Animal magnetism in Italy during the nineteenth century: the conflicting relationship with the Catholic Church.

This article explores the relationship between the Catholic Church and animal magnetism. At the beginning of the nineteenth century, the Catholic Church had first tried to stem the rise of animal magnetism in a vague manner, but after a few decades, it eventually put a genuine veto in place. This measure was founded upon the dangers to morality and faith arising from the progressive polarization of the original doctrine in forms related to esotericism. Among the causes of the condemnation by the Congregation of the Holy Office, the primary ones were the naturalist interpretation of the miracles described in the Gospels and in the New Testament, and the possibility of falling under the control of a demonic spirit.

Vaccination in the 19th century in Italy and the role of the catholic church in public health: a historical overview.

Using the case of the vaccine against smallpox as an example, this article explores how the attitude and the politics of the Vatican State towards vaccination changed between the 18th and 19th century. Despite some notable exceptions, the Catholic Church became progressively involved in supporting vaccination in Italy, exerting its temporal and spiritual authority to develop healthcare policies and to convince a population that still considered the vaccine as potentially harmful. The brief historical overview on vaccine and vaccination shows that during the XIX century the Catholic church and in particular, the political decision of the Pope, engaged temporal and spiritual power, high authority and persuasive influence to encourage the population, more than anyone the hesitant people, to get vaccine against smallpox. Although with the due differences determined by the path of time and by the scientific, educational and social advances of modern-day, this view from the past can provide us, with actual COVID pandemic, a reason of deep thinking and also how to face the present COVID-19 pandemic and to prepare for forcoming future. Actually, it shows us how the terrible smallpox epidemic was handled and finally overcome, thanks to vaccination.

Las enfermeras de la Juventud Femenina de la Acción Católica en la GuerraCivil Española y la Constitución de Salus Infirmorum / As enfermeiras da Juventude Feminina da Ação Católica na Guerra Civil Espanhola e aConstituição da Salus Infirmorum / The nurses of the Feminine Youth of the Catholic Action in the Spanish Civil War and the Constitution of Salus Infirmorum

The health requirements brought about by the Spanish Civil War (1936-1939) led to the urgentorganisation of health services. Nurses played a crucial role and generously took care of the civil andmilitary populations. Objetive: we want to highlight the work carried out by nurses of the women’sbranch of the Catholic Action Youth, led by their president María de Madariaga, who was appointedDeputy Inspector of women’s hospital services; and justify the creation of the Sisterhood of Nurses SalusInfirmorum. Method: It is study historical-desccriptive, based on primary and secundary sources from thearchives of Catholic Action Youth and Salus Infirmorum. Results: Over 4,500 nurses of the Women'sCatholic Action Youth provided care and assistance in hospitals, pharmacies, and garment workshops forcombatants, visited hospitals and trained nurses. This work led to the subsequent creation of the SalusInfirmorum Sisterhood in 1942 founded by María de Madariaga as a group of Catholicnurses.Conclusion: The young women of JFAC actively participated in the national camp. Finished thewar, it is created and and developed the Salus Infirmorum Sisterhood as a result leadership by María deMadariaga in the JFAC. (AU)

Las necesidades sanitarias que trajo consigo la Guerra Civil española (1936-1939), provocó laurgente organización de los servicios sanitarios. Las enfermeras participaron de manera decisiva ygenerosa en los cuidados de la población civil y militar, en cada uno de los bandos enfrentados. Objetivo:destacar la labor de las enfermeras de la rama femenina de las jóvenes de Acción Católica (JFAC),lideradas por su presidenta María de Madariaga; y justificar la creación de la Hermandad de EnfermerasSalus Infirmorum. Metodología: estudio histórico descriptivo mediante fuentes primarias y secundariasdel archivo de la Juventud Femenina de la Acción Católica y de Salus Infirmorum. Resultados: Más de4.500 enfermeras de la JFAC prestaron atención y ayuda en hospitales, farmacias, talleres de confecciónde prendas para combatientes, visitando hospitales o realizando cursillos de formación para enfermeras.Esta labor derivó en la posterior creación de la Hermandad de Enfermeras Salus Infirmorum en 1942,fundada por María de Madariaga como una agrupación de enfermeras católicas. Conclusión: Las jóvenesde la JFAC participaron activamente en el bando nacional. Finalizada la guerra, se crea y desarrolla lahermandad de enfermeras Salus Infirmorum, fruto del liderazgo de María de Madariaga en la JFAC. (AU)

As necessidades de saúde decorrente da Guerra Civil Espanhola (1936-1939), levaram à urgenteorganização dos serviços de saúde. Os enfermeiros participaram de forma decisiva e generosa no cuidadoda população civil e militar, em cada um dos lados que se enfrentavam. Objetivo: destacar o trabalho dasjovens enfermeiras da Ação Católica (J, lideradas por sua presidente María de Madariaga; e justificar acriação da Irmandade de Enfermeiras Salus Infirmorum. Método: Estudio histórico descritivo, com fontesprimárias e secundárias, do arquivo da Juventude Feminina da Ação Católica e Salus Infirmorum.Resultados: Mais de 4.500 enfermeiras da Juventude Feminina da Ação Católica prestaram atendimento eajuda em hospitais, farmácias, ateliê de roupas para combatentes, visitando hospitales ou realizandocursos de formação para enfermeiras. Este trabalho levou à criação posterior da Irmandade deEnfermeiras Salus Infirmorum em 1942, fundada por María de Madariaga como um grupo de enfermeirascatólicas. Conclusões: As jovens do JFAC participaram ativamente do acampamento nacional. Após aguerra, a irmandade de enfermeiras Salus Infirmorum foi criada e desenvolvida, como resultado daliderança de María de Madariaga no JFAC. (AU)

Did the Pope ban blood transfusion in 1678?

This paper concerns an alleged event in the history of haematology that disrupts the otherwise positive narrative of papal encouragement for blood transfusion. It is frequently stated, in popular websites and in the scholarly literature, that when blood transfusion was first developed it was banned by the Pope. However, careful analysis of the sources cited shows this claim to be without historical foundation. There was never any papal prohibition of blood transfusion. It is a myth that needs to be dispelled if the full extent of the Catholic Church's support for blood and organ donation is to be appreciated.

Neo-Catholics against new psychology in 19th century Spain: The journal La Ciencia Cristiana (1877-1887).

In the 1870s, Krausists and Catholics struggled for hegemony in Spanish educational institutions. In the midst of the fray, a group of neo-Kantian intellectuals, led by José del Perojo, set out to renew psychology in Spain by introducing Wundt's physiological psychology and Darwinian evolutionism. Neither Catholics nor Krausists welcomed the proposal. In the case of Catholics, the fundamentalist group led by professor of metaphysics Juan Manuel Ortí y Lara founded the journal La Ciencia Cristiana [Christian Science] to counter the neo-Kantian and Darwinian influences. In this article, I present a selection of texts from the journal to show how the editors tried to discredit the foundations of physiological psychology and evolutionism, as well as to promote a scholastic philosophy based on the literal interpretation of the texts of Saint Thomas Aquinas. Finally, I suggest that the identification of Catholic philosophy with fundamentalist scholasticism delayed the development of neo-scholastic psychology in Spain. (PsycInfo Database Record (c) 2021 APA, all rights reserved).

Physicians, the Spanish Inquisition, and Commonalities With Forensic Psychiatry.

The Spanish Inquisition was founded in 1478 by the Catholic monarchs and operated with the goal of controlling heresy in society. Religion was omnipresent, and Jewish conversos (Jews who had converted to Christianity) who continued to observe Jewish practices were many of the accused. In cases in which the defendant was thought to have mental illness, the Inquisition's physicians were to evaluate the person and provide reports and expert evidence. Those defendants who were found to have genuine mental illness were generally freed or transferred to specific hospitals for those with mental illness. Case examples elucidate the methods used by the Spanish Inquisition physicians to differentiate mental illness from malingering and heresy. Physicians also treated inmates and participated in evaluations regarding the appropriateness of torture. Understanding the events of the Spanish Inquisition and the role of physicians holds relevance for contemporary forensic psychiatry.

Traces on a Muddy Shore. Science and religion in Colonial and Early Independent Río de la Plata.

This paper is intended as a contribution to the study of science and religion in late modern Catholic societies. I explore the treatment of natural philosophy vis-à-vis religious (Roman Catholic) authority, the teaching of Biblical geology, and the use of natural theology in texts from Río de la Plata in the transition from late colonial to early independent times (1770-1815). After reviewing the assimilation of modern science into scholastic teaching and the articulation of reason and religious authority, the article considers the handling of the early history of the Earth in the theses of scholastic teachers and in the geological memoirs of the naturalist priest from Montevideo Dámaso Larrañaga. The core of the paper is devoted to the treatment of natural theology in Larrañaga's Diary of Natural History and in the speeches and documents of enlightened crown bureaucrats. The conclusion is reached that the harmonious character of the relationships between science and religion in this period and location harboured tensions (such as the blurred frontier between natural theology and natural religion) which could be accounted for in terms of the inherent inconsistencies in the programme of Catholic Enlightenment.

Michelangelo's Sistine Chapel Frescoes: communications about the brain.

In a 1990 JAMA cover story Frank Meshberger reported that Michelangelo's central composition on the Sistine Chapel ceiling (1508-1512), The Creation of Adam, portrays God in the form of a brain. The present report suggests that Michelangelo's images on the chapel ceiling depicting Creation describe the course of vertebrate brain development. Further, on the front wall of the Sistine Chapel, within the work titled The Last Judgment (1525-1541), the central ellipse, where Jesus is making judgments about good and evil, represents a mid-coronal cross-section of a human brain, implying that the brain is man's instrument for making decisions.

G. B. Morgagni Among Human Pathology, Forensic Medicine and Mummiology. The Beatification of Gregorio Barbarigo of Padua

The article is the first step of a research project aimed at investigating new perspectives and aspects of Morgagni's role and work. His activities as a medical examiner and forensic doctor are yet to be truly discovered. Manuscripts, written by Morgagni when he was a forensic expert for the Health Magistrate of Venice, currently preserved at the City Library in Forli (Italy), shed light on a new aspect of his cultural background. As a forensic doctor, he also helped push an increase in "social medicine" in Italy, when physicians began to collaborate with the administrative and political institutions in order to plan environmental and urban regulations to control air quality. While reading his reports, his contribution to the primordial medical Hygiene and Public Health emerges. Among his reports, the authors focused on the one concerning the Beatification of Gregorio Barbarigo, which clearly highlights his pathological approach, as well as his knowledge and application of embalming systems and mummiology. Moreover, this report could be considered as an issue in the history of paleopathology.

Why Would the Pope Have A Private Audience with Anesthesiologists? The Origin of the "Doctrine of Double Effect" and Its Application to Pain Control.

Sunday February 24, 1957 was a pivotal day in the history of anesthesiology and pain medicine. The leader of the Roman Catholic Church, Pope Pius XII met with anesthesiologists attending an international symposium sponsored by the Italian Society of Anesthesiologists entitled, "Anesthesia and the Human Personality". The purpose of this audience was to seek clarification about the use of opioids at the end of life to reduce suffering. Three questions had been formulated from the previous year's Italian Congress of Anesthesiologists and sent to the Holy See on this specific issue. The Pope responded during this audience remarking that there was no moral obligation to withhold pain medication that could elevate suffering. He further remarked that the suppression of consciousness that can occur with opioids was consistent with the spirit of the Christian gospels. Finally, he also stated that it was not morally objectionable to administer opioids even if it might shorten life. The moral philosophy behind these answers is the doctrine of double effect. In essence, administering medications to relieve pain, the primary effect, may also hasten death, the unintended secondary effect. In seeking answers to these questions, the Italian anesthesiologists were at the forefront of a larger and ongoing debate. As new therapies are developed that may have unintended consequences, when it is morally permissible to use them?

[St. Corona-a patron saint against pandemics? : A short essay on the history of medicine and urology]. / St. Corona ­ eine Fürsprecherin gegen Seuchen? : Eine Miszelle aus der Medizin- und Urologiegeschichte.

The knowledge of hagiography and hagiotherapy still plays an important role in the history of science, especially when focusing on specific aspects of history. While knowledge about St. Liborius persists in urology, knowledge about patron saints for pandemics, especially those who were called upon to treat venereal diseases, has diminished due to the association with nonappropriate sexual behavior.

'Innate Nature' and 'Complete Nature': The Catholic Natural Family Planning Program and the Competition of Natural Methods in Mid-1970s Korea.

This article reviews the competition of two natural family planning methods in the mid-1970s when the Catholic Natural Family Planning program was underway in Korea. The Catholic Church, emphasizing the natural law, has recommended Natural Family Planning (NFP), a method of regulating childbirth by abstinence during the fertile period, since the mid-twentieth century. However, a group of gynecologists working at St. Mary's Hospital, a Catholic general hospital in Korea, questioned the utility of NFP. As an alternative, they proposed the method of Ovulation Regulation (OR), which regulates the menstrual cycle by inducing ovulation with steroids agents. This seemed to be no different than contraception with oral contraceptives disapproved of by the Catholic Church, but many doctors who advocated OR thought that this could be a new 'natural' family planning method to replace NFP. What is noteworthy here is the fact that not only NFP advocates, but also OR advocates attempted to justify their methods based on the authority of the 'nature.' In the debate over natural family planning methods, nature's legitimacy was given premise, not the object of doubt. Rather, the issue was the definition of nature. First, 'nature' in NFP signifies 'innate nature,' which excludes human intervention. According to this point of view, OR with steroids agents could not be natural. On the contrary, a group of doctors who advocated OR considered nature 'primal completeness.' If the natural order of the menstrual cycle could be restored, the artificial intervention of the administration of steroids was not a problem. Thus, both groups defended their arguments by redefining nature, rather than raising an issue of nature itself. The competition between 'innate nature' and 'complete nature,' a proxy war between NFP and OR, resulted in the victory of the former as the meaning of nature became fixed. Advocates of NFP pointed out that OR inhibits other physiological functions in the process of inducing ovulation, suggesting that the idea of 'complete nature' could never be achieved. The meaning of nature could no longer be controversial. Since the intervention was unnatural, nature meant innateness, the absence of intervention. Accordingly, the Catholic Bishops of Korea approved the Billings Method, a kind of the NFP, as the official family planning method, and gynecologists at St. Mary's Hospital of Korea also focused on the development and supplementation of the Billings Method. In short, the debate over the methods of natural family planning in mid1970s Korea was a clash of 'innate nature' and 'complete nature.' As a result, this confirmed the limitations of medical practice and reconfirmed the power of magisterium, the church's authority over medical practice.

Contraception and Catholicism in the Twentieth Century: Transnational Perspectives on Expert, Activist and Intimate Practices.

This special issue uses Catholicism as a thread to bring together five contributions to the transnational history of contraception. The articles, which cover examples from Western and East-Central Europe, East Africa and Latin America, all explore the complex interplay between users and providers of birth control in contexts marked by prevalence of the Catholic religion and/or strong political position of the Catholic Church. In the countries examined here, Brazil, Belgium, Poland, Ireland and Rwanda, Catholicism was the majority religion during the different moments of the long twentieth century the authors of this special issue focus on. Using transnationalism as a perspective to examine the social history of the entanglements between Catholicism and contraception, this special issue seeks to underscore the ways in which individuals and organisations used, adapted and contested local and transnational ideas and debate around family planning. It also examines the role of experts and activist groups in the promotion of family planning, while paying attention to national nuances in Catholic understandings of birth control. The contributions shed light on the motivations behind involvement in birth control activism and expertise, its modus operandi, networking strategies and interactions with men and women demanding contraceptive information and technology. Moreover, through the use of oral history, as well as other print sources such as women's magazines, this collection of articles seeks to illustrate 'ordinary' men and women's practices in the realm of reproductive health.

The Degenerating Sex: Female Sterilisation, Medical Authority and Racial Purity in Catholic Brazil.

This article examines female sterilisation practices in early twentieth-century Rio de Janeiro, Brazil. It argues that the medical profession, particularly obstetricians and psychiatrists, used debates over the issue to solidify its moral and political standing during two political moments of Brazilian history: when the Brazilian government separated church and state in the 1890s and when Getúlio Vargas's authoritarian regime of the late 1930s renewed alliances with the Catholic church. Shifting notions of gender, race, and heredity further shaped these debates. In the late nineteenth century, a unified medical profession believed that female sterilisation caused psychiatric degeneration in women. By the 1930s, however, the arrival of eugenics caused a divergence amongst physicians. Psychiatrists began supporting eugenic sterilisation to prevent degeneration - both psychiatric and racial. Obstetricians, while arguing that sterilisation no longer caused mental disturbances in women, rejected it as a eugenic practice in regard to race. For obstetricians, the separation of sex from motherhood was more dangerous than any racial 'impurities', both phenotypical and psychiatric. At the same time, a revitalised Brazilian Catholic church rejected eugenics and sterilisation point blank, and its renewed ties with the Vargas regime blocked the medical implementation of any eugenic sterilisation laws. Brazilian women, nonetheless, continued to access the procedure, regardless of the surrounding legal and medical proscriptions.

The Contraceptive Pill in Ireland c.1964-79: Activism, Women and Patient-Doctor Relationships.

The twentieth-century history of men and women's attempts to gain access to reproductive health services in the Republic of Ireland has been significantly shaped by Ireland's social and religious context. Although contraception was illegal in Ireland from 1935 to 1979, declining family sizes in this period suggest that many Irish men and women were practising fertility control measures. From the mid-1960s, the contraceptive pill was marketed in Ireland as a 'cycle regulator'. In order to obtain a prescription for the pill, Irish women would therefore complain to their doctors that they had heavy periods or irregular cycles. However, doing so could mean going against one's faith, and also depended on finding a sympathetic doctor. The contraceptive pill was heavily prescribed in Ireland during the 1960s and 1970s as it was the only contraceptive available legally, albeit prescribed through 'coded language'. The pill was critiqued by men and women on both sides of the debate over the legalisation of contraception. Anti-contraception activists argued that the contraceptive pill was an abortifacient, while both anti-contraception activists and feminist campaigners alike drew attention to its perceived health risks. As well as outlining these discussions, the paper also illustrates the importance of medical authority in the era prior to legalisation, and the significance of doctors' voices in relation to debates around the contraceptive pill. However, in spite of medical authority, it is clear that Irish women exercised significant agency in gaining access to the pill.

'There Are No Other Options?': Rwandan Gender Norms and Family Planning in Historical Perspective.

This article surveys the evolution of Rwandan family planning practices from the nation's mythico-historical origins to the present. Rwanda is typically regarded as a patriarchal society in which Rwandan women have, throughout history, endured limited rights and opportunities. However, oral traditions narrated by twentieth-century Rwandan historians, storytellers and related experts, and interpreted by the scholars and missionaries who lived in Rwanda during the nation's colonial period, suggest that gender norms in Rwanda were more complicated. Shifting practices related to family planning - particularly access to contraception, abortion, vasectomies and related strategies - are but one arena in which this becomes evident, suggesting that women's roles within their families and communities could be more diverse than the historiography's narrow focus on women as wives and mothers currently allows. Drawing upon a range of colonial-era oral traditions and interviews conducted with Rwandans since 2007, I argue that Rwandan women - while under significant social pressure to become wives and mothers throughout the nation's past - did find ways to exert agency within and beyond these roles. I further maintain that understanding historical approaches to family planning in Rwanda is essential for informing present-day policy debates in Rwanda aimed at promoting gender equality, and in particular for ensuring women's rights and access to adequate healthcare are being upheld.

Family Planning Advice in State-Socialist Poland, 1950s-80s: Local and Transnational Exchanges.

This paper scrutinises the relations between different models of family planning advice and their evolution in Poland between the mid-1950s and the late 1980s, focusing on their similarities and dissimilarities, conflicts and concordances. From 1956 onwards, the delivery of family planning advice became a priority for both the Polish Catholic Church and the party-state, especially its health authorities, which supported the foundation of the Society of Conscious Motherhood and aspired to mainstream birth control advice through the network of public well-woman clinics. As a consequence, two systems of family planning counselling emerged: the professional, secular family planning movement and Catholic pre-marital and marital counselling. We argue that reciprocal influence and emulation existed between state-sponsored and Catholic family planning in state-socialist Poland, and that both models used transnational organisations and debates relating to contraception for their construction and legitimisation. By evaluating the extent to which the strategies and practices for the delivery of birth control advice utilised by transnational birth control movements were employed in a 'second world' context such as Poland, we reveal unexpected supranational links that complicate and problematise historiographical and popular understandings of the Iron Curtain and Cold War Europe.

The 'Converted Unbelievers': Catholics in Family Planning in French-Speaking Belgium (1947-73).

This paper looks at the journey of eleven counsellors in marital counselling centres in French-speaking Belgium, from the creation of the centres in 1953, to the 1970s, when contraception became legal, and abortion became a public issue. At the time of Humanae Vitae, groups of volunteers, working within Catholic organisations where counselling took place, began to structure their activity around Carl Rogers's ethics of client-centred therapy, placing their religious ideology in a secondary position to focus on the problems experienced by the couples and women they were receiving in the centres. These were often challenges they were experiencing themselves in their own lives. The reiteration of the Catholic orthodox view on contraception through Humanae Vitae marked a gap between the counsellors and the Church. This contribution questions the identity-related tension of Catholics working in conjugal counselling centres and the type of commitments they made to both the conjugal centres and the Church in a moment where family planning was debated both in the Church and politically.

The bounded heavens: defining the limits of astrological practice in the Iberian indices.

This paper explores the rules for the expurgation of texts of astrology in the Iberian Indices of forbidden books. It addresses the prohibitions put forward in Rule IX of the Index of Trent and the bull Coeli et terrae of Sixtus V, and studies its impact on the rules and their interpretation in the Spanish and Portuguese Indices, in particular, those published in the first decades of the seventeenth century: the Spanish Index librorum prohibitorum et expurgatorum of 1612 and the Portuguese Index auctorum damnatae memoriae of 1624. It shows how these indices offer a more meticulous examination of the prohibitions providing not only more detail regarding the different practices of astrology, but also explicitly accept the doctrine of inclinations of Thomas Aquinas as a central rule to deal with astrological judgments on human behaviour. It also highlights some specific details of the practice of censorship of astrological books by examining case studies of censored Portuguese and Spanish astrological publications. These provide new dimensions and highlight significant differences between the theoretical rules, practical guidelines, and actual restriction of astrological content.