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At least 19 recordsLinked to original sources
PubMed1982

The twice-born: 'Christian psychiatry' and Christian psychiatrists.

This essay introduces Christian psychiatrists into the growing literature on Western psychiatry and biomedicine. It seeks to describe specific beliefs and practices of Christian psychiatrists as a means of examining the reality of an ascribed corporate existence, i.e., 'Christian Psychiatry'. Beliefs and practices examined here include conceptions of therapeutic relationships and processes, conceptions of Divinity, Explanatory Models, notions of the nature and sources of healing, self identity, and role relationships of Christian psychiatrists vis-à-vis patients and the wider society. The data suggest that there is no 'Christian Psychiatry', but only Christian psychiatrists. Implications for patient care and the cultural basis of ideology and practice in psychiatry are also discussed.

Anthropology, Cultural↗
PubMed1979

Educating the Christian physician: being Christian and being a physician.

Christian health workers need a common code of Christian medical mortality equal to the complex challenges of a secular society. By example and through formal teaching, the Christian student must learn the ethics, theology, and philosophy necessary to understand and justify clinical decisions.

Christianity↗
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↗
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↗
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↗
PubMed1989

[The relationship between maturity of Christian faith and anxiety of patients with cancer].

The purpose of this study was to determine the relationship between the maturity of Christian faith and anxiety. Nurses are concerned with the spiritual dimension of clients' experience. The subjects of this study were patients with cancer in Y. University Hospital in Seoul. Subjects were selected who knew their diagnosis, were aged 20 or older and agreed to the interview. A total of 35 patients were interviewed from August 1 to September 15, 1988. The instruments used in this study were the maturity of Christian faith scale developed by H.S. Choi and modified by the investigator, and an anxiety scale developed by the investigator. Data were analyzed by statistical methods including Frequency, ANOVA, and Pearson Correlation Coefficient. Results included the following: Hypothesis, "That as the degree of maturity of Christian faith of the patients increases, the degree of state anxiety will decrease", was supported (gamma = -.8061, p less than .001). According to this study, maturity of Christian faith is significantly related to the reduction of anxiety of patients with cancer. In a holistic approach to their clients, nurses may have confidence that the maturity of Christian faith of their clients will contribute to the reduction of anxiety.

Anxiety↗
PubMed1994

A conceptual framework for Christian nursing practice.

The use of models and theories of nursing has raised questions for Christian nurses. It was acknowledge that many of the underlying philosophical assumptions made in models and theories of nursing are contrary to those acceptable to Christians. Questions of the importance of understanding these philosophical assumptions when adopting a model of nursing were raised. What essential assumptions should the Christian nurse accept when adopting a given model of nursing? Is there in certain circumstances a need to reject a given model of nursing because it does not support fundamental Christian beliefs about the nature of mankind, society or nursing? Is it necessary for Christian nurses to develop their own model of nursing?

Christianity↗
PubMed1998

The Ninth Circuit Court's treatment of the history of suicide by Ancient Jews and Christians in Compassion in Dying v. State of Washington: historical naivete or special pleading?

In this article, Prof. Darrel Amundsen critiques Judge Reinhardt's comments regarding "Historical Attitudes Toward Suicide" in his Compassion in Dying opinion. Amundsen demonstrates that the court's characterization of ancient Jewish and Christian practices is inaccurate and misleading because it fails to acknowledge the complexities of the moral issue of suicide. Amundsen discusses martyrdom, suicide in general, suicide by the ill, and euthanasia in ancient Judaism. In contrast to the court's commentary, Amundsen demonstrates that regard for human life is a central feature of Jewish ethical monotheism. Furthermore, the author challenges the court's conclusions about early Christianity, and explains why its treatment of the issue of suicide in early Christianity is misleading and inaccurate. Amundsen's discussion of early Christianity includes suicide, martyrdom, and especially the Augustinian teaching on suicide. He concludes that the court's treatment of the issue of suicide in early Christianity is so historically and conceptually muddled as to be fundamentally inaccurate.

Bible↗
PubMedDate not supplied

Hindu and Christian fertility in India: a test of three hypotheses.

Three hypotheses interpret differences in human fertility among religious groups. The Particularistic Theology Hypothesis stresses the pronatalist influence of doctrines forbidding artificial contraception and emphasizing the importance of sons, while the Characteristics Hypothesis focuses on the antinatalist effect of urban residence, higher education, and late age at marriage. But the Minority Status Hypothesis argues that such antinatalist effects may be stronger for a minority than a majority, since better-educated, late-marrying urbanites have greater chances for upward mobility. Minority groups with these advantages may have much lower fertility than similar people in the majority group if antinatalism is seen as a way to counter prejudice and move up. I tested these three hypotheses with data from the 1981 Census of India, from which I calculated mean numbers of children ever born per wife aged 35-44. I standardized the mean for differences between Hindu and Christian women by urban residence, education, age, and length of marriage. The standardized fertility rates of Hindus and Christians were similar in 25 states/union territories. Only in Meghalaya, Mizoram, and Nagaland did the Hindu religious minority have a lower standardized birth rate than the Christian majority; but the Muslim minority had one like the Christians'. This pattern was most consistent with the Characteristics Hypothesis.

Adult↗
PubMed1991

Christian Psychiatry: the impact of evangelical belief on clinical practice.

OBJECTIVE: The authors surveyed psychiatrists in the Christian Psychiatry movement to assess the role of religious belief in their practices. METHOD: The psychiatrists were members of the Christian Medical and Dental Society; questionnaires were sent to 260, and usable responses were received from 193. The subjects were asked about demographic and practice variables, "born again" religious experiences, group cohesion, and beliefs about using the Bible and prayer in treatment. RESULTS: The respondents were somewhat more religious than Americans overall, who are themselves more religious than most psychiatrists. Nearly all reported having been "born again," after which they generally experienced a decrease in emotional distress. There was a significant difference in the respondents' affiliative feelings toward psychiatrists in the Christian Psychiatry movement and other psychiatrists. For acute schizophrenic or manic episodes, the respondents considered psychotropic medication the most effective treatment, but they rated the Bible and prayer more highly for suicidal intent, grief reaction, sociopathy, and alcoholism. Whether or not a patient was "committed to Christian beliefs" made a significant difference in whether the respondents would recommend prayer to the patient as treatment. About one-half said they would discourage strongly religious patients from an abortion, homosexual acts, or premarital sex, and about one-third said they would discourage other patients from these activities. CONCLUSIONS: Many studies have suggested a need for more sensitivity to religious issues by psychiatrists, and this study provides systematic findings on one approach. It remains important to evaluate ways in which a religious perspective can be related to clinical practice and what benefits and problems may derive from such a relationship.

Adult↗
PubMed1997

Worry and intrinsic/extrinsic religious orientation among Buddhist (Thai) and Christian (Canadian) elderly persons.

An investigation of the relationship between Allport's concept of religious orientation and worry was conducted with samples (N = 104) of elderly Buddhist Thais and Christian Canadians. Participants ranged in age between sixty-five and ninety years old (mean = 71). A multiple regression analysis revealed that overall for both Buddhists and Christians an intrinsic orientation toward religion was associated with lesser worry. Furthermore, an extrinsic orientation among Buddhists, in contrast to Christians, was found to be linked to greater worry. These results were discussed in the context of the practice and beliefs of Buddhism and Christianity.

Aged↗