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Journal articles on the topic 'Jehovahs Witnesses'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Nieder, Alan M., Michael A. Simon, Sandy S. Kim, Murugesan Manoharan, and Mark S. Soloway. "Intraoperative cell salvage during radical prostatectomy: a safe technique for Jehovahs witnesses." International braz j urol 30, no. 5 (October 2004): 377–79. http://dx.doi.org/10.1590/s1677-55382004000500003.

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2

King, Christine. "Pacifists, neutrals or resisters? Jehovahs Witnesses and the experience of national socialism." Bulletin of the John Rylands Library 70, no. 3 (September 1988): 149–56. http://dx.doi.org/10.7227/bjrl.70.3.12.

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3

Hvithamar, Annika. "Jehovas Vidner. I grænsefladen af den danske religionsmodel." Religionsvidenskabeligt Tidsskrift, no. 62 (November 20, 2015): 125. http://dx.doi.org/10.7146/rt.v0i62.22573.

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Jehovah’s Witnesses have existed as a minority religion in Denmark for more than hundred years. I argue that even Jehovah’s Witnesses are clearly within, although situated in the borderland of the Danish model of religion, they are also located in a borderland position when seen from juridical, theological and sociological points of views. I discuss the borderland position on the basis of a media debate that took place in the summer of 2013, when Jehovah’s Witnesses were accused of racism due to speeches given at the yearly summer conventJehovas Vidner har eksisteret som minoritetsreligion i Danmark i mere end hundrede år. Artiklen argumenterer for, at selv om Jehovas Vidner klart er indenfor, men i grænsefladen af den danske religionsmodel, er Jehovas Vidner stadig i en grænseposition ud fra andre juridiske, teologiske og sociologiske synsvinkler. Denne grænseposition har dog flyttet sig længere og længere ind mod midten i de senere år. Artiklen diskuterer grænsepositionen ud fra en mediedebat i sommeren 2013. Her blev Jehovas Vidner anklaget for racisme som følge af indhold i taler afholdt på det årlige sommerstævne

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4

Rollins, KE, U. Contractor, R. Inumerable, and DN Lobo. "Major abdominal surgery in Jehovah’s Witnesses." Annals of The Royal College of Surgeons of England 98, no. 8 (November 2016): 532–37. http://dx.doi.org/10.1308/rcsann.2016.0210.

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Introduction Patients who are Jehovah’s Witnesses pose difficult ethical and moral dilemmas for surgeons because of their refusal to receive blood and blood products. This article outlines the personal experiences of six Jehovah’s Witnesses who underwent major abdominal surgery at a single institution and also summarises the literature on the perioperative care of these patients. Methods The patients recorded their thoughts and the dilemmas they faced during their surgical journey. We also reviewed the recent literature on the ethical principles involved in treating such patients and strategies recommended to make surgery safer. Results All patients were supported in their decision making by the clinical team and the Hospital Liaison Committee for Jehovah’s Witnesses. The patients recognised the ethical and moral difficulties experienced by clinicians in this setting. However, they described taking strength from their belief in Jehovah. A multitude of techniques are available to minimise the risk associated with major surgery in Jehovah’s Witness patients, many of which have been adopted to minimise unnecessary use of blood products in general. Nevertheless, the risks of catastrophic haemorrhage and consequent mortality remain an unresolved issue for the treating team. Conclusions Respect for a patient’s autonomy in this setting is the overriding ethical principle, with detailed discussion forming an important part of the preparation of a Jehovah’s Witness for major abdominal surgery. Clinicians must be diligent in the documentation of the patient’s wishes to ensure all members of the team can abide by these.

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5

Ismail, Roni. "KONSEP WAHYU MENURUT SAKSI-SAKSI YEHUWA." RELIGI JURNAL STUDI AGAMA-AGAMA 14, no. 1 (August 22, 2018): 1. http://dx.doi.org/10.14421/rejusta.2018.1401-08.

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In the mainstream Christianity, revelation of God manifests in Jesus Christ, in his blood and flesh. Jehovah's Witnesses, as a sect in Christianity, believes that the revelation or word of God is fully Bible, and not Jesus as in the mainstream Christianity. Bible is revealed by God directly so it is accurate. It is also belived as The Book of God's Thought because was written in His guidance. This concept of revelation has serious implications to the dogma of the Trinity. Based on Bible, Jehovah's Witnesses believes that God is not the Trinity, but God is One God and One Person named Jehovah. Jesus also is not part of the Trinity. Indeed Jesus is believed as God's word, but as a speaker of God. He is also believed as the son, as God fiirst creation. by God. Therefore, Jesus is a creature of Jehovah and is not God, so is not part of the Trinity.

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6

Chryssides, George D. "Jehovah’s Witnesses in Britain—A Historical Survey." Alternative Spirituality and Religion Review 10, no. 2 (2019): 225–53. http://dx.doi.org/10.5840/asrr201910260.

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Drawing on primary and secondary source material from internal and external sources, the author traces the history of the International Bible Students Association, popularly known as Jehovah’s Witnesses, in Britain, from 1881 to the present. The work of colporteurs led to the establishment of early congregations (“ecclesias”) and a branch office in London. The release of the audio-visual production entitled The Photo-Drama of Creation had an important role in bringing the Bible Student movement into prominence. Controversies shortly arose within the London congregation, which were exacerbated by intervention by Paul S. L. Johnson from the Brooklyn headquarters. The transition of leadership to Joseph Franklin Rutherford, following Charles Taze Russell’s death in 1916, caused the organization to change from the federation of independent congregations to a unified Society. Discussion is given to the effects of the two World Wars, the attempts of Bible Students to gain exemption from conscription through legal channels, and the penalties incurred by the conscientious objectors. Jehovah’s Witnesses have continued to expand their activities, through house-to-house visiting which became expected of all members, through expansion of premises, and through increased public visibility. It is concluded that Jehovah’s Witnesses do not allow their principles to be shaped by popular attitudes and values, believing that the world is currently governed by Satan rather than Jehovah.

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7

Manurung, Pangeran. "Studi Eksegetis Yohanes 1:1-18 Sebagai Apologetik Terhadap Kristologi Saksi Yehuwa." Journal Kerusso 1, no. 2 (September 5, 2016): 1–41. http://dx.doi.org/10.33856/kerusso.v1i2.49.

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Eksegesa John 1 : 1-18 shows that the Jehovah's Witness teachings deviate from the truth of the Bible and dangerous for Christians . The danger Christology of Jehovah's Witnesses should be bringing us to the prudence and discretion to reject it . It can be said that Jehovah's Witnesses do not include Christianity in accordance with the search results against their teachings . first ; they do not recognize the Bible that has been issued by the Indonesian National Bible Institute and consider if the Bible has too much harm to use their own New Translation of the Holy Scriptures that have been proven not a translation , but just a collection of interpretations and teachings of their leader alone . second ; Jehovah's Witnesses do not acknowledge Jesus as Lord and Savior only . They simply believe that salvation is obtained through belief in Jehovah and his kingdom and perform service message and follow the trial associations . Before errors interfere Christology Christology of Jehovah's Witnesses Bible , please note that the topic of Christology is the difference between Christianity and other religions . This discussion has also become one of the topics that face many attacks from the outside or from within Christianity , either in the form of religion , philosophy , and ideology . The debate on this topic appeared since the beginning of Christianity , and give rise to a long and complex debate for nearly three centuries ( 300 years ) !! . Such debates will continue to exist throughout the period and just a rehash issues that had once appeared . And Christians should study the various debates and views of the ever emerging that are not easily fooled by the views back to this era .Eksegesa John 1 : 1-18 has been done and produce a biblical Christology and biblical correct . The truth is not in doubt because of the analysis conducted in accordance with the procedures and rules that apply in general . Now if Christology Christology of John compared with Jehovah's Witnesses, it will show a striking difference . Once observed , Christology Witnesses builds upon the interpretation of individuals who previously have had a negative Christological doctrine . Conclusion those who think that Jesus is the firstborn of Creation ; Jesus was a human being ; Jesus is God in creating a peer ; Jesus lower than God , Jesus is the Angel Gabriel , and other Christological doctrine which basically degrading nature of Christ is a form of insult to the majesty of Christ . The Bible clearly and emphatically teaches that Christ is God incarnate , private alpha and omega , the creator of all that exists , and the equivalent of God the Father . Summing Christ as superior human or clear eldest creation is false teachings . The followers of Jehovah's Witnesses must repent. Amen

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8

Eidsvåg, Gunnar Magnus. "Rolf Furuli: The Role of Theology and Bias in Bible Translation: With a Special Look at the New World Transla-tion of Jehovahs Witnesses." Teologisk tidsskrift 1, no. 02 (June 5, 2012): 214–16. http://dx.doi.org/10.18261/issn1893-0271-2012-02-09.

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9

Woolley, S. L., and D. R. K. Smith. "ENT surgery, blood and Jehovah's Witnesses." Journal of Laryngology & Otology 121, no. 5 (November 24, 2006): 409–14. http://dx.doi.org/10.1017/s0022215106003744.

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Surgical procedures in otolaryngology are often associated with the need for blood transfusions. Homologous blood transfusions carry risks and may be unacceptable to some patient groups. The Jehovah's Witness Society is known to many because of its stance on blood products. Refusal of potentially life-saving treatment creates ethical dilemmas for treating clinicians. Throughout the world, Jehovah's Witnesses have fought for the right to refuse blood products. This article examines the need for blood in otolaryngological procedures, surgical strategies to reduce blood loss, the beliefs of Jehovah's Witnesses regarding the acceptability of blood, and procedures and legal stances adopted when treating Jehovah's Witnesses.

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10

Beck, Alyssa, Robert Lin, Ali Reza Rejali, Muni Rubens, Ronald Paquette, Robert Vescio, Noah Merin, et al. "Safety of bloodless autologous stem cell transplantation in Jehovah's Witness patients." Bone Marrow Transplantation 55, no. 6 (January 2, 2020): 1059–67. http://dx.doi.org/10.1038/s41409-019-0777-9.

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AbstractDue to the curative potential and improvement in progression-free survival (PFS), high-dose chemotherapy followed by autologous stem cell transplantation (ASCT) is considered the standard of care for several hematologic malignancies, such as multiple myeloma, and lymphomas. ASCT typically involves support with blood product transfusion. Thus, difficulties arise when Jehovah’s Witness patients refuse blood transfusions. In order to demonstrate the safety of performing “bloodless” ASCT (BL-ASCT), we performed a retrospective analysis of 66 Jehovah's Witnesses patients who underwent BL-ASCT and 1114 non-Jehovah’s Witness patients who underwent transfusion-supported ASCT (TF-ASCT) at Cedars-Sinai Medical Center between January 2000 and September 2018. Survival was compared between the two groups. Transplant-related complications, mortality, engraftment time, length of hospital stay, and number of ICU transfers were characterized for the BL-ASCT group. One year survival was found to be 87.9% for both groups (P = 0.92). In the BL-ASCT group, there was one death prior to the 30 days post transplant due to CNS hemorrhage, and one death prior to 100 days due to sepsis. Based on our data, BL-ASCT can be safely performed with appropriate supportive measures, and we encourage community oncologists to promptly refer JW patients for transplant evaluation when ASCT is indicated.

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11

George, James N., Steven A. Sandler, and Joanna Stankiewicz. "Management of thrombotic thrombocytopenic purpura without plasma exchange: the Jehovah’s Witness experience." Blood Advances 1, no. 24 (October 30, 2017): 2161–65. http://dx.doi.org/10.1182/bloodadvances.2017012351.

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Key Points TTP in Jehovah’s Witness patients has been managed successfully without PEX. This experience, plus new TTP treatments, may make it possible for patients who are not Jehovah’s Witnesses to avoid PEX in the future.

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12

Jovanovic, S., S. D. Hansbro, C. M. Munsch, and M. H. Cross. "Redo cardiac surgery in a Jehovah’s Witness, the importance of a multidisciplinary approach to blood conservation." Perfusion 15, no. 3 (May 2000): 251–55. http://dx.doi.org/10.1177/026765910001500311.

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Although Jehovah’s Witnesses present a particular problem when undergoing surgery because of their refusal to accept stored blood, it is now quite common to undertake uncomplicated cardiac surgery in these patients. Complex or redo cardiac surgery however, is often associated with major blood loss, and is conventionally contraindicated in Jehovah’s Witnesses. We describe the perioperative management of a Jehovah’s Witness who underwent a resternotomy for mitral valve replacement and coronary artery bypass grafting having previously had an aortic valve replacement and mitral valve repair. The importance of a multidisciplinary approach to blood conservation is discussed.

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13

Kudela, Milan, Radovan Pilka, Petr Dzvinčuk, Radim Marek, and Olga Klementová. "Bloodless surgery and gynecological patients among Jehovah’s Witnesses." Česká gynekologie 86, no. 2 (May 15, 2021): 110–13. http://dx.doi.org/10.48095/cccg2021110.

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Overview Objective: The aim of this research is to present our experiences with the surgical treatment of gynecological patients among Jehovah’s Witnesses. Moreover, the medical, moral, and ethical problems in this regard have been highlighted. Methods: 75 Jehovah’s Witnesses patients were operated on for various benign and malignant gynecological diseases between 2007 and 2018. All of these patients were operated on according to the rules of blood-sparing surgery. Results: The operations were assessed according to the diagnosis, mode of surgery, estimated blood loss, and disease outcome. Excessive blood loss did not occur during any of these operations, and the estimated blood loss for the same procedure was 10 to 550 mL. Conclusion: Jehovah’s Witnesses gynecological patients is a group of high-risk patients because they refuse to undergo blood transfusion. Nevertheless, the principles of blood-sparing surgery should be applied to not only Jehovah’s Witnesses patients but also to all patients in general. Even if a blood transfusion is the last resort to solve issues pertaining to excessive blood loss during complicated operations, the said procedure always carries certain risks. Therefore, blood transfusion should be performed only on rare occasions. Jehovah’s Witnesses patients categorically refuse blood transfusion even if it is the only way to save one’s life. Even though the legislation of the Czech Republic deals with this problem, there are other moral and ethical aspects that need to be addressed in this regard. Keywords: bloodless surgery – Gynecologic surgery – Jehovah’s Witnesses – legislation – moral and ethical problems

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14

Gohari, Pouyan, Abhinav B. Chandra, Richard Slatkin, and Jay S. Lipshitz. "Recovery From Hemoglobin Of 2g/Dl Without Prbc Transfusion: A Lesson Learned From a Jehovah’s Witness With Cold Agglutinin Disease." Blood 122, no. 21 (November 15, 2013): 4657. http://dx.doi.org/10.1182/blood.v122.21.4657.4657.

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Supportive management of critically ill patients with anemia often involves packed red blood cell transfusion. Jehovah’s Witness’ refusal of blood products because of their religious beliefs can render these situations challenging. Successful adaptation of medical management in Jehovah’s Witness’ with severe anemia provides physicians with a distinct opportunity to question common transfusion practices and learn about anemia. We present a case of a 43 year-old Jehovahs Witness who presented with autoimmune hemolytic anemia – cold agglutinin disease. His hemoglobin nadired at 2g/dL. The patient was successfully managed to recovery with corticosteroids, rituximab, folic acid and an erythropoeitin stimulating agent. To our knowledge this is the lowest Hgb that a patient with life threatening cold agglutinin disease survived without the use of any blood product transfusion. Such cases afford a deeper appreciation of the body's ability to adapt to and recover from anemia without the use of exogenous blood. Disclosures: No relevant conflicts of interest to declare.

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15

Jakubowska, Klaudia, Paweł Chruściel, Krzysztof Jurek, Michał Machul, Aneta Kościołek, and Beata Dobrowolska. "Religiosity and Attitudes towards Health, Disease, Death and the Use of Stimulants among Jehovah’s Witnesses." International Journal of Environmental Research and Public Health 18, no. 10 (May 11, 2021): 5049. http://dx.doi.org/10.3390/ijerph18105049.

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Religiosity is considered as one of the many factors shaping an individual’s health consciousness. The aim of the study is an analysis of the correlation between the religiosity of Jehovah’s Witnesses and their attitudes towards health and disease. A cross-sectional study was performed on the convenience sample of 171 Jehovah’s Witnesses from eastern Poland with the use of two research tools: the author’s questionnaire, focusing on attitudes towards health, disease, death and the use of stimulants, and the Duke University Religion Index (DUREL). The research involved 99 females (57.9%) and 72 males (42.1%), with an average age of 37.25 (SD = 12.59) years. On average, they have been a Jehovah’s Witness for 29.21 (SD = 13.22) years and are characterised by a high ratio of organisational religious activity (ORA) (M = 5.60; SD = 0.62) and intrinsic religiosity (IR) (M = 4.81; SD = 0.37). Those who had never smoked before becoming one of Jehovah’s Witnesses had a higher IR (Z = −2.822; p = 0.005), similarly to those respondents who smoked cigarettes before they became Jehovah’s Witnesses (Z = −2.977; p = 0.003) and those who did not abuse alcohol before they became Jehovah’s Witnesses (Z= −1.974; p = 0.048). Jehovah’s Witnesses are a group characterised by a high degree of consistency when it comes to religiosity, attitudes regarding health and disease and health behaviours. This means that they follow the teachings of their religion with regard to health issues. Knowledge about the association between religiosity and health behaviours is important to provide effective health education, health promotion and development of health prevention policy, specifically when dealing with more religious groups of clients.

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16

Staber, Manfred, and Nick Pace. "Jehovah's Witnesses." Foundation Years 2, no. 1 (February 2006): 17–18. http://dx.doi.org/10.1053/s1744-1889(06)70040-8.

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Digby, Brian A., and Catherine Brydon. "Jehovah’s Witnesses." Anaesthesia & Intensive Care Medicine 8, no. 2 (February 2007): 67–68. http://dx.doi.org/10.1016/j.mpaic.2006.12.001.

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Brydon, Catherine. "Jehovah's Witnesses." Anaesthesia & Intensive Care Medicine 14, no. 2 (February 2013): 79–81. http://dx.doi.org/10.1016/j.mpaic.2012.11.015.

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Brydon, Catherine. "Jehovah's Witnesses." Anaesthesia & Intensive Care Medicine 17, no. 2 (February 2016): 92–94. http://dx.doi.org/10.1016/j.mpaic.2015.11.003.

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Brydon, Catherine. "Jehovah's Witnesses." Anaesthesia & Intensive Care Medicine 20, no. 3 (March 2019): 190–92. http://dx.doi.org/10.1016/j.mpaic.2019.01.002.

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McIlveney, Fiona K., and Nick A. Pace. "Jehovah's Witnesses." Anaesthesia & Intensive Care Medicine 5, no. 2 (February 2004): 57–59. http://dx.doi.org/10.1383/anes.5.2.57.28690.

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22

Chryssides, George D. "아마겟돈을 지나서 - 여호와의 증인이 말하는 지상낙원은 상상할 수 있는 것인가? -." Journal of Daesoon Academy of Sciences 32 (June 30, 2019): 237–67. http://dx.doi.org/10.25050/jdaos.2019.32.0.237.

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23

Ó Néill, Clayton. "Jehovah’s Witnesses and Blood Transfusions: An Analysis of the Legal Protections Afforded to Adults and Children in European/English Human Rights Contexts." European Journal of Health Law 24, no. 4 (October 19, 2017): 368–89. http://dx.doi.org/10.1163/15718093-12341417.

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Abstract This article considers the degree to which the religious beliefs of Jehovah’s Witnesses are given consideration in European and English courts. Adults’ refusal of blood transfusions is examined within the context of European human rights jurisprudence. A focus is also placed on the position of Jehovah’s Witness children who refuse blood transfusions in the specific context of English medical law due to the prevalence of related case law in this jurisdiction. It is argued that the European Court of Human Rights has given appropriate protection to the will-rights of competent adult Jehovah’s Witnesses who refuse blood transfusions. The position of children is somewhat different, and it is suggested that the courts should give greater consideration to the rights of competent children to manifest their religious beliefs.

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Rogers, P. David, and David F. Volles. "Use of Erythropoietin in the Severely Anemic Jehovah's Witness Patient: Case Report and Review of the Literature." Journal of Pharmacy Technology 13, no. 6 (November 1997): 252–57. http://dx.doi.org/10.1177/875512259701300612.

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Objective: To describe and discuss the use of erythropoietin as a therapeutic option for treatment of severe anemia in a patient whose religious beliefs preclude the use of blood products. Case Summary: A 23-year-old male Jehovah's Witness patient presented to the emergency department with multiple fractures and significant blood loss secondary to trauma experienced in a motor vehicle accident. The patient refused transfusion because of his religious beliefs. He was given oxygen and lactated Ringer's solution, and phlebotomy was kept to a minimum. Erythropoietin was recommended to increase production of red blood cells. Review of the product information revealed that all available erythropoietin products contain human albumin as a stabilizer. After discussion with the clinical pharmacist, the patient and his family agreed to the use of erythropoietin. The patient's hematocrit and hemoglobin improved sufficiently for him to be taken to surgery on hospital day 12, and on hospital day 23 he was discharged. Discussion: Because Jehovah's Witnesses refuse to receive blood products, alternative methods for treatment of severe anemia must be used. Although some options are clearly unacceptable, certain volume expanders can be used in conjunction with oxygen and intravenous or oral iron that do not violate the patient's religious convictions. Erythropoietin is acceptable to most Jehovah's Witnesses; however, it contains human album (2.5 mg/mL), which may be of concern to some of these patients. Conclusions: Effective communication with the patient and the patient's family regarding all treatment options is required for treatment of severe anemia in the Jehovah's Witness patient. Erythropoietin, in conjunction with iron, adequate oxygenation, and good nutritional support, sometimes is an acceptable alternative in Jehovah's Witnesses.

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Yamamoto, Yumi, Akihito Kawashima, Eri Kashiwagi, and Kiyoyuki Ogata. "A Jehovah’s Witness with Acute Myeloid Leukemia Successfully Treated with an Epigenetic Drug, Azacitidine: A Clue for Development of Anti-AML Therapy Requiring Minimum Blood Transfusions." Case Reports in Hematology 2014 (2014): 1–4. http://dx.doi.org/10.1155/2014/141260.

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Therapy for acute leukemia in Jehovah’s Witnesses patients is very challenging because of their refusal to accept blood transfusions, a fundamental supportive therapy for this disease. These patients are often denied treatment for fear of treatment-related death. We present the first Jehovah’s Witness patient with acute myeloid leukemia (AML) treated successfully with azacitidine. After achieving complete remission (CR) with one course of azacitidine therapy, the patient received conventional postremission chemotherapy and remained in CR. In the case of patients who accept blood transfusions, there are reports indicating the treatment of AML patients with azacitidine. In these reports, azacitidine therapy was less toxic, including hematoxicity, compared with conventional chemotherapy. The CR rate in azacitidine-treated patients was inadequate; however, some characteristics could be useful in predicting azacitidine responders. The present case is useful for treating Jehovah’s Witnesses patients with AML and provides a clue for anti-AML therapy requiring minimum blood transfusions.

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Wade, Paul, and Felacia Cox. "Treating Jehovah's Witnesses." British Journal of Perioperative Nursing (United Kingdom) 14, no. 6 (June 2004): 254–56. http://dx.doi.org/10.1177/175045890401400601.

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Brace, J. W. "Treating Jehovah's Witnesses." BMJ 305, no. 6853 (September 5, 1992): 588–89. http://dx.doi.org/10.1136/bmj.305.6853.588-c.

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Sharp, David. "Jehovah's Witnesses' blood policy." Lancet 356, no. 9223 (July 2000): 8. http://dx.doi.org/10.1016/s0140-6736(00)02424-7.

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Dolenska, S. "Consent in Jehovah's Witnesses." British Journal of Anaesthesia 111, no. 3 (September 2013): 517. http://dx.doi.org/10.1093/bja/aet279.

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Selby, I. R., and J. Lerman. "Anaesthesia for Jehovah's Witnesses." Anaesthesia 51, no. 1 (January 1996): 95–96. http://dx.doi.org/10.1111/j.1365-2044.1996.tb07678.x.

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31

Tomský, Alexander. "Jehovah's witnesses in Czechoslovakia." Religion in Communist Lands 14, no. 1 (March 1986): 102–3. http://dx.doi.org/10.1080/09637498608431238.

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Boggs, Dane R. "Jehovah's Witnesses with Leukemia." Hospital Practice 20, no. 3 (March 15, 1985): 92–100. http://dx.doi.org/10.1080/21548331.1985.11703015.

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Nelson, Brett S., Lawrence E. Heiskell, Samuel Cemaj, Thomas A. O'Callaghan, and Charles E. Koller. "Traumatically Injured Jehovah's Witnesses." Journal of Trauma: Injury, Infection, and Critical Care 39, no. 4 (October 1995): 681–85. http://dx.doi.org/10.1097/00005373-199510000-00011.

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Sayburn, Anna. "Jehovah’s Witnesses and surgery." Bulletin of the Royal College of Surgeons of England 101, no. 1 (January 2019): 16–19. http://dx.doi.org/10.1308/rcsbull.2019.16.

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35

CULLIS, J. "Jehovah's Witnesses with leukaemia." Lancet 336, no. 8722 (October 1990): 1075–76. http://dx.doi.org/10.1016/0140-6736(90)92554-u.

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36

Wong, David H. W., and Leonard C. Jenkins. "Surgery in Jehovah’s Witnesses." Canadian Journal of Anaesthesia 36, no. 5 (September 1989): 578–85. http://dx.doi.org/10.1007/bf03005389.

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Blogg, Colin E., D. Gilman, and R. A. Lawson. "Surgery in Jehovah’s witnesses." Canadian Journal of Anaesthesia 37, no. 3 (April 1990): 391–92. http://dx.doi.org/10.1007/bf03005609.

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Woolley, S. "Children of Jehovah's Witnesses and adolescent Jehovah's Witnesses: what are their rights?" Archives of Disease in Childhood 90, no. 7 (July 1, 2005): 715–19. http://dx.doi.org/10.1136/adc.2004.067843.

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Bondzio, Tomasz. "PRZYGOTOWANIE DO ŻYCIA MAŁŻEŃSKIEGO I RODZINNEGO W UJĘCIU ŚWIADKÓW JEHOWY." Civitas et Lex 17, no. 1 (March 30, 2018): 63–71. http://dx.doi.org/10.31648/cetl.2487.

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The article presents Jehovah’s witnesses’ moral teaching on the subject of preparation formarital and family life. According to Jehovah’s Witnesses, proper preparation for a married life andfamily forecasts good prospects for the future, people in personality development and tread breedingof a moral and religious attitude. Man realizes himself when his relationship does not change. Dulyconceived moral principles sensitize people to the problems they enter in fiancée relations. Issuesregarding the selection of future reasonable, non-misplaced love. Jehovah’s Witnesses show thedifference between infatuation, and the true love of the other person. In the modern era, manybrides explain common sexual conditions and obligations as something normal. Paradoxually thesins of people’s connections. The elders of the congregation did not begin to drink in connectionwith another thing. In the pages of the Watchtower Society articles, the issue of the contraceptionproblem leaves the objections. All behavior is unacceptable. The constant motif that is repeated inlearning Jehovah’s Witnesses provides self-esteem for self-satisfaction and directing trials to theCreator. Only Jehovah’s intervention can help to preserve the patterns of moral life.

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Mikkelsen, Venke Sande. "When Prophecy Adapts." AURA - Tidsskrift for akademiske studier av nyreligiøsitet 11, no. 1 (November 9, 2020): 23–51. http://dx.doi.org/10.31265/aura.357.

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Jehovah’s Witnesses is often presented as a special religious group, one who has preached the imminence of the end of the world for an exceptional long amount of time. The implicit assumption in this statement, is also this article’s hypothesis: an imminent eschatological expectation will, over time, create an explanatory problem, where religions, for the sake of their own survival, must revise and adapt their eschatological expectations. This article examines this hypothesis by analysing the eschatological expectations presented in Jehovah’s Witnesses magazine The Watchtower, from 1985 through 2015. With the use of Roy Rappaports theory, supplemented with some new terms to make the theory fit the case of Jehovah’s Witnesses, it analyses the developments and adaptations in Jehovah’s Witnesses eschatological doctrines, and shows numerous signs of a religious organization that may be headed towards great changes in the immanent character of its eschatological beliefs.

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Raman, Shankar R., Vellore S. Parithivel, and John M. Cosgrove. "Emergency Subtotal Colectomy in a Jehovah’s Witness With Massive Lower Gastrointestinal Bleeding: Challenges Encountered and Lessons Learned." American Journal of Critical Care 20, no. 2 (March 1, 2011): 176–78. http://dx.doi.org/10.4037/ajcc2011498.

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A 66-year-old woman who was a Jehovah’s Witness had massive lower gastrointestinal bleeding and subsequent hypovolemic shock, necessitating a subtotal colectomy. During the postoperative period, her hemoglobin level decreased to a low of 2.6 g/dL, prolonging her dependence on mechanical ventilation. Prudent perioperative care resulted in a successful outcome. Blood-conserving techniques are indispensable in the management of Jehovah’s Witnesses who have massive blood loss. Maximizing oxygen transport, minimizing blood loss, using a cell saver when permissible, providing optimal ventilatory support, performing tracheostomy early if prolonged mechanical ventilation is expected, and augmenting hemoglobin production with administration of iron and erythropoietin are techniques that can facilitate successful outcome in patients who refuse blood transfusion.

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Yarotskiy, Petro. "The state of the late Protestant denominations." Ukrainian Religious Studies, no. 46 (March 25, 2008): 302–31. http://dx.doi.org/10.32420/2008.46.1931.

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Late Protestantism - Baptists, Pentecostals, Adventists, and Jehovah's Witnesses have existed in Ukraine for over a hundred years. Under Soviet rule, these denominations were under constant administrative pressure, subject to party-ideological criticism, atheistic propaganda. The Pentecostals were virtually banned and non-registrable, since they were forcibly annexed by evangelical Baptist Christians after the August 1945 state agreement initiated by the Moscow authorities. From the very beginning of the establishment of Soviet power in Western Ukraine (1939), Jehovah's Witnesses were declared an "anti-Soviet sect" and were therefore banned. In March 1951, an act of genocide was committed against Jehovah's Witnesses: according to the "Memorandum Note of the USSR Ministry of State Security", approved by J. Stalin's personal signature, all Jehovah's Witnesses, together with their families (7650 persons), were sent from Ukraine to eternal settlement in Siberia. without the right of return to Ukraine, and their homes and property were confiscated by the state.

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Porat, Iddo. "On the Jehovah's Witnesses Cases, Balancing Tests, and Three Kinds of Multicultural Claims." Law & Ethics of Human Rights 1, no. 1 (January 1, 2007): 429–50. http://dx.doi.org/10.2202/1938-2545.1012.

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The Jehovahs Witnesses cases of the late 1930s and early 1940s presented some of the first instances of American Supreme Courts attempts to grapple with the challenges of a multicultural society. Taken as a whole, these cases represented a favorable position towards minorities claims, even to some extent a path breaking one. The Jehovahs Witnesses cases were a precursor of the Courts growing involvement in the protection of minorities rights, which colored the entire second half of the 20th century. They further introduced a new language, and new judicial forms into constitutional jurisprudencethe language of balancing and balancing tests. In all these aspects the Jehovahs Witnesses cases seem to have shown the early sings of multicultural ideology in Supreme Court jurisprudence. However, not all Jehovahs Witnesses cases showed the same kind of judicial willingness to protect minorities interests from the will of the majority, and not all involved the new judicial rhetoric of balancing. What explains these different judicial responses in cases which are similar in their facts and close to each other in time? In this Article I will attempt to distinguish between three types of Jehovahs Witnesses cases and argue that the different judicial responses in each of them indicates a different structure of the multicultural conflict, and a different structure of the multicultural claims in each of them.

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Bonkovsky, Frederick O. "Minority Minors and Moral Research Medicine." Cambridge Quarterly of Healthcare Ethics 6, no. 1 (1997): 39–47. http://dx.doi.org/10.1017/s0963180100007581.

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Treatment of sick children of Jehovah's Witness and Christian Scientist families at times presents significant dilemmas to American medicine and ethics, for modern healthcare professionals rely heavily on active treatment, and withholding of some treatments is a central religious tenet for Witnesses and Scientists. In important instances, physicians, nurses, ethicists, and courts may wish to set aside traditional religious beliefs and values when medical values support treatment to which adherents of these sects at times object.

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Wade, Paul. "Jehovah’s Witness." Paediatric Nursing 12, no. 8 (October 1, 2000): 14. http://dx.doi.org/10.7748/paed.12.8.14.s15.

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Craig, Douglas B. "Jehovah’s witness." Canadian Journal of Anaesthesia 38, no. 6 (September 1991): 801–2. http://dx.doi.org/10.1007/bf03008470.

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Singelenberg, R. "Jehovah's witness." British Journal of Oral and Maxillofacial Surgery 31, no. 3 (June 1993): 195. http://dx.doi.org/10.1016/0266-4356(93)90127-i.

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McDermott, P. "Jehovah's witness." British Journal of Oral and Maxillofacial Surgery 31, no. 3 (June 1993): 195. http://dx.doi.org/10.1016/0266-4356(93)90128-j.

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Wade, Paul. "Clarification of Jehovah’s witnesses’ protocol." Nursing Standard 23, no. 1 (September 10, 2008): 33. http://dx.doi.org/10.7748/ns.23.1.33.s48.

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Chryssides, George D. "The Jehovah’s Witnesses’ Changing Hymnody." DISKUS 16, no. 1 (July 15, 2014): 82. http://dx.doi.org/10.18792/diskus.v16i1.6.

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