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PubMed1999

Self-reported health, and illness and the use of conventional and unconventional medicine and mind/body healing by Christian Scientists and others.

A cross-sectional national telephone survey was used to determine whether Christian Scientists (N = 230), a religious group that uses mind/body (including spiritual) healing, self-report more or less illness than non-Christian Scientists (N = 589). The primary outcome measure was the proportion of Christian Scientists and non-Christian Scientists that, during the previous 12 months: a) experienced any of 13 common medical conditions or symptoms; and b) used conventional medicine, unconventional medicine, and mind/body (including spiritual) healing. Fewer Christian Scientists experienced an illness or symptom than non-Christian Scientists (73% vs. 80%, respectively, p = .05). A multivariate analysis showed that Christian Scientists were less likely to have experienced illness than non-Christian Scientists (odds ratio [OR] .66, 95% confidence interval [CI] .44 to .99, p = .04). Similar proportions of Christian Scientists and non-Christian Scientists used some type of conventional medicine (74% vs. 78%, respectively), although Christian Scientists were less likely to take prescription medications than non-Christian Scientists (p = .034). Although use of unconventional medicine was similar in both groups (52% vs. 45%), more Christian Scientists than non-Christian Scientists used at least one type of mind/body medicine (67% vs. 42% p < .00001), notably special religious services and spiritual healing. Additional studies are needed to determine whether there are health benefits associated with the use of conventional and unconventional medicine in combination with mind/body (including spiritual) healing.

Adolescent↗
PubMed1999

On the content and purview of Christian bioethics.

The author argues that to explore what is distinctly Christian about Christian bioethics requires clarity about what is Christian. He distinguishes between the Christian (that which can be identified as authentically Christian), Christianity (the sum of that which is authentically Christian), and ecclesiastical traditions (the historical communities of faith and practice that are predicated upon both Christian and extra-Christian tradition) to critically assess what it is to be declared Christian. In addition to exploring the role of New Testament scripture in identifying the Christian, the author emphasizes the need to recognize the extent to which the content of Christianity is Hebraic and Jewish.

Bioethics↗
PubMed1988

Religious values, practices and pregnancy outcomes: a comparison of the impact of sect and mainstream Christian affiliation.

In this report 6566 women enrolled in the Mater-University of Queensland Study of Pregnancy (MUSP) were separated into three groups; members of religious sects, Christians who attend church frequently and Christians who are infrequent attenders. These three groups, respectively labelled Christian sects, Christian attenders and lukewarm Christians were compared on a number of social background, lifestyle and pregnancy outcome variables. The sect members appeared to have the most favourable health, lifestyles and healthy babies at delivery, though this latter finding appears attributable to specific characteristics of the mother and her lifestyle. On most measures the children of lukewarm Christians appear to manifest the worst health while Christian attenders form a group whose children's health is between that of sect members and lukewarm Christians.

Australia↗
PubMed1985

Cancer incidence in Indian Christians.

Differences in habits, customs and ethnic characteristics have provided important leads for the study of cancer in Indian Christians. It is a sign of the times that some of the social customs rigidly upheld by the older generations are rapidly giving way to "Modernism". An attempt has been made to examine the differences found in the site-specific cancer risks in this community in Bombay. An analysis of the data has been made by sex and age-adjusted and age-specific incidence rates. The common sites of cancer were found to vary greatly between the Christian and non-Christian populations of Greater Bombay. In Christian males, the lung appears to be at highest risk, followed by the stomach, oesophagus and larynx, whilst in non-Christian males the oesophagus is the commonest site followed by the lung, larynx and tongue. In females, breast and cervical cancers, which occupy the first and second ranks in Christians reverse their position in non-Christian women.

Adolescent↗
PubMedDate not supplied

Euthanasia, physician-assisted suicide, and Christianity's positive relationship to the world.

This essay addresses the problem of communication between Christianity and the secular world in an area where the latter tends to oppose the moral norms endorsed by the former. How, in the interest of missionary outreach (and with which understandings of what such outreach involves) can the language barriers be bridged? Whereas the Roman Catholic natural law tradition posits a neutral common ground of (traditional or hermeneutical) rationality between Christianity and the world, an Ebeling- and Barth-modified Lutheranism engages in an argument ad hominem by seizing upon an admitted deficiency within that world, and by recommending Christianity for mending that deficiency. Both positions differ from the Evangelical claim that since that which the world politically values is derived from Christianity, it must remain subject to Christianity's moral legislation. An entirely different approach to the communication- and outreach-problem is taken by Orthodox Christianity: The gulf which separates it from the world is acknowledged, and the possibility of trans-gulf-traffic is referred to God's grace. It is only this latter model, however, which preserves Christianity's theological terms (such as "Scripture", "law", and "holiness") from common-ground-securing, deficiency-mending, or authority-imposing secularizing, and thus from compromising that very theological context into which communicative outreach endeavors were to invite.

Catholicism↗
PubMed1995

How Christian ethics became medical ethics: the case of Paul Ramsey.

Over the last century Christian ethics has moved from an attempt to Christianize the social order to a quandary over whether being Christian unduly biases how medical ethics is done. This movement can be viewed as the internal development of protestant liberalism to its logical conclusion, and Paul Ramsey can be taken as one of the last great representatives of that tradition. By reducing the Christian message to the 'ethical upshot' of neighbour love, Ramsey did not have the resources to show how Christian practice might make a difference for understanding or forming the practice of medicine. Instead, medicine became the practice that exemplified the moral commitments of Christian civilization, and the goal of the ethicist was to identify the values that were constitutive of medicine. Ramsey thus prepared the way for the Christian ethicist to become a medical ethicist with a difference, and the difference simply involved vague theological presumptions that do no serious intellectual work other than explaining, perhaps, the motivations of the ethicist.

Bioethics↗
PubMed1995

Orthodox Christian bioethics.

We cannot ignore the multitude of differences in Christian doctrines. There are more and more divisions and autogenetic beginnings. In talking about religion, we cannot ignore these differences, especially when we are trying to help the seeker. Neither can we ignore these differences when we talk about medical ethics. Care demands that we address both religious and medical issues. We must not, however, attempt to formulate a new religious bioethics in the context of any failure to address the differences and similarities as the record of Christian history reveals. History can reveal to us many things we may not know about ourselves as Christian. Understanding our Christian heritage is essential in order to understand our approach to any Christian bioethic. This essay will look at Christian history to articulate the differences in Orthodox and non-Orthodox formation. Primary focus will be on the Great Schism and the value of natural law theology in the development of Christian bioethics. Reference will be made to end-of-life decision making to clarify the issues.

Attitude to Death↗
PubMed2005

The bioethics of care: widows, monastics, and a Christian presence in health care.

At the beginning of the twenty-first century, with vocations to the Christian religious orders of the West in marked decline, an authentic Christian presence in health care is threatened. There are no longer large numbers of women willing to offer their life labors bound in vows of poverty, chastity, and obedience, so as to provide a real preferential option for the poor through supporting an authentic Christian mission in health care. At the same time, the frequent earlier death of men leaves a large number of widows, some in need of care and some able to provide care. Drawing on the role of widows sketched in 1 Timothy 2, one can envision Christian widows entering a life of prayer and service in health care settings. As female monastics, such widows could reintroduce a salient Christian presence in health care. How one ties this response to the message of 1 Timothy 2 will depend on one's understanding of the status of Scripture, the significance of tradition, the nature of theological epistemology, the meaning of theology, the nature of the Church, and the ontology of gender. The position taken on these issues will define the character of a Christian bioethics of care.

Aged↗
PubMed1995

Towards a Christian bioethics.

Rather than revealing itself as a single, unified, ecumenical faith, Christianity is sundered with Christians united neither in one communion nor in one baptism. Christian Bioethics seeks to examine the traditional content-full moral commitments which the Christian faiths bring to life, sexuality, suffering, illness and death within the contexts of medicine and health care. Seeking to understand the differences which separate the bioethics of Roman Catholics, Protestants, and the Orthodox, Christian Bioethics explores the manners in which the faiths diverge. The failure of the Enlightenment project to disclose a content-full communality that would bind mankind has left much to be reconsidered by Christians who face new ethical dilemmas in the novel guise of advances in health care technologies.

Bioethics↗
PubMed1995

Suffering, sovereignty, and the purposes of God: Christian convictions and medical killing.

Despite a variety of "non-ecumenical" features in Christian arguments about suicide, assisted suicide, and euthanasia, there are obvious "ecumenical" aspects to be found in the general Christian prohibition of these practices. A fair reading of the Christian tradition requires that we acknowledge both the differences that distinguish particular perspectives and the fundamental themes that allow an identifiably Christian position to emerge in stark contrast to the secular discussion of these issues. Central to Christian interpretations of dying and death are an acknowledgment of God's sovereignty over human life, an understanding of suffering that stresses identification with Christ as the source of Christian hope, and the recognition that God's creative and redemptive purposes are generally (or always) at odds with the deliberate choice of assisted suicide or euthanasia.

Attitude to Death↗
PubMed1996

The rights of Christian women in nursing.

In this paper I have attempted to suggest that the Christian nurse who recognises the importance and significance of their personal characteristics as a woman and as a nurse is able to practice a model of care which enables rather than disables individuals and communities. A disabling model is one where we have a false perception of who we are and what our rights and responsibilities are. This approach perpetuates the passivity of women. Women have a unique view of the world and are able to contribute in a way that men are not able to do. We must not allow ourselves to be defined by men but in understanding ourselves we can fulfil our potential. This is not contrary to Christian teaching but rather corrects a cultural view which has been imposed on us about the nature of women in the profession and in the church. The essence of the Christian faith is that Christ died for all; without this belief there is no Christianity. Christ did not die for men alone who in turn represent women. In Christ there is no male or female Jew nor Greek, In Christianity there can be no sexism and no racism. We have rights as women and as Christians. Let us not neglect to use them.

Christianity↗
PubMed1989

Systemic Weber-Christian disease with reversible bilateral ureteric obstruction.

It has been proposed that idiopathic retroperitoneal fibrosis may be a consequence of 'healed' retroperitoneal lesions of systemic Weber-Christian disease. However ureteric obstruction which is the hallmark of idiopathic retroperitoneal fibrosis, has not been described in systemic Weber-Christian disease. We report a patient with systemic Weber-Christian disease who, during a relapse, developed bilateral ureteric obstruction which resolved when the Weber-Christian disease remitted. The radiological appearances were consistent with a diagnosis of idiopathic retroperitoneal fibrosis, but the clinical course was slightly atypical in that the ureteric obstruction resolved completely and rapidly. Ureteric obstruction can complicate systemic Weber-Christian disease and this observation gives support to the hypothesis that idiopathic retroperitoneal fibrosis is related to systemic Weber-Christian disease.

Humans↗
PubMed2005

Language and values in the human cloning debate: a web-based survey of scientists and Christian fundamentalist pastors.

Over the last seven years, a major debate has arisen over whether human cloning should remain legal in the United States. Given that this may be the 'first real global and simultaneous news story on biotechnology' (Einsiedel et al., 2002, p.313), nations around the world have struggled with the implications of this newly viable scientific technology, which is often also referred to as somatic cell nuclear transfer. Since the successful cloning of Dolly the sheep in 1997, and with increasing media attention paid to the likelihood of a successful human reproductive clone coupled with research suggesting the medical potential of therapeutic cloning in humans, members of the scientific community and Christian fundamentalist leaders have become increasingly vocal in the debate over U.S. policy decisions regarding human cloning (Wilmut, 2000). Yet despite a surfeit of public opinion polls and widespread opining in the news media on the topic of human cloning, there have been no empirical studies comparing the views of scientists and Christian fundamentalists in this debate (see Evans, 2002a for a recent study of opinion polls assessing religion and attitudes toward cloning). In order to further investigate the values that underlie scientists' and Christian fundamentalist leader's understanding of human cloning, as well as their differential use of language in communicating about this issue, we conducted an open-ended, exploratory survey of practicing scientists in the field of molecular biology and Christian fundamentalist pastors. We then analyzed the responses from this survey using qualitative discourse analysis. While this was not necessarily a representative sample (in quantitative terms, see Gaskell & Bauer, 2000) of each of the groups and the response rate was limited, this approach was informative in identifying both commonalities between the two groups, such as a focus on ethical concerns about reproductive cloning and the use of scientific terminology, as well as significant differences including concerns over 'playing God' for the Christian pastors, focus on therapeutic cloning by scientists, and subtle but informative differences between the two groups in their use of scientific terminology and their interpretations of human cloning as scientific progress.

Attitude↗
PubMed2006

Is thought-action fusion related to religiosity? Differences between Christians and Jews.

The purpose of this study was to evaluate the relationship between thought-action fusion (TAF) and religiosity in Christians and Jews (Orthodox, Conservative, and Reform). There is a growing body of evidence that suggests that religiosity is related to obsessive cognitions in Christian samples, but conceptual and empirical ambiguities complicate the interpretation of that literature and its application to non-Christian groups. As predicted on the basis of previous research, Christians scored higher than Jews on moral TAF. This effect was large and not explained by differences in self-reported religiosity. The Jewish groups did not differ from each other. Furthermore, religiosity was significantly associated with TAF only within the Christian group. These results qualify the presumed association between religiosity and obsessive cognitions. General religiosity is not associated with TAF; it rather depends on what religious group. Moreover, large group differences in a supposed maladaptive construct without evidence of corresponding differences in prevalence rates call into question the assumption that TAF is always a marker of pathology.

Adolescent↗