Effect of periodic abstinence from dairy products for approximately half of the year on bone health in adults following the Christian Orthodox Church fasting rules for decades.

Christian Orthodox Church (COC) fasting is characterized by periodic abstinence from animal foods (including dairy products). We found that, despite this, older individuals adhering to COC fasting for decades did not differ in bone mineral density, bone mineral content, or prevalence of osteoporosis at five sites from non-fasting controls. PURPOSE: The present observational study investigated whether adherence to COC fasting, characterized by periodic abstinence from animal foods (including dairy products), affects bone health and the prevalence of osteoporosis in older individuals. METHODS: Participants were 200 men and women, of whom 100 had been following the fasting rules of the COC for a median of 31 years and 100 were non-fasters, all aged 50 to 78 years. Participants underwent measurements of bone mineral density (BMD) and bone mineral content (BMC) at the lumbar spine, right hip, left hip, right femoral neck, and left femoral neck; completed a 3-day food intake record and food frequency questionnaire; and provided blood samples for biochemical measurements. RESULTS: Fasters did not differ from non-fasters in demographic characteristics, anthropometric measures, BMD, BMC, or prevalence of osteopenia or osteoporosis at any of the five sites measured (P > 0.05). Fasters had lower daily calcium intake than non-fasters (median 532 vs 659 mg, P = 0.010), daily protein intake (0.67 vs 0.71 g/kg, P = 0.028), and consumption of dairy and soy products (10.3 vs 15.3 servings per week, P < 0.001). Groups did not differ in serum calcium, vitamin D, or urea concentrations. CONCLUSIONS: Despite lower calcium intake and lower consumption of dairy and soy products, older individuals adhering to COC fasting did not differ in BMD, BMC, or prevalence of osteoporosis from controls. Thus, periodic abstinence from dairy and, generally, animal products does not seem to compromise bone health in older individuals.

A cultural take on the links between religiosity, identity, and meaning in life in religious emerging adults.

Identity and meaning in life are core developmental assets in emerging adulthood. We analysed how religiosity is related to these intentional strivings in emerging adults enrolled in theological education, by depicting (1) identity strivings and meaning in life accounts in faith narratives (Study 1) and (2) links between personal identity and meaning in life profiles and religious beliefs, behaviours, and subjective experiences (Study 2). Both studies highlighted that a Foreclosed status, with high personal commitment and reduced exploration, was dominant in faith narratives and personal identity profiles. Also, in narratives meaning in life was reflected by a strong focus on presence of meaning through religious insights. Nonetheless, global meaning in life profiles indicated that many emerging adults were searching for a meaning in their lives, while reporting lower levels of presence of meaning. Identity Achievement and High Presence-High Search profiles were linked to the highest levels of subjective, behavioural, and cognitive religiosity. We highlighted the multidimensionality of identity and meaning in life strivings in emerging adults attending theological schools. We pointed out that even in a somewhat foreclosed cultural context (e.g., Romanian Christian Orthodox theological schools), religion represents a dynamic social and ideological context for self-development. Statement of contribution What is already known on this subject? Religious beliefs increase in emerging adults, doubled by decreases in religious behaviours, linked to an adherence to a more personal approach to religion. Religious youth are more committed to their faith and also explore identity and life meaning in relation to their religious strivings. Youth religious exemplars report close links between their religious faith and strivings for meaningful life goals. What does this study add? We investigated Christian Orthodox theology students, for whom religion is a normative dimension of personal and vocational development. A Foreclosed status, with high personal commitment and reduced exploration was dominant in faith narratives and in personal identity profiles. Many emerging adults were searching for a meaning in their lives, while at the same time reporting lower levels of presence of meaning. Identity Achievement and High Presence-High Search profiles were linked to higher levels of subjective, behavioural, and cognitive religiosity.

Algunas ideas para revisitar las tragedias de Sófocles / Some ideas to revisit the tragedies of Sophocles

La intención de la autora de este artículo es introducir a los lectores de la revista en algunos conceptos e ideas importantes en relación con el universo creativo de la tragedia griega sofoclea, a través de incidir en la importancia de un análisis cuidadoso del texto y del contexto. Considera, además, que puede resultar interesante y útil para los psicoanalistas el conocer el patrón del heroísmo trágico en Sófocles y la importancia que la religión griega juega en sus obras, importancia que se aprecia sobre todo a través del coro trágico, en relación también con el complejo momento de la democracia ateniense. Se pretende enraizar además genealógicamente, como ya hiciera Freud, al psicoanálisis con la tragedia griega con argumentos que los propios helenistas han ofrecido al otorgar una importancia fundamental a los elementos irracionales e inconscientes en los caracteres sofocleos (AU)

In this article, the author introduces the readers to some important concepts and ideas related with the creative universe of the Sophoclean Greek Tragedy. This is done by emphasizing the importance of performing a careful analysis of the original text together with its context. Moreover, the author considers that it can be interesting and useful for psychoanalysts to know Sophocles´ tragic heroism pattern and the relevance that Greek religion plays in his works. This influence can be appreciated especially through his tragic Chorus and, as well, in relation with the complex circumstances of Greek democracy during his time. The author also attempts to root genealogically, like Freud did in his work, psychoanalysis with Greek Tragedy with arguments that Hellenists themselves have offered when they have granted a key role to the irrational and unconscious elements in Sophoclean characters (AU)

Religious fundamentalism and religious orientation among the Greek Orthodox.

The experimenters explored how religious fundamentalism related with religious orientation, irrational thinking, and immature defense mechanisms. They also explored the possible moderational role of the Big 5 personality factors. The participants were predominantly Greek Orthodox College students from a Cypriot University. The experimenters employed a cross-sectional design and required participants to complete a series of self-report measures. Religious fundamentalism significantly predicted irrational thinking. Intrinsic and personal extrinsic religious orientations significantly predicted religious fundamentalism. The results provide support for the idea that the more dogmatically one holds their religious beliefs, the more likely they are to think irrationally.

Attitudes and behavior toward organ donation in Greece.

INTRODUCTION: During the two last decades remarkable progress has been made among transplantations in Greece. However, organ donation remains a controversial issue. PURPOSE: To explore and determine factors associated with differences in willingness to donate organs among Greeks. METHODS: We administered a survey to 2263 adults living in the region of Thessaloniki. We studied the incidence of registered donors, their awareness on the subject of brain death and organ donation, their willingness to donate and factors that influence donation of their own and their relatives organs, as well as their feelings about such a decision. RESULTS: The respondents knew the significance of brain death and organ donation; 3.8% were already registered to be donors. Nearly half of them (48.3%) wanted to become a donor and 49.1% would donate organs of their relatives; 55.7% were afraid of the procedure of organ removal to and 58.3% would feel guilt about gifting the organs of a relative. Women were more prone to become donors (odds ratio 1.95) and parents were more likely to be registered as donors (odds ratio 1.84). About 63.7% of Orthodox Christians wished to become donors. Professional and educational levels were not observed to influence attitudes. CONCLUSIONS: Despite knowledge and willingness regarding organ donation, only a small percentage of Greeks are actually registered to be donors.

How orthodox protestant parents decide on the vaccination of their children: a qualitative study.

BACKGROUND: Despite high vaccination coverage, there have recently been epidemics of vaccine preventable diseases in the Netherlands, largely confined to an orthodox protestant minority with religious objections to vaccination. The orthodox protestant minority consists of various denominations with either low, intermediate or high vaccination coverage. All orthodox protestant denominations leave the final decision to vaccinate or not up to their individual members. METHODS: To gain insight into how orthodox protestant parents decide on vaccination, what arguments they use, and the consequences of their decisions, we conducted an in-depth interview study of both vaccinating and non-vaccinating orthodox protestant parents selected via purposeful sampling. The interviews were thematically coded by two analysts using the software program Atlas.ti. The initial coding results were reviewed, discussed, and refined by the analysts until consensus was reached. Emerging concepts were assessed for consistency using the constant comparative method from grounded theory. RESULTS: After 27 interviews, data saturation was reached. Based on characteristics of the decision-making process (tradition vs. deliberation) and outcome (vaccinate or not), 4 subgroups of parents could be distinguished: traditionally non-vaccinating parents, deliberately non-vaccinating parents, deliberately vaccinating parents, and traditionally vaccinating parents. Except for the traditionally vaccinating parents, all used predominantly religious arguments to justify their vaccination decisions. Also with the exception of the traditionally vaccinating parents, all reported facing fears that they had made the wrong decision. This fear was most tangible among the deliberately vaccinating parents who thought they might be punished immediately by God for vaccinating their children and interpreted any side effects as a sign to stop vaccinating. CONCLUSIONS: Policy makers and health care professionals should stimulate orthodox protestant parents to make a deliberate vaccination choice but also realize that a deliberate choice does not necessarily mean a choice to vaccinate.

"A disease of frozen feelings": ethically working on emotional worlds in a Russian Orthodox Church drug rehabilitation program.

In a Russian Orthodox Church drug rehabilitation program in St. Petersburg, drug addiction was often described as a disease of frozen feelings. This image suggests that rehabilitation is a process of thawing emotional worlds and, thus, allows the emotions to flow once again. In this article I argue that "frozen feelings" is better understood as the unsocial emotional worlds many drug users experience, and that rehabilitation in this church-run program particularly focuses on the cultivation of an emotional world that supports sociality. This is done, I argue, by means of ethically training rehabilitants to learn how to control and manage their emotional worlds, and in so doing, rehabilitants become new moral persons better able to live in the social world.

Infertility counseling for Orthodox Jewish couples.

OBJECTIVE: To examine traditional Jewish concepts and practices of reproduction, and define problems that may arise in members of Orthodox Jewish society that follows the Halachah (the Jewish codes of conduct). DESIGN: Expert opinion based on clinical experience. SETTING: Academic-affiliated fertility clinic situated in an observant Jewish community. PATIENT(S): Orthodox and Ultraorthodox (Haredi) couples of the Jewish community. INTERVENTIONS(S): We examined traditional Jewish concepts and practices of reproduction and defined problems that may arise in Jewish Orthodox society. MAIN OUTCOME MEASURE(S): None. RESULT(S): The concepts and practices of reproduction of Orthodox religious Jewish couples may lead to halachic subfertility and modification of the usual infertility workup. Treatments are limited to and determined largely by considerations related to religious doctrine. CONCLUSION(S): Understanding the religious, social, and cultural background of patients, particularly religious Orthodox women, enables appropriate fertility counseling and treatment.

[Phenomenon of religious experience in the structure of feelings of individuals with mental disturbances]. / Vyvchennia fenomenu relihiinoho dosvidu v strukturi perezhyvan' osib z psykhichnymy rozladamy.

Topicality is substantiated of development and use of psychomatric methods of investigation into the phenomena of religious experience in a diagnostic and expert psychiatric practice. Worthwhile lines of using such methods are outlined. The author's data are submitted on adaptation of the Religiosity Scale to the Ukrainean population and on studying phenomena revelant to the bioenergoinformation healing practice.