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Dissertations / Theses on the topic 'Medicine – Rome – Religious aspects'
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Hunt, Ailsa Gaynor. "Rooted in religion : the Roman sacred tree." Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.608102.
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Carbonneau, André 1952. "Conscientious objectors to a medical treatment - what are the rules?" Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=30290.
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Patients who refuse a specific medical treatment for religious reasons must often overcome strongly entrenched presumptions held by physicians and judges, presumptions frequently based on personal values. A case in point is the refusal of blood transfusion therapy by Jehovah's Witnesses.<br>This paper rests on the following theory: The sanctity of life principle is not necessarily violated by respecting the autonomous decision of a patient who, for religious or moral reasons, chooses one therapy over another that may be favored by the treating physician. Where a patient has decided for conscientious reasons against a certain treatment in any given medical situation, the need to be informed will shift from the patient to the physician. The physician must understand the nature of the religious or moral conviction, as well as his own moral and legal obligation to respect the patient's wishes by providing the best medical care under the circumstances.
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Prokopy, Jordan Julia-Anne. "The interface of medicine, spirituality, and ethics : a case study of the McGill programs in whole person care." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=116067.
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Academic and medical institutions are responding to rising critiques of mainstream, scientific medicine (biomedicine). One response is the establishment of centers and programs devoted to whole person care. I assess the response of the McGill Programs in Whole Person Care (WPC) to these critiques, particularly its incorporation of spirituality into medicine. Through textual hermeneutics, participant observation, and semi-structured interviews with faculty members, I argue that WPC is constructing its own worldview and normative framework. It does this by selectively drawing from the religious traditions of ancient Greece, Buddhism, and Christianity, interpreting these selections in terms of Jungian psychology, and sometimes secularizing them. My aim is to better understand the theory and praxis of whole person care in McGill University's Faculty of Medicine as a case study but also the ethical issues it raises. I conclude by providing points of reflection for institutions wishing to incorporate these health ideas and practices into conventional medicine.
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Abraham, Natalia. "Ayurveda and religion in Canada: a critical look at New Age Ayurveda from the Indian diaspora perspective." Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79815.
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This thesis examines how physicians in the Indian diaspora living in Canada---both those trained in Ayurveda in India (vaidyas) and those trained in Western medicine in India (MDs)---view the practice of Ayurveda in Canada. More specifically, it examines how their views have been influenced by New Age thought in general and Transcendental Meditation in particular and how these perceptions reflect the changing relation of religion and Ayurvedic medicine. It is the intent of this thesis to show that Ayurveda in Canada exists mainly as part of the greater New Age movement, as a transformed system that is inspired by both Hinduism and New Age thought, and that this transformation of Ayurveda evokes two distinct responses from Indian diaspora medical personnel in Canada---one unsupportive and one partially supportive. To the dismay of "traditional" Indians and to the praise of "modern" Indians, New Age Ayurvedic organizations strongly emphasize their version of "spirituality" as the primary goal of Ayurveda, whereas Indian forms of Ayurveda---both in the past and today---generally approach religion and spirituality secondarily. Thus, the role of religion and spirituality become major controversial issues in New Age Ayurveda. From the "traditional" point of view, the commercial achievements of New Age organizations (such as the Transcendental Meditation Movement) are not indicative of a successful introduction of Ayurveda in North America and run contrary to classical Ayurvedic principles, with regard to religious and medical practice. But, from the "modern" point of view, the New Age Ayurvedic emphasis on spirituality is indicative of an inevitable evolution of the system in North America.
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Sherman, Myra. "Spirituality and expectations of care providers of older patients with chronic illnes in North Central Florida." Doctoral diss., University of Central Florida, 2011. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/5034.
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A qualitative design was used to explore the use of spirituality and prayer by older adults who have chronic illness and reside in a rural community. Thirteen individuals responded to a flyer soliciting participation in a study of the use of spirituality as part of health care. Participants were at least 60 years of age, had at least one chronic illness and resided in North Central Florida. Twelve participants then responded to six open-ended questions based on an adaption of an instrument used by Dr. Shevon Harvey in her doctoral dissertation. The data was analyzed to identify themes and answer four research questions. The four research questions were 1) how do older adults living with chronic illness describe spirituality? 2) how do older adults use spirituality while living with chronic illness? 3) how can health care providers assist older individuals with chronic illness to meet their spiritual needs?, and 4) do patients feel that their spiritual needs are being addressed during their outpatient health care? The interview responses demonstrated that several different practices, including prayer and scripture readings as well as adherence to medication, diet, and exercise recommendations were used as coping mechanisms by study participants. The majority of participants want their health care providers to address spirituality and/or refer them to spiritual advisors for counseling. The study showed that some participants stated that their spiritual needs were met, but there were some who did not want spirituality addressed in the outpatient setting.; Four themes were identified, which suggest that 1) spiritual practices were frequently used coping measure for these individual with chronic illness, 2) health care providers are supportive of their patients' spirituality, 3) participants with chronic illness consider adherence to medication, diet, and exercise a coping measure, and 4) participants with chronic illness want their health care providers to recognize their spiritual needs. The findings indicated that individuals who self identify as individuals from whom spiritual life is important and who have chronic illnesses and have spiritual needs that can be addressed in the outpatient setting. The findings also demonstrated use of non spiritual coping measures and the importance of health care provider's acceptance of spirituality in this specific population. Recommendations for further research are made.<br>ID: 029808782; System requirements: World Wide Web browser and PDF reader.; Mode of access: World Wide Web.; Thesis (D.N.P.)--University of Central Florida, 2011.; Includes bibliographical references (p. 68-70).<br>D.N.P.<br>Doctorate<br>Nursing<br>Nursing Practice
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Roy, Lynne Denise. "Identification of the spiritual nursing care practices of volunteer parish nurses." CSUSB ScholarWorks, 2003. https://scholarworks.lib.csusb.edu/etd-project/2372.
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Parish nursing, a specialty nursing practice which includes the spiritual component of integration of faith and health, has been growing rapidly over the last decade. Standards of Parish Nursing Practice developed in 1998 are consistent with the nursing process and include the spiritual dimension.
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Murphy, Richard. "Health professionals and ethnic Pakistanis in Britain : risk, thalassaemia and audit culture." Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/2802.
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The central theme or 'red-thread' that I consider in this thesis is the concept of risk as it is perceived by and affects the two sides of the medical encounter -in this instance ethnic Pakistanis and Health Professionals- in Britain. Each side very often perceives risk quite distinctively, relating to the balance between the spiritual and temporal realms. This is particularly germane in matters to do with possible congenital defects within the prenatal realm for the ethnic Pakistani, and predominantly Muslim, side of this encounter. Thus one of the factors considered in this thesis is how senses of Islam impact upon the two sides. By ethnic Pakistanis Islam is seen as central to all life decisions, whilst Health Professionals view Islam with some considerable trepidation, little understanding it or its centrality to the former's decision-making processes. This is particularly significant with regard to attitudes to health and health care. In the initial stages of the project I had thought first cousin marriage (FCM), seen by ethnic Pakistanis as desirable and by Health Professionals as putting ethnic Pakistanis at-risk to be central to the argument, but concluded that concerns around FCM were a 'red herring', merely a trope for the tensions between the two sides -at once both British and at-risk from audit culture. Although no longer central, FCM remains a viable touchstone in consideration of the two sides' perceptions of genetic risk. In this thesis the medical encounter between ethnic Pakistanis and Health Professionals is performed within the realm of the so called New Genetics. Here the respective understandings of the New Genetics are informed by the enculturation processes that shape the two sides' world view. Furthermore, I will agree with Lord Robert Winston's and others' concern that any attempt to eradicate an adaptive genetic mutation, in this instance, thalassaemia, from the gene pool is not only undesirable in the short term, but also that such eradications may have an adverse, and far reaching, effect on whole population groups in the future. The main thrust of my argument is that audit culture not only compounds risk for both sides, but also perpetuates institutional racism within the National Health Service (NHS), by promulgating what I have called the language myth. That is to say that much institutional racism is the unwanted by-product of the NHS's attempts to become more patient centred and its continuing efforts to develop systems of best practice. This professionalisation process within the NHS can be seen to impact most strongly in relation to communication -particularly the claimed language barrier between the two sides. This 'barrier' has worrying policy implications for any meaningful communication between the two sides, notably relating to obtaining informed consent from ethnic Pakistani patients -with a resultant increase in risk for the two sides and clear economic consequences for the NHS.
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Dodo, Emmanuel Oluwafemi. "Spiritual rituals and competitive sport outcomes: a study of South African coaches’ and elite players’ perceptions of spirituality in soccer." Thesis, University of Fort Hare, 2013. http://hdl.handle.net/10353/d1006780.
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During sports competitions, especially soccer many players and coaches would pray before, during and after the game. Sometimes they would pray when they score a goal. The behaviour has attracted a research interest wanting to know why they do what they do often. The purpose of the study was to understand and evaluate the perceptions of coaches and elite players who continuously use spiritual rituals before, during and after soccer games to influence competitive outcomes. This study was carried out under the guidance of the following key questions; (a) Do spiritual perceptions of elite players influence outcomes of soccer competitions? (b) Does a divergence in spiritual perception between coaches and players influence competitive outcomes? and (c) Are spiritual (ritual) perceptions of soccer coaches and elite players related to religiosity/psychological interventions? In this study, a mixed method of data collection was used to eliminate the biases inherent in single method research. Specifically, qualitative and quantitative methods involving questionnaire, interview and observation supported by secondary and primary literature were used to gather information that would provide answers to the raised key questions. The results show that spiritual ritual practices would not influence the outcome of soccer competitions. Secondly, the spiritual ritual divergence among players and coaches would not influence outcomes of soccer competitions. Thirdly, the results showed that the use of spiritual rituals among players was purely for personal reasons, while the coaches used spiritual rituals as psychological intervention strategy to prepare the team before a given competitive. The overall results show that coaches and players agreed that spiritual rituals interventions are used for psychological interventions more than spiritual interventions. The implications of these findings to the players and coaches are discussed linked with future research focus.
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Aljaid, Bandar. "Health communication and Islam : a critique of Saudi Arabia's efforts to prevent substance abuse." Thesis, University of Stirling, 2015. http://hdl.handle.net/1893/22734.
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Health communication has gained worldwide recognition as one of the most effective methods for tackling global health challenges; a conclusion that is supported by a range of studies showing generally positive results. Literature in the field has tended to focus on one of two perspectives: either individual behaviour change or a cultural/critical approach. This dissertation, which falls into the latter category, extends previous work on health communication and culture into a new context, namely Saudi Arabia. The thesis is motivated by two main research questions. First, how has culture influenced health communication in Saudi Arabia specifically in initiatives against illicit drug use and alcohol abuse? Second, how has this communication developed? At the heart of this study is the role of Saudi culture in health communication in an increasingly interdependent and connected world. The dissertation makes use of mixed qualitative data collection methods. Principally, it utilised semi-structured interviews with key officials and focus groups with young Saudis and health promoters in Saudi Arabia as well as attendance at and observation of health-communication events and permanent exhibitions as a subordinate method. The study reveals promising findings supporting the growing scholarly interest in the cultural dimension of health communication. It concludes that the key influence of the Saudi culture on health communication against substance abuse is Islamic beliefs about health, in particular those about substance abuse. These beliefs created a rejection of illicit drug abuse in Saudi society, thereby shaping a supportive environment for promotion activities against risky health behaviour. In addition, Islamic influence inspired the related regulations and laws in the kingdom. Islamic and local influences exert a powerful influence on the practical side of health communication in Saudi Arabia, including the content of messages, the appeal used to attract the specific audience, and the communication channels used to promote the campaigns. The study engages with four concepts constituting the Islamic model of health and illicit drug abuse: prohibition (haram), promotion (Da’wah), repentance and inclusiveness (Tawbah), and treatment and rehabilitation (Elaj). The study also examines controversial issues about health communication in the country, such as the predominance of top-down communication, the absence of participatory communication and cultural diversity. In short, a lack of innovation and creativity in delivering health communication messages. The study illustrates the major role the Saudi government has played in communicating health and substance abuse since the 1980s, when officials realised the need to modernise the means of communicating health and drug issues from mosque-based only to include modern methods such as televised campaigns, school-based programmes and hospital-based health education. Since then, government-led health communication initiatives have been well established in the kingdom. The dissertation is able to demonstrate a critical understanding of the reality of health communication against substance abuse in Saudi Arabia and make a range of recommendations to improve the efficacy of current policies and suggest new avenues for future research.
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Elkins, Mark. "Religious directives of health, sickness and death : Church teachings on how to be well, how to be ill, and how to die in early modern England." Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/16396.
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In broad terms, this thesis is a study of what Protestant theologians in early modern England taught regarding the interdependence between physical health and spirituality. More precisely, it examines the specific and complex doctrines taught regarding health-related issues in the sixteenth and seventeenth centuries, and evaluates the consistency of these messages over time. A component of the controversial Protestant-science hypothesis introduced in the early twentieth century is that advancements in science were driven by the Protestant ethic of needing to control nature and every aspect therein. This thesis challenges this notion. Within the context of health, sickness and death, the doctrine of providence evident in Protestant soteriology emphasised complete submission to God's sovereign will. Rather, this overriding doctrine negated the need to assume any control. Moreover, this thesis affirms that the directives theologians delivered governing physical health remained consistent across this span, despite radical changes taking place in medicine during the same period. This consistency shows the stability and strength of this message. Each chapter offers a comprehensive analysis on what Protestant theologians taught regarding the health of the body as well as the soul. The inclusion of more than one hundred seventy sermons and religious treatises by as many as one hundred twenty different authors spanning more than two hundred years laid a fertile groundwork for this study. The result of this work provides an extensive survey of theological teachings from these religious writers over a large span of time.
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Van, Liefferinge Carine. "La Théurgie: des oracles chaldaïques à Proclus." Doctoral thesis, Universite Libre de Bruxelles, 1996. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/212283.
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Hanson, Bernard. "Le malaise du médecin dans la relation médecin-malade postmoderne." Doctoral thesis, Universite Libre de Bruxelles, 2005. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210989.
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En partant d’une description des nombreux changements de la pratique médicale depuis quelques décennies, la thèse étudie divers aspects constitutifs du malaise du médecin. L’accroissement de la puissance médicale qu’a permis la technoscience est analysée et remise dans un contexte plus large où les technologies de l’information ont une grande place. L’augmentation considérable des connaissances pose un problème de maîtrise de la science médicale. La multiplicité des observations fait qu’il y a discordance de certaines d’entre elles avec les théories médicales largement acceptées. De cette manière, le gain d’efficacité est associé à une perte de la cohérence du discours médical. Le rôle du médecin disparaît derrière la technique, qui semble pouvoir, seule, rendre tous les progrès accessibles. Le médecin devient alors un simple distributeur de services et, à ce titre, développe parfois des offres de pratiques sans fondement, voire dangereuses.<p>Le pouvoir du médecin est évoqué, et se ramène in fine à la fourniture d’un diagnostic et d’une explication de sa maladie au patient. Le rôle des explications particulières que donne le médecin au malade est exploré à la lumière d’une conception narrative et évolutive de la vie humaine. Le rôle du médecin apparaît alors comme d’aider le patient à réécrire a posteriori le fil d’une histoire qui apparaît initialement comme interrompue par la maladie.<p>Le rôle social de maintien de l’ordre de la pratique médicale est alors évoqué. Ensuite, par une approche descriptive du phénomène religieux, on montre que la médecine du XXIe siècle a les caractéristiques d’un tel phénomène. Entités extrahumaines, mythes, rites, tabous, prétention à bâtir une morale, accompagnement de la vie et de la mort, miracles, promesse de salut, temples, officiants sont identifiés dans la médecine « classique » contemporaine. Seule la fonction de divination de l’avenir d’un homme précis est devenue brumeuse, la technoscience permettant régulièrement du « tout ou rien » là où auparavant un pronostic précis (et souvent défavorable) pouvait être affirmé.<p> L’hypothèse que la médecine est devenue une religion du XXIe siècle est confrontée à des textes de S. Freud, M. Gauchet et P. Boyer. Non seulement ces textes n’invalident pas l’hypothèse, mais la renforcent même. Il apparaît que le fonctionnement de l’esprit humain favorise l’éclosion de religions et donc la prise de voile de la médecine. La dynamique générale de la démocratisation de la société montre que la médecine est une forme de religion non seulement compatible avec une société démocratique, mais est peut-être une des formes accomplies de celle-ci, où chaque individu écrit lui-même sa propre histoire.<p>Le danger qu’il y a, pour le patient comme pour le médecin, si ce dernier accepte de jouer un rôle de prêtre, est ensuite développé. Enfin, la remise dans le cadre plus général de l’existence humaine, l’évocation de la dimension de révolte de la médecine, de son essentielle incomplétude, l’acceptation d’une cohérence imparfaite permettent au médecin de retrouver des sources de joie afin de, peut-être, ne tomber ni dans un désinvestissement blasé, ni dans un cynisme blessant.<p><p>From a description of the many changes medical practice has undergone for a few decades, the work goes on to study many sides of the modern doctor’s malaise. The gain of power made possible by technoscience is put on a larger stage where information technologies play a major role. The abundance of knowledge makes health literacy more difficult. the great number of observations makes discrepancies with general theories more frequent. The gain in power is associated with a loss of coherence of the medical speech. The doctor’s role vanishes behind technology that seems to be the only access to all medical progresses. Doctors becomes mere service providers and go on to offer unvalidated or even harmful services on the market.<p>Modern medical power resumes into the explanations and diagnosis given to the patient. The role of medical explanations is explored through an evolutive and narrative vision of human life. The duty of the doctors then appears to allow a new narration of the self that bridges the gap disease introduced into the patient’s life.<p>The role of medicine in maintaining social order is mentioned. Through a sociological approach of the religious phenomenon, one can see that XXIst century medicine is such a phenomenon. Medicine knows of extrahuman entities, myths, rites, taboos, miracles, temples; priests are present in modern mainstream medicine. Some want to derive objective moral values from medicine, and it brings companionship to man from birth to death. The only departure from old religions was the weakened ability to predict the future of an individual patient: for some diseases for which survival was known to be very poor, the possibilities are now long-term survival with cure, or early death from the treatment. <p>The hypothesis that medicine is a religion is confronted to texts from Freud S. Gauchet M. and Boyer P. Not only do they not invalidate the hypothesis, but they bring enrichment to it. Brain/mind dynamics is such that the appearance of religions is frequent, and makes the transformation of medicine into a religion easier. Society’s democratisation confronted to religion’s history shows that medicine is the most compatible form of religion within a truly democratic society, where each individual writes his own story.<p>To become a priest brings some dangers for the patient, but also for the doctor. These dangers are discussed. This discussion is put into the larger context of human life. The revolt dimension of medicine is discussed, as is its never-ending task. Their acceptance, as that of a lack of total logical coherence can open the possibility for the doctor to enjoy his work, without being neither unfeeling nor cynical.<p><br>Doctorat en philosophie et lettres, Orientation bioéthique<br>info:eu-repo/semantics/nonPublished
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Sial, Vanessa Viviane de Castro. "Das igrejas ao cemiterio : politicas publicas sobre a morte no Recife do Seculo XIX." [s.n.], 2005. http://repositorio.unicamp.br/jspui/handle/REPOSIP/330300.
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Orientador: Sidney Chalhoub<br>Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas<br>Made available in DSpace on 2018-08-04T02:09:56Z (GMT). No. of bitstreams: 1
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Previous issue date: 2005<br>Resumo: Esta dissertação analisa, a partir do projeto de construção do Cemitério Público Bom Jesus da Redenção no Recife do século XIX, como se deram as transformações dos costumes fúnebres, mediante a imposição de normas sanitárias relacionadas às práticas funerárias tradicionais, que eram entendidas pelos médicos higienistas como um dos fatores de propagação das epidemias. Neste sentido, os cemitérios extramuros desencadearam novas práticas culturais e adaptações nas atitudes diante da morte. Os médicos higienistas, que influenciaram decisivamente na elaboração e aprovação destas normas sanitárias pelo poder público, acreditavam que os corpos cadavéricos eram possíveis focos de emanações miasmáticas, sendo agentes de grande poder de infecção do ar, causadores de toda sorte de epidemias na cidade. A proibição dos sepultamentos nas igrejas gerou múltiplos pontos de discussão e conflitos na sociedade recifense do século XIX, assim como ocorreu em várias outras cidades brasileiras: dentro do poder público, na elaboração de leis e regulamentos para as novas práticas fúnebres, como também na população, que viu suas crenças mais íntimas
ameaçadas, sobretudo entre membros de irmandades religiosas e os emergentes comerciantes dos novos serviços mortuários. Ademais, o estudo das transformações dos costumes fúnebres foi fundamental para a compreensão do conflito entre a Igreja e o Estado na segunda metade do século XIX, sobretudo pela negação da Igreja em conceber o direito dos não-católicos a serem sepultados nos cemitérios públicos, interpretados
como elementos decisivos no processo de secularização da morte no Brasil oitocentista<br>Abstract: From the study of the construction project of the Public Cemetery Bom Jesus da Redenção, in the XIXth century Recife, this work analyses how the traditional funerary customs were modified after the imposed new sanitary norms. In this sense, the outdoor cemeteries triggered new cultural practices and new adapted attitudes related to death. The hygienist physicians, decisively influencing the elaboration and approval of these norms by the public authorities, believed that the dead bodies were possible focuses of miasmatic emanations, becoming powerful infectious agents of the air, and sources of all possible epidemies in the city. The prohibition of burials inside churches originated many arguments and conflicts in the Recife's society of the XIX century, as also happened in other Brazilian cities: into the public authority, in the elaboration of laws and regulations regarding the new burial practices, as well as in the population, that perceived as menaced its most intimate burial practices, mostly between those belonging to religious fraternities and emerging dealers of the new funereal services. Besides, the study of the transformations of the funereal customs was fundamental to the understanding of the conflict between Church and State in the second half of the XIX century, mostly because of the Church refusal in accept the right of the non-catholic to be buried in the public cemeteries, viewed as decisive elements for the secularization of the death in the eighteenth century Brazil<br>Mestrado<br>Historia Social<br>Mestre em História
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Wickkiser, Bronwen Lara 1969. "The appeal of Asklepios and the politics of healing in the Greco-Roman world." 2003. http://hdl.handle.net/2152/12602.
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Lysander, Nesamoni. "Natural Healing In Biblical Perspective: It's Contribution to Health Care." Thesis, 1989. http://hdl.handle.net/10756/290720.
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"A socio-rhetorical interpretation of the letter to Philemon in light of the new institutional economics: an exhortation to transform from master-slave economic relationship to brotherly loving relationship." 2014. http://repository.lib.cuhk.edu.hk/en/item/cuhk-1291480.
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This thesis reinterprets the letter to Philemon as a letter exhorting a new loving relationship for a slave by applying Vernon Robbins’ socio-rhetorical interpretation framework in light of the new institutional economics. Based on the runaway hypothesis, the letter has long been read as written by Paul to beg Philemon’s forgiveness for Onesimus. This thesis argues that the runaway hypothesis is based on a biased view of the slave trade, as well as incomplete consideration of the first century slave-master relationship and Pauline theological and ethical thought; therefore, it is not sufficiently justified. In turn, we argue that, instead of approaching the text based on an a priori hypothesis or the occasion of the letter, the framework of socio-rhetorical analysis provides a step-by-step method for producing mutual dialogue between different disciplines to analyze the letter.<br>Beginning with an analysis of the inner texture, we can see—through the word analysis, epistolary analysis, and rhetorical analysis—that a relational problem is the major concern of the letter. The analysis also demonstrates that there is a need to incorporate other textures to help them understand what problem is more likely for Paul to address and what ground he bases this on in the letter. Then, in chapter 3, we investigate the theological and ethical thought of Paul as an intertextual texture. With Paul’s theological thought in mind, reconstructed from his other undisputed letters, we can start to re-read Phlm through the structure of love. The intertextual texture helps us to see how Paul would see the problem and how to read the letter in light of Paul’s understanding of love. At the end of the chapter, we also see the need for a contextual analysis of Roman slavery to provide us with a more specific explanation of the slave-master relationship in light of the apparently contradictory practice and the complicated institutions that upheld Roman slavery.<br>In chapter 4, we first argue the relevance and applicability of NIE to help us to analyze Roman slavery. Then, we introduce the framework of new institutional economics (NIE), arguing that it can give a more comprehensive explanation of how ideology, law and institutions related to Roman slavery together served the economic interests of slave owners. These insights from NIE will be brought into the interpretation process in a socio-rhetorical framework. Based on the three textures— inner texture, intertexture, and economic texture—chapter 5 will show that the body of the letter exhorts a transformation of the relationship from economics to one of loving brotherhood, from master and slave to the household of the church. More specifically, we will demonstrate how Paul argues rhetorically both for a loving relationship and against the slave-master economic relationship.<br>本論文是利用弗農羅賓斯(Vernon Robbins)社會修辭批判學(Socio-rhetorical interpretation)的框架，配合新制度經濟理論對羅馬奴隸制度分析的貢獻，對腓利門書提出一個新的解釋。本文的主旨是，腓利門書一方面不是一封為一個逃走奴隸而寫的求情信，相反是保羅根據他一貫的神學及倫理思維而向腓利門提出的一封勸告信，希望腓利門能根據過往保羅對愛的教導，修正他與阿雷西母的關係，由原來由經濟主導的奴僕關係，轉化成由愛主導的弟兄關係。<br>本文由文本研究層(inner texture)開始，透過字詞、書信格式及修辭分析，初步總結出，保羅在這信中的重心是要處理由阿雷西母回到腓利門的家所引申的關係衝突問題。但同時在這章亦指出，單從文本分析是不足的，要提出一個新的解釋，我們必須依賴另外兩個研究層來幫助分析文本所沒有提供的資料及保羅的立場。本文的第三章是文本互參研究層(intertextual texture)，這研究層主要是透過保羅其他另外六卷沒有爭議的書信來重構保羅在有關方面的神學與倫理思想，再利用這結構來幫助理解保羅如何理解信中隱含的問題，及解釋信中保羅提出的理據。在這章的結論我們亦會提出，我們需要另一個研究向度來幫助我們更深入地理解在第一世紀時的奴僕關係。<br>第四章是本論文其中一個主要的貢獻，就是利用經濟研究層(economic texture)，來幫助處理錯綜複雜的奴僕關係。本研究層主要是利用新制度經濟理論來分析在羅馬不同層次的制度中，如何互相配合地來幫助奴隸主人及整個社會，利用奴隸不同方面的經濟功用，來達致其最大經濟效益。本章首先論述利用新制度經濟理論來研究第一世紀奴隸制度的合法性，繼而利用該理論分析有關奴隸制度的正式與非正式的制度(formal and informal institutions)，當中包括當時的宏觀經濟狀況、哲學、法律制度及用來管理奴隸的主要合約條件。最後，我們會利用這章的分析來總結出當時由經濟考慮而主導的奴隸關係的主要特徵。<br>第五章是綜合二、三及四章的研究所得，對腓利門書的主要勸導部分進行重讀。本章首先會利用各章的結論重構保羅在這信要處理的問題，最後，會總結出這信是一方面透過勸導腓利門有關愛的關係的重要，另一方面針對當時根深柢固由經濟主導的奴僕關係，來勸導腓利門選擇改變他與阿雷西母的關係。<br>Ip, Hon Ho.<br>Thesis Ph.D. Chinese University of Hong Kong 2014.<br>Includes bibliographical references.<br>Abstracts also in Chinese.<br>Title from PDF title page (viewed on 06, October, 2016).<br>Detailed summary in vernacular field only.<br>Detailed summary in vernacular field only.<br>Detailed summary in vernacular field only.<br>Detailed summary in vernacular field only.
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Emmamally, Waheeda. "An exploratory study of the lived experiences of critical care nurses with Muslim traditional illness practices." Thesis, 2003. http://hdl.handle.net/10413/3714.
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Aim: The aim of the study was to explore the lived experiences of critical care nurses with Muslim traditional practices. Methodology: A phenomenological approach was used in the study to gain the critical care nurses' perspectives of Muslim traditional illness practices. The realised sample was six participants, from intensive care units within one provincial and one private hospital. The researcher applied the principle of theoretical saturation, which was achieved at the verifying interviews of the participants. Two semi- structured interviews were conducted with each participant an initial and a verifying interview, each of which lasted 20 - 30 minutes. All interviews were recorded and transcribed. Manual data analysis was used to identify categories and themes. Findings: The participants were open-minded to the Muslim clients' belief system on healing and agreed that the clients' cultural beliefs took precedence over their own beliefs. The participants believed that Muslims relied on traditional illness practices as these provided them with hope and faith in times of despair as well as provided them with emotional and spiritual contentment. A number of methods were used by the participants to acquire knowledge about Muslim traditional illness practices. There was great support for the delivery of culturally sensitive care amongst the critical care nurses. Recommendations were suggested for nursing education, nursing practice and further research to facilitate the creation of a culturally sensitive climate in health care delivery.<br>Thesis (M.N.)-University of Natal, Durban, 2003.
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Kathree, Shamima. "Alternative health therapies among Muslims in KwaZulu-Natal." Thesis, 2007. http://hdl.handle.net/10413/1563.
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This study identifies the most popular alternative health therapies among Muslims who live in Kwa-Zulu Natal. It then examines the philosophies underlying these therapies with a view to establish whether there is conflict between these therapies and the fundamental teachings of Islam. Finally, it determines the responses of Muslim therapists and patients respectively to potential areas of conflict.<br>Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2007.
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Barrett, Jennifer Brooke 1978. "Doctors, clerics, healers, and neighbors : religious influences on maternal and child health in Uzbekistan." 2008. http://hdl.handle.net/2152/18301.
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A growing body of literature links religion to a variety of beneficial health outcomes, but many aspects of the influence of religion on health attitudes and behaviors remain uninvestigated. Most existing work linking religion to health focuses on the United States and other Western contexts, and examinations of reproductive, maternal, and child health are notably absent from research seeking to clarify the relationships between religion and health. This dissertation explores the influences of religious beliefs and behaviors on reproductive, maternal, and child health in Uzbekistan, a theoretically and practically useful context for this study. In this project, I seek to enhance understandings of connections between religion and health by incorporating insights from demographic literature on religion and reproduction and from the body of work on the religion-health connection. In order to answer questions about overall associations between religion and reproductive, maternal, and child health as well as questions about the specific pathways through which religion comes to affect health, I draw on both quantitative and qualitative analyses. I conduct quantitative analysis using secondary survey data collected in 1996 and 2002 in order to address questions related to patterns in the observable relationships between religious affiliation and aspects of reproductive, maternal, and child health in Uzbekistan. To answer questions about mechanisms of religious influence, I turn to qualitative data (observation, focus groups, and in-depth interviews) collected over an 11 month period in two locations (urban and rural) in Uzbekistan. The findings indicate that religion constitutes an important influence on women’s and men’s decisions relating to multiple aspects of reproductive, maternal, and child health in the Uzbek context. The effects of religious beliefs and behaviors on these decisions have the potential to be both beneficial and detrimental to health outcomes, often operating through ideas about gender and familial roles, attitudes about health care utilization, and conceptions of health as a factor of overriding religious importance. The findings are relevant for assessing the utility of previously hypothesized mechanisms linking religion to health and reproduction and suggest several new directions for theorizing about these connections.<br>text
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Madondo, Mfazo Cliford. "An emerging form of the church? : community-based volunteers in HIV and AIDS work as a religious health asset." Thesis, 2009. http://hdl.handle.net/10413/465.
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In South Africa faith plays an important role in community-based volunteering related to HIV and AIDS work. Many community-based volunteers make use of their faith to provide healthcare and social services related to HIV and AIDS. This research examines this faith or religious vibrancy and critic two things: (1) to what extent such volunteers can be understood as a Religious Health Asset, and (2) what criteria can be used to consider community-based volunteers as a new form of the church emerging in a time of HIV and AIDS. The research first examines the concept of voluntary work in South Africa, particularly in times of HIV and AIDS. Field research relies on community based volunteers linked to Sinomlando, a research centre at the University of KwaZulu- Natal through participant observation and open ended interview method. I examine faith or religious aspects in volunteers serving the communities. The research notes that in community-based volunteering, the use of prayers, religious choruses and/or quoting of the Bible is a visible faith practice. I learnt that prayers and choruses are spontaneous, and they are volunteers’ expression and release of emotions caused by socio-economic stressors. The use of the Bible is not a common practice among groups of volunteers as it is with praying and singing. Given this, the thesis argues that faith practices in community-based volunteering can be understood as a religious health asset. Using the ecclesiogenesis theory of Leonardo Boff, the thesis then analyses whether these groups signify a new form of the church is emerging. However, the finding is that they do not constitute a new form of the church, but rather a new form of missionary spirituality as the laity is taking on the responsibility of living out their faith in a new context and in the face of new challenges.<br>Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2009.
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"Dejian mind-body intervention for patients with depression: a randomized controlled trial." 2012. http://library.cuhk.edu.hk/record=b5549440.
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背景: 近代不少西方的實證心理治療方法都開始採納東方源來已久的身心治療，來醫治常見的情緒病，例如：抑鬱症，效果最為顯著。這個發展趨勢正好回應現存醫療制度及資源的限制，或其他社會文化及個人所造成的障礙。本研究旨在檢視一種促進身心健康的中國禪宗身心治療方法 － 以「德建身心療法」對比於 「認知行為治療法」及「等候對照組」，在治療一羣抑鬱症患者的抑鬱情緒、腦功能的改善及其身体健康等的療效。<br>研究方法: 在一個精神科門診部內，研究員召集了75 名成人的抑鬱症患者。他們都是有不同程度的抑鬱情緒或身體健康問題，同時有興趣參加為期十節的「德建身心療法」或「認知行為治療法」。 在對照基本資料後 (如年齡、學歷、抑鬱程度，初患或復發) ，他們被隨機分派到「德建身心療法」、「認知行為治療法」或「等候對照組」中。治療前及治療後，抑鬱症患者都會接受情緒、腦功能、健康狀況及腦電波的評估。<br>結果: 整體而言，相對於「等候對照組」，「德建身心療法」及「認知行為治療」更有效地減低患者的抑鬱症狀。此外，「德建身心療法」更帶來一些其他組別所末見的療效；包括有效地提昇患者的專注力、記憶、執行功能、腸道功能及睡眠質素。再者、研究亦發現「德建身心療法」的參加者，在有關正面情緒和專注力的兩個客觀量化腦電波(QEEG)指數上有顯著的攀升。意外地，在短短的十星期後「德建身心療法」參加者使用抗抑鬱药的份量亦有效地減少。<br>總結: 本研究的結果顯示中國的禪宗身心治療方法 －「德建身心療法」在治療抑鬱症患者的情緒捆纏、腦功能失衡、睡眠及腸道功能、提升正面情緒及專注力的量化腦電波指數都有明顯的功效。<br>BACKGROUND: There are growing interests and encouraging findings of adapting and developing Mind-Body Intervention into evidence-based group treatment for common mental disorders such as depression. The advancement is a partial response to the limitations on the availability and accessibility of the existing treatment in the current health care system for depression, and/or a partial response to the socio-cultural and personal reasons in different communities. The present study aimed to evaluate the effectiveness of a newly developed Chinese Chan-based treatment the Dejian Mind-Body Intervention (DMBI), as compared to the groups of Cognitive-behavioural Therapy (CBT) and Wait-list control, in alleviating depressive mood and improving physical health of adult depressive patients.<br>METHOD: Seventy-five patients with the diagnosis of Major Depressive Disorder were recruited in the current study. They were stratified for age, education, level of depression, course of illness before random assignment to receive either 10-session DMBI or CBT, or placed on a wait-list. Pre-post measurements included primary outcome measures on psychiatrists’ rating and self-evaluated mood scores (HRSD and BDI) and secondary outcome measures on performance in different neuropsychological assessment (Executive function, Attention, Memory). The three groups also compared among different sleep (SOL, TST, and WASO), gastrointestinal parameters as well as neurophysiological QEEG indices.<br>RESULTS: Both the DMBI and CBT groups demonstrated significant reduction in depressive psychopathology after intervention. However, the DMBI group but not the CBT or Wait-list control groups demonstrated significant improvement in attention, verbal memory, executive function, gastrointestinal health and overall sleep quality. Besides, Dejian Mind-Body Intervention brought about significant increase in objective QEEG measures of positive affect and attention that were not evidenced in the other two groups. Participants in the DMBI group also demonstrated significant reduction in the use of anti-depressant after the end of 10-week treatment.<br>CONCLUSIONS: Findings of the current study suggested that a Chinese Chan-based Dejian mind-body intervention has positive effects on improving the mood and health conditions of individuals with depression.<br>Detailed summary in vernacular field only.<br>Detailed summary in vernacular field only.<br>Detailed summary in vernacular field only.<br>Detailed summary in vernacular field only.<br>Wong, Yun Ping.<br>Thesis (Ph.D.)--Chinese University of Hong Kong, 2012.<br>Includes bibliographical references (leaves 79-109).<br>Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.<br>Abstract also in Chinese; some appendixes also in Chinese.<br>ABSTRACT --- p.iii<br>CHINESE ABSTRACT --- p.v<br>ACKNOWLEDGEMENTS --- p.vii<br>TABLE OF CONTENTS --- p.ix<br>LIST OF TABLES --- p.x<br>LIST OF FIGURES --- p.xii<br>LIST OF APPENDICES --- p.xiii<br>LIST OF FIGURES --- p.xii<br>Chapter CHAPTER I: --- INTRODUCTION --- p.1<br>PURPOSES OF THE PRESENT STUDY --- p.26<br>Chapter CHAPTER II: --- METHODS --- p.29<br>Chapter CHAPTER III: --- RESULTS --- p.47<br>Chapter CHAPTER IV: --- DISCUSSION --- p.68<br>GENERAL DISCUSSION --- p.70<br>CLINICAL IMPLICATIONS --- p.76<br>LIMITATION AND SUGGESTIONS FOR FUTURE DIRECTION --- p.77<br>REFERENCES --- p.79<br>TABLES --- p.110<br>FIGURES --- p.124<br>APPENDICES --- p.128
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Titoce, Isaias Paulo. "Understanding Tsonga tradicional [i.e. traditional] medicine in the light of Jesus' healings." Thesis, 2002. http://hdl.handle.net/10413/3275.
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Religion and culture always go together. From the very first day a new person is brought out into this world, s/he starts learning how to live with her or his people, and starts learning their beliefs and values. The person grows up with this knowledge, and it forms a part of his/her life. These beliefs and values are unquestionable from the perspective of that person. They are accepted as natural and normative. If s/he, for example, is brought up in a culture in which kneeling is a form of showing respect, s/he will internalise this, and will always kneel when the act of showing respect is required. For another person who is brought lip in a different culture where standing lip, for example, is regarded as the way of showing respect, kneeling or sitting before a respected individual or occasion can be regarded by a such person as an impoliteness. As we can see, cultural values are subjective, and they are appropriate for the people of a specific culture in which they were fashioned and accepted as normative. What often happens is that when two different cultures meet there is a collision between them, and what often happens is that the one which is supported by power smashes the other and imposes its normative rules on it. When Christianity came to Africa, it was full charged by European way of viewing the world, and in its worldview, anything which was not within the European cultural nornlative frame, was something to get rid of Consciously or unconsciously, Christianity was used as a powerful tool for the West's cultural domination over Africans. The Church demonised African culture, and regarded it as a prototype of anti-Christianity. To become Christians, Africans were required to forsake their life style and assimilate the Western style of living. Things such as drums, xylophones, which were part of African culture, were associated with the demons and thus banned from the lives of the "faithful" African Christians. The memorial ceremonies, which were held for our ancestors, were understood as being a form of idolatry, whereas the church's memory of the saints was regarded as something very Christian. And, if the African culture and practices were abominable for the Western Christian missionaries, its traditional health care system was seen as the ultimate manifestation of the evil. [t is with the desire of reclaiming the legitimacy of African traditional health care system for Africans that 1 set out to examine healing from a cross-cultural perspective, and above all healing in the Bible, and specially Jesus' healings in order to see what is abominable with African traditional medicine.<br>Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2002.
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Morekwa, Othusitse. "The interchange, exchange and appropriation of traditional healing, modern medicine and Christian healing in Africa today." Diss., 2004. http://hdl.handle.net/10500/1896.
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This research work is set out to investigate healing practised in Africa today. There are many ways of healing in African; others are classified as foreign because they came out of Africa especially from European influence while others are considered local or traditional. The research shall dig out the influence of what is known as foreign methods or approaches of healing in Africa today and what African healing can learn from other methods of healing practised today.
There shall be contemporary stories and facts about the situation of healing today and relevant statistics where necessary. The research also comes out with appropriate suggestions on how to combat contemporary illnesses of today. This includes what should be improved and how. This work covers the whole of Africa.<br>Philosophy & Systematic Theology<br>M.Th. (Systematic Theology)
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"Dejian mind-body intervention: effects on mood and physical health." Thesis, 2008. http://library.cuhk.edu.hk/record=b6074613.
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Background. A sizable amount of individuals in the community are presented with various kinds of physical and mental health problems which are either undetected, untreated or inadequately treated, due to the limitations on the availability and accessibility of the services in the existing health care system, or to other social and personal reasons. The current study evaluated the effectiveness of a newly developed modality of health-enhancing treatment---the Mindfulness-based Dejian Mind-Body Intervention, as compared to that of a Group Psychoeducational Treatment, in alleviating depressive mood and improving physical health of adult individuals in the community.<br>Conclusions. Findings of the current study suggest that compared with the Group Psychoeducational Treatment, Dejian Mind-Body Intervention might be more effective in enhancing the emotional and physical health of community individuals presented with moderate to severe depressive mood and/or problems with bowel functioning.<br>Method. Forty adult volunteers with various degree of depressive mood and physical problems who expressed interest in receiving either Dejian Mind-Body Intervention or Group Psychoeducational Treatment were recruited in the current study. They were matched for gender, age, education and level of depression, and were randomly assigned to either treatment group.<br>Results. Both the Dejian Mind-Body Intervention and Group Psychoeducation Treatment were effective in bringing about a significant reduction in depressive mood iv among treatment completers. However, differential effectiveness emerged among those presented with moderate to severe depressive mood, where Dejian Mind-Body Intervention resulted in significantly greater treatment-related reduction in depressive mood compared with the Group Psychoeducational Treatment. Besides, Dejian Mind-Body Intervention brought about significant increase in an objective QEEG measure of positive affect, and improvements in physical health (i.e., bowel functioning) that were not evidenced in the Group Psychoeducation Treatment.<br>Tsui, Jin Ching.<br>Adviser: Agnes S.Y. Chan.<br>Source: Dissertation Abstracts International, Volume: 70-06, Section: B, page: 3799.<br>Thesis (Ph.D.)--Chinese University of Hong Kong, 2008.<br>Includes bibliographical references (leaves 62-68).<br>Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.<br>Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.<br>Abstracts in English and Chinese.<br>School code: 1307.
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Benjamins, Maureen Reindl. "Religion and preventive health care use in older adults." Thesis, 2004. http://hdl.handle.net/2152/1876.
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Limerick, Michael Hyder. "The process used by surrogate decision-makers to withhold and withdraw life-sustaining measures in a Catholic intensive care environment." Thesis, 2005. http://hdl.handle.net/2152/1613.
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"Belief and therapeutic change: a study of a religious approach to drug rehabilitation." 1997. http://library.cuhk.edu.hk/record=b6073027.
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Ho-Yee Ng.<br>Thesis (Ph.D.)--Chinese University of Hong Kong, 1998.<br>Includes bibliographical references (p. 597-642).<br>Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.<br>Mode of access: World Wide Web.
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Pieterse, Cornelius Louwrens. "Vergelykende studie na die kerklike diens van genesing." Thesis, 1995. http://hdl.handle.net/10500/15783.
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Text in Afrikaans<br>Die kerklike diens van genesing bet deur die geskiedenis uitgestaan as een van die aktiwiteite van die kerk van Jesus Christus wat vanwee verskillende redes voortdurend in die brandpunt was. Die afgelope dekades is gekenmerk deur die toename van gelowiges uit verskillende denominasies en groepe wat by die nadenke oor en beoefening van die diens van genesing in die kerk betrokke geraak bet. Die toename bet meegebring dat die kerklike diens van genesing op verskillende wyses (praktyke) beoefen is en dat verskillende redes as
regverdiging daarvoor aangebied is. Onderliggend hieraan le bepaalde teoriee waarvan die beoefenaars soms bewus was, en soms nie. Die huidige navorsing ondersoek die teoriee en praxes van verskillende genesingsbedienings binne 'n bepaalde akademiese en kerklike raamwerk. In die verband
is 'n vergelykende studie deur middel van 'n kwalitatiewe ondersoek na die werk van twee uiteenlopende instansies gedoen, naamlik die London Healing Mission ( wat onder toesig van die Anglikaanse kerk funksioneer en daarom 'n vaste tradisie bet), en die Vineyard Christian Fellowship van Boise, in die VSA, wat 'n jong gemeente is, en by die sogenaamde 'Third Wave' beweging inpas. Die teoriee en praktyk van elke bediening word in die studie ge!dentifiseer en met mekaar vergelyk. Uit hierdie vergelyking word verskillende gevolgtrekkings gemaak, onder andere oor die bestaansreg van die kerklike diens van genesing en die formaat wat dit behoort aan te neem. Sekere opmerkinge word op grond van die navorsingsresultate gemaak wat in die Pinkster, Charismatiese en Gerefonneerde kerke asook vir die kerk in die algemeen, van waarde kan wees.
Die navorsingsresultate word gebruik om 'n bedieningsmodel vir die genesingsbediening in die kerk te ontwerp. Die ondersoek word afgesluit met aanbevelings met die oog op moontlike toekomstige navorsing.<br>Throughout history the healing ministry has been one of the outstanding activities of the church of Jesus Christ which remained continuously and for various reasons the focal point of attention. The past decades were characterized by an escalation of believers from different denominations and groups who became involved in the meditation and practicing of the healing ministry in the church. This escalation has resulted in the healing ministry being practiced in multiple ways and various reasons being given as justification for doing so. This was done in the presence of underlying theories of which the practitioners were either consciously or subconsciously aware or unaware of. The present research explores the theories and practices of the healing ministry within a
particular academic and ecclesiastical context. A comparative study was undertaken by means of a qualitative investigation covering the work of two divergent institutions namely: The London Healing Mission (which is supervised by the Anglican Church and therefore has a specific tradition) and the Vineyard Christian Fellowship, Boise, USA, which is a 'new' congregation and fits in with the so called Third Wave movement. The theories and practices of both these ministries are identified and compared with one another. Various conclusions are reached through this comparison, referring amongst others to the healing ministry's right of existence and the format in which it should be practiced. Remarks that are being·made with regard to the results of the research should
be of value to the Pentecostal, Charismatic and Reformed churches in particular, but to the Church in general as well. These results are also used to design a ministering model for the healing ministry. The study concludes with certain recommendations for possible future research.<br>Philosophy, Practical & Systematic Theology<br>Th. D. (Praktiese Teologie)
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Harrington, Michelle. "The stories women tell: living with cancer and care." Diss., 2001. http://hdl.handle.net/10500/958.
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This research was aimed at listening to the care stories of people living with cancer in remission. The participants spoke about relationships with their families, medical professionals and their spirituality, thereby giving a voice to personal experiences of cancer as part of family life.
Postmodern social construction discourse guided the explaining of how cancer invades and affects people's Jives and relationships. This participatory action research was situated in a contextual practical
theology.
Narrative conversations with the participants spoke about experiences of both care and communication by medical professionals, their struggles in communicating with their partners and families, their spiritual search and longing for pastoral care to sustain and guide them.<br>Practical Theology<br>M.Th. (Pastoral Therapy)
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Osei, Mensah-Aborampah. "Witchcraft in the religion of the Hlubi of Qumbu: focusing on the issues of sickness and healing in the society." Thesis, 2003. http://hdl.handle.net/10500/1187.
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This research sought to investigate the impact of a belief in witchcraft as an explanation for all the ills in the Hlubi community and South African societies in general - which becomes a good tool for inadequate governments. Our approach in this study has been interdisciplinary and the utilization of comparative analysis and a combination of phenomenological and qualitative research models. Economic problems create social tensions and are manifested in various ways, including witchcraft craze. The Hlubi scenario found parallels in Europe and America. Witchcraft and ancestors are considered to be the main causes of diseases but nature and ecological or environmental dangers are other factors. Pragmatic and obvious response to such phobias is seen in the protective and preventive devices provided by isangoma, amaqhira, amaxhwere, inyanga and faith healers. It is hypothesized that as long as all existential needs exist in Hlubi society witchcraft will continue to be with us, perhaps forever.<br>Religious Studies & Arabic<br>DLITT ET PHIL (REL STUD)
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Veenkamp, Carol-Ann, Clifford C. Pitt, Robert E. VanderVennen, and Rika VanderLaan. "Perspective vol. 20 no. 3 (Jun 1986)." 2013. http://hdl.handle.net/10756/251267.
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Veenkamp, Carol-Ann, Clifford C. Pitt, Robert E. VanderVennen, and Rika VanderLaan. "Perspective vol. 20 no. 3 (Jun 1986)." 1986. http://hdl.handle.net/10756/277597.
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Magagula, Vusumuzi Jan. "A practical theological study of the efficacy of the Roman Catholic Church, Witbank Diocese’s teaching regarding the healing ministry : towards the development of an integrated and intercultural healing ministry." Diss., 2019. http://hdl.handle.net/10500/26390.
Full textAbstract:
Sickness is a problem that has not escaped any society and thus is on the agenda of every culture. Since time immemorial cultures have searched for answers to the questions raised by the phenomenon of sickness but none have provided solutions, as it has become clear that sickness is part of our human existence. Many people have resorted to religion in search consolation in times of affliction and the Roman Catholic Church is not immune to this expectation, as we see many leaving the church in search of healing in the African Traditional Religions and other Christian churches because they feel that the church is inadequately dealing with the problem. In this study the author undertakes a research journey within the Diocese of Witbank of the RCC to investigate as to why the church’s healing ministry is not effective. Through engagement with participants in the research field and relevant literature the author discovered that the RCC is seen to be suspicious of the African worldview and consequently does not take its members’ fears and frustrations around the phenomenon of sickness serious as it judges them to be superstitious. This suggests that there is nothing that Western Christianity can learn from African cultures maintaining its superior attitude and further alienating indigenous communities. The author suggests that in order for the RCC to responds with relevance to this problem it needs to reconcile the Christian worldview, which is western, with the African worldview. He puts high on the agenda of Christian theology the urgent call to African theologians to develop an African theology that will give birth to a genuine African Christianity. In conclusion as a solution the author proposes an integrated and intercultural healing ministry for the Diocese of Witbank. This model is aimed at appropriating African values, idioms and language in the RCC to create an atmosphere where the church is seen as a welcome guest who comes bearing gifts but at the same time expects to be taken care of by its host.<br>Philosophy, Practical and Systematic Theology<br>M. Th. (Pastoral Therapy)