There are present 28 Jesuit colleges and universities in the United States, which together offer more than 50 health sciences degree programs. But as the Society's membership is shrinking and the financial risks involved in sponsoring health sciences education are rising, the question arises whether the Society should continue to sponsor health sciences degree programs. In fact, at least eight Jesuit health sciences schools have already closed their doors.
This paper describes the influence of foreign nurses upon the development of modern healthcare services and the nursing profession in Iceland in the first three decades of the twentieth century. It represents a case study of how new ideas, traditions and practices migrated between countries and cultures in the twentieth century. Icelandic society was, at that time, still premodern in many ways. Healthcare institutions were almost nonexistent and the means of production were undeveloped. It was into this context that the idea of nursing as a professional activity was introduced.
On March 20, 2004, Pope John Paul II issued a statement to the International Conference on "Life Sustaining Treatments and Vegetative State: Scientific and Ethical Dilemmas" on the provision of food and water to patients in a "vegetative state." The purpose of this allocution was to promote and protect the dignity of patients, even when they are in a seriously ill and disabled state. To promote the dignity of these patients, the Pope explicitly stated that "quality of life judgments" were not to be applied to the administration of nutrition and fluids.
Le Infezioni in Medicina: Rivista Periodica Di Eziologia, Epidemiologia, Diagnostica, Clinica E Terapia Delle Patologie Infettive
The loss of low-lying farm-land to marshes and swamps was a striking phenomenon in Italy and other regions of Europe after the fall of the Roman Empire. Throughout the Middle Ages extensive fertile agricultural lands were abandoned due to increased marshiness and the risk of the spread of malaria diffusion. In economic and social terms, this was a further source of decline.
In 2003, the author of this article, who is on the staff of a Tennessee hospital, entered St. Louis's Aquinas Institute of Theology's program in health care mission, seeking to fulfill his longing for greater personal spirituality. Three years later, he is preparing to graduate with a master's degree, and is looking forward to sharing what he has learned with fellow physicians and others. The author credits the program with offering him a much broader understanding of why Catholic health care is a ministry, not just a not-for-profit enterprise. He sees his work at St.
Bioethics was born in an environment of rules that have traditionally governed relationships between health care providers and patients, as an innovation based on two strong points: the ability to transcend the paternalism of doctors and the acceptance of a plurality of ethics that characterize our societies. The new relationships that were born from bioethics require recognition and respect for the autonomy of the individual, even when they are sick.
There has been little recent research in Europe exploring the relationship between religion and health. In Northern Ireland previous analysis has tended to divide the population dichotomously as Catholic and Protestant, ignoring the diversity inherent in the Protestant community. This study used a census-based longitudinal study of the enumerated population with five-years follow-up (covering the period 2001-2006) to examine variation in overall and cause-specific mortality by religious affiliation within Northern Ireland.
The specific risk factors for addiction within religious community members remain poorly understood and undefined. This paper presents data on the characteristics of chemically dependent women Religious (nuns) in order to understand the etiology and treatment needs of this special group. This study contrasts a group of Roman Catholic women Religious who are in treatment for chemical dependency with a volunteer, nonalcoholic, comparison group from similar religious communities.
This paper summarizes the perspectives of 327 Australian health care chaplains concerning their interaction with physicians within the clinical context. In general terms the findings indicated that nearly 90% of chaplains believed that it was part of their professional role to consult with physicians regarding patient/family issues. Differences of involvement between volunteer and staff chaplains, Catholic and Protestant, male and female chaplains and the type of chaplaincy training are noted, as are the perspectives of chaplaincy informants regarding their role in relation to physicians.
The article analyzes the religiosity of Hansen's disease patients who lived during two distinct treatment periods of the sick: that of internment in asylums and the current practice. Ten semi-structured interviews focused on health, religion and Hansen's disease, broaching the ways the two groups faced religion. In the former inmate group, the presence of institutionalized religion was noted, which served the purposes of vigilance and isolationist therapeutics. Present day Hansen's disease patients still feel the stigmatic weight of'leprosy" in certain situations.