The role of the Black Church in the lives of young Black men who have sex with men

In the USA, the Black Church is among the most important institutions in the Black community, offering numerous spiritual, social and health benefits. Yet, the presence of homonegativity in many Black Churches may mitigate those effects for gay Black youth. This research examines the role of the Church in the lives of gay and bisexual Black youth to understand how they reconcile any tension between their religious and sexual identities. Through interviews with pastors of Black churches (n = 21) and young Black men who have sex with men (n = 30), we explored homonegativity and young men’s experiences within the Black Church. Findings reveal that despite the prevalence of homonegativity within Black churches, religious involvement remains important for young men and many remain involved in non-affirming churches. The importance of the Church for young men stems from their significant involvement as youth and the integration of religion, family and community. Young men may not be able to leave their religious homes as readily as other gay youth given the cultural relevance of the Church. As a result, young men made attempts to conceal their sexuality in church to avoid shame and gossip and find opportunities to balance their sexuality and religiosity.     

Mifepristone in Italy: the case of a drug trapped between ethics and clinical practice

In Italy mifepristone is not yet marketed. Gynaecologists in our hospital asked to use this medication as a less traumatic method for voluntary abortions. We followed the standard procedure defined by the Italian Health Ministry (IMH) for purchasing drugs from abroad but encountered several unexpected barriers. Starting from this case, this paper is aimed at identifying these barriers which we found to be not only professional, but also ethical, religious and moral.     

“In the Bible Belt:” The role of religion in HIV care and prevention for transgender people in the United States South

Within the United States South, the socio-religious norms that shape life for many residents may have public health implications. Drawing from 12 key informant interviews, this study explores the role of religious institutions in HIV care and prevention access among transgender people of color in Southern cities. Findings suggest that while religious anti-transgender stigma is pervasive, the regional importance of faith-based beliefs and institutions necessitates targeted faith-based initiatives for the population. Broadly, findings suggest regional environments may demand interventions that negotiate historically marginalizing relationships between at-risk groups and dominant cultural institutions.     

Do religious patients need religious psychotherapists? A naturalistic treatment matching study among orthodox Jews

Religion is professed by the majority of the general population, but a minority of mental health practitioners. We evaluated whether religious patients benefited more from treatment with religious psychotherapists in a naturalistic study among adult Orthodox Jewish (n = 117) and control patients (n = 91) receiving psychotherapy from Orthodox Jewish (n = 15) and other (n = 7) psychotherapists at a New York based outpatient clinic. Groups did not differ with respect to diagnoses (χ²(200) = 7.5, p = .76), likelihood of having an Orthodox Jewish therapist (χ²(200) = .06, p = .81), or number of therapy sessions (t(206) = .73, p = .47). Multilevel regression modeling revealed that Orthodox patients reported lower initial anxiety (t(198) = 3.71, p < .001, d = .54) and depression (t(198) = 3.71, p < .001, d = .54, d = .50), but were equivalent to controls at termination (Anxiety t(189) = .36, p = .72; Depression t(182) = 1.00, p = .32). Interactions between patient and therapist religious affiliations were not significant. These results suggest that religious (and non-religious) patients may benefit equally from treatment delivered by religious and non-religious therapists.     

Spiritual/religious coping and depressive symptoms in informal caregivers of hospitalized older adults

This aim of this study was assess whether positive and negative spiritual/religious coping (SRC) strategies are associated with depressive symptoms (DS) of informal caregiver (IC) of hospitalized older adults. A cross-sectional study was conducted among 98 IC of hospitalized older adults in the medical clinic of a Brazilian School Hospital. The functionality, Positive and Negative SRC strategies and DS were evaluated. The IC had high average use of SRC, with Positive SRC being more used than Negative SRC. In the unadjusted regression model, Positive and Negative SRC were associated with DS. However, when adjusted for confounding factors, only Negative SRC remained associated with DS. The IC had used their religious and spiritual beliefs as a way to cope with the stress that comes from caring for hospitalized older adults. Although the positive strategy use of these beliefs was more common, only the negative strategies were associated with a higher DS.     

Der Fuß — eine nicht medizinische Betrachtung

No other organ of the human body has such an extensive meaning beyond medicine as the foot. The evolution of humans is directly linked to the function of the foot. Without walking upright on our feet we would not be as distinctly different from other mammals, specifically primates, as we are now. In mythology, the foot takes a predominant role as part of the human body. In religion, it is a symbol of humility and submission. Art celebrates the foot for its beauty and gracefulness but also its sexuality. Ultimately, the foot is essential in its role as being our means of standing and walking. Not to forget its role in our economy where crafts and products connected to the foot make up a substantial part of our national economy.     

Les nouvelles dispositions pour la reconnaissance de nullité du mariage catholique selon le Droit Canon et le rôle de l’expertise psychiatrique

Recent events are indicative of the rapid changes concerning marriage as conceived by our contemporaries. A personalist approach at the end of the 20th century contributed to the development of a subjective perception of marital reality. As far as the Catholic Church is concerned, it stablely defines a doctrine of marriage, but whose expression has evolved through a Christian anthropology that takes into account the humanities. The practice of Catholic marriage is translated into law, the same is true for civil marriage but the nature or essence of marriage is deeper and richer than can be said and translated into positive, civil, or canonical law. This right has developed and evolved over the centuries through multiple sources. These texts are of various authorities from the founding source, which is the Revelation of the Old Testament and the New Testament. Multiple sources were codified in 1917 and 1983 by the Latin Church, with codifications for the Eastern Rite Churches. This adaptation and modernization of the law owes much to the spirit of classification and simplification introduced by the Napoleonic code. The 1983 Code of Canon Law reflects the evolution of theological thought, particularly with regard to nature, the role of the Church, which is the subject of ecclesiology. Societal evolution emphasizes the prevalence of the subject's desire for love. One of the causes of recognizing the nullity of the matrimonial commitment is therefore the defect of consent, that is, the lack of capacity to make such a commitment, either or both spouses. Consent defects are defined by the Code of Canon Law. The pontifical motu proprio (act taken by the Roman Pontiff on his own initiative) Mitis Iudex Dominus Iesus, published in September 2015, made significant changes to the procedure in the finding of nullity of marriage including the implementation of the procedure known as the Process Brevior (or shorter trial).