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PubMed2002

Health care reform: opportunities for professional chaplains to build intentional communities of learners by integrating faith, science, quality, and systems thinking.

Albert Einstein once said, "The significant problems we face cannot be solved at the same level of thinking we were at when we created them" (www.brainyquote.com). Health care reform has brought professional chaplains to a place of chaos-a place that raises many questions about the past, present and future. This chaos presents tremendous opportunities for professional chaplains to increase their capacities in building intentional communities of learners by integrating faith, science, quality and systems thinking. Pastoral care givers must truly understand the pressures from all sides and the new emerging paradigm of integrated health care delivery. Without this understanding, we will not see the opportunities and challenges of integrating pastoral and spiritual care in the emerging structures and systems. The future of chaplaincy largely will depend on the quality of the data, quality of our conversations and our ability to thinking together through dialogue.

Health Care Reform↗

PubMed2002

But what are we trying to prove?

Chaplaincy and Clinical Pastoral Education (CPE) in the health care setting can and should approach their ministries more scientifically, primarily by incorporating the methods and results of quantitative and qualitative research. Such an approach, however, should have a carefully considered rationale. Proponents of a scientific approach should avoid associating their advocacy with dubious notions of health care "reform." They should attend to the perceptions--and fears--that chaplains may have of "science" and research as these affect pastoral care. In particular, fears for professional and programmatic survival should be recognized for their potential to predispose chaplains either favorably or unfavorably toward a scientific approach. Ultimately, chaplains should increase their openness to scientific methods in order to learn more about their ministry and improve their practice, without expecting that the adoption of research methods will be a magical solution to the problems posed by the current environment.

Chaplaincy Service, Hospital↗

PubMed1998

Sterilization, Catholic health care, and the legitimate autonomy of culture.

Disagreement over the legitimacy of direct sterilization continues within Catholic moral debate, with painful and at times confusing ramifications for Catholic healthcare systems. This paper argues that the medical profession should be construed as a key moral authority in this debate, on two grounds. First, the recent revival of neo-Aristotelianism in moral philosophy as applied to medical ethics has brought out the inherently moral dimensions of the history and current practice of medicine. Second, this recognition can be linked to Catholic morality through Vatican II's affirmation of the legitimate autonomy of culture, including the sciences. A partial precedent for understanding the moral authority of medicine can be found in the recent history of Catholic medical morality, and we further argue that a full contemporary recognition of that authority would weigh against an absolute prohibition of direct sterilizations. Institutionally, we propose the allowance of direct sterilizations in cases where the clinically perceived biomedical good of the patient is at stake.

Altruism↗

PubMedDate not supplied

[About an herbarium of the 18th century with Oberlin].

John Frederick Oberlin (1740-1826) minister and philantropist for sixty years in a Vosges valley, not far from Schirmeck-Rothau, studied sciences at Strasbourg University. He brought to his parish phythoterapy, Linne's classifying of plants and some start of scientific medicine. Two of his sons took their Doctor's degree at Strasbourg and one of them worked part of his life as a General Practioner in the valley. The present paper makes mention of a few plants in the herbarium preserved at the parsonage Museum of Waldersbach with their copies in slides. The interest they offer lies in their excellent preservation and the medical properties written out in French, German, Latin and Vosges provincial dialect. It is called to attention there may be an uncertainty about the present name of one plant.

Botany↗

PubMed1974

Effects of the Scopes trial. Was it a victory for evolutionists?

Readers may choose their own villain in the story we have told. Like us, some will find the greatest culpability in the scientific community itself, for the large-scale failure to pay attention to the teaching of science in the high schools. Others will blame the textbook authors and publishers for pursuing sales rather than quality. Some will attach blame to the politicians who exploited antievolution sentiment to get into, or remain, in office. Others will blame the conservative Protestant clergy. Some may blame the whole educational system for failing to teach Americans how to evaluate evidence. And many will blame the evolutionists for bringing the matter up in the first place. But whatever the lesson one wishes to draw from the history of biology textbooks since the Scopes trial, we think the story itself is worth knowing. That the textbooks could have downgraded their treatment of evolution with almost nobody noticing is the greatest tragedy of all.

Biological Evolution↗

PubMed1983

A legacy without heirs: Korean indigenous medicine and primary health care.

The ancestral shadow of Korean indigenous medicine is long, alive and kicking. The problem is what role it should have in the future of primary health care. The issue of the integration of past medical systems with the modern ones requires a closer look at theoretical as well as practical issues. In this endeavor, medical social sciences are just beginning to reconstruct models which reflect the real concerns of developing countries. These would challenge the illusion that any medical system is an ahistorical institution with autonomous ideologies or intentions. And while bio-medical interventions have significant effects on health and fertility patterns, the distribution of resources within the society and historical patterns appear to have greater persuasion. The model proposed identifies the indigenous and cosmopolitan medical systems along with the household as the main units of the 'social reproduction' of the society, or, the means by which society is renewed. In the final analysis, integration would mean that a compromised alliance had been created between all institutions involved in social reproduction--including biological reproduction, reproduction of the labour force and society's values and institutions. The key structures are the triangle-indigenous medicine, primary health care and the household. The limitations of their functions are in the modes of production from which they derive their resources, political support and even many of their values.

Community Health Services↗

PubMed2006

Science, medicine, and intercessory prayer.

Among the many recent attempts to demonstrate the medical benefits of religious activity, the methodologically strongest seem to be studies of the effects of distant intercessory prayer (IP). In these studies, patients are randomly assigned to receive standard care or standard care plus the prayers or "healing intentions" of distant intercessors. Most of the scientific community has dismissed such research, but cavalier rejection of studies of IP is unwise, because IP studies appear to conform to the standards of randomized controlled trials (RCTs) and, as such, would have a significant advantage over observational investigations of associations between religious variables and health outcomes. As we demonstrate, however, studies of IP fail to meet the standards of RCTs in several critical respects. They fail to adequately measure and control exposure to prayer from others, which is likely to exceed IP and to vary widely from subject to subject, and whose magnitude is unknown. This supplemental prayer so greatly attenuates the differences between the treatment and control groups that sample sizes are too large to justify studies of IP. Further, IP studies generally do not specify the outcome variables, raising problems of multiple comparisons and Type 1 errors. Finally, these studies claim findings incompatible with current views of the physical universe and consciousness. Unless these problems are solved, studies of IP should not be conducted.

Faith Healing↗

PubMed1996

Confession-building, long-distance networks, and the organization of Jesuit science.

The ability of the Society of Jesus to engage in a broad and enduring tradition of scientific activity is here addressed in terms of its programmatic commitment to the consolidation and extension of the Catholic confession (i.e., to a multipronged program of confession-building) and its mastery of the administrative apparatus necessary to operate long-distance networks. The Society's early move into two major apostolates, one in education and the other in the overseas missions, brought Jesuits into regular contact with the educated elites of Europe and at the same time placed the society's missionaries in remote parts of the natural world. The modes of organization of travel and communication required by the Society's long-distance networks (i.e., the training and deployment of reliable agents willing to work under direction in remote locations and capable of providing trustworthy reports and observations to their superiors through regular exchange of correspondence) not only facilitated scientific communication and collaboration within the order, it also provided Jesuits with the resources they needed to engage successfully in 'ministries among the learned'. Evidence of a sustained attempt by Jesuit authors to assume the role of Kulturträger is found in the several genres of scientific publications that dominate the society's scientific corpus. Thus the society's early recognition of the "apostolic value" of scientific publications in recruiting friends and allies among Europe's intellectual elites, I argue, allowed a robust interest in natural knowledge to emerge as a legitimate part of the Jesuit vocation.

Catholicism↗

PubMed2001

[Experimentation on human embryos in the light of the personalistic principle].

One does not see a possibility for moral justification of the cloning of humans, or of any other experiments and manipulation of human embryos other than on the grounds of materialistic anthropology which reduces human spirituality to the dimensions dealt with by natural sciences. If, however, man is a person, and if "to be a person" constitutes an ontological situation and is not the result of some kind of social contract, and if the human embryo is, at least potentially a person, then the Kantian personalistic norm will demand a ban on the cloning of humans and on experimenting on human embryos, and will also exclude any attitude of ownership towards each human being. This demand seems all the more clear if we look at the personalistic norm from the point of view of what is most wonderful in being a person namely, that the person is capable of receiving, learning and giving love. The deficiency of love received at the beginning of somebody's life - even if he or she was conceived out of love - may be a cause of this person becoming closed to higher values. Thus, the idea of cloning human beings means to structurally remove love from the beginning of human life and to introduce technology instead. One cannot really do more harm to another person than by depriving him or her of love at the very beginning of his or her life. I think that the well known stories about Golem or Frankenstein express a presentation of just this truth - and that is why they are so terrifying.

Bioethics↗

PubMed2002