File Name: religion and healing in america .zip
- Journal of the History of Medicine and Allied Sciences
- Religion and Healing in America
- Religion, health and medicine in African Americans: implications for physicians.
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Journal of the History of Medicine and Allied Sciences
Access options available:. Journal of the History of Medicine and Allied Sciences It seems that hardly a month passes in which patients and physicians are not confronted with information from both the popular media and medical journals regarding the association of religious and spiritual factors with health-related outcomes.
In the introduction to Christian Science on Trial: Religious Healing in America , Rennie Schoepflin astutely notes the uncanny resemblance of this contemporary American phenomenon with the emergence of mind healing, religious healing, and, most notably, Christian Science healing over a century ago.
The founder of Christian Science, Mary Baker Eddy, and her early followers share many characteristics with present-day recipients of complementary and alternative medicine: a largely female, [End Page ] well-educated, and middle- to upper-class population; an experience of illness that is chronic and relapsing; and a frustration with a medical system that is unresponsive to their needs.
Followers of Christian Science trace their origins to , when Eddy experienced a spontaneous recovery from a serious fall after reading a Gospel account of Jesus's healings. Her emphasis on mental healing drew from influential New England mind healer Phineas Parkhurst Quimby, but her discovery, "that sickness disappears when one acknowledges it as a belief that must be replaced by a knowledge that all is God and a reflection of him" p.
Eddy's thinking and subsequent foundational text, Science and Health , contributed to the larger New Thought movement, which spread across the country from New England during the s. Idealistic, independent, and eclectic, these healers shared a common confidence in the power of the mind to cure illness and better the human condition.
For the Christian Scientist, a patient experienced healing when both practitioner and patient "demonstrated," or "captured both the confidence that a metaphysical argument had awakened one to the true nature of reality and the sensory demonstration that symptoms had disappeared" p. Treatment or "argument" consisted of silent prayer, audible prayer, and "prescription passages" selected from the Bible and Science and Health in combination with practical advice from the practitioner.
To many physicians and a few clergy, the "healing" that Christian Science practitioners provided was no more than a profitable business, albeit one that offered an alternative to patients for whom regular medicine had proven unsatisfactory.
Christian Science directly challenged the hegemony of the late-nineteenth-century physician by providing a competing practitioner and disputed the emerging biomedical theories of hygiene and illness by appealing to the popular belief that the ontological cause of disease lay in fallen human nature.
It is here where Schoepflin takes us in a very engaging and readable work. Christian Science on Trial goes beyond a balanced introduction into "a system of medical treatment masquerading under the veil of a misguided religion" p. By examining the court trials of Christian Science practitioners and parents between the mids and the s, and again in the s, we also gain access to the evolving public debate regarding conflicting views of American medical care and health.
Schoepflin accurately frames the decades of legal and legislative engagement from several viewpoints: therapeutic choice versus religious liberty, [End Page ] specialization versus generalism, public health versus individual rights. In a progressive fashion, Christian Science chose accommodation rather than defiance--particularly in the emotionally laden arenas of obstetrical and pediatric care--and its core medical identity was lost.
Despite the medical community's successful efforts to rally and unify medicine under a scientific aegis, however, a complex Project MUSE promotes the creation and dissemination of essential humanities and social science resources through collaboration with libraries, publishers, and scholars worldwide. Forged from a partnership between a university press and a library, Project MUSE is a trusted part of the academic and scholarly community it serves.
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Religion and Healing in America
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Religion, health and medicine in African Americans: implications for physicians.
Metrics details. The main aim of the study was to explore the attitudes and health perceptions of faith healing users in Kumasi Metropolis, Ghana. In-depth interviews were conducted from 10th June to 30th July, Data were thematically analysed and presented based on the a posteriori inductive reduction approach. However, users faced challenges such as stigmatisation and victimisation in seeking health care.
Recent years have seen a burgeoning of research and writing on the connections between religion and health. The very best of this work comes from epidemiologic studies of African Americans. This paper summarizes results of these investigations, including findings identifying effects of religious participation on both physical and mental health outcomes. Evidence mostly supports a protective religious effect on morbidity and mortality and on depressive symptoms and overall psychological distress among African Americans.
Throughout much of the modern era, faith healing received attention only when it came into conflict with biomedical practice.
The standard notion is that biomedicine and religious healing are two completely different practices in modern Western societies. What are the differences and possible similarities between these two? What can these practices learn from each other? A widespread notion in social sciences and in Western public opinion as well, is that in modern societies biomedicine and religious healing are two totally separated and completely different spheres.
Беккер кивнул: - Самым решительным образом. Консульство этого так не оставит. - Надеюсь.
Личный кабинет Лиланда Фонтейна ничем не походил на остальные помещения дирекции. В нем не было ни картин, ни мягкой мебели, ни фикусов в горшках, ни антикварных часов. Здесь все было подчинено одному требованию - эффективности.
Ты в опасности.