Queer in the Latter Days: An Integrated Model of Sexual and Religious Identity Development Among Former Mormon Sexual Minority Adults

Sexual minority individuals often have complicated relationships with conservative religion, including conflicts between their sexual and religious identities. Sexual minority members of the Church of Jesus Christ of Latter-Day Saints (CJCLDS) experience unique struggles, given the policies and doctrine of the CJCLDS and its commitment to heteronormative family structures and gender roles. A better understanding of the identity development trajectory for sexual minority individuals formerly involved in the church can deepens our understanding of sexual identity development in constrained contexts and help promote successful identity integration within this subpopulation. Transcripts from semi-structured interviews with thirty-four sexual minority individuals who identified as former members of the CJCLDS were analyzed using an inductive thematic approach, followed by a deductive theory-building process in which Cass's Homosexual Identity Formation Model and Genia's Religious Identity Development Model were overlaid on themes. We present a model that captures the trajectory of sexual and religious identity development that captures the experiences of sexual minority adults within the constraints of the CJCLDS, a non-affirming religious denomination.

Relational Harm: On the Divisive Effects of Global Health Volunteering at a Hospital in Rural Zambia

Drawing on ethnographic research at a hospital in rural Zambia, I show how the presence of white Christian medical volunteers from the United States damaged relations between local health workers and patients. Working from a position of economic and racial privilege, medical volunteers received praise from many patients and residents. However, these positive attitudes incited resentment among many Zambian health workers who felt that their own efforts and expertise were being undervalued or ignored. Focusing on these disrupted relationships, I argue that it is crucial to understand how global health volunteering can produce enduring forms of "relational harm".

Late Middle Ages-Europe

At the end of the late Middle Ages, there had been changes in indications for surgery, with prophylactic trepanation falling out of favor. The management of wounds and the methods for opening the cranium had become fairly standardized. Narrow non-plunging trepans were the preferred drills, and cranial openings were widened by the use of multiple drill holes connected with chisels of which the lenticular was preferred. Concerns about damaging the dura led Theodoric to delay trepanation until the clinical changes reflected separation of the dura from the cranium, at least in his view. Draining pus remained the main indication for trepanation. In no case was the level of consciousness considered in determining the need to open the cranium.

Emigration of Greek Knowledge to the Arab World

The period described in this chapter reflects activity prior to the establishment of surgical centers in Europe in the twelfth century. It is a kind of prologue to the reintroduction of high-quality surgical practice. Religious squabbles within Christianity led to European medicine and surgery, the principles of which were written in Greek, being transported eastwards into the region newly dominated by Islam. There the works were translated into Arabic and during three to four hundred years, the works were not only retained but were enriched by contributions from within Arab culture. This evolution naturally enough came to affect what happened next. However, one thing is clear and was even commented on as early as by Albucasis. The surgeon's respect and distinction within society had depreciated during the sojourn of medical science in the Islamic world, with physicians being regarded as distinctly superior beings. With regard to specific details related to opening the head there was broad consistency between the various authors all of whom seem to have been greatly influenced by Paul of Ægina. Thus, there is no mention of the crown trepan. Opening the skull was performed with the non-perforating trepans making small holes which were connected with chisels or lenticulars. The indication to do this was separation of the dura from the bone. Whether or not the sutures should be avoided when trepanning is not a topic mentioned in these writings. There was also no recommendation for prophylactic trepanation.

Europe following Galen

Unlike previous chapters, this is not about the teachings of a specific individual. Rather, it traces the slow changes in milieu and practice in the centuries following the death of Galen. They were to be profound. The Roman Empire fell in the middle of the 5th century. The Christian religion became increasingly dominant in the west, not only in spiritual matters but also in every activity related to culture and learning. The Byzantine Empire became increasingly important in the east. Islam was founded and began to spread in competition with Christianity. Academic advances develop best in stable societies so that it is not surprising that this was not a period of new ideas. Galen had gained overwhelming authority. The most valuable work on surgery to be written during these times was Book VI of Paul of Ægina's encyclopedia.

Inspired anatomy education: Might God be relevant?

Anatomy education is essential for developing healthcare professionals, and discussion continues about factors that impact and improve the anatomy learning environment. Neglected in this discussion is a consideration of the diverse religious assumptions and beliefs that college students bring to anatomy learning. Surveys of religion among United States college students indicate that many identify as religious and Christian. This viewpoint commentary summarizes main elements of Christian theology and anthropology, discusses the holistic and positive view of the body presented in Christian scripture, and outlines how these Christian beliefs inform and impact student preparation for anatomy education and human body dissection, address ethical issues in body donation, and support professionalism for future career practice.

The consciousness of virtue: uncovering the gaps between educational specialists and the general public in their understanding of virtue in Japan

Virtue is a normative concept that constitutes social and moral codes. The notion of virtue can be identified in both the West and the East. Since this concept was revived in academia in the 20th century after a long sinking into oblivion, contemporary professional researchers, but not the general public, may be familiar with this notion. We conducted a survey on the attitudes of educational specialists and the general public regarding the notion of virtue in Japan. Our study found that, in contrast to educational specialists, the general public were not so familiar with the notion; both had a positive image of virtue and a poor understanding of the Confucian notions of virtue; both retain Buddhist values under the term of virtue, but educational specialists tended to associate ancient Greek and Western elements with the notion of virtue. Educational specialists emphasized active, intellectual virtues, such as practical wisdom, whereas the general public emphasized passive, emotional virtues, such as gratitude. Our study showed that, the notion of virtue was understood in different ways between educational specialists and the general public in Japan. This finding has several social implications, such as academic integrity and educational policy.

Religion, Spirituality, and Health Revisited: Bringing Mainline Western Protestant Perspectives Back into the Discourse-Theology's "Seat at the Table"

Theological perspectives have been given short shrift in the literature on religion and health research. This study demonstrates how including different schools of mainline Western Protestant theological thought (evolutionist, correlationist, and dialectical) in the scientific process could contribute to clarifying controversies. The issue is not just theoretical: Theology can even challenge assumptions on elicitability and reproducibility. Theology perceives spirituality as a dialogue with the Total Other, thus making each encounter with the transcendent (not just the individuality of the person) unique and unpredictable. By accepting setbacks on a journey with wide-ranging aspirations, theology redefines health as the momentum of constant striving toward the divine spirit. Since these theological insights relate to interventions that affect patients' intimacy, attempting to recognize the (albeit implicit) spiritual-theological standpoint of the patient and the self-and how these relate to authentic traditions of spirituality-appears to be an essential prerequisite for ethical spiritual intervention.

Menstrual Health Literacy among Adolescents and Young Adults Who Menstruate: Impact of Christian Family Background and United States Region

STUDY OBJECTIVE

To compare menstrual health literacy among adolescents and young adults on the basis of family religious background and United States region METHODS: We conducted a cross-sectional online survey of post-menarcheal US adolescents and young adults aged 14-24 years who identified their family religious background, including Christian or non-religious, with recruitment via the social media platform TikTok. We asked participants several questions to assess their health literacy regarding common myths about the use of gonadal steroid hormones for menstrual suppression.

RESULTS

From 3250 online survey respondents, 2997 met the criteria for analysis, with 1989 identifying their family as Christian (66.4%) and 1008 identifying their family as non-religious (33.6%), with equal representation by US region. Health literacy was lower among those with a Christian family background, with concerns that menstrual suppression is unhealthy (16.4% vs 10.5% with non-religious background, P < .01), is unsafe (31.4% vs 24.2%, P < .01), and could lead to infertility (32.6% vs 20.0%, P < .01). Similarly, adolescents and young adults from the US South were worried that menstrual suppression is unhealthy (31.5%; P < .01) and would lead to infertility (33.8%; P < .01).

CONCLUSION

Health literacy is lower among adolescents and young adults with a Christian family background and those who live in the South. These results demonstrate a need for an evidence-based national curriculum that addresses the safe and effective use of hormonal medications for menstrual suppression.

Comparative Law and Christianity-A Plank in the Eye?

This article examines the epistemic bias of comparative law scholarship. Comparatists are unable or unwilling to recognise the religious dimensions in Western law as they see religion only in the context of non-Western law. This problem is typical of modern macro-comparative law, which fails to recount the influence of Christianity on Western law and legal culture. The article invites legal scholars to reach beyond the notions of 'religious law' and 'secular law' in terms of classifying the world's legal systems. Firstly, the article explains how comparative law has a problematic relationship with religion; secondly, it shows that, despite Christianity having been deemed a thing of the past, its influence can and should also be charted in modern law. I argue for a need to rethink the manner in which Western law is depicted as a thoroughly secular law as opposed to the religious law of exoticised others.

Pancreatic cancer, depression, and spirituality in therapy: "Unio Mystica" and "Achrayut," 2 case reports

OBJECTIVES

Pancreatic cancer is a major site of gastrointestinal tumors and remains a leading cause of cancer death in adults in the United States. There is also a strong association between pancreatic cancer and depression. When struggling with cancer, along the different phases of illness, a human being is confronted with manifold issues, which might profoundly interfere with their sense of meaning and purpose.

METHODS

From this standpoint, several different therapeutic techniques have been designed to manage the psychological needs of the patients. Here we provide 2 clinical scenarios, where there was a strong religious correlation to the therapeutic techniques employed with patients suffering from pancreatic cancer.

RESULTS

The 2 cases described showed some improvement in their overall life view and could recalibrate their expectations based on a strong religious foundation.

SIGNIFICANCE OF RESULTS

The role of religion and spirituality in health has also received increasing attention in literature. Religion and spirituality can help patients with cancer find meaning in their illness, provide comfort in the face of existential fears, and receive support from a community of like-minded individuals. In effect, they also provide evidence toward the scope of and integrating the domain of spirituality into holistic cancer care.

Do parenting behaviors intended as discipline vary by household religious affiliation in Cameroon?

BACKGROUND

Religious affiliation may account for some variance in parenting behaviors used for disciplinary intent. However, most reported studies of this relationship are limited to high-income countries focused on Christianity.

OBJECTIVE

This study aimed to determine whether parenting behaviors vary by religion in a low- and middle-income country between Protestant, Catholic, and Muslim groups. It was hypothesized that Protestant households would have higher odds of select parenting behaviors.

PARTICIPANTS & SETTINGS

Data from the 2014 Cameroonian Multiple Indicator Cluster Survey, containing a nationally representative household sample, were used.

METHODS

Adult caregivers in selected households with a child aged 1-14 years of age participated in interviews containing a standardized disciplinary measure asking about the exposure of one randomly selected child to a series of parent behaviors in the preceding month.

RESULTS

Of the 4978 households, 41.6 % were Catholic, 30.9 % Protestant and 27.6 % Muslim. Spanking was the most common of the six types of physical punishments across groups with no association with household religion. In contrast, children in Protestant households had higher odds of being hit with an object compared to the other two groups, but only for younger children. Children in Protestant households also had higher odds of exposure to a combined approach, i.e., use of physical, psychological, and non-violent parent behaviors.

CONCLUSIONS

This study advances the examination of the potential influence of household religion on parenting behavior, however further inquiry is needed to examine these patterns in other settings with additional indices of religiosity and disciplinary beliefs.

The influences of faith on illness representations and coping procedures of mental and cognitive health among aging Arab refugees: a qualitative study

Introduction

Refugees experience higher rates of mental illness such as depression and post-traumatic stress disorder (PTSD) which are documented risk factors for dementia. Faith and spiritual practices have been shown to play a significant role in patients' understanding and coping with illness, however, this field of study among refugee populations remains lacking. This study aims to address this literature gap by examining the role of faith on mental health and cognitive health among Arab refugees resettled in Arab and Western countries.

Materials and methods

A total of 61 Arab refugees were recruited through ethnic community-based organizations in San Diego, California, United States (N = 29) and Amman, Jordan (N = 32). Participants were interviewed through in-depth, semi-structured interviews or focus groups. Interviews and focus groups were transcribed, translated, and coded using inductive thematic analysis and organized based on Leventhal's Self-Regulation Model.

Results

Faith and spiritual practices significantly impact participants' illness perceptions and coping procedures regardless of resettlement country or gender. Several themes emerged: (1) participants believe in the interdependent relationship between mental and cognitive health. (2) There is a self-awareness of the impact of the refugee experience and trauma on participants' mental health problems, leading to a belief of increased personal risk for developing dementia. (3) Spiritual fatalism (belief that events are predetermined by God, fate, or destiny) greatly informs these perceptions of mental and cognitive health. (4) Participants acknowledge that practicing faith improves their mental and cognitive health, and many read scripture to prevent dementia. (5) Finally, spiritual gratitude and trust are important coping procedures that build resilience among participants.

Conclusions

Faith and spirituality play an important role in shaping Arab refugees' illness representations and coping procedures of mental and cognitive health. Holistic public health and clinical interventions tailored to the spiritual needs of aging refugees and incorporating religion in prevention strategies are increasingly needed to improve the brain health and wellbeing of refugees.

The importance of christianity, customs, and traditions in the national identities of European countries

Christianity has lost its salience, but customs and traditions maintained their importance in forming national identity in Europe. Using the ISSP National Identity 2003 and 2013 data from 17 European countries, this article tests how the salience of Christianity and sharing of national customs and traditions varies according to the share of Muslim and immigrant population, and whether the association changed across time. Multilevel regressions show that the link between the size of the Muslim population and the salience of Christianity changed between 2003 and 2013. In 2003, the link was negative. In 2013, respondents from countries with larger Muslim populations were more concerned about Christian background of nationals. The link between the share of immigrants and the demand on sharing national customs and traditions changed as well. In 2003, it was negative but, by 2013, it flattened out.

Integrating Religion and Spirituality into Psychiatric Outpatient Treatment in the United States

It is common for mental health clients to desire that religion and spirituality (RS) be integrated into their treatment. Despite this preference, clients' RS beliefs often go overlooked in therapy for a variety of reasons including lack of provider training on integration, fear of causing offense, or concerns about wrongly influencing clients. The present study assessed the effectiveness of using a psychospiritual therapeutic curriculum to integrate RS into psychiatric outpatient treatment for highly religious clients (n = 150) seeking services through a faith-based clinic. The curriculum was well accepted by both clinicians and clients, and a comparison of clinical assessments administered at intake and program exit (clients averaged 6.5 months in the program) showed significant improvement across a broad range of psychiatric symptoms. These results suggest the use of a religiously integrated curriculum within a broader psychiatric treatment program is beneficial and may be a way to overcome clinicians' RS concerns and shortcomings while meeting religious clients' desires for inclusion.

[The ritual challenge-Corona and the Holy Spoon]

The corona pandemic also triggered crises, even fights, in the religious fields that went beyond the usual disputes about the legitimate definition of religion. Last but not least, they concerned the ritual dimension, as is shown by an example of the liturgy of the Christian Orthodox Churches. A fierce conflict arose within them over the meaning of a ritual artefact, the 'Holy Spoon'. Its use is said to bring salvation, but it can also cause harm. The discourses about the 'Holy Spoon' triggered by the Corona crisis turn out to be discourses about the identity of the Orthodox Church and about its typical 'energetic' definition of reality of transcendence, which had to be secured in the 'field of power' (Bourdieu).

Between Presence and Commitment: A Qualitative Exploratory Study of People with Visual Impairment in Polish Religious Communities

This article aims to identify factors that may be important in the inclusion process of people with disabilities in religious communities. This text was based upon the interviews conducted with 10 respondents who belonged to Christian communities. They were characterised by a diverse approach, and are therefore referred to in this article as spiritual settlers, spiritual pilgrims and spiritual wanderers. These were then associated with theoretical terms such as presence, affiliation and commitment, to analyse the procedures of the respondents' self-reported functioning in these religious communities.

Examining awareness of privilege among midwestern college students: An analysis of race/ethnicity, gender, and religion

Dominant group members often are not aware of the privileges they benefit from due to their dominant group membership. Yet individuals are members of multiple groups and may simultaneously occupy multiple categories of dominance and marginality, raising the question of how different group memberships work in concert to facilitate or inhibit awareness of multiple forms of privilege. Examining awareness of privilege is important as awareness may be linked to action to dismantle systems of privilege that maintain oppression and inequality. Grounded in intersectional scholarship, in this study we examined how occupying intersecting categories of race/ethnicity, gender, and religion corresponded to an awareness of White, male, and Christian privilege. In a sample of 2321 Midwestern college students, we demonstrated that students from marginalized groups broadly reported greater awareness of all forms of privilege than students from dominant groups, and the difference between marginalized and dominant groups was most pronounced when the specific group category (e.g., gender) aligned with the type of privilege (e.g., male privilege). We also tested interactions among race/ethnicity, gender, and religion, only finding an interaction between race/ethnicity and religion for awareness of White and male privilege. These findings helped to clarify that multiple group memberships tended to contribute to awareness as multiple main effects rather than as multiplicative. Finally, we examined mean differences among the eight intersected groups to explore similarities and differences among groups in awareness of all types of privilege. Taken together, these findings quantitatively demonstrate the ways in which group memberships work together to contribute to awareness of multiple forms of privilege. We discuss study limitations and implications for community psychology research and practice.

Christianity-science compatibility beliefs increase nonreligious individuals' perceptions of Christians' intelligence and scientific ability

Nonreligious individuals stereotype Christians as unscientific and see Christianity and science as conflicting. The present studies examined how perceptions of incompatibility between Christianity and science influence nonreligious individuals' stereotypes of Christians in science in the US context. We measured (Study 1) and manipulated (Study 2) participants' beliefs about the compatibility or incompatibility of Christianity and science. In Study 1 (N = 365), nonreligious participants (n = 214), more so than Christian participants (n = 151), perceived Christianity and science as incompatible, which in turn predicted perceptions of Christians as less intelligent and less scientifically able. In Study 2 (N = 799; 520 Christians, 279 nonreligious), manipulating perceived Christianity-science compatibility reduced negative perceptions of Christians' scientific ability and general intellect among nonreligious participants. Implications for mitigating negative stereotypes of Christians in science, increasing Christians' representation in scientific fields, and improving relations between Christians and nonreligious groups are discussed.

"Please Love Our Asian American Neighbors": Christian Responses to Anti-Asian Racism during the COVID-19 Pandemic

How have American religious groups engaged in the issue of contemporary anti-Asian racism? This article examines statements issued by Christian denominations in the United States to understand how American Christians have responded to the recent rise in racist and violent attacks on Asian Americans during the COVID-19 pandemic. We found that while all of the statements condemned anti-Asian racism, Christian responses varied in significant ways: in how they understood the problem of racism, in what they prescribed as solutions, and in the degree to which they engaged in the particular experiences of Asian Americans.

Human fertility and religions in sub-Saharan Africa: A comprehensive review of publications and data, 2010-2020

Fertility is declining only slowly in Sub-Saharan Africa (SSA) and religion may be one factor involved. Based on the literature, we reviewed fertility rates of followers of different religions in SSA, and whether religion influences fertility. We used the Web of Science, Scopus, Google Scholar and reference lists to find papers, selected based on inclusion and exclusion criteria. Within 21 countries, followers of African Indigenous Religions (AIR) had higher fertility (4-58%) than Christians. Within 25 countries, followers of Islam had higher fertility (2-36%) than Christians, though not in Zimbabwe and Uganda (-2% in each). Followers of AIR and Islam had on average similar fertility levels, as had Protestants and Catholics. Fertility was associated with religion-related themes in focus-groups and interviews. The most frequent themes for "increasing fertility" were related to religion (11 cases) and polygamy (11), whereas the most frequent themes for "limiting fertility" were financial constraints (7) and quality of life (5). These and other results suggest that religious denominations and faith contribute to high fertility in SSA.

Saints, demons, and faith - A review of the historical interaction between Christianity and epilepsy

The view that epilepsy is caused by demonic possession prevailed throughout the Middle Ages and re-emerges in rare cases of misguided exorcisms even in modern Western societies. This review reflects on the biblical sources of the demonic understanding of seizures and the subsequent marginalization of people with epilepsy. While the development of science led to a decline in beliefs of supernatural causes of seizures, the link between Christianity and epileptology is sustained through recurrent considerations of epileptic phenomena among religious figures. The influence of epilepsy on the legacy of historical persons of Christianity should be regarded with caution because of limited clinical evidence in historical documents. However, it should be acknowledged that religious experiences, as well as general religiosity, can be important in modern-day epilepsy care as they are shown to have psychological, societal, and even clinical implications. Further studies should expand our knowledge on the contemporary importance of the Christian tradition for people with epilepsy.

Quo Vadis, Dottore? Religious, Philosophical and Medical Perspectives on the Quest for Immortality

In the daily practice of medicine, health care providers oftentimes confront the dilemma of offering 'maximum care' based on available technologies and advances versus ethical concerns about futility. Regardless of cultural backgrounds and differences, most human beings aspire to an illness-free life, or better yet, a life lived with utmost quality and longevity. On account on ongoing advances in science and technology, the possibility of achieving "immortality" (a term used as a metaphor for an extremely long and disease-free life) is increasingly perceived as a realistic goal, which is aggressively pursued by some of the world's wealthiest individuals and corporations. However, this quest is not taking place in a philosophical or religious vacuum, which is why we attempt to evaluate the current state of knowledge on religious beliefs revolving around immortality and their alignments with today's medical advancements. The literature searches were performed using relevant databases including JSTOR and PubMed, as well as primary religious sources. Most religions present longevity as a blessing and believe in some sort of immortality, afterlife or reincarnation for the immortal soul. The quest for immortality beyond life in a "body of death" remains consistent with access to medical care and the legitimate possibility of achieving longevity-as long as certain ethical and religious parameters are preserved.

Playing God? Religious Perspectives on Manipulating the Genome

The Human Genome Project (HGP) is a remarkable medical science breakthrough that enables the understanding of genetics and the intervention of human health. An individual's health is influenced by physical, emotional, social, intellectual, and religious factors. Among these, religious beliefs shape our thinking on cloning, stem cells, and gene editing, affecting healthcare decisions and the motivation for seeking treatment. Is the human genome sacred? Does editing it violate the idea that we're made in God's image or allow us to "play God"? Understanding the perspectives behind the fundamental religious doctrines of Islam, Christian, Hindu, and Buddhist on gene editing/therapy in somatic and germline cells would ensure a right balance between geneticists and theologians in providing the best healthcare while catering to individual beliefs.

Veiling Religion: The Public Face of Czech Re-Entry Faith-Based Organizations

Due to the lack of sufficient non-governmental prisoner re-entry services in the Czech Republic, many post-release activities are provided by faith-based organizations (FBOs). However, the Czech Republic is considered to be one of the most atheistic countries in the world. Most of the Czech population is at least apathetic toward organized religion. This study examines how re-entry FBOs present Christianity to the public in the religiously indifferent Czech Republic. The primary focus is on how the organizations present themselves to the public. We employ qualitative content analysis examining names, logos, mission statements, and other documents of 14 re-entry FBOs. The analysis reveals four general themes within the organizations' public presentations: Ambiguity when expressing religious topics, Christianity as an offer, Christianity as a form of social movement (self-legitimization), and Christianity as a pro-social lifestyle.

The View of the Three Monotheistic Religions Toward Cadaveric Organ Donation

Religious concerns regarding the legitimacy of cadaveric organ donation have been found to be major inhibiting factors for people to consent to donate organs post-mortem for transplantation; this constitutes a major cause for the grave shortfall of available organs for transplantation. The purpose of this review is to explore the view of the three monotheistic religions, namely Christianity, Islam, and Judaism, toward cadaveric organ donation. The literature review reveals that all three monotheistic religions support cadaveric organ donation but within certain restrictions. We provide a detailed description of the approach of each religion and the inhibiting considerations as interpreted by religious authorities. Health professionals need to collaborate with faith leaders in order to optimize the education of the public of believers with regard to the benefits stemming from organ donation. Developing transplantation medicine does not depend solely on technical capabilities and expertise; rather, this development should go hand in hand with religious, traditional and cultural beliefs and rituals. Providing a believer with a religious authority about cadaveric organ donation is very effective in helping families and individuals cope with difficult and critical decisions.

Satisfaction with the Care Received and the Childbirth and Puerperium Experience in Christian and Muslim Pregnant Women

Over the last three decades, there has been an increase in the population as a result of the migratory flow due to the arrival of migrants to Spain, including young women of childbearing age and with reproductive capacity. This phenomenon has made childbirth assistance an extremely important priority in recent years. The aim of this study was to assess the satisfaction and experience during childbirth and the postpartum period in pregnant women according to their religion after assistance in a tertiary hospital. A descriptive cross-sectional study was conducted on a sample of 242 women using the validated Spanish version of the Mackey Childbirth Satisfaction Rating Scale (MCSRS) to measure satisfaction with the childbirth experience during the months of January to April 2021. Statistically significant differences were found in the domains of birth satisfaction (p < 0.01), satisfaction with the obstetrician (p < 0.01), and perception of pain during labour (p < 0.01). The Christian group of women scored higher in these three domains as compared to the Muslim group. The rate of breastfeeding at birth was 5.26 times higher among the Muslim group compared to the Christian group (p = 0.02). The experience of childbirth and the puerperium significantly influenced the levels of satisfaction of pregnant women with the process of childbirth in a different way according to the religious culture of the patient.

The "Righteous Vaccinated" and the "Unrighteous Unvaccinated"? How Śāntideva's Bodhicaryāvatāra and the Gospel of John might help us understand the ongoing pandemic

As the COVID-19 pandemic turns two how should those who feel like we have been responsible neighbors (kept our distance, worn our masks, availed ourselves to the vaccine) respond to those we feel have not been-and specifically toward those who have refused the vaccine as a sign of political loyalty? How might those of us tempted to react from anger cultivate an alternative response? This paper explores the texts of two religions traditions-Mahāyāna Buddhism's Bodhicaryāvatāra and Christianity's Gospel of John-searching for resources for a response other than anger and blame.

Not You: Addiction, Relapse, and Release in Uganda

In recent years, alcohol abuse and dependence have become topics of increasing concern in Uganda, but the chronic relapsing brain disease model of addiction remains only one of many ways of understanding and addressing alcohol-related problems there. For many Ugandan Pentecostals and spirit mediums to be addicted is to be under the control of a being that comes from outside the self. Where these two groups differ, and here they differ strongly, is in regard to the moral valence of these external spirits and what ought to be done about them. This article draws on four years of collaborative ethnographic fieldwork to explore the affordances of these ways of viewing and experiencing addiction and recovery for Ugandans attempting to leave alcohol behind. While the idioms of bondage, dedication, and possession are at times severe, this article argues that they contain within them concepts and practices that point away from models of addiction as a chronic relapsing brain disease and towards the possibility of release.

Addressing Accessibility Within the Church: Perspectives of People with Disabilities

People with disabilities often lack full access to corporate worship and participation in their faith communities. Yet many church leaders experience uncertainty about the steps they should take to remove barriers and widen the welcome for members of their community who are impacted by disability. This study examined the recommendations of people with disabilities regarding how churches should pursue greater accessibility. We interviewed 37 Christians who were members of a local church in Tennessee and who experienced various disabilities (i.e., visual impairments, intellectual disability, autism, physical disabilities, hearing impairments). Their guidance coalesced around nine primary actions: advocating, reflecting, asking, researching, equipping, embracing, proacting, including, and praying. We address key implications for churches striving to be inclusive of people with and without disabilities, as well as offer recommendations for future research.

"It's easy to dismiss it as simply a spiritual problem." Experiences of mental distress within evangelical Christian communities: A qualitative survey

Evidence suggests that faith communities can support psychological wellbeing but can also potentially diminish wellbeing through stigma, imposed spiritualization, and marginalization. In particular, for evangelical Christianity, whose theological praxis typically accentuates literalist spiritual onto-etiologies, including the belief that mental distress can be treated solely through spiritual intervention (prayer, fasting, and deliverance), there may be negative implications for Christians with mental distress. The current qualitative survey examined the responses of 293 self-identified evangelical Christians, concerning their experiences of mental distress in relation to their church community. An inductive thematic analysis revealed five themes: 1) Tensions between Faith and Suffering; 2) Cautions about a Reductive Spiritualization; 3) Feeling Othered and Disconnected; 4) Faith as Alleviating Distress; and 5) Inviting an Integrationist Position. Findings reveal stigma and the totalizing spiritualization of mental distress can be experienced as both dismissive and invalidating and can problematize secular help-seeking. This lends support to previous research which has suggested that evangelical Christian communities tend to link mental distress to spiritual deficiencies, which can hold potentially negative consequences for their wellbeing. Nevertheless, a degree of complexity and nuance emerged whereby spiritual explanations and interventions were also experienced as sometimes helpful in alleviating suffering. Overall, findings suggest evangelical communities are increasingly adopting integrationist understandings of mental distress, whereby spiritual narratives are assimilated alongside the biopsychosocial. We argue that church communities and psychotherapeutic practitioners should support movement from a position of dichotomizing psychological suffering (e.g., spiritual vs. biopsychosocial) towards a spiritually syntonic frame, which contextualizes distress in terms of the whole person. Considerations for psychotherapeutic practice and further research are made.

Christianity, Family, Students, and COVID-19

Four substantial topics are explored in this issue of the Journal of Religion and Health, namely: (1) Christianity, (2) family and faith dynamics, (3) the spiritual and religious experiences of students from Islamic, Christian, Buddhist, Hindu, and Jewish perspectives, and lastly, (4) the lingering effects of COVID-19. This issue also notes the diamond jubilee-60th year-of JORH (2021).

"An Unchanging God in a Changing World": Sexual Practice and Decision-Making among Christian Women in South Africa

This study explored the relationship between sexual health and religion among young, Pentecostal Christian women navigating the transition to adulthood in Khayelitsha township, in the City of Capetown, South Africa. Between February and August 2019, eleven semi-structured interviews and three focus group discussions were conducted. Thematic analysis and discourse analysis were used to analyse the data collected. The study found that the relationship between sexual health and religion was complex and multifaceted, shaped by the religious dichotomisation of "right" and "wrong", socio-economic constraints and culture. Despite the perceived decline of religious influence on the sexual and social lives of youth, religion continues to play an instrumental role in shaping the dreams, aspirations and lifestyles of young people, especially as they transition to adulthood. We argue therefore, that religion is a significant spiritual and cultural resource that young women use to develop their sexual and social identities, although it cannot always be equated with their sexual practice or decision-making related to sexual health. In the light of this, churches should still be seen as key partners in the fight against HIV as their involvement can act as a stabilising force for young people dealing with poverty and uncertainty. Church engagement with young people should offer programmes that include but are not limited to sexual health.

Hospitality Towards People with Mental Illness in the Church: a Cross-cultural Qualitative Study

Mental illness is a prevalent concern that affects Christian churches in North America in significant ways. Previous studies on the relationship between mental illness and the church have found that beliefs and practices within the church can contribute to stigma towards people with mental illness. Yet, the typical experience of people with mental illness who attend church has been found to be positive, suggesting that there are considerable resources within the church for supporting those who experience mental health problems. One such resource is the concept of hospitality, which promotes a sense of belonging for those with mental illness in the church. This qualitative study advances the construct of hospitality as a helpful paradigm for addressing mental health needs within the church, capturing perspectives and practices that are currently in place or seen as necessary by church attendees. The study methodology also emphasized the need to incorporate cultural considerations that are appropriate for the racial and ethnic make-up of particular churches. Semistructured focus group interviews were conducted with participants from eight churches that were either predominantly African American, Asian American, Latinx, or multi-ethnic. Findings resulting from content analysis of transcripts indicated that hospitality was a broadly helpful construct for addressing mental health concerns in the church, though some cultural differences existed in the understanding and application of hospitality. Both the interface of the findings with the existing scholarly literature and the relevance of findings for church leaders are discussed.

Psychometric Properties of the Five-Item Francis Attitude Towards Christianity Scale in Colombian Psychiatric Outpatients

This study aimed to know the psychometric properties of the five-item Francis scale of the attitude towards Christianity (Francis-5) by assessing psychiatric outpatients in Santa Marta, Colombia. A sample of 260 adult patients participated. The exploratory and confirmatory factor analyses revealed an excellent one-dimensional structure with high internal consistency. It was concluded that the Francis-5 exhibited good indicators of validity and reliability in Colombian psychiatric outpatients.

Contending with Spiritual Reductionism: Demons, Shame, and Dividualising Experiences Among Evangelical Christians with Mental Distress

The belief that mental distress is caused by demons, sin, or generational curses is commonplace among many evangelical Christian communities. These beliefs may have positive or negative effects for individuals and groups. Phenomenological descriptions of these experiences and the subjective meanings associated with them, however, remain somewhat neglected in the literature. The current study employed semi-structured interviews with eight evangelical Christians in order to idiographically explore their experiences of mental distress in relation to their faith and wider communities. Through an interpretative phenomenological analysis, two superordinate themes were constructed: negative spiritualisation and negotiating the dialectic between faith and the lived experience of mental distress. Participants variously experienced a climate of negative spiritualisation, whereby their mental distress was demonised and dismissed, and they were further discouraged from seeking help in secular institutions and environments. Participants often considered such dismissals of their mental distress as unhelpful and stigmatising and experienced heightened feelings of shame and suffering as a result. Such discouragement also contributed to the process of othering and relational disconnection. Alongside a rejection of church teachings, which exclusively spiritualised psychological distress, participants negotiated a nuanced personal synthesis of faith, theology, and distress, which assumed a localised and idiographic significance. This synthesis included advocating for the uptake of aetiological accounts, which contextualised mental distress in terms of the whole person and resisted de-politicised, dichotomised, and individualistic narratives. Results are discussed in relation to a broad range of literature in the field, while further research suggestions are provided.

"An automatic Bible in the brain": Trauma and prayer among Acholi Pentecostals in northern Uganda

This article examines the role of prayers for traumatized survivors of war within a Pentecostal-charismatic community in post-conflict northern Uganda. It argues that becoming part of a church group and learning certain regimes of prayer can work toward symptom relief and recovery for people suffering from traumatic experiences. The study builds on 13 months of ethnographic fieldwork in rural northern Uganda, with extensive participant observation of religious practices and interviews with rural church congregants. The article attempts to show, through a single case narrative, how individual prayer practices are trained and learned and to identify features of prayer that may alter the individual experience of distress. Analytically, the article builds on Tanya Luhrmann's scholarship on prayer and applies this conceptual framework to a post-conflict context. The study expands on Luhrmann's concepts of prayer as an emotional technology in order to understand how psychiatric symptoms are managed within a Pentecostal-charismatic community. The article further argues that a conceptual focus on training of skills can contribute to debates on the universal versus particular characteristics of psychiatric expression and concepts of mind. This argument contributes to current debates on non-clinical ways of managing traumatic experiences and to debates about models of mind in different cultural settings.

A fundamental Christian argument for vaccine promotion

A recent correspondence highlighted the need to change the COVID-19 vaccine narrative to combat vaccine hesitancy by stressing that vaccination is a moral act. The said article was in response to another correspondence which said that science and religion must work together for vaccine promotion. This article presents a fundamental Christian argument for vaccine promotion by saying that God may have provided an answer to the pandemic through the COVID-19 vaccine.

The Nashville Statement's Undoing? Grappling with Evangelical Christianity's Ontology of Sex

In August 2017, evangelical Christian leaders comprising the Council on Biblical Manhood and Womanhood gathered in Nashville, Tennessee, and authored a manifesto on human sexuality, which they titled "The Nashville Statement." The statement defines marriage as exclusively heterosexual and monogamous and decries any sexual behavior outside the covenant of marriage. Seemingly without realizing the differences among sex, sexual orientation, gender, and gender identity, the statement also asserts as biologically absolute and sacred a rigid sex binary that matches exactly with divinely ordained gender roles. In this essay, through a close rhetorical-critical reading of the Nashville Statement, I show how the statement's reliance on sacralizing binaries undermines its argumentative coherence. The statement's recognition of intersex people serves as its undoing, revealing a crisis in evangelical Christianity's ontology of human sex.

Epistles of dyspareunia: storying Christian women's experiences of painful sex

Dyspareunia is painful attempted or completed vaginal-penile intercourse, and vaginal pain from other forms of touch. Because there is a persistent underlying message of shame and taboo surrounding female sexual pleasure in some Christian-informed cultural contexts, we sought to examine how self-identified Christian women in the Midsouthern USA conceptualise and experience dyspareunia. Data were collected through initial surveys and semi-structured interviews and analysed using incident-to-incident and in-vivo coding. Creative Analytic Practice was used to create composite character narratives from the data, storying five aspects of participants' experiences: (1) ignorance and abstinence at home, church, and school; (2) socially-informed expectations of sex and painful realities; (3) making sense of, coping with, and seeking help for painful sex; (4) validation, diagnosis, and treatment; and (5) sex mis-education and desire for a different future. Findings suggest that participants' understandings of and coping with their sexuality and the accompanying painful sex are shaped by implicit and explicit religious messages they encountered in their family upbringing, schooling, social and religious circles, and interactions with healthcare providers. Health professionals are urged to pre-screen women for symptoms of dyspareunia and include sexual wellness checks as routine procedure, and subsequently refer patients to pelvic health physical therapy when appropriate.

Religious Affiliation in Relation to Positive Mental Health and Mental Disorders in a Multi-Ethnic Asian Population

Background: This study investigated association of religious affiliation with positive mental health (PMH) and mental disorders. Methods: A cross-sectional survey of 2270 adults was conducted in Singapore. Participants reported their religious affiliation to Buddhism, Christianity, Hinduism, Islam, Sikhism, Taoism, or other religions. A PMH instrument measured total PMH and six subcomponents: general coping (GC), emotional support (ES), spirituality (S), interpersonal skills (IS), personal growth and autonomy (PGA), and global affect (GA). Lifetime history of mental disorders was assessed with the Composite International Diagnostic Interview. Results: Total PMH (mean ± SD) was 4.56 ± 0.66 for participants with any religion versus 4.12 ± 0.63 (p = 0.002) in those without any religion. After adjustment for all potential confounders, the mean difference in total PMH between these groups was 0.348 (95% CI: 0.248–0.448). Having any religion was significantly associated with higher scores for S, GC, ES, IS, but not with PGA, GA or mental disorders. Compared with individuals without any religion, total PMH and S levels were significantly higher across all religions. Additionally, Christianity was significantly associated with higher ES, Taoism with higher GC, Buddhism and Islam with higher GC, ES and IS, Hinduism with higher IS and Sikhism with higher ES and IS. Conclusion: Our results indicate that religious affiliation is significantly associated with higher PMH, but not with mental disorders in an Asian community setting. In addition, different religions showed unique patterns of association with PMH subcomponents.

Faith in the Future: Posttraumatic Growth Through Evangelical Christianity for Immigrant Survivors of Intimate Partner Violence

For immigrants from Latin America experiencing Intimate Partner Violence (IPV) in the United States, complex systems, exclusionary policies, and xenophobia create additional layers of suffering. However, based on ethnographic research among immigrant survivors, I show how the combination of secular IPV services with evangelical Christian practices can lead to positive personal growth in the wake of such hardship - a form of personal development that Richard Tedeschi and colleagues refer to as "posttraumatic growth." By demonstrating these concrete effects of religion on survivor experiences, I highlight the importance of IPV services that are attentive to the potentialities of faith.

Does Christian Spirituality Enhance Psychological Interventions on Forgiveness, Gratitude, and the Meaning of Life? A Quasi-Experimental Intervention with the Elderly and Youth

Scientific research has provided theoretical evidence on the implementation of religious/spiritual interventions (RSI) as a complementary health therapy, where spiritual improvements are also a factor to consider. Despite the above, there are few studies that have evaluated the clinical applicability of these findings. This study was an intervention with older and younger adults divided into two treatment groups and one control group. What is expected is that the two treatment groups will score better than the control group; however, the group with a Christian spiritual focus is expected to perform better than the group without a spiritual focus. Measures of gratitude, meaning of life, forgiveness, spirituality, religiosity, and expected prejudice were recorded. The hypothesis is fulfilled that Christian spirituality enhances psychological interventions on factors associated with personal well-being, mainly in older adults: spirituality (M = 26.00, SE = 2.127/M = 29.38, SE = 1.953, t (12) = -2.436, p < 0.05, r = 0.58), goals (M = 22.92, SE = 1.022/M = 24.54, SE = 0.739, t (12) = -2.298, p < 0.05, r = 0.55), and benevolence (M = 17.31, SE = 1.554/M = 21.08, SE = 1.603, t (12) = -3.310, p < 0.05, r = 0.69). The most powerful results of the study are those associated with religiosity/spirituality.

Medical pluralism, Pentecostal healing and contests over healing power in Papua New Guinea

This paper is based on long-term ethnographic fieldwork among the Lelet of New Ireland Province, Papua New Guinea. It draws on qualitative interviews with Pentecostal Christians intended to examine their understanding of Christianity and how this relates to their cultural practices - in this case, how their Pentecostalism affects their therapeutic beliefs and practices. The frequent observation that therapeutic repertoires are becoming less discrete is substantiated by the Lelet case, for in their search for therapy, the Lelet often cross the borders of different repertoires, seeing no contradiction, for example, between combining a vernacular therapy with biomedicine. With the advent of Pentecostalism, the issue has become far more complex. The Lelet therapeutic culture remains pluralist, but the research shows that Lelet Pentecostals are increasingly viewing their own Christian-based forms of healing as in competition with other therapies, especially vernacular therapies. This competitive outlook has brought a demonization of vernacular therapies, which are labelled 'satanic' and their use discouraged. In fact, Pentecostalism is refashioning the realm of therapy: rather than border crossing and mixing of therapeutic repertoires, the situation is increasingly dominated by notions of mutual exclusivity. In order to comprehend the full complexity of medical pluralism, it is now necessary not only to examine how the borders of the different therapeutic repertoires are blurred, destabilized or reconfigured but also how they may be demarcated and policed. In other words, we argue that medical pluralism is being eroded by its interaction with Pentecostalism.

One novel virus, different beliefs as playmakers towards disease spread in Africa: looking at COVID-19 from a religious lens

Religious and spiritual observances that draw large people together are pervasive in many parts of the world, including Africa. With the recent emergence of COVID-19, these mass religious gatherings may pose significant threats to human health. Given the compromised healthcare systems in many parts of Africa, faith-based institutions have a huge responsibility towards the management of the potential spread of the virus through effective organizational strategies or interventions. This essay sheds light on what the novel virus has to do with religion, the role of religious practices in inhibiting or spreading COVID-19, and what appropriate evidence-based interventions religious or faith-based organizations could adopt to help prevent the spread of the disease in Africa through a unity of thoughts for religious action.

Practical justice as an innovative approach to addressing inequalities facing gender and sexually diverse people: a case example from Papua New Guinea

Cultural values and practices influence many aspects of sexual and reproductive health and rights - from access to and quality of health education and services, to gender roles and responsibilities, to family planning and sexual freedoms. Culture is frequently marginalised in epidemiologically driven analyses of sexual and reproductive health and rights yet remains central to the ways in which inequalities within these fields manifest themselves and are engaged with in society. Using Papua New Guinea (PNG) as a case example, this paper sheds light on the enabling and restrictive role of culture in efforts to work towards equity and justice for gender and sexually diverse people. Drawing on four case stories, we offer insight into where culture can and has been deployed to redress serious inequalities in what is often a hostile environment. In these stories we illustrate how practical justice provides an innovative way to approach issues to do with sexual and reproductive health, particularly as they relate to enhancing the lives of people in visible, grassroots ways. In this way, given evidence, good normative judgement and the opportunity to do good and be fair, practical justice may be seen to be taking place.

Reconstructing feminist perspectives of women's bodies using a globalized view: The changing surrogacy market in Japan

This paper aims to evoke an alternative viewpoint on surrogacy, moving beyond popular Western feminist beliefs on the practice, by introducing the history and current context of East Asian surrogacy. To elaborate a different cultural perspective on surrogacy, this paper first introduces the East Asian history of contract pregnancy systems, prior to the emergence of the American invention of 'modern' surrogacy practice. Then, it examines Japanese mass media portrayals of cross-border surrogacy in which white women have become 'convenient' entities. The results of the analysis show how Japanese culture has adopted a rhetoric about the use of white women as convenient surrogate mothers in the global commercial surrogacy market. An essential aspect of surrogacy is the premise that a woman's reproductive function should be accessible to others. Past discussions among feminists have neglected this important point. Moreover, they share the assumption that white surrogacy clients are exploiters, who take advantage of women of colour as surrogate mothers. The current situation in Asia flips this perspective-with white women regarded as easier targets for exploitation by wealthy people of colour. For Asian clients, Westerners can be easily regarded as 'others' whom they can use for their reproductive needs. In today's globalized era, the surrogacy industry is no longer for affluent Westerners only. Considering this change, it is crucial to discuss surrogacy issues by reconstructing feminist perspectives with a globalized view, to help protect women's bodies, regardless of nationality, ethnicity, skin colour, or religion.

Religion and Caregiving for Orphans and Vulnerable Children: A Qualitative Study of Caregivers Across Four Religious Traditions and Five Global Contexts

Studies of caregivers of orphans and vulnerable children (OVC) rarely examine the role religion plays in their lives. We conducted qualitative interviews of 69 caregivers in four countries: Ethiopia, Kenya, Cambodia, and India (Hyderabad and Nagaland), and across four religious traditions: Christian (Orthodox, Roman Catholic, and Protestant), Muslim, Buddhist, and Hindu. We asked respondents to describe the importance of religion for their becoming a caregiver, the way in which religion has helped them make sense of why children are orphans, and how religion helps them face the challenges of their occupation. Using qualitative descriptive analysis, three major themes emerged. Respondents discussed how religion provided a strong motivation for their work, reported that religious institutions were often the way in which they were introduced to caregiving as an occupation, and spoke of the ways religious practices sustain them in their work. They rarely advanced religion as an explanation for why OVC exist-only when pressed did they offer explicitly religious accounts. This study has implications for OVC care, including the importance of engaging religious institutions to support caregivers, the significance of attending to local religious context, and the vital need for research outside of Christian contexts.