Medical Practice, the Church and COVID-19.

This issue of JORH explores the importance of religion and spirituality in medical practice, as well as research relating to the Church and its clergy, and finally the lingering effects of COVID-19.

Prioritizing health: Churches response to the COVID-19 pandemic.

Churches serve as a source of connection and support for spiritual wellbeing. More recently, church communities recognize the importance of extending support beyond spirituality and taking a holistic approach that includes mental and physical health. How each church goes about providing support varies among denominations and the needs of their communities. This exploratory study examines how churches of various denominations in the Tri-City region (Pomona, La Verne, and Claremont) of Los Angeles County perceive the seriousness of COVID-19, their responses to the pandemic, and the potential impact on their congregations. Results indicated that the majority (84%) of spiritual community participants view COVID-19 as a threat to personal health, and are taking steps to minimize the threat to their congregations' health and surrounding communities. Implications for church leadership to consider when planning continued operations and congregant support in response to COVID-19 are discussed.

God, Church water and spirituality: Perspectives on health and healing in Soweto, South Africa.

Faith, belief, and religion can powerfully shape how people live with and heal from illness. Engaging in religious practices, from gathering for services to reading the holy texts and engaging in private prayer, can serve as a critical way of coping or building resilience amidst everyday social, moral, and medical challenges. In this article, we investigate why, what, and how people living with chronic illness in an urban South African township prioritise healing practices of the Church over the Clinic. We conducted 88 in-depth qualitative interviews to understand how people think about health, chronic illness, and healing. Most people described complex socio-spiritual beliefs and practices that many prioritised or practiced apart from biomedical care. This included religious practices, such as prayer and drinking church water, as well as one's spirituality, which was an essential way in which people found healing. Recognising how socio-spiritual practice fosters healing and wellness is critical for thinking about health and healing for Soweto residents.

The Bio-Patina on a Hypogeum Wall of the Matera-Sassi Rupestrian Church "San Pietro Barisano" before and after Treatment with Glycoalkaloids.

The investigation focused on the deterioration of the walls in the hypogeum of "San Pietro Barisano" rupestrian church, located in the Matera-Sassi (Southern Italy), one of the UNESCO World Heritage sites. The study evaluated the biocide activity of a mixture of natural glycoalkaloids (GAs) extracted from the unripe fruit of Solanum nigrum and applied to clean a hypogeum wall surface in the church affected by bio-patinas. The analyzed bio-patina, collected before treatment and, at pre-established times, after treatment, showed changes in chemical composition detected by XPS, accompanied by visible discoloration and biological activity variation. The biocidal action of the glycoalkaloids mixture, directly employed on the wall surface, was effective after about four weeks for most bio-patina colonizers but not for the fungal species that can migrate and survive in the porosities of the calcarenite. Consequently, the cleaning procedure requires the integration of fungicidal actions, combined with the consolidation of the surfaces, to obtain complete bioremediation and avoid subsequent biological recolonization. SEM images and associated microanalysis of pretreated bio-patina have revealed the biocalcogenity of some autochthonous microorganisms, thus preluding to their eventual isolation and reintroduction on the wall surface to act as consolidants once the bio-cleaning phase has been completed.

Theophrastus Bombastus Von Hohenheim: Theological Reformer, Philosopher and Physician.

Theophrastus Bombastus Von Hohenheim (1493-1541), known as Paracelsus, was a German-Swiss Renaissance man. His interests included alchemy and medicine. During the early 1500s, he worked as a physician, introducing mineral-based therapies to treat ailments. He is credited with developing the first recipe for laudanum, a powerful opium-based pain medication. He had radical beliefs, claiming that supreme knowledge could be reached by observing nature, not by reading books. He expressed rebellious opinions on religious topics and, though devoted Christian, criticized the Catholic Church, preaching that the spirit of Christianity dwells in the human soul and not within the church walls. Paracelsus' efforts to "renovate" the expression of the Christian faith by limiting the ritual and augmenting the spirituality among believers are presented.

"A Charge to Keep I Have": Black Pastors' Perceptions of Their Influence on Health Behaviors and Outcomes in Their Churches and Communities.

The Black church has become a necessary refuge and haven for hope in turbulent times in the USA. In recent years, the Black pastors' role has evolved into the position of a leading figure in addressing health disparities in the church and community. Therefore, the purpose of this qualitative study was to gain a more extensive understanding of Black pastors' perceptions of their influence on health behaviors and outcomes in their churches and communities. Due to limited research in this area, a phenomenological qualitative paradigm was used to add to future research. In-depth, semi-structured interviews were conducted with 12 Black pastors. Four themes emerged: Pastoral Self-Reflection of Health; Misperception of Health Awareness from Congregants; Pastoral Leadership that Encourages Health Promotion; and the Importance of Community Resources and Health Programs. Overall, pastors viewed health as a holistic approach and included the importance of spirituality in their perspectives. According to pastors, there are suggestions for more access to resources, community partnerships, and education to address the lack of participation among black congregants.

'Just because the mind is confused it doesn't mean the spirit is confused': Exploring the role of Anglican clergy in ministry to persons with dementia.

OBJECTIVES: Churches and faith groups have an important role to play in the development of dementia-friendly communities; their support of spirituality of people with dementia and their care-givers adds an important dimension, interwoven with concepts of personhood and identity. Priests have a central role here, but little is known of their experiences of ministering to people with dementia and their families, of the challenges they may encounter, or of their perspective on dementia. METHOD: Using a collective case-study approach, 10 Church in Wales priests took part in an in-depth qualitative interview regarding their ministry with people with dementia. Initial thematic analysis was used as a basis for an in-depth analysis of the positions adopted by clergy in relation to dementia and those experiencing it, as well as to their roles in the wider church. RESULTS: Clergy described discovering ways of working with people with dementia, learning 'on the job', and, for example, finding familiar symbols and music helpful. They found themselves being an intermediary, between people with dementia and God, but also within families and other care settings, such as care homes. Promoting spirituality within personhood was a fundamental aspect of their role, but was also reflected both in fears of dementia and in identifying redeeming aspects of dementia. They described an absence of preparedness, training and peer support for this ministry. The emerging model of Dementia ministry reflected the dynamic interplay of positions adopted by clergy, with an interface between the professional and the personal at its centre. CONCLUSION: The study indicates the need for increased support for clergy in taking forward dementia friendly churches and highlights their role in ensuring that the spiritual life of people with dementia can be maintained and supported.

A qualitative study of the role of Samoan Church ministers in health literacy messages and health promotion in Auckland, New Zealand.

OBJECTIVE: Health promotion and health literacy activities within church congregations are not a new concept; however, this has not yet been widely researched in New Zealand. This paper explores the views of Samoan Methodist Church ministers about health-related issues and their role in health promotion and health literacy in their churches. METHODS: This was a qualitative research study with Samoan Methodist Church ministers from Auckland, New Zealand. Ten participants were interviewed face-to-face using a semi-structured approach. A general inductive approach for analysis of qualitative data was utilised. Ethics approval was granted by the University of Auckland Human Participants Ethics Committee. RESULTS: All of the church ministers described a holistic view of health and had a sense of responsibility for the holistic wellbeing of their members. Culture was seen as the main barrier to good health. Most of the ministers identified their role in health promotion as being associated with an external health provider. CONCLUSION: Church ministers are well-respected leaders in the Samoan Church, which helps them play an important role in communicating health-promoting messages and encouraging healthy behaviours. The elders and chiefs are recognised as the cultural leaders in the church; without their support, the cultural barriers to health will be difficult to overcome. Implications for public health: Church ministers are important in health literacy messages and health promotion.

"It may also have prevented churchgoers from falling asleep": southernwood, Artemisia abrotanum L. (fam. Asteraceae), in the church bouquet, and its contemporary presence as a heritage plant in Sweden.

INTRODUCTION: Southernwood, Artemisia abrotanum L., is a plant that has been cultivated for centuries. Most probable is that it has its origin in the eastern Mediterranean area. It has been kept for its fragrance and has a history of being a medicinal and insect-repellent plant. In earlier centuries, the plant was commonly found in peasants' gardens in Sweden and utilised especially as a component in the bouquets brought to church by women. The aim of this article is to bring together data about Artemisia abrotanum and to summarise its cultural history and folk botanical importance. In Sweden, it is still grown in some gardens in the countryside and is esteemed for its fragrance. METHODS: In the early twentieth century, various folklore archives in Sweden (Lund, Uppsala) distributed questionnaires about the use of church bouquets. These records provided interesting information about the importance of southernwood and other species. We have also used data found in ethnographic records and local historical reports. Between 2007 and 2017, a nationwide inventory organised by the Programme for Diversity of Cultivated Plants (POM) documented and gathered several heirloom varieties of southernwood. RESULTS AND DISCUSSION: Together with a few other domestic plants of foreign origin (e.g. Lavandula angustifolia Mill., Tanacetum balsamita L., and Tanacetum vulgare L.), Artemisia abrotanum has been cultivated throughout Sweden in peasants' gardens as a medicinal plant and for its fragrance. According to the sources, Artemisia abrotanum was one of the most common species cultivated by the Swedish peasantry. Although used in folk medicine and to some extent as a repellent, it was most esteemed for its fragrance. Peasant women would carry a twig of the plant in the obligatory church bouquet or in the hymnal when attending the services in the Lutheran church on Sundays. In Sweden, this custom with the church bouquet has been known since the time of the Reformation in the sixteenth century and survived until the late nineteenth century, when major changes took place in connection with industrialisation, modernisation, secularisation and urbanisation. Although the custom with the church bouquet disappeared, nationwide inventories conducted by the Programme for Diversity of Cultivated Plants in 2007-2015 revealed that the plant still exists in many gardens on the countryside throughout Sweden as a cultural relict and reminiscence plants. People care for the plant, have sentiments for it and it is spread from person-to-person. Several heirloom varieties have been discovered, which will be preserved ex situ for the future. CONCLUSIONS: Southernwood was probably the most commonly used herb in the peasant women's church bouquet until the end of the nineteenth century. It had a satisfying fragrance and was easy to grow. Although the custom has disappeared, the plant has survived until the present day in many gardens as a reminiscence of the custom of former times.

Unwelcoming: The Church Experiences of HIV-Infected Adolescents and Emerging Adults.

Acceptance among family, friends, and within the community is a critical developmental milestone during adolescence. Having a diagnosis of HIV may hinder or impede one's ability to develop socially. The purpose of our original study was to describe the role spirituality may play in HIV-infected adolescents and emerging adults. We interviewed 21 Christian-identified males using constructivist grounded theory methodology. The theory of the church not embracing HIV-infected youth was generated. The theme "unwelcoming" describes young people's attempts to connect with the church. Embracing adolescents and emerging adults in church may offer support and enhance their ability to cope with HIV.

Anxiety as a Main Cause of Church Conflicts Based on Bowen Family Systems Theory.

I propose that an examination of churches with Bowen Family Systems Theory suggests that ineffective handling of anxiety within the church as a system is a main cause of conflicts within congregations. In this paper, by examining two case studies with Bowen Family Systems Theory, I demonstrate that inattention to anxiety within the church as a system is a main cause of conflicts within congregations. I will then propose pastoral strategies to address church conflicts.

Potential conflicts in midwifery practice regarding conscientious objection to abortions in Scotland.

BACKGROUND:: This study was developed as a result of a court case involving conflicts between midwives' professional practice and their faith when caring for women undergoing abortions in Scotland. RESEARCH QUESTIONS:: What are practising Roman Catholics' perspectives of potential conflicts between midwives' professional practice in Scotland with regard to involvement in abortions and their faith? How relevant is the 'conscience clause' to midwifery practice today? and What are participants' understandings of Canon 1398 in relation to midwifery practice? RESEARCH DESIGN:: The theoretical underpinning of this study was Gadamer's hermeneutic out of which the method developed by Fleming et al. involving a five-stage approach was utilised. PARTICIPANTS AND RESEARCH CONTEXT:: The research was conducted in the south of Scotland. A purposive sampling method was used. Eight participants who were practising Roman Catholics familiar with the subject of conscientious objection who were either midwives, lawyers (civil, canon or both) or priests contributed. ETHICAL CONSIDERATIONS:: The major ethical issues related to respect for autonomy, maintaining confidentiality and obtaining voluntary informed consent. Parish priests agreed to act as gatekeepers to prospective participants. All legal requirements were addressed regarding data collection and storage. Approval was given by the ethics committee of the university with which one of the researchers were associated. FINDINGS:: Three key themes provide an understanding of the situation in which midwives find themselves when considering the care for a woman admitted for an abortion: competing legal systems, competing views of conscience and limits of participation. CONCLUSION:: Clear guidelines for practice should be developed by a multi-professional and consumer group based on an update of the abortion law to reflect the change from a surgical to medical procedure. Clarification of Canon 1398 in relation to what is and is not participation in the procurement of abortion would be of benefit to midwives with a conscientious objection.

Alternative Medicine in North America: A Christian Pastoral Response.

Complementary and Alternative Medicine is popular among North Americans. However, there are many areas of concern, both scientific and spiritual, about its appropriate use. Those involved in pastoral care may be consulted for advice and therefore should be knowledgeable about Complementary and Alternative Medicine. This paper reviews and evaluates it from a Christian perspective, and offers suggestions for a pastoral response.

Prevalence and Predictors of Mental Health Programming Among U.S. Religious Congregations.

OBJECTIVE: This study assessed the prevalence of and factors associated with congregation-based programming in support of people with mental illness. METHODS: To estimate the proportion of congregations that provide mental health programming, this study reports analyses of survey responses from the 2012 National Congregations Study, a nationally representative survey of religious congregations in the United States (N=1,327). The analysis used multivariate logistic regression to identify congregational characteristics associated with the provision of mental health programming. RESULTS: Nearly one in four U.S. congregations (23%) provided some type of programming to support people with mental illness. Approximately 31% of all attendees belonged to a congregation that provided mental health programming. Congregational characteristics associated with providing mental health programming included having more members and having members with higher incomes, employing staff for social service programs, and providing health-focused programs. Other significant predictors included engaging with the surrounding community (that is, conducting community needs assessments and hosting speakers from social service organizations) and being located in a predominantly African-American community. CONCLUSIONS: Greater coordination between mental health providers and congregations with programs that support people with mental illness could foster more integrated and holistic care, which in turn may lead to improved recovery outcomes.

Religious Attendance and Body Mass: An Examination of Variations by Race and Gender.

Studies of the association between religious attendance and body mass have yielded mixed results. In this paper, we consider intersectional variations by race and gender to advance our understanding of these inconsistencies. We use data from the 2006-2008 Health and Retirement Study to examine the association between religious attendance and three indicators of body mass: overall body mass index, waist circumference, and waist-to-height ratio (n = 11,457). For White women, attendance is either protective or unrelated to body mass. For Black women, attendance is consistently associated with increased body mass. We find that religious attendance is not associated with body mass among the men.

Increasing Physical Activity in Black Women: Results from a Randomized Trial Conducted in Faith-Based Settings.

Objective: The Learning and Developing Individual Exercise Skills (L.A.D.I.E.S.) for a Better Life study compared a faith-integrated (FI) and a secular (SEC) intervention for increasing physical activity with a self-guided (SG) control group among African American women. Design/Setting/Participants: L.A.D.I.E.S. was a cluster randomized, controlled trial. Churches (n=31) were randomized and women within each church (n=12 - 15) received the same intervention. Interventions: FI and SEC participants received 24 group-based sessions, delivered over 10 months. SG participants received printed materials to review independently for 10 months. Participants were followed for 12-months post-intervention to assess long-term intervention impact. Main Outcome Measures: Data on participant characteristics, physical activity, and intervention-related constructs were collected at baseline, 10 months, and 22 months. Results: Intervention session attendance was greater for FI compared with SEC participants (15.7 + 5.7 vs 12.4 + 7.3 sessions, respectively, P<.01). After 10 months, FI and SEC participants significantly increased daily walking (+1,451 and +1,107 steps/day, respectively) compared with SG participants (-128 steps/day). Increases were maintained after 22 months in the FI group compared with the SG group (+1092 vs. +336 daily steps, P<.01). Between-group changes in accelerometer-assessed physical activity were not statistically significant at any time point. Conclusions: The FI intervention is a feasible strategy for short- and long-term increases in physical activity among African American women. Additional dissemination and evaluation of the strategy could be useful for reducing chronic disease in this high-risk population.

[Introduction and development of modern western medicine into Chaoshan (Chaozhou-Shantou)area].

Shantou was opened officially in 1861. Willian Gauld, a doctor of British Presbyterian arrived in Shantou in 1863 topractisemedicine and missionary work, and set up the Medical Missionary Hospital. Since then, western medicine began to enter the Chaoshan area. Hereafter, the American Baptists, the Japanese Hakuai Society and the French Catholic Church also entered successively into the Chaoshan area, and the hospitals of western medicine were founded. At the same time, local organizations and individuals of the Chaoshan area also established western medical institutions. Chaoshan people had certain resistance to the transmission of Western medicine, which was obviously less than other places of the mainland. The reasons included not only the church hospital taking some measures to win the people's support, providing human health services, as well as the superiority of western medicine itself, but also the shortage of doctors and medicine in the Chaoshan area and thepeople's tolerance for foreign things. In addition to the provision of medical services in the hospital, the church hospital also set up medical education and trained a group of local medical talents. Although western medicine served as the pioneer of western religion into the Chaoshan area, it also brought advanced medical ideals, technology, equipment, and medical system, laying down the foundation for the development of western medicine in Chaoshan area.

[Shi Weishan, the pioneer of the western medicine in Hubei in the Late Qing Dynasty].

The Englishman Shi Weishan (Frederick Porter Smith) is the first Christianity medical missionary sent to Central China, who is also the founder of the first mission hospital named 'Hospital of Universal Love' in Hubei. Arrived at Hankou in May 1864, he started medical work in July, and left Hankou in December 1870 because of health problem. In addition to medical mission, he tried to communicate with Chinese doctors in Hankou, then enlightened local people with health knowledge by written several books and articles, which brought some success. He also devoted to the translation of Chinese proper names and also wrote related book.

The East, the West and the universal machine.

After reviewing the basic of theology of Universal Numbers/Machines, as detailed in Marchal (2007), I illustrate how that body of thought might be used to shed some light upon the apparent dichotomy in Eastern/Western spirituality. This paper relies entirely on my previous interdisciplinary work in mathematical logic, computer science and machine's theology, where "theology" is used here in the sense of Plato: it is the truth, or the "truth-theory" (in the sense of logicians) about a machine that the machine can either deduce from some of its primitive beliefs, or can be intuited in some sense that eventually is made clear through the modal logic of machine self-reference. Such a theology appears to be testable, because it has been shown that physics has to be necessarily retrieved from it when we assume the mechanist hypothesis in the cognitive sciences, and this in a unique precise (introspective) way, so that we only need to compare the physics of the introspective machine with the physics inferred from the human observation; and up to now, it is the only theory known to fit both the existence of personal "consciousness" (undoubtable yet unjustifiable truth) and quanta and quantum relationships (Marchal, 1998; Marchal, 2004; Marchal, 2013; Marchal, 2015).

Representações sociais da cura divina no contexto neopentecostal / Social representations of divine healing on the neopentecostal context / Representaciones sociales de la cura divina en el contexto neopentecostal

Considerando o crescimento vertiginoso do neopentecostalismo no Brasil nas últimas décadas e seu consequente impacto sociocultural, este estudo buscou investigar os bens simbólicos produzidos no contexto religioso com base na análise das representações sociais da doença e da cura divina, compartilhadas por membros da Igreja Universal do Reino de Deus (IURD). Foram realizadas cinco entrevistas semidirigidas com membros da IURD que relataram ter vivenciado a cura divina. A análise, desenvolvida mediante a utilização do método da hermenêutica de profundidade, revelou a presença de princípios da teologia da prosperidade permeando as representações sociais de cura bem como diferenças importantes entre o discurso oficial da igreja e o reproduzido pelos fiéis. Essa pesquisa evidencia a complexidade e as contradições que caracterizam o processo da cura divina, o que justifica a necessidade de realização de novos estudos nesse campo.

In the light of the rapid growth of neo-Pentecostalism in Brazil in recent decades and its consequent social-cultural impact, the present study sought to investigate relevant aspects of the symbolic effects brought about in a religious context by investigating the social representations of disease and divine healing shared by members of the Universal Church of the Kingdom of God (UCKG). Five UCKG members who reported divine healing experiences were interviewed. The analysis used the methodology of depth hermeneutics and revealed the presence of elements of prosperity theology throughout the social representations of healing, as well as a significant difference between official church discourse and the one portrayed by the churchgoers. This research shows the complexity and contradictions present in the divine healing process, justifying the need for further studies in this field.

Teniendo en cuenta el rápido crecimiento del neopentecostalismo en Brasil en las últimas décadas y su consiguiente impacto sociocultural, este estudio buscó investigar los aspectos relevantes de los bienes simbólicos producidos en el contexto religioso basándose en el análisis de las representaciones sociales de la enfermedad y la curación divina, compartidas por los miembros de la Iglesia Universal del Reino de Dios (IURD). Se realizaron cinco entrevistas semidirigidas con miembros de la IURD que relataron haber vivido la experiencia de curación divina. El análisis realizado con la utilización del método de la hermenéutica de profundidad reveló la presencia de los principios de la teología de la prosperidad que impregnan las representaciones sociales de curación, así como diferencias importantes entre el discurso de la iglesia oficial y el reproducido por los fieles. Esta investigación evidencia la complejidad y las contradicciones que caracterizan el proceso de curación divina, lo que justifica la necesidad de realizar nuevos estudios en este campo.