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Journal articles on the topic 'Spiritual healing – Greece – History'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

ATHANASSOPOULOU (Φ. ΑΘΑΝΑΣΟΠΟΥΛΟΥ), F. "The history of development of medicine through time: a repeated case." Journal of the Hellenic Veterinary Medical Society 60, no. 2 (2017): 125. http://dx.doi.org/10.12681/jhvms.14921.

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At all times, man was interested in the therapy of diseases in any possible way. In the Hellenic world, that is generally regarded as the spiritual predecessor of recent Europe, two distinct traditions existed: the first had a true sacred origin and was practiced from a corporation or guild of healers/priests named zsAsklipiades. Asklipios, son of Apollo, was considered by them as their generic leader. The second, practiced by Vakhes, comes from indigenous populations of Eastern Aegean area approx. at 2000 B.C. During its practice patients went into a sacred mania ie., with dancing, music, or

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Glik, Deborah Carrow. "Psychosocial wellness among spiritual healing participants." Social Science & Medicine 22, no. 5 (1986): 579–86. http://dx.doi.org/10.1016/0277-9536(86)90025-0.

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3

Gesler, W. M. "Therapeutic Landscapes: Theory and a Case Study of Epidauros, Greece." Environment and Planning D: Society and Space 11, no. 2 (1993): 171–89. http://dx.doi.org/10.1068/d110171.

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A new direction for medical geographic study is suggested, the analysis of places which have attained an enduring reputation for achieving physical, mental, and spiritual healing. The reasons for the efficacy of these therapeutic landscapes can he examined by using themes derived from the traditional landscape ideas of cultural geography, humanistic geography, structuralist geography, and the principles of holistic health. These themes are categorized as inner/meaning (including the natural setting, the built environment, sense of place, symbolic landscapes, and everyday activities) and outer/

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4

Palmer, David A., and Elijah Siegler. "“Healing Tao USA” and the History of Western Spiritual Individualism." Cahiers d'Extrême-Asie 25, no. 1 (2016): 245–65. http://dx.doi.org/10.3406/asie.2016.1478.

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5

Koch, Anne. "Alternative Healing as Magical Self-Care in Alternative Modernity." Numen 62, no. 4 (2015): 431–59. http://dx.doi.org/10.1163/15685276-12341380.

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Alternative healing, including spiritual healing, unconventional, traditional/folk, and complementary medical treatments, is an increasingly relevant health-care resource in contemporary health-care systems, and a broad, constantly changing, and heterogeneous field of medical pluralism. Some suggestions for classifying spiritual healing as presented in the academic and gray literature are summarized and discussed. The findings are interpreted in terms of the paradigm of alternative modernities. In the direction of, but also in addition to, this paradigm, magic is introduced as a concept to den

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6

Ariel, Y. "From Christian Science to Jewish Science: Spiritual Healing and American Jews." Journal of American History 93, no. 1 (2006): 263–64. http://dx.doi.org/10.2307/4486176.

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Sharpe, Glynn. "Residential Schools in Canada: History, Healing and Hope." International Journal of Learning and Development 1, no. 1 (2011): 212. http://dx.doi.org/10.5296/ijld.v1i1.1146.

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Residential Schools in Canada were created to assimilate native children into Canadian culture. Native traditions, languages and lifestyles were systematically obliterated via prescribed curriculum, punitive educational practices and rampant physical, emotional, spiritual and sexual abuse inflicted upon them. The lingering effects of such atrocities (alarmingly high suicide rates, alcohol and drug addiction and feelings of negative self-worth) have plagued subsequent generations of Aboriginal people in Canada. A residential school survivor’s testimonial helps contextualize the horrors experien

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8

Nutton, Vivian. "Healers and the healing act in Classical Greece." European Review 7, no. 1 (1999): 27–35. http://dx.doi.org/10.1017/s1062798700003719.

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The common opinion that the history of Greek medicine can be characterized as the triumph of a rational, Hippocratic medicine, has been strongly attacked over the last 30 years. Instead of a single dominant theory of humoral medicine, scholars now point to the great variety of theories current in the time of Hippocrates, 450–350 BC, and to the great variety and number of those who offered healing in the medical marketplace. They are best described as craftsman, with similar behaviour and status to the local carpenter. Others sought the aid of the gods in temple medicine. The resulting picture

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FARLEY, A. FAY. "A Spiritual Healing Mission Remembered: James Moore Hickson's Christian Healing Mission at Palmerston North, New Zealand, 1923." Journal of Religious History 34, no. 1 (2010): 1–19. http://dx.doi.org/10.1111/j.1467-9809.2009.00827.x.

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10

Claverie, E. "Temporal sickness, spiritual healing: Therapeutic remedies and itineraries in Margeride, Lozère." History and Anthropology 2, no. 1 (1985): 154–72. http://dx.doi.org/10.1080/02757206.1985.9960762.

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11

Brennan, Vicki L. "‘Up Above the River Jordan’: Hymns and Historical Consciousness in the Cherubim and Seraphim Churches of Nigeria." Studies in World Christianity 19, no. 1 (2013): 31–49. http://dx.doi.org/10.3366/swc.2013.0037.

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Bringing together historical and ethnographic materials, this article analyses how members of the Cherubim and Seraphim churches of Nigeria engage with and remember the history of the church through singing hymns, which thus serves as a mode of historical consciousness. In their performance of hymns church members articulate a conception of the relationship between musical practice and spiritual healing in Cherubim and Seraphim worship that draws on a particular conception of the past in order to legitimate certain worship practices. In doing so church members are able to attract God's power a

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12

Kessler, Lawrence H. "American Indian Medicine Ways: Spiritual Power, Prophets, and Healing. Edited by Clifford E. Trafzer." Western Historical Quarterly 50, no. 2 (2019): 177–78. http://dx.doi.org/10.1093/whq/whz008.

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13

Meyer, Michael A. "From Christian Science to Jewish Science: Spiritual Healing and American Jews (review)." American Jewish History 92, no. 2 (2004): 260–62. http://dx.doi.org/10.1353/ajh.2006.0010.

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14

McNeill, John J. "Tapping Deeper Roots: Integrating the Spiritual Dimension into Professional Practice with Lesbian and Gay Clients." Journal of Pastoral Care 48, no. 4 (1994): 313–24. http://dx.doi.org/10.1177/002234099404800402.

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Endeavors to answer how psychotherapists and counselors can help lesbian and gay clients tap into their own spiritual depths and how therapists and counselors can make their own spiritual life available as a healing resource for clients. Sketches the history of gays and lesbians and notes their contributions in the area of spiritual leadership. Identifies some of the difficult theological and ecclesiological forces which frequently stand in the way of authentic expressions of gay and lesbian growth in spiritual matters, and indicates ways in which the spiritual life of a counselor may represen

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15

MOHR, ADAM. "CAPITALISM, CHAOS, AND CHRISTIAN HEALING: FAITH TABERNACLE CONGREGATION IN SOUTHERN COLONIAL GHANA, 1918–26." Journal of African History 52, no. 1 (2011): 63–83. http://dx.doi.org/10.1017/s0021853711000090.

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ABSTRACTIn 1918, Faith Tabernacle Congregation was established in southern colonial Ghana. This Philadelphia-based church flourished in the context of colonialism, cocoa, and witchcraft, spreading rapidly after the 1918–19 influenza pandemic. In this context, several healing cults also proliferated, but Faith Tabernacle was particularly successful because the church offered its members spiritual, social, and legal advantages. The church's leadership was typically comprised of young Christian capitalist men, whose literacy and letter writing enabled the establishment of an American church witho

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Wilkens, Katharina. "“Instant Miracles are Rare, but It Happened to Me”." Numen 65, no. 2-3 (2018): 207–31. http://dx.doi.org/10.1163/15685276-12341495.

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Abstract The Marian Faith Healing Ministry, under the leadership of the excommunicated Catholic priest Felicien Nkwera, is dedicated to the fight against demons, illness, and corruption. It is a small, but fairly well-known group in Tanzania and enjoys some notoriety due to its propagation of exorcism. At the same time, both the leader and its members fully accept the biomedical paradigm of healing. In this article, I analyze narrative structures reflecting moments of differentiation and de-differentiation between the systems of religious healing and of (bio-)medicine. I draw both on narrative

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Theodoropoulou, Alexandra. "Eleusis, the Seeds of Life: A Philosophical Journey." Phronimon 18 (February 22, 2018): 232–48. http://dx.doi.org/10.25159/2413-3086/3057.

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The following article is a philosophical, spiritual, historical itinerary to modern Eleusis, Greece, site of the Eleusinian Mysteries of antiquity. Through Ancient Eleusis and its Mysteries, we trace the roots of democracy, poetry and philosophy, where the threads of myth and history, art and ritual, faith and reason start dismantling to new creations of humankind.Â

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Olsson, Hans. "Narratives of Change: Healing and Pentecostal Belonging in Zanzibar." Mission Studies 35, no. 2 (2018): 225–44. http://dx.doi.org/10.1163/15733831-12341568.

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AbstractIn the predominantly Muslim context of Zanzibar, Pentecostal Christianity is slowly on the rise as a result of an influx of labor migrants from mainland Tanzania. A paramount feature in these churches is the provision of divine healing and deliverance from spiritual affliction. This article analyses how narratives of healing in one of Zanzibar’s major Pentecostal churches, the City Christian Center, influence how religious belonging is negotiated and manifested. Focusing on Zanzibar-born Pentecostals with Roman Catholic backgrounds, the analysis suggests that healing and practices cond

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Stone, E. "An Alternative Healing Paradigm: A Case Study of Spiritual Therapy in Umbanda." Luso-Brazilian Review 52, no. 2 (2015): 174–94. http://dx.doi.org/10.3368/lbr.52.2.174.

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Martínez, David. "American Indian Medicine Ways: Spiritual Power, Prophets, and Healing ed. by Clifford E. Trafzer." Magic, Ritual, and Witchcraft 16, no. 1 (2021): 125–27. http://dx.doi.org/10.1353/mrw.2021.0022.

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21

Klymov, Valeriy Volodymyrovych. "On the Question of the Philosophical-Theological Interpretation of the Institute of Monasticism, the Practice of Ascension and Asceticism in the Works of Domestic Thinking Monks." Ukrainian Religious Studies, no. 47 (June 3, 2008): 204–13. http://dx.doi.org/10.32420/2008.47.1964.

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Monuments of spiritual and material culture of the Kievan Rus state, later periods of national history show that the general principles of Christian monasticism became known here at the same time as the first information about Christianity itself - first spontaneously, spontaneously, through the Greek colonies of Crimea, trade routes from the south, to the south. Greece, Macedonia and Serbia, and later, under the official baptism of Vladimir - through monasticism, clergy, hierarchs in Greek-Byzantine missions and the clergy settled in Kyiv cities - already as a conscious enyy and steady proces

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22

Casteel, Amy. "Fighting the Tide: Youth with a History of Migration Living Religion in a New Context." Journal of Youth and Theology 19, no. 1 (2020): 25–45. http://dx.doi.org/10.1163/24055093-bja10002.

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Migration promises an opportunity for a different future for those moving while it challenges the status quo for transit and host countries. Changing from one culture to another is no small task. Neither is the process of moving from adolescent to adult. Many rely on religious beliefs and practices as they cope. Still, these practices are modified, adapted, changed. What happens in the lived religion of adolescents after migration to Greece? In discussion with practical and liberation theologians, sociology, and social and cultural psychology, the voices of adolescent migrants themselves contr

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23

McCurdy, Sheryl, and Jessica Erdtsieck. "Pepo as an Inner Healing Force: Practices of a Female Spiritual Healer in Tanzania." International Journal of African Historical Studies 31, no. 2 (1998): 388. http://dx.doi.org/10.2307/221105.

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24

Chandler, Diane J. "Spiritual Formation: Race, Racism, and Racial Reconciliation." Journal of Spiritual Formation and Soul Care 13, no. 2 (2020): 156–75. http://dx.doi.org/10.1177/1939790920960540.

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The telos of Christian spiritual formation is to love God and to love one’s neighbor as oneself. However, racism undermines loving one’s neighbor, which weakens the Christian witness and contributes to division within American culture and the church. Unfortunately, racism is seldom viewed as a spiritual formation issue, nor is it specifically addressed as such in the spiritual formation literature. Therefore, this essay focuses on four primary areas: (1) spiritual formation and race from a biblical perspective, including a definition of terms; (2) biblical examples of racial reconciliation; (3

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Kapparis, K. "Asklepios, Medicine, and the Politics of Healing in Fifth-Century Greece: Between Craft and Cult." Journal of the History of Medicine and Allied Sciences 64, no. 4 (2009): 552–54. http://dx.doi.org/10.1093/jhmas/jrp015.

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26

Siegel, Irene R. "EMDR as a Transpersonal Therapy: A Trauma-Focused Approach to Awakening Consciousness." Journal of EMDR Practice and Research 12, no. 1 (2018): 24–43. http://dx.doi.org/10.1891/1933-3196.12.1.24.

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This article introduces the integration of a transpersonal psychological approach into the standard eye movement desensitization and reprocessing (EMDR) protocol. The history and philosophy of transpersonal psychology is explained as an expanded context for healing. The applications of a transpersonal context to EMDR therapy are discussed as it applies to taking the client from trauma to healing beyond adaptive functioning leading to exceptional human functioning, as depicted in Native shamanism and Eastern spiritual tradition where consciousness is awakened. The influence of the consciousness

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Περιστέρης, Φίλιππος. "Διαλεκτικές σχέσεις του Νεοελληνικού Διαφωτισμού με επτανησιακή μουσική παραγωγή και εκπαίδευση". Epistēmēs Metron Logos, № 1 (5 грудня 2018): 13. http://dx.doi.org/10.12681/eml.19178.

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The French and European idea of Enlightenment inspired in a way the “Modern Greek Enlightenment” in a strange and peculiar reflection of the original idea of a man free from superstitions, prejudices and fears. The whole idea visited Greece due to spiritual people who have usually experienced this climate. In this “Greek version”, the Ionian Islands were found at this critical point in Europe's history among different trends and versions of the main idea. This period of European Enlightenment is connected to Baroque and then the Classical music. Greece has never actually synchronized with the

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Petit, C. "Bronwen Wickkiser, Asclepios, Medicine and the Politics of Healing in Fifth-Century Greece. Between Craft and Cult." Social History of Medicine 23, no. 2 (2010): 448–49. http://dx.doi.org/10.1093/shm/hkq039.

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Milward, David. "Sweating it Out: Facilitating Corrections and Parole in Canada Through Aboriginal Spiritual Healing." Windsor Yearbook of Access to Justice 29 (February 1, 2011): 27. http://dx.doi.org/10.22329/wyaj.v29i0.4479.

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Aboriginal peoples continue to be subjected to drastic over-incarceration. Much of the existing literature explores contemporary adaptations of Aboriginal justice traditions that resemble restorative justice as a solution. There is by comparison a lack of literature that considers searching for solutions during the correctional phase of the justice system, after Aboriginal persons have already been convicted and imprisoned. The objective of this paper is to explore a number of reforms in order to better facilitate rehabilitation, reintegration, and parole for Aboriginal inmates. One is to inve

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Harris, W. V. "Manteis and Medicine." Mnemosyne 73, no. 1 (2020): 21–35. http://dx.doi.org/10.1163/1568525x-12342644.

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Abstract The many scholars who have supposed that there were persons known as iatromanteis (healing-seers) who offered medical assistance in archaic and classical Greece have been in error—there was no such occupation. But manteis (seers) did sometimes offer medical advice in classical Greece, in addition to their other roles, especially—so it seems—during epidemics and to chronic patients, and notwithstanding the rise of Hippocratic medicine. The evidence to this effect is more extensive than is commonly realized.

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Radler, Charlotte. "The Dirty Physician: Necessary Dishonor and Fleshly Solidarity in Tertullian's Writings." Vigiliae Christianae 63, no. 4 (2009): 345–68. http://dx.doi.org/10.1163/157007208x389884.

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AbstractThis article examines Tertullian's multifaceted notion of physician and his views of illness and redemptive healing, particularly his arresting re-appropriation of dirt and dishonor as the basis for restoration against Marcion's alleged conception of a pure and spiritual salvation. Tertullian inverts the dominant value paradigm by rendering the shameful and dishonorable circumstances of the flesh as the necessary signifiers of truth and redemption. His creative reconfiguration of healing through filth and shame redraws early Christian discourse on embodiment and corrects facile typolog

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Adogame, Afe. "Engaging the Rhetoric of Spiritual Warfare: The Public Face of Aladura in Diaspora." Journal of Religion in Africa 34, no. 4 (2004): 493–522. http://dx.doi.org/10.1163/1570066042564392.

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AbstractOne of the most striking examples of African indigenous religious creativity is the Aladura, a group of churches that emerged in Western Nigeria from the 1920s and 1930s. They are so called because of their penchant for prayer, healing, prophecy, exorcism, trances, visions and dreams. The Aladura made inroads into the European religious landscape in the late 1960s and have continued to grow in numbers. This paper examines their historical development, belief patterns and their appropriation of rituals in diaspora. Aladura's public image, particularly in the European media, has been som

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Badros, Ashraf, Evangelos Terpos, Eirini Katodritou, et al. "Natural History of Osteonecrosis of the Jaw in Patients With Multiple Myeloma." Journal of Clinical Oncology 26, no. 36 (2008): 5904–9. http://dx.doi.org/10.1200/jco.2008.16.9300.

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Purpose To evaluate the natural history of bisphosphonate-related osteonecrosis of the jaw (ONJ) in patients with multiple myeloma. Patients and Methods Ninety-seven patients with myeloma from the United States (n = 37) and Greece (n = 60) were observed prospectively for a minimum 3.2 years after ONJ. Patients characteristics were similar with regard to age, bisphosphonate use, and myeloma therapy, except more autologous transplantations were performed on patients in the United States than in Greece (73% v 28%; P < .0001). Results ONJ resolved in 60 patients (62%), resolved and recurred in

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Rosa, William E., Stephanie Hope, and Marianne Matzo. "Palliative Nursing and Sacred Medicine: A Holistic Stance on Entheogens, Healing, and Spiritual Care." Journal of Holistic Nursing 37, no. 1 (2018): 100–106. http://dx.doi.org/10.1177/0898010118770302.

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The fields of palliative and holistic nursing both maintain a commitment to the care of the whole person, including a focus on spiritual care. Advanced serious illness may pose a plethora of challenges to patients seeking to create meaning and purpose in their lives. The purpose of this article is to introduce scholarly dialogue on the integration of entheogens, medicines that engender an experience of the sacred, into the spiritual and holistic care of patients experiencing advanced serious illness. A brief history of the global use of entheogens as well as a case study are provided. Clinical

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GOOPTU, NANDINI. "New Spirituality, Politics of Self-empowerment, Citizenship, and Democracy in Contemporary India." Modern Asian Studies 50, no. 3 (2015): 934–74. http://dx.doi.org/10.1017/s0026749x14000171.

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AbstractIndia has seen a recent upsurge in spiritual practices promoted by an entrepreneurial breed of leaders and organizations. Their primary preoccupation is not to preach religious faith and belief or to promote ritual practice, but to provide guidance on psychological and physical well-being, happiness, and a healthy lifestyle. They offer strategies for healing and re-energizing, and advocate self-management and self-development as tools of both material advancement and mental contentment. Spiritual practices emphasize individual agency, personal empowerment, and reliance on one's own ‘in

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Clark, Emily Suzanne. "Noble Drew Ali's “Clean and Pure Nation”." Nova Religio 16, no. 3 (2013): 31–51. http://dx.doi.org/10.1525/nr.2013.16.3.31.

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In the 1920s, the theology, racial history, and healing ways of the Moorish Science Temple of America mediated racial uplift and contemporary health concerns. In 1927, Moorish Science Temple founder Noble Drew Ali created the Moorish Manufacturing Corporation to market his line of healing teas, tonics, and oils. The historiography of the Moorish Science Temple often overlooks these products, but when put in relation with Ali's concept of Moorish identity and the group's approach to physical and spiritual health, these products emerge as material expressions of foundational Moorish Science Temp

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Jonuks, Tõnno. "Instead of Introduction: How Old Is Sacredness?" Folklore: Electronic Journal of Folklore 81 (April 2021): 7–14. http://dx.doi.org/10.7592/fejf2021.81.introduction.

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It is customary that references to history are used to legitimise one’s ideological and religious statements. This method is particularly visible in contemporary pagan and spiritual movements, in which history has a crucial position not only in justifications of religious claims but also in searching inspiration for contemporary beliefs and for providing a structural framework for (re)constructing past religions. The commonest explanation for using history in arguments and rhetoric in religion is to add credibility to one’s claims. Examples can be found in traditional institutional religious o

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Massimi, Marina. "“The Pilgrim Predestined and His Brother Reprobate”: Jesuit Formative Paths in the Seventeenth Century." Journal of Jesuit Studies 4, no. 1 (2017): 56–75. http://dx.doi.org/10.1163/22141332-00401003.

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The article analyzes the allegorical Brazilian novel História do Predestinado peregrino e de seu irmão Precito (The story of the pilgrim Predestined and his brother Reprobate) (1682) in the light of the history of psychological knowledge. The novel’s author, Alexandre de Gusmão (1695–1753), was an important member of the Society of Jesus in Brazil who became the director of Jesuit schools in the region. The article shows that the novel proposes a link between the psychological and spiritual dimensions, a link necessary for health and decisive in the healing of mental disorders. The role of psy

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Joseph, D. George. ""Essentially Christian, eminently philanthropic": The Mission to Lepers in British India." História, Ciências, Saúde-Manguinhos 10, suppl 1 (2003): 247–75. http://dx.doi.org/10.1590/s0104-59702003000400012.

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The early history of the Mission to Lepers in India is an interplay between politics, religion, and medicine in the context of British imperialism. The Mission pursued the dual but inseparable goals of evangelization and civilization, advancing not only a religious program but also a political and cultural one. These activities and their consequences were multi-faceted because while the missionaries pursued their religious calling, they also provided medical care to people and in places that the colonial government was unable or unwilling. Within the context of the British imperial program, th

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Curtis, Heather D. "Houses of Healing: Sacred Space, Spiritual Practice, and the Transformation of Female Suffering in the Faith Cure Movement, 1980–90." Church History 75, no. 3 (2006): 598–611. http://dx.doi.org/10.1017/s0009640700098656.

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In the autumn of 1876, while attending the nation's Centennial celebration, Miss Harriet M. Barker contracted a case of typhoid fever that left her crippled. While she managed to “get about” on crutches for several years, Barker's health “was gradually failing.” By the spring of 1881, she was “completely prostrated.” For the next four years, Barker remained a “helpless invalid” whose case “seemed to baffle even the best medical skill.” Although she tried various treatments, “all remedies were of but little avail,” and her physicians eventually deemed her incurable, predicting that she had only

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Brown, Candy Gunther. "From Tent Meetings and Store-front Healing Rooms to Walmarts and the Internet: Healing Spaces in the United States, the Americas, and the World, 1906–2006." Church History 75, no. 3 (2006): 631–47. http://dx.doi.org/10.1017/s000964070009867x.

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The centennial of the Azusa Street revivals of 1906 provides us with convenient poles for charting shifts in the landscape of Christian spiritual healing practices during the past century. Alongside unprecedented achievements in medical science, nearly 80 percent of Americans report believing that God supernaturally heals people in answer to prayer. Individuals who need healing, even after trying the best medical cures, readily transgress ecclesiastical, physical, and social boundaries in their quest for health and wholeness. The promise of a tangible experience of divine power, moreover, pres

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Eggers, Nicole. "MUKOMBOZI AND THE MONGANGA: THE VIOLENCE OF HEALING IN THE 1944 KITAWALIST UPRISING." Africa 85, no. 3 (2015): 417–36. http://dx.doi.org/10.1017/s000197201500025x.

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ABSTRACTThis article investigates the fraught relationship between violence and healing in Central African history. Looking at the case study of one of the largest uprisings in the colonial history of Congo – the Lobutu–Masisi Kitawalist uprising of 1944 – the article asks how the theories of power that animated the uprising might help better illuminate the nature and role of violence not only in the uprising itself but in the broader history of the region. Drawing attention to the centrality of discourses that relate to the moral and immoral use of disembodied spiritual power (puissance/nguvu

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Brooke Holmes. "Asklepios, Medicine, and the Politics of Healing in Fifth-Century Greece: Between Craft and Cult (review)." Bulletin of the History of Medicine 84, no. 2 (2010): 284–86. http://dx.doi.org/10.1353/bhm.0.0362.

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Roberts, Arica S. "Gendered Womb-Healing: Malevolent Magic and Spiritual Medicine in the Early Medieval Lives of St Brigit." Peritia 31 (January 2020): 193–208. http://dx.doi.org/10.1484/j.perit.5.124475.

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Angelakis, Andreas N., Georgios P. Antoniou, Christos Yapijakis, and George Tchobanoglous. "History of Hygiene Focusing on the Crucial Role of Water in the Hellenic Asclepieia (i.e., Ancient Hospitals)." Water 12, no. 3 (2020): 754. http://dx.doi.org/10.3390/w12030754.

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Prehistoric Hellenic civilizations like many other civilizations believed in gods and thought they had influence on the everyday life of the people. During the Bronze Ages the explanations of illness and health problems were based on mythological, divine, or religious (i.e., theocratic) reasoning or explanations. However, during the Classical and the Hellenistic periods, the Greeks clearly differentiated their thinking from all other civilizations by inventing philosophy and empirical science. Drains/sewers, baths and toilets and other sanitary installations reflect the high cultural and techn

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Breen, James O. "Health in Need of Healing: Church History as a Road Map for Future Evangelization in Medicine." Linacre Quarterly 87, no. 4 (2020): 444–50. http://dx.doi.org/10.1177/0024363920916275.

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Western medicine developed as an expression of Christian charity and played a large role in the growth of the early church. Despite its original foundation in Christian moral principles, modern medicine has deviated from its origins. The principles of human dignity, solidarity, and subsidiarity have been subjugated to a materialist and transactional construct that forms the basis of the contemporary medical delivery and financing systems. The dehumanization of both healthcare practitioners and patients by the partnership of governmental and corporate entities, and the use of health care as a p

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Lochman, Daniel. "Spiritus, ecclesiae anima: Colet, Linacre, and a Galenic Mystical Body." Moreana 51 (Number 197-, no. 3-4 (2014): 115–37. http://dx.doi.org/10.3366/more.2014.51.3-4.8.

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John Colet knew Thomas Linacre for approximately three decades, from their mutual residence in Italy during the early 1490s through varied pedagogical, professional, and social contacts in and around London prior to Colet’s death in 1519. It is not certain that Colet knew Linacre’s original Latin translations of Galen’s therapeutic works, the first printed in 1517. Yet several of Colet’s works associate a spiritual physician—a phrase linked to Colet himself at least since Thomas More’s 1504 letter inviting him to London—with Paul’s trope of the mystical body. Using Galenic discourse to describ

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Balykbayev, T., and А. Kosherbayeva. "Passionary activities of the national the work of the Kurtka Sultankozhauly in history nomadic civilization." Pedagogy and Psychology 45, no. 4 (2020): 238–47. http://dx.doi.org/10.51889/2020-4.2077-6861.29.

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The article raises key questions of the history of nomadic civilization and research of public figures, scientists, educators and writers who studied the historical and cultural background of the events of past centuries. The authors pay special attention to the outstanding personality and physician of the Jacket Sultankozhauly, his passionate role in the mission of «healing» the Kazakh nation, highlighting important moments of his biography. As shown by a review of documentary sources of the period of the Kazakh Khanate, the presence of the institution of family ties, respect for the memory o

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Cabrita, Joel. "People of Adam: Divine Healing and Racial Cosmopolitanism in the Early Twentieth-Century Transvaal, South Africa." Comparative Studies in Society and History 57, no. 2 (2015): 557–92. http://dx.doi.org/10.1017/s0010417515000134.

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AbstractThis article analyses the intersection between cosmopolitanism and racist ideologies in the faith healing practices of the Christian Catholic Apostolic Church in Zion. Originally from Illinois, USA, this organization was the period's most influential divine healing group. Black and white members, under the leadership of the charismatic John Alexander Dowie, eschewed medical assistance and proclaimed God's power to heal physical affliction. In affirming the deity's capacity to remake human bodies, church members also insisted that God could refashion biological race into a capacious spi

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Cantrell, Phillip A. "“We Were a Chosen People”: The East African Revival and Its Return To Post-Genocide Rwanda." Church History 83, no. 2 (2014): 422–45. http://dx.doi.org/10.1017/s0009640714000080.

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This article, drawing upon primary field research, analyzes the origins and history of the East African Revival of the 1930s and its ongoing relevance and role in post-genocide Rwanda. Starting as a Holiness-inspired, Anglican movement, the Revival persisted among the Tutsi Diaspora during their exile to refugee camps in Uganda following the 1959 Hutu-led Revolution and has returned with them following the coming to power of the Rwandan Patriotic Front in 1994. The Revival, as it presently experiences a reawakening in the post-genocide church, provides the Tutsi returnees with a spiritual mech

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