Search results for 'Spiritual healing' (try it on Scholar)

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  1. Hj Eysenck, Cp Blacker, Ln Jackson & Spiritual Healing (1957). Frederick Osborn. Eugenics Review 52:1.score: 240.0
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  2. K. Helmut Reich (2007). Enlarging the Interdisciplinary Circle: Joan Koss-Chioino's and Philip Hefner's Approach to Spiritual Transformation and Healing. Zygon 42 (2):553-560.score: 120.0
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  3. Corina Dima-Cozma & Sebastian Cozma (2012). Religion and Medicine or the Spiritual Dimension of Healing. Journal for the Study of Religions and Ideologies 11 (31):31-48.score: 100.0
    This paper analyses the relationship between religion and the field of medicine and health care in light of other recent studies. Generally, religion and spirituality have a positive impact on disease. For patients diagnosed with malignancies and chronic diseases, religion is an important dimension of healing. From ancient times, God has been considered an inspiration for the physician's knowledge and healing resources. Some authors have proposed a brief history of spiritual and religious states that the doctor can (...)
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  4. Christoffer H. Grundmann (2012). Spiritual Healing: Scientific and Religious Perspectivesedited by Fraser Watts. Zygon 47 (4):1020-1021.score: 90.0
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  5. Geoffrey Robinson (2000). Spiritual Harm and Spiritual Healing in Cases of Sexual Abuse. Australasian Catholic Record 77 (1):76.score: 90.0
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  6. T. S. Petrus & D. L. Bogopa (2007). Natural and Supernatural: Intersections Between the Spiritual and Natural Worlds in African Witchcraft and Healing with Reference to Southern Africa. Indo-Pacific Journal of Phenomenology 7 (1).score: 78.0
    For generations, African beliefs and practices regarding witchcraft and traditional healing have been located at the intersection between the natural world and the supernatural world. Despite the impact of both colonialism and, in the contemporary context, modernization, the complex interplay between these worlds has not been reduced. The interaction between nature and religion, as a facet of culture, has long been a subject of inquiry in anthropology, and nowhere is this more evident than in the study of African witchcraft (...)
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  7. Chip Brown (1998). Afterwards, You're a Genius: Faith, Medicine, and the Metaphysics of Healing. Riverhead Books.score: 78.0
     
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  8. Nelson McLester Shipp (1935). Where Psychology Breaks Down (Spiritual Biology). Columbus, Ga.,Gilbert Printing Co..score: 78.0
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  9. Joan D. Koss-Chioino (2006). Spiritual Transformation, Ritual Healing, and Altruism. Zygon 41 (4):877-892.score: 72.0
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  10. William S. Lyon (1993). Spiritual Dimensions of Healing:From Native Shamanism to Contemporary Health Care. Anthropology of Consciousness 4 (4):17-18.score: 72.0
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  11. Dima-Cozma Corina & Cozma Sebastian (2012). Religion and Medicine or the Spiritual Dimension of Healing. Journal for the Study of Religions and Ideologies 31:31-48.score: 72.0
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  12. Elelwani Ramugondo (2010). Spiritual Transformation and Healing: Anthropological, Theological, Neuroscientific, and Clinical Perspectives. Joan D. Koss‐Chioino and Philip Hefner, Eds. New York: Altamira Press. 2006. Xvii + 300pp. [REVIEW] Ethos 38 (1):1-4.score: 72.0
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  13. Jo Anne Combs (1990). World View and Belief, and Rites of Healing in a Spiritual Church in Los Angeles. Anthropology of Consciousness 1 (1‐2):6-9.score: 72.0
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  14. Lucinda Domoko Manda (2008). Africa's Healing Wisdom : Spiritual and Ethical Values of Traditional African Healthcare Practices. In Ronald Nicolson (ed.), Persons in Community: African Ethics in a Global Culture. University of Kwazulu-Natal Press.score: 72.0
     
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  15. Janet Sayers (2003). Divine Therapy: Love, Mysticism, and Psychoanalysis. Oxford University Press.score: 66.0
    There is mounting evidence that strong personal relationships and spiritual beliefs contribute to our well-being. In Divine Therapy, Janet Sayers employs a biographical approach to the lives and writings of a range of eminent psychotherapists and psychologists to illuminate the link between physical and mental well-being and the 'at-one-ness' provided by love, religious and mystical experiences.
     
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  16. Kenneth Hickey & Laurie Lyckholm (2004). Child Welfare Versus Parental Autonomy: Medical Ethics, the Law, and Faith-Based Healing. Theoretical Medicine and Bioethics 25 (4):265-276.score: 60.0
    Over the past three decades more than 200 children have died in the U.S. of treatable illnesses as a result of their parents relying on spiritual healing rather than conventional medical treatment. Thirty-nine states have laws that protect parents from criminal prosecution when their children die as a result of not receiving medical care. As physicians and citizens, we must choose between protecting the welfare of children and maintaining respect for the rights of parents to practice the religion (...)
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  17. Yann Schmitt (2012). Hume on Miracles: The Issue of Question--Begging. Forum Philosophicum: International Journal for Philosophy 17 (1):49-71.score: 60.0
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  18. Peter Flood & Malachy Gerard Carroll (eds.) (1953). New Problems in Medical Ethics. Westminster, Md.,Newman Press.score: 60.0
     
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  19. Denise Linn (1999). Sacred Legacies: Healing Your Past and Creating a Positive Future. Ballantine Wellspring.score: 54.0
    "Healing the past helps restructure the present, which then becomes the hope for the future." As we approach a new millennium, many of us are fearing for the future while hungering for a vision of our place in a sacred whole. The immense changes of the last hundred years have severed our sense of connection to a spiritual lineage that gave past generations the strength to meet life's challenges and bequeath wisdom to their descendants. In this inspirational yet (...)
     
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  20. Frank Echenhofer (2012). The Creative Cycle Processes Model of Spontaneous Imagery Narratives Applied to the Ayahuasca Shamanic Journey. Anthropology of Consciousness 23 (1):60-86.score: 48.0
    Ayahuasca is an Amazonian psychoactive shamanic brew that often elicits spontaneous, intense, and meaningful imagery narratives related to psychological and physical healing, problem solving, knowledge acquisition, community cohesion, creativity, and spiritual development. My EEG and phenomenology ayahuasca research found it caused the greatest changes in EEG beta coherence from 25 to 30 cycles per second compared to a resting state before ayahuasca ingestion. Enhanced beta coherence indexes significantly greater information exchange between cortical regions and is congruent with the (...)
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  21. G. Khushf (1995). Illness, the Problem of Evil, and the Analogical Structure of Healing: On the Difference Christianity Makes in Bioethics. Christian Bioethics 1 (1):102-120.score: 48.0
    A Christian bioethic needs to place the medical approach to sickness, suffering, and death within the context of redemption and the renewal of humanity in the image of God. This can be done by accounting for the way in which the disruptions of the human life-world that attend the illness experience manifest the structure of the problem of evil and point toward an answer that transcends the individual and the medical community. Further, the disease-oriented approach to medicine, when understood in (...)
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  22. Ruth Stanley (2009). Types of Prayer, Heart Rate Variability, and Innate Healing. Zygon 44 (4):825-846.score: 42.0
    Spiritual practices such as prayer have been shown to improve health and quality of life for those facing chronic or terminal illness. The early Christian healing tradition distinguished between types of prayer and their role in healing, placing great emphasis on the healing power of more integrated relational forms of prayer such as prayers of gratitude and contemplative prayer. Because autonomic tone is impaired in most disease states, autonomic homeostasis may provide insight into the healing (...)
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  23. Stephen Palmquist, A Quaker Study on Spiritual Gifts.score: 42.0
    In a recent study of 1 Corinthians 12:7 11, the Hong Kong Monthly Meeting explored how Quakers might interpret Paul’s presentation of nine “spiritual gifts” (or “manifestations” phanerosis in Greek] of God’s spirit). The nine gifts can be neatly grouped into three categories, using Matthew 7:7 (“Ask, and it shall be given to you; seek, and you shall find; knock, and it shall be opened to you”) as a basis: the three “vocal” gifts (the spirit’s manifestation in response to (...)
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  24. Edward G. Hughes (2010). Art Therapy as a Healing Tool for Sub-Fertile Women. Journal of Medical Humanities 31 (1):27-36.score: 42.0
    Although fertility is fundamental to spiritual health, it is often taken for granted. When a desired pregnancy fails to occur, stress and grief frequently follow. Visual expression of feelings through “art therapy” has proved a powerful healing tool for women brave enough to give it a try at the McMaster University Fertility Clinic. The objective and subjective findings of this ongoing project suggest that through simple visual self-expression, stress, anxiety and hopelessness may be reduced. This form of art (...)
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  25. Jack B. Hamlin & Akira Hokamura (2012). The Cultural Context of Restorative Justice: Journeys Through Our Cultural Forests to a Well-Spring of Healing. [REVIEW] International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 27 (2):1-20.score: 42.0
    In the field of Conflict Transformation, Restorative Justice (RJ) is often perceived as a transformative process focused on healing relationships after a specific harm. The parties considered in a RJ setting are those harmed, those responsible and the community impacted. This is particularly true in the field of criminal and transitional justice, and in an extended and spiritual view, there is reconciliation with the parties and God. Despite cultural differences, RJ theory and concepts have been accepted favorably in (...)
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  26. Wendy E. Phillips (2012). Double Personality: The Relationship Between Human and Animal Tono in Chautengo, Guerrero, Mexico in 2005. Anthropology of Consciousness 23 (2):158-174.score: 36.0
    After reading the research of Mexican anthropologists concerning the possible retention of traditional indigenous African beliefs in contemporary Mexican communities of African descent, I interviewed women of the region who migrated to Atlanta, Georgia about their spiritual beliefs and practices. I was surprised by the similarities in their reports to those recorded by Gonzalo Aguirre Beltran, who worked in Mexico over 60 years ago. I traveled to the town of Chautengo in coastal Guerrero state in 2005 to talk with (...)
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  27. William C. Spohn (2003). Spirituality and Its Discontents: Practices in Jonathan Edwards's "Charity and Its Fruits". Journal of Religious Ethics 31 (2):253 - 276.score: 34.0
    The contemporary interest in spiritual experience has some theological and ethical ambiguity. To what extent does it reflect genuine engagement with the sacred, to what extent is it dabbling in experience without adequate interpretation or moral commitment? Jonathan Edwards faced similar challenges in his sermons on 1 Cor 13, "Charity and Its Fruits". Alasdair Maclntyre and Pierre Hadot have explored the constitutive role of practices in forming of virtues and transmitting a way of life. Their writings help show the (...)
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  28. Thomas P. Maxwell (2003). Integral Spirituality, Deep Science, and Ecological Awareness. Zygon 38 (2):257-276.score: 30.0
    There is a growing understanding that addressing the global crisis facing humanity will require new methods for knowing, understanding, and valuing the world. Narrow, disciplinary, and reductionist perceptions of reality are proving inadequate for addressing the complex, interconnected problems of the current age. The pervasive Cartesian worldview, which is based on the metaphor of the universe as a machine, promotes fragmentation in our thinking and our perception of the cosmos. This divisive, compartmentalized thinking fosters alienation and self-focused behavior. I aim (...)
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  29. Glenn Morrison (2010). A Balm for Gilead: Spirituality and the Healing Arts. By Daniel Sulmasy. Heythrop Journal 51 (3):501-501.score: 30.0
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  30. Terence A. McGoldrick (2012). The Spirituality of Human Consciousness: A Catholic Evaluation of Some Current Neuro-Scientific Interpretations. Science and Engineering Ethics 18 (3):483-501.score: 30.0
    Catholic theology’s traditional understanding of the spiritual nature of the human person begins with the idea of a rational soul and human mind that is made manifest in free will—the spiritual experience of the act of consciousness and cause of all human arts. The rationale for this religion-based idea of personhood is key to understanding ethical dilemmas posed by modern research that applies a more empirical methodology in its interpretations about the cause of human consciousness. Applications of these (...)
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  31. Ana Mariella Bacigalupo (1999). The Gift of Life: Female Spirituality and Healing in Northern Peru. Anthropology of Consciousness 10 (1):60-62.score: 30.0
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  32. A. Long (1997). Nursing: A Spirtual Perspective. Nursing Ethics 4 (6):496-510.score: 30.0
    This article explores and examines the fundamental need for nurses to include the promotion of the spiritual dimension of the health of human beings as well as the physical, mental and social facets if they truly wish to engage in holistic care. The author attempts to define the phenomenon of spirituality, aware of the dilemma that many individuals face when thinking and reflecting on this very personal and intangible issue. To be spiritual is to become fully human, the (...)
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  33. Barry P. Michrina (1998). Healing Makes Our Hearts Happy: Spirituality and Cultural Transformation Among the Kalahari Ju/'Hoansi. Anthropology of Consciousness 9 (4):80-81.score: 30.0
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  34. David Ranson (2003). A Spirituality of Healing and the New CHA Code of Ethical Standards. Australasian Catholic Record, The 80 (1):70.score: 30.0
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  35. Marcey Shapiro (2011). Transforming the Nature of Health: Healing Through the Language of Love. North Atlantic Books.score: 30.0
    Love-alpha -- Language and life -- Premises -- Respect -- On conscious co-creation -- Interrelationship -- A map of the worlds -- Balance -- Trust : viruses -- Messengers -- Cooperation/community -- Truth -- The spirits of things -- Harmony -- The deva of fleas -- Communication -- Love : omega.
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  36. Marcey Shapiro (2011). Transforming the Nature of Health: A Holistic Vision of Healing That Honors the Earth, Each Other, and Ourselves. North Atlantic Books.score: 30.0
    Love-alpha -- Language and life -- Premises -- Respect -- On conscious co-creation -- Interrelationship -- A map of the worlds -- Balance -- Trust : viruses -- Messengers -- Cooperation/community -- Truth -- The spirits of things -- Harmony -- The deva of fleas -- Communication -- Love : omega.
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  37. Marcey Shapiro (2011). Transforming the Nature of Health: A Holistic Vision of Healing That Honors Our Connection to the Earth, Others, and Ourselves. North Atlantic Books.score: 30.0
    Love-alpha -- Language and life -- Premises -- Respect -- On conscious co-creation -- Interrelationship -- A map of the worlds -- Balance -- Trust : viruses -- Messengers -- Cooperation/community -- Truth -- The spirits of things -- Harmony -- The deva of fleas -- Communication -- Love : omega.
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  38. John Wren-Lewis (1994). Grace and Grit: Spirituality and Healing in the Life and Death of Treya Killam Wilber, by Ken Wilber. The Chesterton Review 20 (4):514-522.score: 30.0
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  39. Gary Yamasaki (forthcoming). Book Review: Jesus' Baptism and Jesus' Healing: His Personal Practice of Spirituality. [REVIEW] Interpretation 54 (1):92-92.score: 30.0
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  40. Stephen Pattison (2013). Religion, Spirituality and Health Care: Confusions, Tensions, Opportunities. [REVIEW] Health Care Analysis 21 (3):193-207.score: 24.0
    This paper raises some issues about understanding religion, religions and spirituality in health care to enable a more critical mutual engagement and dialogue to take place between health care institutions and religious communities and believers. Understanding religions and religious people is a complex, interesting matter. Taking into account the whole reality of religion and spirituality is not just about meeting specific needs, nor of trying to ensure that religious people abandon their distinctive beliefs and insights when they engage with health (...)
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  41. Joshua D. Reichard (2013). Of Miracles and Metaphysics: A Pentecostal‐Charismatic and Process‐Relational Dialogue. Zygon 48 (2):274-293.score: 24.0
    This article is comprised of a dialogue between Pentecostal-Charismatic and Process-Relational theologies on the perennial issue of miracles. The language of supernaturalism, widely employed by Pentecostal-Charismatic theologians, is contrasted with the metaphysical naturalism of Process-Relational theology; it is proposed that a philosophically and scientifically sensitive theology of miracles is possible through a synthesis of both traditions. Themes such as nonmaterialism over materialism, spiritual experience, and prayer for healing miracles are explored. A theology of miracles, mutually informed by both (...)
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  42. C. Delkeskamp-Hayes (2010). Psychologically Informed Pastoral Care: How Serious Can It Get About God? Orthodox Reflections on Christian Counseling in Bioethics. Christian Bioethics 16 (1):79-116.score: 24.0
    This essay takes a Traditional Christian, that is, Orthodox look at the integration of psychotherapy into pastoral counseling, as endorsed by many Western mainline Christianities. It examines how the Christian pastor can guide his sheep through the bioethical problems they encounter in their pursuit of salvation. The first part explores whether the turn to psychology and psychotherapy can be welcomed as a return to the Traditional therapeutic understanding of theology and of the Church as a spiritual hospital for fallen (...)
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  43. Asokananda Prosad (2008). Embodiment of Miracle. Proceedings of the Xxii World Congress of Philosophy 49:59-65.score: 24.0
    Belief in miracles exists more or less in all religions in all ages. The Upanishads assert that the experience of religious insight and transformation is the only "miracle" worth considering, but popular Hinduism attributes miraculous powers to the ascetic yogis. Though Buddha Gautama deprecated his own miraculous powers as devoid of spiritual significance, accounts of his miraculous birth and life were later woven into his legend and into those of later Buddhist saints. The New Testament records miracles of (...) and other wonders performed by Jesus. Miracles also attest to the holiness of Christian saints. Muhammadrenounced miracles as a matter of principle (the Quran was the great miracle), but his life was later invested with miraculous details. Muslim popular religion, particularly under the influence of Sufism, abounds in miracles and wonder-working saints. Although ‘values’ speak about ideals and principles we are supposed to follow, it enumerates the standard of our mind we develop in the light of so called miracles and what it truly stands for. (shrink)
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  44. J. Harold Ellens (2014). That Tough Guy From Nazareth: A Psychological Assessment of Jesus. Hts Theological Studies 70 (1):01-08.score: 24.0
    Christmas gives us that 'sweet little Jesus Boy' and Lent follows that with the 'gentle Jesus, meek and mild.' He was neither of those. In point of fact, he was the 'tough guy from Nazareth.' He was consistently abrasive, if not abusive, to his mother (Lk 2:49; Jn 2:4; Mt 12:48) and aggressively hard on males, particularly those in authority. In Mark 8 he cursed and damned Peter for failing to get Jesus' esoteric definition of Messiah correct. Nobody else understood (...)
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  45. H. T. Engelhardt (1997). Sins, Voluntary and Involuntary: Recognizing the Limits of Double Effect. Christian Bioethics 3 (2):173-180.score: 24.0
    Because sin is anything that turns our heart from God, sins are both voluntary and jnvoluntary. As a consequence, double effect can only be adequately understood in a Christian context in which it is recognized that, even when evil is not willed, our involvement in its causation can still mar our hearts. The acknowledgement of involuntary sins resituates double effect so that the traditional Christian concern with spiritual harm and healing can be maintained. In this way, one can (...)
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  46. Darren R. Weissman (2010). Awakening to the Secret Code of Your Mind: Your Mind's Journey to Inner Peace. Hay House.score: 24.0
    What if you could, like a diamond forged through heat and pressure, transform every painful, scary, and stressful experience in your life into one that is meaningful, courageous, and inspiring? What if you were provided with the tools that allow you to tap and manifest the true power that exists within you--the power to shine? Are you ready to discover your path to peace? In this fascinating book, Dr. Darren Weissman shares ancient spiritual wisdom fused with a modern-day understanding (...)
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  47. Kathleen M. O'Connor (2008). Lamenting Back to Life. Interpretation 62 (1):34-47.score: 24.0
    The confessions of Jeremiah are prayers for people mired in loss and play a major role in the theological and spiritual process of healing. They keep communication with God alive in the midst of destruction and despair.
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  48. T. Imrenyi (2005). Sin and Bioethics. Christian Bioethics 11 (2):133-145.score: 24.0
    The essay starts out with defining the biblical concept of sin in the Old and the New Testaments. The literal knowledge of divine truth is distinguished from its truthful and spiritual interpretation. A further distinction should be made between the Creator of life (God) and the medium or “intermediary creator” (man) of life. I argue for the “single wholeness” of the human race and for the unity of human responsibility in bioethics. In delineating the teaching of the Church on (...)
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  49. Ronald Y. Nakasone (1993). Suffering and Healing: An Interpretation of the Buddhist Doctrine of the Four Noble Truths. [REVIEW] Journal of Medical Humanities 14 (2):81-87.score: 24.0
    The Buddha's method of spiritual release is crystallized in the Four Noble Truths. The Four Truths profile the condition of an individual's life. It explains the cause of suffering, the means through which an individual residing in a transient world can extract oneself from samsara and propel oneself into an abiding spiritual reality or nirvana. This four stage method parallels the principles of diagnosis, etiology, recovery or health, and therapeutics, which are employed by physicians in their clinical practice. (...)
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  50. D. W. Amundsen (1995). Suffering and the Sovereignty of God: One Evangelical's Perspective on Doctor-Assisted Suicide. Christian Bioethics 1 (3):285-313.score: 24.0
    This paper presents my personal convictions, as an Evangelical, regarding the absolute impropriety of doctor-assisted suicide for Christians. They have been “bought with a price” and are owned by Another. Hence, they must always strive to glorify God in their bodies, both in life and in death. Although they crave the well-being of temporal health, when they are ill seek healing or relief, and may well recoil even from the thought of suffering and dying, they should realize that their (...)
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