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PubMed2000

All God's children: religion, divorce, and child custody.

Many young Americans, married and marriageable, are turning to more traditional or fundamentalist religions. Religiosity and ultra-strict morality often leads to attitudes that alter decision-making in marriage, divorce, and the disposition of the children of divorce. Judgmental pastoral counseling may affect these decisions even more. This paper discusses these issues, emphasizing the need for forensic psychiatrists involved in the custody arena to be aware of the religious, spiritual, irreligious, or even anti-religious feelings of the battling partners. It also presents detailed information about the four major American religions (Roman Catholicism, traditional Judaism, Mormonism, and Islam) that have specific doctrine, protocols, or customs affecting decisions in marriage, divorce, and child custody and visitation. This information is presented from the viewpoint of a child advocate. Mental health experts consulting in child custody must understand the backgrounds of the battling parents, including the religious pressures that well may adversely affect their interspousal disputes, particularly those over child custody. The experts must also recognize the attitudes of the religious communities in which the custodial parent may reside after divorce. Those attitudes may be rejecting of the children as well as of the divorced parent(s). Mental health experts may have a better chance to reach agreement between the battling parents if the experts reverse the historic reluctance of psychiatrists to evaluate and discuss the religious feelings and beliefs of their forensic evaluatees.

Child↗
PubMed1996

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

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.

Famous Persons↗
PubMed2001

[Adolescents and religion. The risk of religiosity without transcendence].

We studied the religiosity of adolescents, taking into consideration both the Italian and American literature. Religious beliefs and practices are neither required nor appreciated by governmental institutions. They only belong to our inner self, where they become important if supported by personal and conscious conviction. In the USA 80% of youth (15-19 years) believe that God exists and in the divinity of Jesus, but only 18% attend weekly religious services. Females show greater involvement in the services and stronger closeness to God. However, the majority is made up of people who neither face religious issues nor break clearly with religion. Several studies have shown that religious involvement is associated with a diminished risk of behavioral problems, higher levels of school attainment and professional competence. Religion helps people deal with stress by means of mechanisms that are not yet clear. About 74% of committed catholics do volunteer work at least monthly, vs only 25% of non-believers. Attaining a full religious experience requires a period of criticism, and belonging to a church or to church related educational groups seems to be important. In Italy, over 95% of primary school students choose to study catholicism and attending catechism in church is also very widespread. The role that the catholic religion plays in encouraging religious socialization is noteworthy. Italian society acknowledges that the societal services provided by the church are useful, though this may lead to making full religious experiences less possible.

Adolescent↗
PubMed2002

[Moyse Charas, apothecary and medical doctor (Uzés 1619 - Paris 1698)].

Some new information, based on many unedited documents is presented, in order to complete the biography of Moyse Charas, as published in this revue by Dorveaux (1929) and Bouvet (1949). The origin of the protestant family Charas lies in Pont-Saint-Espirt, from where the parents of Moyse Charas, passing Uzés, moved to Orange, where he took up the profession of apothecary and was declared Master by Frederick Henry, prince of Orange. Later, in Paris, he had contacts with the Dutch diplomat Constantijn Huygens and his son, the scientist Christiaan Huygens, and with the English physician and philosopher John Locke. After shorter visits to London and the Royal Society he lived there for a certain time, being called to contribute to cure King Charles II. He revisited Orange to get his promotion as a doctor of medicine. After having practised for some time in Holland he went to Spain for five years, as a physician of the embassy of the States General in Madrid and later in Galice. The last six months he suffered imprisonment by the Inquisition. Liberated after his conversion to Catholicism, he could finally return to Paris.

France↗
PubMed2003

[The morphology of Silesian religiousness in early modern history: Socinianism and anabaptism].

In the 16th and 17th century religion and religiousness had been more important than today. This also applies to Silesia which ahd a particular position in Germany of the Early Modern History and kept close connections wtih Poland. Among the religious streams - Catholicism, Lutheranism, Calvinism - there were also potent religious substreams. Some thinkers (J. Böhme, H. Th. von Tschesch, A. von Franckenberg, D. Czepko a.o.) were based on Mysticism. This article deals with Socianism and Anabaptism. Principally the Socinianism had come from Poland to Silesia. Soon Silesians like A. Witrelin and G. Schomann - originally Calvinists - represented it. Centres of German Socianians were situated in Small Poland near the Silesian border: Schmiegel (near Lissa resp. Fraustadt, Bobelwitz (near Meseritz) and Kosten (Posener Country). The Thirty Years War and the Polish-Swedish War supported the reciprocal emigration of Polish and Silesian Protestants and Socinians. And the tolerance, too! Since 1655-1660 the emigration of Polish Socinians has extended - also to Silesia. Furthermore some basic principles of the Unitarism (Socinianism) and concepts of the Anabaptists in Silesia are described, the latter especially in their connection to the Socinians. Since 1526/27 Anabaptists - led by B. Hubmaier, O. Glaidt, S. Froschauer, A. Fischer, G. Ascherham a.o. - have settled in Breslau and in the areas around Glogau and Liegnitz. Approximately since 1538 no Anabaptists have been in Silesia anymore, they have affiliated to the Antitrinitarism in Poland since 1562. From the second half of the 16th to the first half of the 17th century many German Socinians went to Poland and operated there (e.g. V. Schmalz, J. Völkel, M. Ruar). Among the theorists, who worked in Silesia resp. who came from there, are counted J. Felbinger, M Scheffer (Schäfer), Th. Pisecki, A. Dudith, G. and D. Vechner, A. Wissowatius, Pater Matthias, S. Pistorius, G. Manlius, J. Licinius, M. Seidel, J. Pastorius von Hirtenberg and others. The connection between the Socinians and the Bohemian Brothers (J. A. Comenius) is mentioned, as a Cryptosocinianism at the "Akademisches Gymnasium" in Beuthen/Oder. In 1663 the Socinians held a synod in Kreuzberg.

Europe, Eastern↗
PubMed1984

[Religion confronting insemination].

The author attempts the difficult task of summarising the attitude of Catholicism, the Protestant religion, Jehovah's Witnesses, the Greek Orthodox and the Jewish Churches, as well as Islam, to artificial insemination, especially by donor. He discusses reasons for forbidding artificial insemination even from the husband because of onanism. He shows that the Protestant religion alone does not object to AIH and that its role as far as AID is flexible. As far as other religions AID is absolutely proscribed.

Belgium↗
PubMed1993

[Medical magic of Paracelsus and Paracelsus followers: weapon salve].

The doctrine of 'transplantatio morborum' may be considered a branch of the 'magia naturalis'-philosophy which was widespread in the sixteenth century. According to this doctrine, ailments and remedies can be transferred from one body to another. A further example of this field of medicine is gun salve, which we find mentioned particularly in the works of the Paracelsists of the seventeenth and eighteenth centuries. Even though salve of various types had already been used for some time in the treatment of stab wounds, gun salve was imputed to have magnetic properties which gave rise to 'actio in distans', whereby the smearing of gun salve onto the weapon caused the wound to be healed. An early example of a description of its formula can be found in the first book of the 'Archidoxis magica': one of the works which have been wrongly attributed to Paracelsus. Early in the seventeenth century, this formula for gun salve--frequently with modifications--found its way into the writings of the followers of Paracelsian doctrine: of Oswald Croll, for example, or Rudolph Goclenius. When the concept of 'actio in distans' was propounded, an argument soon developed as to whether gun salve should be classified under 'magia naturalis' or 'magia daemoniaca'. Determined opposition to Goclenius was proferred in the person of Jean Roberti, a Belgian Jesuit who accused the Protestant Goclenius of consorting with demons. A number of treatises appeared in close succession, with Johann Baptist van Helmont emerging as the mediator in the argument. Yet he too came under attack at the hand of the Jesuit Roberti, with the result that, at least by the time Athanasius Kircher had also become embroiled in the debate, the dispute was pursued principally between orthodox Trentino Catholicism and heterodox Protestantism. An analysis of the writings on the subject of gun salve demonstrates how easily a discussion which was originally of a purely medical, scientific nature could lead to a religious controversy in that denominational age.

Alchemy↗