communities has been intensely studied. Nevertheless, very little information is available concerning Sephardic and Iberian Crypto-Jewish descendants. Data from the Iberian Peninsula, the original geographic source of Sephardic Jews, is limited to two populations in Portugal, Belmonte, and Bragança district, and the Chueta community from Mallorca. Belmonte was the first Jewish community studied for uniparental markers. The construction of a reference model for the history of the Portuguese Jewish communities, in which the genetic and classical historical data interplay dynamically, is still ongoing. Recently an enlarged sample covering a wide region in the Northeast Portugal was undertaken, allowing the genetic profiling of male and female lineages. A Jewish specific shared female lineage (HV0b) was detected between the community of Belmonte and Bragança. In contrast to what was previously described as a hallmark of the Portuguese Jews, an unexpectedly high polymorphism of lineages was found in Bragança, showing a surprising resistance to the erosion of genetic diversity typical of small-sized isolate populations, as well as signs of admixture with the Portuguese host population. PMID:25699075

[The disgrace of Antoine Daquin, first physician of Louis XIV (1693)].

PubMed

Peumery, J J

1996-12-01

Antoine Daquin, Principal Physician of Louis XIV and Earl of Jouy-en-Josas, was born in Paris. He was the son of Louis-Henri Daquin, Physician to Queen Marie de Médicis; his paternal grandfather, born in the Jewish religion, became converted to catholicism at Aquino, in Italy, whence his name d'Aquin, then Daquin. A. Daquin studied to be a doctor at Montpellier and graduated on 18 May 1648. He married Marguerite Gayant, Antoine Vallot's niece, Antoine Vallot being the Principal Physician of Louis XIV. This relationship permitted him to get the position of Principal Physician of the Queen, then, after Vallot's death, to succeed him, on 18 April 1672, as Principal Physician of the King. The kindliness of the King's mistress, Mme de Montespan, helped him in that appointment. Daquin was a good doctor, he turned out awkward: "great courtier, but rich, miser, grasping, wanting to establish his family anyway" said the Duc de Saint-Simon. He dared ask the King for the Archbishopric of Tours for his son: "it was the rock on which he broke up" said again Saint-Simon. On 2 November 1693, the comte de Pontchartrain came to his home by order of the King, to tell him, he was ordered to retire from Court without delay. It was forbidden him to come back or to write to the King. Guy-Crescent Fagon was designated "Premier Médecin" instead of him; but Fagon had worked at the undoing of Daquin, with a view to robbing him of his position, with the complicity of the King's new mistress, Mme de Maintenon. After his disgrace, Daquin retired probably to Moulins; he died obscurely in Vichy, on 17 May 1696. Today, Daquin is regarded as a victim of intrigues of Court, which explains his celebrity.

Women’s Experiences and Preferences in Relation to Infertility Counselling: A Multifaith Dialogue

PubMed Central

Latifnejad Roudsari, Robab; Allan, Helen T.

2011-01-01

Background Religion and spirituality are a fundamental part of culture and influence how individuals experience and interpret infertility counselling. Thus far, little research has examined the influence of religiosity on the experience of infertility, and to our knowledge no study exists investigating the responses of religious infertile women to counselling. In this study we explored Muslim and Christian women’s experiences and preferences with regard to infertility counselling. Materials and Methods Using a grounded theory approach, 30 infertile women affiliated to different denominations of Islam (Shiite and Sunni) and Christianity (Protestantism, Catholicism, Orthodoxies) were interviewed. Data were collected through semi-structured in-depth interviews at fertility clinics in the UK and Iran, and analyzed using the Straussian mode of grounded theory. Results Emerging categories included: Appraising the meaning of infertility religiously, applying religious coping strategies, and gaining a faith-based strength. These were encompassed in the core category of ‘relying on a higher being’. Religious infertile women experienced infertility as an enriching experience for spiritual growth. This perspective helped them to acquire a feeling of self- confidence and strength to manage their emotions. Hence, they relied more on their own religious coping strategies and less on formal support resources like counselling services. However, they expected counsellors to be open to taking time to discuss their spiritual concerns in counselling sessions. Conclusion In addition to focusing on clients’ psychosocial needs, infertility counsellors should also consider religious and spiritual issues. Establishing a sympathetic and accepting relationship with infertile women will allow them to discuss their religious perspectives, which consequently may enhance their usage of counselling services. PMID:25101160

Abortion: a reader's guide.

PubMed

Hisel, L M

1996-01-01

This review traces the discussion of abortion in the US through 10 of the best books published on the subject in the past 25 years. The first book considered is Daniel Callahan's "Abortion: Law, Choice and Morality," which was published in 1970. Next is book of essays also published in 1970: "The Morality of Abortion: Legal and Historical Perspectives," which was edited by John T. Noonan, Jr., who became a prominent opponent to the Roe decision. It is noted that Roman Catholics would find the essay by Bernard Haring especially interesting since Haring supported the Church's position on abortion but called for acceptance of contraception. Third on the list is historian James C. Mohr's review of "Abortion in America: The Origins and Evolution of National Policy," which was printed five years after the Roe decision. Selection four is "Enemies of Choice: The Right-to-Life Movement and Its Threat to Abortion" by Andrew Merton. This 1981 publication singled out a concern about sexuality as the overriding motivator for anti-abortion groups. Two years later, Beverly Wildung Harrison published a ground-breaking, feminist, moral analysis of abortion entitled "Our Right to Choose: Toward a New Ethic of Abortion. This was followed by a more empirical and sociopolitical feminist analysis in Kristin Luker's 1984 "Abortion and the Politics of Motherhood." The seventh book is by another feminist, Rosalind Pollack Petchesky, whose work "Abortion and Women's Choice: The State, Sexuality, and Reproductive Freedom" was first published in 1984 and reprinted in 1990. The eighth important book was "Abortion and Catholicism: The American Debate," edited by Thomas A. Shannon and Patricia Beattie Jung. Rounding out the list are the 1992 work "Life Itself: Abortion in the American Mind" by Roger Rosenblatt and Ronald Dworkin's 1993 "Life's Dominion: An Argument About Abortion, Euthanasia, and Individual Freedom."

Portuguese crypto-Jews: the genetic heritage of a complex history.

PubMed

Nogueiro, Inês; Teixeira, João C; Amorim, António; Gusmão, Leonor; Alvarez, Luis

2015-01-01

The first documents mentioning Jewish people in Iberia are from the Visigothic period. It was also in this period that the first documented anti-Judaic persecution took place. Other episodes of persecution would happen again and again during the long troubled history of the Jewish people in Iberia and culminated with the Decrees of Expulsion and the establishment of the Inquisition: some Jews converted to Catholicism while others resisted and were forcedly baptized, becoming the first Iberian Crypto-Jews. In the 18th century the official discrimination and persecution carried out by the Inquisition ended and several Jewish communities emerged in Portugal. From a populational genetics point of view, the worldwide Diaspora of contemporary Jewish communities has been intensely studied. Nevertheless, very little information is available concerning Sephardic and Iberian Crypto-Jewish descendants. Data from the Iberian Peninsula, the original geographic source of Sephardic Jews, is limited to two populations in Portugal, Belmonte, and Bragança district, and the Chueta community from Mallorca. Belmonte was the first Jewish community studied for uniparental markers. The construction of a reference model for the history of the Portuguese Jewish communities, in which the genetic and classical historical data interplay dynamically, is still ongoing. Recently an enlarged sample covering a wide region in the Northeast Portugal was undertaken, allowing the genetic profiling of male and female lineages. A Jewish specific shared female lineage (HV0b) was detected between the community of Belmonte and Bragança. In contrast to what was previously described as a hallmark of the Portuguese Jews, an unexpectedly high polymorphism of lineages was found in Bragança, showing a surprising resistance to the erosion of genetic diversity typical of small-sized isolate populations, as well as signs of admixture with the Portuguese host population.

Nihilism, relativism, and Engelhardt.

PubMed

Wreen, M

1998-01-01

This paper is a critical analysis of Tristram Engelhardt's attempts to avoid unrestricted nihilism and relativism. The focus of attention is his recent book, The Foundations of Bioethics (Oxford University Press, 1996). No substantive or "content-full" bioethics (e.g., that of Roman Catholicism or the Samurai) has an intersubjectively verifiable and universally binding foundation, Engelhardt thinks, for unaided secular reason cannot show that any particular substantive morality (or moral code) is correct. He thus seems to be committed to either nihilism or relativism. The first is the view that there is not even one true or valid moral code, and the second is the view that there is a plurality of true or valid moral codes. However, Engelhardt rejects both nihilism and relativism, at least in unrestricted form. Strictly speaking, he himself is a universalist, someone who believes that there is a single true moral code. Two argumentative strategies are employed by him to fend off unconstrained nihilism and relativism. The first argues that although all attempts to establish a content-full morality on the basis of secular reason fail, secular reason can still establish a content-less, purely procedural morality. Although not content-full and incapable of providing positive direction in life, much less a meaning of life, such a morality does limit the range of relativism and nihilism. The second argues that there is a single true, content-full morality. Grace and revelation, however, are needed to make it available to us; secular reason alone is not up to the task. This second line of argument is not pursued in The Foundations at any length, but it does crop up at times, and if it is sound, nihilism and relativism can be much more thoroughly routed than the first line of argument has it. Engelhardt's position and argumentative strategies are exposed at length and accorded a detailed critical examination. In the end, it is concluded that neither strategy will do, and that Engelhardt is probably committed to some form of relativism.

'Mixed blessings': parental religiousness, parenting, and child adjustment in global perspective.

PubMed

Bornstein, Marc H; Putnick, Diane L; Lansford, Jennifer E; Al-Hassan, Suha M; Bacchini, Dario; Bombi, Anna Silvia; Chang, Lei; Deater-Deckard, Kirby; Di Giunta, Laura; Dodge, Kenneth A; Malone, Patrick S; Oburu, Paul; Pastorelli, Concetta; Skinner, Ann T; Sorbring, Emma; Steinberg, Laurence; Tapanya, Sombat; Tirado, Liliana Maria Uribe; Zelli, Arnaldo; Alampay, Liane Peña

2017-08-01

Most studies of the effects of parental religiousness on parenting and child development focus on a particular religion or cultural group, which limits generalizations that can be made about the effects of parental religiousness on family life. We assessed the associations among parental religiousness, parenting, and children's adjustment in a 3-year longitudinal investigation of 1,198 families from nine countries. We included four religions (Catholicism, Protestantism, Buddhism, and Islam) plus unaffiliated parents, two positive (efficacy and warmth) and two negative (control and rejection) parenting practices, and two positive (social competence and school performance) and two negative (internalizing and externalizing) child outcomes. Parents and children were informants. Greater parent religiousness had both positive and negative associations with parenting and child adjustment. Greater parent religiousness when children were age 8 was associated with higher parental efficacy at age 9 and, in turn, children's better social competence and school performance and fewer child internalizing and externalizing problems at age 10. However, greater parent religiousness at age 8 was also associated with more parental control at age 9, which in turn was associated with more child internalizing and externalizing problems at age 10. Parental warmth and rejection had inconsistent relations with parental religiousness and child outcomes depending on the informant. With a few exceptions, similar patterns of results held for all four religions and the unaffiliated, nine sites, mothers and fathers, girls and boys, and controlling for demographic covariates. Parents and children agree that parental religiousness is associated with more controlling parenting and, in turn, increased child problem behaviors. However, children see religiousness as related to parental rejection, whereas parents see religiousness as related to parental efficacy and warmth, which have different associations with child functioning. Studying both parent and child views of religiousness and parenting are important to understand the effects of parental religiousness on parents and children. © 2017 Association for Child and Adolescent Mental Health.

The war between the women.

PubMed

Luker, K

1984-01-01

The dilemma is whether the embroyo or fetus is a person or only a potential person. To explore what makes the public debate about abortion in the United States so heated and passionate, interviews with activists on both sides were conducted over a 5-year period. A sample of more than 200 prolife and prochoice activists in California was taken. These interviews made 3 things clear. The present-day abortion debate largely involves 2 very different groups of women. These women are differentiated not only by their beliefs about abortion, but by the circumstances of their lives as well. The life circumstances and beliefs of the activists on both sides serve to reinforce 1 another in such a way that the activists have little room for dialogue, and few incentives for it. It is a confrontation between those women to whom traditional "natural" roles still work (patriarchy) and those seeking new roles (social). The typical prochoice activist is a 44-year-old married woman whose father was a college graduate. She married at age 22 or older, has 1 or 2 children, and has had some graduate or professional training after her bachelor's degree. She is married to a professional man, is herself employed, and has a family income of more than US $50,000 a year. She attends church rarely, if at all. Religion is not particularly important. The average prolife activist is also a 44-year-oldd married woman. She, however, married at age 17, and has 3 or more children. Her father was graduated from high school only. She, herself, has a good chance of having gone no further in school. She is not employed, and is married to a small businessman or lower-income white-collar worker. Her family income is less than US $30,000 a year. Her religion is important to her; she attends church at least once a week. She is probably a Catholic, but may be a convert to Catholicism. Prolifers see the world divided into 2 spheres--public for men and private for women. Prochoice activists reject this. The 2 sides are fundamentally opposed to each other on what abortion means.

Impact of presumed consent for organ donation on donation rates: a systematic review

PubMed Central

Rithalia, Amber; Suekarran, Sara; Myers, Lindsey; Sowden, Amanda

2009-01-01

Objectives To examine the impact of a system of presumed consent for organ donation on donation rates and to review data on attitudes towards presumed consent. Design Systematic review. Data sources Studies retrieved by online searches to January 2008 of Medline, Medline In-Process, Embase, CINAHL, PsycINFO, HMIC, PAIS International, and OpenSIGLE. Studies reviewed Five studies comparing donation rates before and after the introduction of legislation for presumed consent (before and after studies); eight studies comparing donation rates in countries with and without presumed consent systems (between country comparisons); 13 surveys of public and professional attitudes to presumed consent. Results The five before and after studies represented three countries: all reported an increase in donation rates after the introduction of presumed consent, but there was little investigation of any other changes taking place concurrently with the change in legislation. In the four best quality between country comparisons, presumed consent law or practice was associated with increased organ donation—increases of 25-30%, 21-26%, 2.7 more donors per million population, and 6.14 more donors per million population in the four studies. Other factors found to be important in at least one study were mortality from road traffic accidents and cerebrovascular causes, transplant capacity, gross domestic product per capita, health expenditure per capita, religion (Catholicism), education, public access to information, and a common law legal system. Eight surveys of attitudes to presumed consent were of the UK public. These surveys varied in the level of support for presumed consent, with surveys conducted before 2000 reporting the lowest levels of support (28-57%). The most recent survey, in 2007, reported that 64% of respondents supported a change to presumed consent. Conclusion Presumed consent alone is unlikely to explain the variation in organ donation rates between countries. Legislation, availability of donors, organisation and infrastructure of the transplantation service, wealth and investment in health care, and public attitudes to and awareness of organ donation may all play a part, but their relative importance is unclear. Recent UK surveys show support for presumed consent, though with variation in results that may reflect differences in survey methods. PMID:19147479

Effects of price and availability on abortion demand.

PubMed

Gohmann, S F; Ohsfeldt, R L

1993-10-01

This study explained the variation in US state abortion demand due to the price of services, the net of insurance cost of birth services, the ability to pay, contraceptive use, individual attitudes regarding abortion, and government policy affecting cost of benefits of terminating an unintended pregnancy or of carrying to birth. The empirical model uses pooled data from 48 states for 1982, 1984, 1985, and 1987. Prices are deflated to 1977 dollars. Another two-staged least squares model is based on cross-sectional state level data for 1985. The dependent variable is the log of abortion per 1000 pregnancies. Other variables pertain to income, education, labor force, family planning, tax, aid to families with dependent children, religion, and abortion-related measures. The results of the cross-sectional analysis are consistent with Medoff's and Garbacz's findings. The estimated coefficient of per capita income is positive with a point elasticity ranging from 0.62 to 1.0. The model with the most complete specifications has an abortion price elasticity range from -0.75 to -1.3 and is statistically significant when religion measures are excluded. The Hausman test shows the pro-choice variable significantly correlated with the error term. The net price of birth services is not statistically significant. Catholic religion and no religion are only significant when the abortion provider variable is excluded. The suggestion is that the effect of Catholicism is ambiguous. In the pooled analysis, the fixed effects model is used to control for abortion attitudes and other unobserved factors. Abortion demand includes abortion per 1000 pregnancies, the ratio of abortions to pregnancies, and the logarithm of abortions per 1000 pregnancies. Higher income is associated with a higher abortion rate and elasticities of 0.76 and 0.35 and is associated with a higher pregnancy rate. The abortion ratio is found to be elastic with respect to price, and price elasticities are sensitive to choice of state abortion attitude measures. The availability of family planning services reduces the rate of pregnancy as well as the abortion rate and ratio.

Women, sexuality, ecology, and the church.

PubMed

Ruether, R R

1993-01-01

This abridged article originally was given as a lecture at Seattle University. The view presented is that women's status within the Catholic Church is subordinate to men's status, and that the Church is misguided in its notion of protection of and support for life. Affirmation of life is not promoted by isolated acts of giving birth, but exists in a social and ecological system in a community over time. The fit between children being born and the network to sustain their lives is misaligned. The minority of the world's population has control over the majority of the world's resources, while the majority live in misery, poverty, and starvation. The affirmation of the value of human life must be both qualitative and quantitative. The woman must be empowered, and not continually defined and controlled by male decision makers. Being prolife means to change the conditions of women and the conditions that deny most humans adequate food, clear air and water, housing, and land to sustain life. The American Catholic Bishops confuse teachings on abortion and teachings on nuclear arms buildup. American Catholic Bishops have had great difficulty formulating a pastoral letter on women, which is unfair to the growing number of women who are alienated by the treatment of the church. The denigration of women is deeply imbedded within Catholicism and Christianity, in general, in spirituality and practice. The issue of abortion has more to do with paternalism and women's sexuality and reproduction than valuing or nonvaluing fetal life. Women are denied leadership within the church because of women's sinful nature and the need for paternalism as a punishment for self-determination. St. Augustine stated that two men were not created in God's image and lack personhood. Thomas Aquinas agreed with Aristotle that women are defective due to a gestational process which deprives women of full mental, moral, or physical humanity. Only a man can fulfill the role of priest. The taboo of woman as evil has appeared throughout the ages, and was not seriously challenged until the 1960s. The Vatican Council commission of Pope Paul VI in 1067 accepted any medically recommended method as legitimate within committed marriage. The minority report was included in the 1968 Humanae Vitae which revived tradition. Dissent appeared and was squelched through many means including political censorship.

Ethical issues in human reproduction: Protestant perspectives in the light of European Protestant and Reformed Churches.

PubMed

Birkhäuser, Martin

2013-11-01

Protestantism is not a centralized religion. It is composed by many independent Churches having different moral and ethical standards. This review concentrates on the ethical principles prevalent in most modern European Reformed Churches. It does not intend to discuss the ethical principles of many other Protestant Churches present mainly in the USA. The common foundations of Protestant theology are the "five sola ("Sola scriptura", Sola fide", "Sola gratia", Solus Christus or Solo Christo", "Soli deo gloria"). In opposition to the Catholic Church, no intermediary is needed between the Bible and the believer. As a consequence, Protestant Churches have no Magisterium, such as the Catholic Church. Therefore Protestant Churches cannot declare a certain position to be the "official position". Each Christian is personally responsible for all his acts, including his ethical behaviour. There is no complete unanimity among all Protestants on ethics or on any other issue. Human dignity, personal rights and self-determination have to be respected in each ethical consideration. The supersession of the Old Mosaic Covenant (including traditional Jewish law or Halakhah, maintained in Catholicism) by the New Covenant and by Christian Theology has an important impact on Protestant ethics in reproductive medicine. In the New Covenant, the Protestants Churches did not maintain the mandatory obligation from the old Mosaic Covenant to be fruitful and to multiply: there is no divine obligation by God to procreate. As a consequence, contraception is not a sin and not unethical. The status of the embryo is the key for the ethical consideration of all methods used in reproductive medicine. Most representatives of modern Protestant theology and bioethics defend the opinion that the embryo is not an independent human being as is the newborn child. For most Protestant bio-ethicists, as long as an embryo has no nervous system, no organs and no pain receptors, it cannot be seen as a human being sensu strictiori: the zygote is not yet a "human being". The ethical right to be protected prenatally increases gradually with the age and the development of the embryo. Following this so-called gradualist interpretation, the early stages of an embryo merit ethically a special status: although they have already "human life", they are not yet a "human being". All ethical considerations in modern reproductive medicine discussed in this review are based on this concept of the status of the embryo. It depends largely on the acceptance or rejection of this special status of the embryo, if a Protestant considers a certain method in reproductive medicine to be ethical or unethical.

Knowledge, attitude and practice about cancer of the uterine cervix among women living in Kinshasa, the Democratic Republic of Congo

PubMed Central

2014-01-01

Background Cervical cancer is the most frequent cancer of women in the Democratic Republic of Congo (DRC). Nevertheless, the level of women’s awareness about cervical cancer is unknown. Knowledge, attitude and practice (KAP) are important elements for designing and monitoring screening programs. The study purpose was to estimate KAP on cervical cancer and to identify associated factors. Methods A cross-sectional study was conducted in Kinshasa, DRC, including 524 women aged 16–78 years (median age 28; interquartile range 22–35). The women were interviewed at home by trained field workers using a standardized questionnaire. The women’s score on knowledge, attitude and practice were dichotomized as sufficient or insufficient. We used binary and multiple logistic regression to assess associations between obtaining sufficient scores and a series of socio-demographic factors: age, residence, marital status, education, occupation, religion, and parity. Results The women’s score on knowledge was not significantly correlated with their score on practice (Spearman’s rho = 0.08; P > 0.05). Obtaining a sufficient score on knowledge was positively associated with higher education (adjusted odds ratio (OR) 7.65; 95% confidence interval (95% CI) 3.31-17.66) and formal employment (adjusted OR 3.35; 95% CI 1.85-6.09); it was negatively associated with being single (adjusted OR 0.44; 95% CI 0.24-0.81) and living in the eastern, western and northern zone of Kinshasa compared to the city centre. The attitude score was associated with place of residence (adjusted OR for east Kinshasa: 0.49; 95% CI 0.27-0.86 and for south Kinshasa: 0.48; 95% CI 0.27-0.85) and with religion (adjusted OR 0.55; 95% CI 0.35-0.86 for women with a religion other than Catholicism or Protestantism compared to Catholics). Regarding practice, there were negative associations between a sufficient score on practice and being single (adjusted OR 0.24; 95% CI 0.13-0.41) and living in the eastern zone of the city (adjusted OR 0.39; 95% CI 0.22-0.70). Although 84% of women had heard about cervical cancer, only 9% had ever had a Papanicolaou (Pap) smear test. Conclusions This study shows a low level of knowledge, attitude and practice on cervical cancer among women in Kinshasa. Increasing women’s awareness would be a first step in the long chain of conditions to attain a lower incidence and mortality. PMID:24548698

Sacred messages for AIDS prevention. Principles into practice.

PubMed

Galvao, J

1991-01-01

In Brazil, alternative religious approaches are being used to spread the message of AIDs prevention. The concepts and practices of traditional Afro--Brazilian religion are being used in a newly released booklet for religious leaders of Candomble, a traditional spirit cult that traces its origins to the Yoruba of western Africa. There is a fusion of this spirit cult with Catholicism. The practice of all night dancing ceremonies where initiates appeal to orixas for guidance is coupled with private daily obligations. Orixas offer to cure the spirit and the body and are often used after Western medicine has failed to provide a cure. Candomble and Umbanda are the most widely observed religions in Brazil. There is a saying that everyone in Brazil is Catholic, but believers in Afro-Brazilian religion. Catholic parishes account for 19,000 places of worship throughout the country, but in 3 of the largest states, excluding the most "African" state Bahia, there are 55,000 Afro--Brazilian religious centers. 30,000 are in Rio de Janeiro, 16,00 in Sao Paulo, and 11,700 in Rio Grande do Sul. Although these religious centers are part of Brazilian identity and culture, government officials and the Catholic Church have repressed or looked unfavorably upon them. The group, Religious Support Against AIDS (ARCA), sponsored by the Institute for Religious Studies, provides education and consciousness raising through religious and social activities. ARCA hosted a meeting with Candomble religious leaders in May 1989 to explore options for dealing with AIDs, since their contact was with the poorer segments of the population and they possessed knowledge of traditional cures and medicinal plants. The meeting was successful, and ARCA was asked to provide educational materials. The problem was that ceremonial, rites were private and an AIDs stigma might emerge among the priests and priestesses, who were thought to be mainly homosexuals. With the expertise of anthropologist and a historian/religious leader well known tales were adapted to relay more information on health and AIDs in particular. 3 stories were presented in comic strip form and designed by a professional. The manual was titled ODO YA] and finished in August 1991. 50,000 copies will be distributed to religious leaders and 20,000 pamphlets to followers. Success is uncertain, but the project is exciting and hopeful in utilizing a rich symbolic tradition and informal groups far removed from the formal power structure and sacred traditions.

Knowledge, attitude and practice about cancer of the uterine cervix among women living in Kinshasa, the Democratic Republic of Congo.

PubMed

Ali-Risasi, Catherine; Mulumba, Paul; Verdonck, Kristien; Vanden Broeck, Davy; Praet, Marleen

2014-02-18

Cervical cancer is the most frequent cancer of women in the Democratic Republic of Congo (DRC). Nevertheless, the level of women's awareness about cervical cancer is unknown. Knowledge, attitude and practice (KAP) are important elements for designing and monitoring screening programs. The study purpose was to estimate KAP on cervical cancer and to identify associated factors. A cross-sectional study was conducted in Kinshasa, DRC, including 524 women aged 16-78 years (median age 28; interquartile range 22-35). The women were interviewed at home by trained field workers using a standardized questionnaire. The women's score on knowledge, attitude and practice were dichotomized as sufficient or insufficient. We used binary and multiple logistic regression to assess associations between obtaining sufficient scores and a series of socio-demographic factors: age, residence, marital status, education, occupation, religion, and parity. The women's score on knowledge was not significantly correlated with their score on practice (Spearman's rho = 0.08; P > 0.05). Obtaining a sufficient score on knowledge was positively associated with higher education (adjusted odds ratio (OR) 7.65; 95% confidence interval (95% CI) 3.31-17.66) and formal employment (adjusted OR 3.35; 95% CI 1.85-6.09); it was negatively associated with being single (adjusted OR 0.44; 95% CI 0.24-0.81) and living in the eastern, western and northern zone of Kinshasa compared to the city centre. The attitude score was associated with place of residence (adjusted OR for east Kinshasa: 0.49; 95% CI 0.27-0.86 and for south Kinshasa: 0.48; 95% CI 0.27-0.85) and with religion (adjusted OR 0.55; 95% CI 0.35-0.86 for women with a religion other than Catholicism or Protestantism compared to Catholics). Regarding practice, there were negative associations between a sufficient score on practice and being single (adjusted OR 0.24; 95% CI 0.13-0.41) and living in the eastern zone of the city (adjusted OR 0.39; 95% CI 0.22-0.70). Although 84% of women had heard about cervical cancer, only 9% had ever had a Papanicolaou (Pap) smear test. This study shows a low level of knowledge, attitude and practice on cervical cancer among women in Kinshasa. Increasing women's awareness would be a first step in the long chain of conditions to attain a lower incidence and mortality.

Metropolitan Lima: area profile.

PubMed

Hakkert, R

1986-11-01

This profile of metropolitan Lima, Peru, covers administrative divisions; population growth; age distribution; ethnicity and religion; housing and households; education and health care; economic activity, income, and consumption; transport and communication; and sources of information. Nearly 30% of Peru's entire population and 42% of its urban population live in Lima. The trend continues, yet Lima's urban primacy is waning due to the growth of some regional centers like Trujillo and Chimbote. Lima is still almost 10 times as large as the country's next ranking cities, Trujillo on the northern coast and Arequipa in the south. Peru's main administrative divisions are the 24 departments, of which the Department of Lima is one. These departments are further divided into 156 provinces. Greater Lima consists of 2 such provinces, the province of Lima and the constitutional province of Callao. Although the population of Lima continues to grow, its rate of growth slowed from about 5.5% during the 1960s to about 3.9% in the 1970s. Current projections estimate a metropolitan population of 6.7 million by 1990. On the whole, Lima's age structure is somewhat older than that of the rest of Peru. The median age of the population is 22.3 years, compared to a national figure of 20.4. The proportion of persons over age 65 is only 3.6%, lower than the national average of 4.1%, due to the tendency of in-migration to concentrate people of intermediate ages in the cities. Almost 400,000 inhabitants of greater Lima are bilingual in Spanish and an indigenous language. As elsewhere in Peru, the dominant religion is Roman Catholicism. Lima is a spread out city with few high rise buildings due to the danger of earthquakes. Only 12% of Lima's households are found in apartment buildings. As in other cities of Latin America, the formal housing market is beyond the reach of a major segment of the population. Consequently, much of the urban settlement has occurred through informal self-help construction. Only 2.7% of the metropolitan population over age 15 is illiterate, down from 5.4% in 1972 and 7.7% in 1961. In 1981 Lima had 93 hospitals with a total of 12,640 beds. In addition there were 102 health centers and 10 sanitary posts. Lima's economically active population totaled 1.53 million in 1981, 71% of whom were men. On average, each household has 1.8 income earners, and only 17% have more than 2. A 1978 survey revealed that the families of Lima spend an average of 45.2% of their incomes on food, 15.6% on housing and utilities, 9.8% on transport and communication, 7.4% on education, sports, and cultural activities, 7.3% on clothing, and 7.0% on furniture and housing maintenance.

Religion and abortion: Roman Catholicism lost in the pelvic zone.

PubMed

Kissling, F

1993-01-01

The Roman Catholic Church has held the most absolute and extreme position against abortion taken by any religious group. Opposition to abortion by US Catholic bishops has been unflagging since Roe vs. Wade was decided. The current strategy embraced by the bishops is to restrict access to abortion as a prelude to attaining a complete ban on the procedure. The bishops, of course, have a political and constitutional right to champion public policy issues. This ability is limited only by the laws regarding tax-exempt status which make it impossible for the bishops to endorse political candidates. Opponents of the positions of the bishops, in turn, have a right to challenge their positions. The bishops, acting jointly as the United States Catholic Conference (USCC), express their own opinions, not the opinions of the 53 million US Catholics and have been criticized by both conservative and progressive groups in the church. Since women can not become Catholic bishops, or even priests, they are excluded from meetings of the USCC. Catholic lay groups have expressed the view that there is more than one legitimate Catholic position regarding abortion and have even filed briefs in favor of retaining the decision reached in Roe vs. Wade. The bishops, however, are able to draw on a multitude of institutions to further their view and have enhanced the operations of their 28 statewide lobbying offices as the abortion battle has shifted to the states. The Webster decision signaled a return of the bishops to a prominent position in the anti-abortion campaign. Prior to Webster, they kept their distance from the Protestant religious right. With Webster, the bishops felt the time was right to press hard to further restrictions to access to abortion. As they began to apply pressure, a pro-choice backlash developed, with leading Catholic politicians adopting strong pro-choice positions. The bishops reacted by taking such aggressive actions as denouncing certain politicians by name. This behavior caused even more alienation of middle-of-the-road Catholics from the bishops' position. The bishops tried to recover by hiring a professional public relations firm and the pollster used by the Reagan administration. The public relations firm was dismissed within a year. Religious observers wonder why the church is so adamantly against abortion in every circumstance, despite the beliefs of its members. In fact, in 1974, the Congregation for the Doctrine of the Faith noted the church's opposition to abortion but fell short of calling it murder and was honest about the church's ambiguity over the personhood of a fetus or at what stage in development the creator endows a fetus with a soul. This question has been debated by theologians since the early centuries of the church. Even the current Pope favors the term "that which is in the process of becoming" when discussing a fetus. In addition, church history and positions regarding the possibility of a "just war" make the church's adherence to the impossibility of a "just abortion" hard to justify. This hard-line position has removed the church from a position in which it could help women and society understand the values which must underly every decision to have an abortion.