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At least 127 records · Page 7Linked to original sources
PubMed2002

Tolerance for depression: are there cultural and gender differences?

This study examined tolerance for depression among Jewish and Protestant men and women in the United Kingdom. A measure of tolerance for depression was developed, which examined willingness to admit to and seek help for depression. More specifically, the items in the measure (developed from extended interviews) covered empathy towards sufferers, potential virtues of the illness, hopes for treatment, seeing the illness as 'normal', and telling other people about it. Existing evidence suggested that tolerance for depression might be greater amongst Jews compared with Protestants, and women compared with men. Also, Jewish men were expected to be more tolerant than Protestant men, whereas Protestant and Jewish women were not expected to differ from each other. It was found that tolerance for depression was greater amongst Jews than Protestants, and this is consistent with the elevated levels of depression amongst Jewish men as compared with Protestant men. However, findings relating to gender were mixed and were not always consistent with our expectations. The findings suggest that there may be some cultural variations in willingness to admit to and seek help for depression, and this may be worth examining in other cultural-religious groups. Individual variations in tolerance for depression may be clinically significant.

Adolescent↗
PubMed1998

A bad disease, a fatal cure: why sterilization is permissible and the autonomy of medicine is not.

The debate in this issue regarding the Roman Catholic condemnation of the morality of sterilization is puzzling for Protestants. As I will argue the puzzlement arises on two grounds. First, why would anyone object to direct sterilization for the cure or prevention of disease? Second, if one wanted to challenge such an objection on moral grounds why would one turn to medicine to do so? For Christian ethics there is nothing wrong in principle with direct sterilization when there are good reasons for precluding the possibility of an additional pregnancy; and it is a serious theological mistake to treat medicine as an independent moral authority.

Catholicism↗
PubMed1998

Sexual ethics and communal judgments: on the pluralism of virtues, values, and practices.

Different judgments by Christian communities on issues in sexual ethics involve different weightings of various sources of moral authority, different understandings of the normativity of the natural, and different assessments of the scope of freedom to be exercised in relation to the goods of marriage. These fundamental differences of interpretation can be exemplified by the ongoing Roman Catholic discussion of the legitimacy of voluntary sterilization in certain "hard cases." The contributors to this issue of Christian Bioethics, in their spirited exchange on that issue, exemplify the need for careful attention to the ways that differences of theological emphasis and moral method lead to different judgements in particular cases, both within and between particular Christian communities.

Catholicism↗
PubMed1999

Indulging anxiety: human enhancement from a Protestant perspective.

At the heart of any ethics of human enhancement must be some normative assumptions about human nature. The purpose of this essay is to draw on themes from a Protestant theological anthropology to provide a basis for understanding and evaluating the tension between maintaining our humanity and enhancing it. Drawing primarily on the work of theologian Reinhold Niebuhr, I interpret enhancement as proceeding from the anxiety that characterizes human experience at the juncture of freedom and finiteness. Religious and moral dimensions of human sinfulness are considered in relation to cultural values that motivate human enhancement generally. I employ these dimensions in a series of benchmarks to suggest a background of theological, anthropological, and moral considerations against which enhancement is not to be condemmed but rather critically evaluated.

Anthropology↗
PubMed1999

Human genetic enhancement: is it really a matter of perfection? A dialog with Hanson, Keenan, and Shuman.

The author reviews the arguments made by Mark Hanson, James Keenan, S.J., and Joel Shuman in this issue. In the first section, she argues that they offer a significant contribution toward an understanding of the inner logic of a new trend in contemporary medicine, genetic engineering. However, she criticizes the authors for relying excessively on procedural guidelines and for failing to bring the practical realities of medicine and technology to bear on theory. She argues that more concrete guidelines, which are ultimately grounded in a Christian conception of the person and on the commandment to love, are necessary. Writing from the Roman Catholic perspective, the author argues that the distinction between genetic enhancement and gene therapy is essential, despite the criticisms which have been offered of this distinction. Understanding this distinction will be critical for identifying as licit only those forms of genetic manipulation which respect the dignity of the human person.

Anthropology↗
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↗
PubMedDate not supplied

Medical killing--an Evangelical perspective.

Evangelicals are unconditionally opposed to active euthanasia. Indirect euthanasia is seen as simply belonging to the risks inherent in any medical intervention. Passive euthanasia is accepted if used in order to save the dignity of the dying and is seen as merely ceasing to interfere with an irreversible dying process. The basis of evangelical ethics is the Bible supplemented by science and experience as a kind of natural law. Even though natural law comes under Biblical revelation, its acceptance is the reason for the similarity of the Evangelical and the Roman-Catholic position of Evangelicals. Evangelicals stress the necessity of a better counseling and investment for the deadly ill patient.

Bible↗
PubMedDate not supplied

Physician-assisted suicide, euthanasia, and Christian bioethics: moral controversy in Germany.

Discussions in Germany regarding appropriate end-of-life decision-making have been heavily influenced by the liberalization of access to physician-assisted suicide and voluntary active euthanasia in the Netherlands and Belgium. These discussions disclose conflicting moral views regarding the propriety of physician-assisted suicide and euthanasia, threatening conflicts within not only the medical profession, but also the mainline churches in Germany, whose membership now entertains views regarding end-of-life decision-making at odds with traditional Christian doctrine. On the surface, there appears to be a broad consensus supporting the hospice movement and condemning physician-assisted suicide and euthanasia. The German Supreme Court has held that treatment decisions should, in absence of known patients' wishes, be made in light of commonly shared values, unless these violate the principle of "in dubio pro vita". The Roman Catholic church and the Evangelical Lutheran church in Germany have developed an advance directive for treatment choices at the end of life, while condemning physician-assisted suicide and euthanasia. This stance is in tension with the strong emerging support for physician-assisted suicide and euthanasia, a development that promises to open up foundational disagreements within mainline German Christianity regarding the appropriate approach to intentionally terminating human life.

Advance Directives↗
PubMed2003

Intermarriage and the demography of secularization.

One way of measuring religious affiliation is to look at rites of initiation such as baptism. English statistics show that for the first time since the Church of England was founded, less than half the nation is Anglican on this criterion. The pattern of formal religious transmission changed during the Second World War. Previously christening was quasi-universal, and the Church of England was the preferred provider. By the end of the war baptism was evidently optional, and chosen principally by parents whose religious identities matched. Further analysis suggests that affiliation now tends to be lost following marriage to someone from a different religious background, though the USA differs from Europe in this respect. A demographic theory of advanced secularization is outlined that specifies a proximal cause for declining religious affiliation, and provides tools for predicting the changes to be expected over future decades. The theory also helps to explain why affiliation may fall most quickly where there is most religious diversity.

Adolescent↗
PubMed2006

Marital fertility and religion in Spain, 1985 and 1999.

Since the transition to democracy in Spain in 1975, both total fertility and rates of church attendance of Catholics have dropped dramatically. In this study the 1985 and 1999 Spanish Fertility Surveys were used to investigate whether the significance of religion for fertility behaviour -- current family size and the spacing of births -- changed between the survey dates. In the 1985 survey, family size was similar for those Catholics who actively participated in religious activities and those who, though nominally Catholic, were not active participants. By 1999, the family size of the latter was lower and comparable to the family size of those without religious affiliation. These findings accord with the declines in both church attendance and fertility in Spain. The small groups of Protestants and Muslims had the highest fertility. Women in inter-faith unions had relatively low fertility.

Adolescent↗
PubMed2005

Freedom in responsibility: on the relevance of "sin" as a hermeneutic guiding principle in bioethical decision making.

This essay deals with questions of responsibility concerning technology, in particular, gene technology and the special problem of research on embryos. I raise issues concerning the extent of humans' authority to act and the limits of human freedom. In what way is that freedom given, and what kind of responsibility results from it? By discussing various concepts of human freedom in the tradition of European philosophy, as juxtaposed to the Protestant understanding of freedom, this essay discusses the restricting limits, and the obligation to take responsibility. It will turn out that the question concerning freedom cannot be answered without understanding what being human involves. From a Christian perspective, this implies that the foundational relationship between human freedom and sin will be central to an assessment of the human ability to take responsibility. By obliterating the limits of human freedom, sin jeopardizes the very essence of that freedom. The project of taking into account the sinful state of the human condition thus aims at developing a realistic picture of the authority of humans in action, even in view of the human tasks of promoting science and research.

Bioethics↗
PubMed2005

"... As we forgive those who trespass against us...": theological reflections on sin and guilt in the hospital environment.

In general parlance the term sin has lost its existential meaning. Originally a Jewish-Christian term within a purely religious context, referring to a wrongdoing with regard to God, sin has slowly become reduced to guilt in the course of the secularization process. Guilt refers to a wrongdoing, especially with regard to fellow human beings. It also refers to errors of judgement with what can be tragic consequences. These errors can occur whenever human beings are called upon to act, including the hospital environment. A Christian hospital has to address the issue of how to deal not only with guilt-ridden misdemeanors, but also with wrongdoing unto God, which overshadows every instance of guilt-ridden human behavior. Here, as in every parish, the Church Service is the place to acknowledge sin, confess sin, and forgive sin, beyond the boundaries of the parish itself.

Bioethical Issues↗