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PubMed1995

Whose tradition? Which Enlightenment? What content? Engelhardt, Hauerwas, Capaldo, and the future of Christian bioethics.

The development of a content-full Christian bioethics requires an analysis of the particular contents and traditions which different Christians bring to morality. For Hauerwas, the content of Christian ethics is the speech and practices of the community. For Engelhardt, only a content-full tradition, such as the Orthodox tradition, will be able to arrive at closure on the moral issues presented by the contemporary practice of medicine. Capaldi calls, in contrast, for a Kantian society of autonomous self-legislators whose responsible freedom is grounded in a cosmic order that must be explicated and retrieved in particular practices. The manner in which we view our own traditions and the shortcomings of modernity determine the content that Christianity brings to bioethics.

Bioethics↗
PubMed1996

Scripture, history, and authority in a Christian view of abortion: a response to Paul Simmons.

In this reply to Paul Simmons, it is argued that while biblical scripture should be understood as the Christian's first and final authority, it is appropriate to draw on other writings as sources for moral reflection. Responsible biblical interpretation and theological reflection must include careful historical analysis. It is inaccurate and anachronistic to read into early Jewish and Christian thinkers a position much like the reigning secular philosophical-legal position on abortion, where fetal non-personhood and individual freedom results in abortion without legal constraints. Careful scholarship reveals that a theological community-based Christian ethic, which develops from first century reflections and biblical canonical authority, prohibits direct abortion as an option for the Christian community.

Abortion, Induced↗
PubMed1996

Clinical ethics and the suffering Christian.

Contrary to the ecumenical spirit of our time, the differences among the Christian religions bring into question what one can say or do in common with fellow Christians. This issue, echoing the program of this journal, accentuates those differences, specifically when we focus on the Christian who is ill and suffering. At the bedside, it is the specifics of a religion, including not only its doctrines, but its informing and sustaining narratives, that must particularly be brought into play for the sake of the patient. Given this, our focus in this article regards what such a view implies for the clinician who is caring for a Christian patient whose religion he may or may not share, in general or in its specifics. Our basic conclusion is that the tendency for the clinician to act as both the patient's spiritual counselor, as well as his clinician, is generally neither prudent nor appropriate. Both hats should not be worn concurrently. This view is advanced not only because of concerns regarding patient vulnerability and the possible abuse of power, but also because the two roles may collide with or undermine each other.

Christianity↗
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↗
PubMed2006

[A paradigm analysis related to spiritual experiences focused on Christian of patients with terminal cancer].

PURPOSE: The main purpose of this study was to develop a substantive theory on the process of the spiritual experience in Christian terminal cancer patients in the context of Korean society and culture. The question for the study was "What is the spiritual process in Christian terminal cancer patients?" METHOD: The research method used was the Grounded Theory Method developed by Strauss and Corbin (1998). Participants for this study in total were 9 Christian terminal cancer patients. Data was collected using in-depth interviews during April 2003 to March. 2004. Data collection and analysis were carried out at the same time. RESULT: From the analysis 58 concepts and 20 categories emerged. The categories were presented into a paradigm, which consisted of condition-actions/interactions-consequences. The theoretical scheme was described by organizing categories. In total, 4 stages were developed from the condition-actions/interactions-consequences. Throughout these stages, the "overcoming process of unbalanced interconnectedness" was the core category discovered. CONCLUSION: This study provides a framework for the development of individualized care interventions in the "overcoming process of unbalanced interconnectedness" for Christian terminal cancer patients.

Christianity↗
PubMedDate not supplied

Infertility and other fertility related issues in the practice of traditional healers and Christian religious healers in south western Nigeria.

Traditional healers have been an established source of health care delivery in Africa for centuries while Christian religious healers (193 traditional healers and 99 Christian religious healers) with respect to infertility and some other fertility-related issues. The findings show that both types of healers believe that infertility is most commonly due to the past life of the woman, physical problems related to the womb or to male potency, and imcompatibity between the man and the woman. Traditional healers also believed that being bewitched or being cursed can lead to infertility. Both groups of healers threat infertility by sacrifices, prayer and fasting, and timing of intercourse to coincide with the fertile period. Also 61% of traditional healers and 87% of religious healers advice their-clients with infertility to do nothing at least initially. To those clients seeking advice on preventing pregnancy, traditional healers tend to recommend herbal concoctions, beads and rings while Christian healers tended to recommend condoms, withdrawal method and the safe period. Both groups are consulted on premarital sex, premarital conception, sex during pregnancy and influencing the sex of an unborn baby. It was concluded that both traditional healers and Christian faith healers are involved with infertility and other fertility-related issues in their practices. There is an overlap in beliefs about causes and treatment of such conditions among both groups although areas of differences in beliefs and practices are clearly identifiable.

Adult↗
PubMedDate not supplied

Christianity in India: a temporal-spatial view.

The author "attempts to analyse the spatial diffusion of Christianity in India from the earliest times to the present." Consideration is given to the history of Christianity, its diffusion throughout the country, the response of different social groups to Christianity, and the impact of British colonial rule on the growth of the religion. It is concluded that the "distribution of Christians in the country is highly uneven and is associated with the vast historic, socio-economic and political diversity of various parts of the country." Data are from official and other published sources.

Asia↗
PubMedDate not supplied

Practicing patients, compassion, and hope at the end of life: mining the passion of Jesus in Luke for a Christian model of dying well.

Four centuries ago, Christian moral theologians addressed the issue of dying by turning to scripture and the virtues. This work revives that tradition by showing that careful theological reflection upon the nature of Christian patience, compassion, and hope illuminates the shape of the Good Death. The author draws upon Luke's passion narrative to develop a better understanding of these virtues. He also takes up the question of whether Jesus' death can be a model of dying well for contemporary Christians. Christians are often advised to look to Jesus in his dying as a model for themselves, but this recommendation typically leaves unanswered what exactly it is about Jesus' dying that is to be imitated. The understanding of patience, compassion, and hope developed here provides a means of sorting through this issue.

Attitude to Death↗
PubMed2006

Psychological implications of the doctrine of Christian Perfection with special reference to John Wesley's view.

The doctrine of Christian Perfection is viewed by some as a wonderful and liberating doctrine, but by others it is seen as producing false expectations and guilt. John Wesley, the first major theologian to develop a theology of Christian Perfection, encountered misunderstandings and problems with this doctrine. He wrote and preached to correct the misunderstandings. Unfortunately, misunderstandings persist and sometimes have psychological effects on individuals. This article explores common understandings, beliefs, and experiences regarding Christian Perfection among evangelical Christians from the holiness tradition. The material was gathered by means of interviews that were recorded. The interviews were then studied by a theologian and by a clinical psychologist in order to examine how close the beliefs were to Wesley's position and what psychological implications were contained in both the beliefs and the experiences related to the belief of those interviewed.

Christianity↗
PubMed1988

Weber-Christian panniculitis with systemic cytophagic histiocytosis.

A 49-year-old woman suffered from Weber-Christian panniculitis with a typically periodic course. Subsequently, the attacks of the disease developed to a severe state: high fever, endotoxinemia, pancytopenia, and clotting disorder, in addition to the cutaneous manifestations. One and a half years after the outbreak of the disease the patient died in a septic shock. At autopsy all three stages of Weber-Christian panniculitis were found. In addition, an immense proliferation of benign cytophagic histiocytes could be observed in the bone marrow, spleen, lymph nodes and, less distinctly, in the fatty and interstitial tissues of the visceral organs. As a nosologic entity, the Weber-Christian disease is frequently questioned. Some authors consider the lobular, histiocytic, cytophagic panniculitis a unique syndrome. On the other hand, it must be emphasized that benign, cytophagic histiocytosis may exist associated with infections or may accompany different diseases. Furthermore, the Weber-Christian panniculitis is clinically and morphologically well defined.

Female↗
PubMed1987

Sterile splenic abscesses in systemic Weber-Christian disease. Unique source of abdominal pain.

A patient with Weber-Christian disease and relapsing abdominal pain due to sterile splenic abscesses is presented. Histologically, acute and chronic inflammation with focal suppurative infiltrates of phagocytosed fat was detected in the absence of vascular or embolic disease, infection, or other apparent cause. Abdominal discomfort, an uncommon manifestation of Weber-Christian disease, usually is related to mesenteric panniculitis. Sterile splenic abscesses represent a previously undescribed complication of Weber-Christian disease, and another source of abdominal pain in this disorder. Although the precise pathophysiology of sterile splenic abscess formation in Weber-Christian disease is unknown, splenectomy is an effective means of alleviating pain.

Abdomen↗
PubMed1998

Weber-Christian panniculitis: a review of 30 cases with this diagnosis.

BACKGROUND: More than 60 years ago, Christian described a panniculitis that was later termed Weber-Christian disease. OBJECTIVE: The purpose of this study was to investigate whether this is a specific disease or a nonspecific disease that embraces several specific conditions. METHODS: We studied 30 cases diagnosed as Weber-Christian panniculitis and found it possible to make a more specific diagnosis. RESULTS: In 12 patients, findings were compatible with erythema nodosum. Six patients had phlebitis or postphlebitic syndrome. Factitial panniculitis was diagnosed in five patients, and trauma had a role in the conditions of another three patients. Cytophagic panniculitis, lymphoma, and leukemia were recognized in one patient each. The lesion was lobular in almost all cases, and the presence of lipophagia was noted in 19 biopsy specimens. Granulomatous, neutrophilic, and lymphocytic pathologic changes were present in nine, eight, and eight tissue specimens, respectively. CONCLUSION: The recognition of distinct disease patterns of fat lesions as fat necrosis with pancreatic disease, alpha1-antitrypsin panniculitis, lupus and connective tissue disease panniculitis, involution lipoatrophy, lipomembranous panniculitis, factitial panniculitis syndromes, calcification panniculitis, lipophagic lipoatrophy, and cytophagic panniculitis has lessened the need for a less specific panniculitis category. All these diseases have been reported in the literature as "Weber-Christian disease." Because separate and distinct forms of fat lesions have been described, we believe that the eponym should be abandoned and that more specific diagnoses should be made on the basis of pathogenesis or cause.

Adult↗
PubMed2004

Altruistic suicide or altruistic martyrdom? Christian Greek Orthodox neomartyrs: a case study.

Altruistic Suicide: From Sainthood to Terrorism as titled poses the question: altruistic suicide or altruistic martyrdom? This article speaks more about martyrdom than suicide. The ancient Greek world and the more modern Christian Greek Orthodox one show that many people preferred death rather than apostasy. The Greek Orthodox neo-martyrs were motivated by categories of martyrdom, being accused of being political offenders or traitors or being charged with being agitators because they advocated a better treatment for Christians. Martyrdom cannot be explained in personality structures and psychological terms, but in terms of Christian Orthodox faith, culture, history, and so on. Altruistic martyrdom by "the neo-martyrs of the Christian Greek Orthodox Church" is martyrdom, not suicide.

Journal Article↗
PubMed1965

SYSTEMIC WEBER-CHRISTIAN DISEASE.

A patient suffering from Weber-Christian panniculitis was found at necropsy to have similar lesions in the visceral adipose tissue. When the lesions occur internally, diagnosis during life is complicated by the difficulty of examining visceral adipose tissue and the disease may often go unrecognized, but patients suffering from Weber-Christian panniculitis should be investigated bearing in mind the possibility of internal lesions. Only 11 cases confirmed by necropsy appear to have been reported hitherto. The aetiology remains obscure. It is suggested that the name ;systemic Weber-Christian disease' be applied when the lesions occur in adipose tissue other than the panniculus adiposus and that the term ;Weber-Christian panniculitis' be used when the lesions are confined to the subcutaneous adipose tissue.

Autopsy↗
PubMed2000

Systemic Weber-Christian disease.

BACKGROUND: Weber-Christian disease is a controversial entity that histologically presents as a lobular panniculitis. A systemic variant of this disorder, in which visceral fat is affected, has been reported. OBJECTIVE: A 29-year-old woman with Weber-Christian disease developed a rapidly enlarging abdominal mass during hospitalization for a flare of her skin condition. The mass resolved spontaneously. Radiographic studies demonstrated a mesenteric cyst, which was thought to represent involvement of mesenteric fat by Weber-Christian disease. CONCLUSION: The appearance of an abdominal or pelvic mass in a patient with Weber-Christian disease may be due to visceral involvement by the inflammatory process.

Adult↗
PubMedDate not supplied

Electron microscopic study of the orbital lesion of Hand-Schüller-Christian disease.

The orbital bone lesion of a patient with Hand-Schüller-Christian disease was examined by electron microscopy. Vacuoles in the cytoplasm of foam cells contained granules which were shown by histochemical examination to be cholesterin. Langerhans cell granules in the histiocytes of Hand-Schüller-Christian disease showed a close resemblance to those in Langerhans cell of the epidermis, eosinophilic granuloma and Letterer-Siwe disease. Charcot-Leyden crystals appeared to be formed in the lysosomes of histiocytes in Hand-Schüller-Christian disease. From histopathological and cytological points of view, eosinophilic granuloma, Hand-Schüller-Christian disease and Letterer-Siwe disease are classified as histiocytosis X. The simultaneous appearance of Langerhans cell granules and Charcot-Leyden crystals is specific in histiocytosis X.

Bone Diseases↗
PubMed2005

mtDNA analysis of human remains from an early Danish Christian cemetery.

One of Denmark's earliest Christian cemeteries is Kongemarken, dating to around AD 1000-1250. A feature of early Scandinavian Christian cemeteries is sex segregation, with females buried on the northern sides and males on the southern sides. However, such separation was never complete; in the few early Christian cemeteries excavated in Scandinavia, there were always a few males placed on the north side, and some females on the south side. At Kongemarken, several males with juxtaposed females were found on the north side of the cemetery. Thus, to evaluate possible kinship relationships, and more general questions of population affinity, we analyzed mitochondrial DNA extracted from nine individuals excavated in two different areas within the cemetery: one male and four females from Area 1, and one male and three females from Area 2. Using stringent laboratory protocols, each individual was unequivocally assigned to a mitochondrial haplogroup. A surprising amount of haplogroup diversity was observed (Area 1: 1 U7 (male), 1 H, 1 I, 1 J, and 1 T2; Area 2: 2 H, 1 I, and 1 T, with one H being male); even the three subjects of haplogroup H were of different subtypes. This indicates that no subjects within each area were maternally related. The observed haplogroup, U7, while common in India and in western Siberian tribes, was not previously observed among present-day ethnic Scandinavians, and haplogroup I is rare (2%) in Scandinavia. These observations suggest that the individuals living in the Roskilde region 1,000 years ago were not all members of a tightly knit local population and comprised individuals with genetic links with populations that were from much farther away.

Age Determination by Skeleton↗