O Grace Memorial Hospital e a Missão Presbiteriana norte-americana no Brasil: fontes para a história da assistência à saúde, 1955-1971 / Grace Memorial Hospital and the American Presbyterian Mission in Brazil: sources for the history of healthcare, 1955-1971

Resumo Apresenta aspectos da história e do acervo documental do Grace Memorial Hospital, instituição criada em 1926 na antiga cidade de Ponte Nova, atual Wagner, na Chapada Diamantina (BA), pelo médico e missionário presbiteriano norte-americano Walter Welcome Wood. O corpus documental está sob guarda da Universidade do Estado da Bahia, campus II, Alagoinhas, desde o encerramento definitivo das atividades do hospital, e constitui-se em fonte de pesquisa para diferentes áreas de estudo, especialmente para a história da assistência à saúde no Brasil. Os documentos auxiliam as análises sobre a incidência de doenças, tratamentos médicos e outros cuidados com a saúde em uma população que não tinha acesso a outras instituições que atuassem nesse âmbito.

Abstract The paper presents aspects of the history and archives of Grace Memorial Hospital, founded in 1926 in the former town of Ponte Nova, now Wagner, in the Chapada Diamantina region of Bahia state, Brazil, by the American Presbyterian missionary and doctor Walter Welcome Wood. The documents in question have been kept at the Universidade do Estado da Bahia, campus II, Alagoinhas, since the hospital closed down definitively. They constitute a source of research for different areas of scholarship, especially the history of healthcare in Brazil. The documents are used in analyses of the incidence of diseases, medical treatments, and other care given to a population that had no access to other institutions working in this area.

Santa Casa de Misericórdia e as políticas higienistas em Belém do Pará no final do século XIX / Santa Casa de Misericórdia and hygienist policies in Belém do Pará in the late nineteenth century

O artigo analisa a relação entre as políticas higienistas que vigoraram na cidade de Belém ao final do século XIX e a expansão das atividades da Santa Casa de Misericórdia do Pará. Considerada uma das primeiras instituições hospitalares da então Província do Grão-Pará, a Irmandade, além de seu hospital próprio, administrou diversos outros estabelecimentos de saúde na capital. O estudo de seu deslocamento físico permite o "desenho" de três núcleos da Saúde em Belém: Pioneiro, de Expansão e da Santa Casa, que reforçam os vetores de crescimento da cidade. A expansão de suas atividades se configura como ampliação da Misericórdia para atender os desvalidos e enfermos, que precede a instauração de um sistema de saúde pública no Pará.

The article analyzes the relationship between hygienist policies in effect in Belém in the late nineteenth century and the expansion of activities of the Santa Casa de Misericórdia do Pará. Considered one of the first hospital institutions in the former Grão-Pará Province, in addition to its own hospital, the Brotherhood administered several other health facilities in the capital, and the study of its physical displacement made it possible to "map" three health centers in Belém: Pioneer, Expansion and the Santa Casa, which reinforce the growth vectors of the city. The expansion of its activities is configured as the expansion of the Santa Casa de Misericórdia to serve the underprivileged and sick, preceding the establishment of a public health system in Pará.

A Development of Byzantine Christian Charities during the 4th-7th Centuries and the Birth of the Hospital / 의사학

This study aims to examine the beginning and the development of Christian Charities during the 4th-6th centuries which would eventually result in the birth of the hospital in modern sense in the first half of the 7th century. For this purpose, I looked carefully into various primary sources concerning the early Christian institutions for the poor and the sick. Above all, it's proper to note that the first xenodocheion where hospitality was combined with a systematic caring, is concerned with the Trinitarian debate of the 4th century. In 356, Eustathios, one of the leaders of homoiousios group, established xenodocheion to care for the sick and the lepers in Sebaste of Armenia, whereas his opponent Aetios, doctor and leader of the heteroousios party, was reckoned to have combined the medical treatment with his clerical activities. Then, Basil of Caesarea, disciple of Eustathios of Sebaste, also founded in 372 a magnificent benevolent complex named 'Basileias' after its founder. I scrupulously analysed several contemporary materials mentioning the charitable institution of Caesarea which was called alternatively katagogia, ptochotropheion, xenodocheion. John Chrysostome also founded several nosokomeia in Constantinople at the end of the 4th century and the beginning of the 5th century. Apparently, the contemporary sources mention that doctors existed for these Charities, but there is no sufficient proof that these 'Christian Hospitals,' Basileias or nosokomeia of Constantinople were hospitals in modern sense. Imperial constitutions began to mention ptochotropheion, xenodocheion and orphanotropheion since the second half of the 5th century and then some Justinian laws evoked nosokomium, brephotrophia, gerontocomia. These laws reveal that 'Christian Hospitals' were well clarified and deeply rooted in Byzantine society already in these periods. And then, new benevolent institutions emerged in the 6th century: nosokomeia for a specific class and lochokomeia for maternity. In addition, one of the important functions of Sampson Xenon was, according to Novel 59, to hold a funeral service for the people of Constantinople. Nevertheless, there is no sufficient literary material that could demonstrate the existence of a hospital in modern sense. The first hospital where outpatient service, hospitalization and surgery were confirmed was Sampson Xenon in the first half of the 7th century, figured in the tale of Stephanos of the The Miracles of St. Artemios. Why was the early Byzantine literary so reticent as to write the medical activities in the Christian Charities? It's because Christian innovation didn't rest on the medical treatment but caring for the poor and the sick, depending on the word of Mt. 25.35-36. In this meaning, I'd like to say that the Early Byzantine history of Christian Charities or 'Christian Hospitals' consists of only a footnote of the verse.

"If I Only Touch Her Cloak": The Sisters of Charity of St. Joseph in New Orleans' Charity Hospital, 1834-1860 / 의사학

This study is about the Sisters of Charity of St. Joseph in New Orleans' Charity Hospital during the years between 1834 and 1860. The Sisters of Charity of St. Joseph was founded in 1809 by Saint Elizabeth Ann Bailey Seton (first native-born North American canonized in 1975) in Emmitsburg, Maryland. Seton's Sisters of Charity was the first community for religious women to be established in the United States and was later incorporated with the French Daughters of Charity of St. Vincent de Paul in 1850. A call to work in New Orleans' Charity Hospital in the 1830s meant a significant achievement for the Sisters of Charity, since it was the second oldest continuously operating public hospitals in the United States until 2005, bearing the same name over the decades. In 1834, Sister Regina Smith and other sisters were officially called to Charity Hospital, in order to supersede the existing "nurses, attendants, and servants," and take a complete charge of the internal management of the Charity Hospital. The existing scholarship on the history of hospitals and Catholic nursing has not integrated the concrete stories of the Sisters of Charity into the broader histories of institutionalized medicine, gender, and religion. Along with a variety of primary sources, this study primarily relies on the Charity Hospital History Folder stored at the Daughters of Charity West Center Province Archives. Located in the "Queen city of the South," Charity Hospital was the center of the southern medical profession and the world's fair of people and diseases. Charity Hospital provided the sisters with a unique situation that religion and medicine became intertwined. The Sisters, as nurses, constructed a new atmosphere of caring for patients and even their families inside and outside the hospital, and built their own separate space within the hospital walls. As hospital managers, the Sisters of Charity were put in complete charge of the hospital, which was never seen in other hospitals. By wearing a distinctive religious garment, they eschewed female dependence and sexuality. As medical and religious attendants at the sick wards, the sisters played a vital role in preparing the patients for a "good death" as well as spiritual wellness. By waging their own war on the Protestant influences, the sisters did their best to build their own sacred place in caring for sick bodies and saving souls. Through the research on the Sisters of Charity at Charity Hospital, this study ultimately sheds light on the ways in which a nineteenth-century southern hospital functioned as a unique environment for the recovery of wellness of the body and soul, shaped and envisioned by the Catholic sister-nurses' gender and religious identities.

As Santas Casas da Misericórdia do Distrito de Lisboa e sua contribuição para a História da Enfermagem em Portugal / The Holy House of Mercy in the district of Lisbon and the contributions for the History of Nursing in Portugal

Embora tenham surgido algumas investigações sobre a História da Enfermagem em Portugal, estamos apenas numa fase inicial de um caminho a percorrer. As Misericórdias em Portugal foram responsáveis pela gestão da maioria dos hospitais, desde o século XVI ao XX e possuem um enorme acervo documental para a compreensão das funções dos enfermeiros nessas instituições. Quisemos identificar a importância das Misericórdias do Distrito de Lisboa para a construção da História da Enfermagem em Portugal, assim como enumerar o principal acervo documental em cada Misericórdia. Esta viagem pelas Misericórdias do Distrito de Lisboa permitiu-nos constatar a existência de um enorme acervo documental, quer em relação aos seus compromissos, quer em relação aos regulamentos dos hospitais. Quer nos primeiros, mas principalmente nos segundos, encontramos um conjunto de funções para os enfermeiros, que nos levam á possibilidade da construção de uma História da Enfermagem nesse hospital e nessa localidade.Teremos à nossa disposição as Misericórdias de Lisboa, Cascais, Sintra e Ericeira, com uma organização arquivista, enquanto as restantes nos levam a uma procura mais desenvolvida.

No silêncio de seus arquivos, as misericórdias nos falam / In the silence of their archives, the houses of mercy talk to us

Faz uma abordagem sobre o projeto que gerou o 'Guia dos arquivos das Santas Casas de Misericórdia do Brasil'. Falar sobre o projeto significa exercitar uma reflexão e um diálogo, tanto no que diz respeito ao significado de um projeto dessa natureza e ao seu desenrolar quanto ao potencial desses arquivos na busca de compreensão de trajetórias vividas em âmbitos diversos, por meio das quais se forjaram dimensões da experiência social, de áreas profissionais e de serviços públicos, dentre as quais as referidas à Saúde.

Epidemiology of psychiatric disorder in Priest Hospital in 2003-2007.

OBJECTIVE: Because of priests act as the leader and are the spiritual center to community therefore the good mental health in priests is a significant factor to improve good mental health in community MATERIAL AND METHOD: The author conducted the retrospective study in Department of Psychiatry, Priest Hospital the data was collected from the chart of outpatients and inpatients between October 2003 and September 2007, using standard criteria according to WHO's DSM IV and ICD 10. RESULTS: There were 378,982 outpatients and 11,498 psychiatric cases received treatment. The mean age was 47.5 years. There were anxiety disorders 45.38%, schizophrenia 15.28%, depressive episodes 13.43%, adjustment disorders 10.27%, unspecified dementia 3.44%, somatoform disorders 2.46%, persistent delusional disorder 2% and other psychiatric disorders. 45% of the patients come from temples in Bangkok Metropolitan area, and the rest came from rural area. Most of the priests had graduated from primary and secondary school or higher CONCLUSION: This is a preliminary study that shows the incidence of mental disease and demographic data for future planning of management, prevention and rehabilitation of mental illness the most effective benefit for priest-novice in the future.

Colorectal carcinoma detected by barium enema in Priest Hospital.

OBJECTIVE: To determine the radiographic findings detected by barium enema in the priests of colorectal carcinoma MATERIAL AND METHOD: A retrospective review of all priest that had a barium enema performed for colorectal carcinoma between January 2002 to June 2007. RESULTS: Thirty-two priest with colorectal CA were reviewed. No asymptomatic priests found. Nineteen priests (59.38%) had annular lesion, eleven (34.37%) had intraluminal mass, and two (6.25%) had other lesions. Nineteen priests (59.38%) had lesion in the sigmoid colon or below and thirteen patients (40.62%) had lesion more proximally in the colon. Two priests (6.25%) had Duke's stage A lesions, eight (25%) had stage B lesions, seven (21.87%) had stage C lesions, and fifteen (46.88%) had stage D lesions. CONCLUSION: Almost sixty percents of all priests with colorectal CA had annular lesion (59.38%) at a late stage.

The nutritional status of patients admitted to Priest Hospital.

OBJECTIVES: To determine the prevalence of malnutrition in the Buddhist Priest Patients on admission to Priest Hospital. MATERIAL AND METHOD: During September 2007, 97 Buddhist Priest admitted to Priest Hospital were assessed for their nutritional status by using Subjective global assessment (SGA) and Body mass index (BMI). Serum albumin, hematocrit, and total lymphocyte count (TLC) were also evaluated. RESULT: The status of Protein-calorie malnutrition was found to be 41.3% due to subjective global assessment and 39.2% due to body mass index. Overweight patient found to be 16.5%. There were 16.5%, 83.5% and 20.6% of patients who had serum albumin, hematocrit, and total lymphocyte count below acceptable level. CONCLUSION: Malnutrition status in priests admitted to the Priest Hospital should be concerned and be properly managed for improved clinical outcome.

Inner ear problems of Thai priest at Priest Hospital.

BACKGROUND: The inner ear problems of Thai priest at Priest Hospital had never been reported previously, so Department of Ear Nose Throat try to correlate the metebotic disorder with inner ear problems. OBJECTIVES: 1) To study the fasting blood sugar (FBS), total cholesterol (T. Chol), low density lipoprotein (LDL), and triglyceride (TG), the factors expected to involve in inner ear problems of priests at Priest Hospital. 2) To compare the FBS, T. Chol, HDL, LDL, and TG of priests with inner ear problems at Priest Hospital. 3) To find the percentage of abnormal from FBS, T. Chol, LDL, and TG. MATERIAL AND METHOD: The study using 83 sampling of priests with inner ear problems and 107 priests as a controlled group. The research instruments used to collect data was the questionnaire which composed of general information, physical, ear-nose-throat and neurological examination, pure tone audiometry, brainstem evoke response audiometry (BERA) and the blood tests:FBS, T. Chol, TG, and LDL. The inner ear problems were composed of: 1) Dizziness 2) Hearing Loss 3) Tinnitus Aurium. The descriptive statistics were used to analyze the data from questionnaires and utilized frequency, percentage, standard deviation (S.D.) and t-test to achieve desired results. RESULTS: Priest at middle age and elderly with inner ear problems had greater FBS and TG than expected values of the control group. CONCLUSION: The middle age and elderly priests who had greater FBS and TG than expected values were sick with inner ear problems that causing dizziness, hearing loss and tinnitus aurium.

Prevalence of osteoporosis of the priests.

OBJECTIVE: To evaluate the prevalence of osteoporosis in priests MATERIAL AND METHOD: A cross sectional study was done in priests to evaluate the mineral bone density (BMD) measured by ultrasonography scanning at calcaneum in the out patients clinic of Priest Hospital and in the temples of central Bangkok. Questionnaire about related health behavior and past history of fracture including co-morbidity were reviewed. RESULT: The BMD showed that 49.32% of the examined priests had osteopenia, 45.68% had normal BMD, and only 5.01% had osteoporosis. CONCLUSION: Osteopenia and osteoporosis in the priests were correlated with aging, longer duration of being priests, domicile in rural areas, and inadequate duration of standing and walking activity per day.

Diabetic retinopathy in Priest Hospital.

BACKGROUND: Diabetic retinopathy (DR) is common complication of DM and is one of the leading causes of visual loss in working age population in developed and developing countries. The known risk of retinopathy is directly related to the degree and duration of hyperglycemia. Priests are one of the disadvantageous groups because they cannot select their food and have poor access to health care. These two reasons are suspected to be causes of high prevalence of DM and DR in the priests. OBJECTIVES: To perform complete eye examinations and take fundus pictures at DR screening to estimate the prevalence of DR in the priests and to perform appropriate treatment. MATERIAL AND METHODS: Retrospective review of the medical records of the priests and novices who had diabetes in Priest Hospital between October 2005 and September 2007 was done. Appointment for crosssectional DR screening for those who never had an eye exam and to complete DR treatment. RESULTS: Four hundred and fourteen diabetic priests and novices were enrolled in the study with the mean age was 61.65 years. Only 297 (71.74 %) of the diabetic priests had a visual acuity measurement previously. DR screening program was done in 176 priests. The result revealed that 123 priests had no DR (69.89 %), 33 (18.75%) had non-proliferative DR (NPDR), 20 (11.36%) had proliferative DR (PDR), and 11 (6.25% or 33.33% of NPDR) had clinically significant macula edema (CSME). From the previously diagnosed patients, 15 (28.3%) had Laser treatment performed and 2 (3.77%) had pars plana vitrectomy (PPV). CONCLUSION: Although Priest Hospital sent DR screening postcards to diabetic priests twice, only 176 (42.51%) priests came, and of those, 53 (30.11%) had DR. There is poor co-operation from the priests because of their lack of medical knowledge about DM complication and DR. The priest who came for the appointment were concerned with their health therefore, they had low prevalence of DR with moderate glycemic control. DR in the priests led to low vision (11.83%) and blindness (5.92%). For the priests, adherence to clinical guidelines for glycemic and BP control was low, even in a well-developed health care system with free ophthalmic care access because they cannot select their food and have poor transportation services to health care facilities.

Peptic ulcer disease in Priest Hospital.

BACKGROUND: Peptic ulcer disease (PUD) has been commonly diagnosed in priests. The reason may be their lifestyles and rules, where they have only two meals a day and they cannot select their food but must eat what is provided by the givers. OBJECTIVE: To study the risk factors of PUD in the priests MATERIAL AND METHOD: This study was a retrospective study of 266 priests who underwent gastroduodenoscopy at Department of Surgery, Priest Hospital between March 2004 and October 2006. The risk factors of Helicobacter pylori (H. pylori) infection, non-steroid anti-inflammatory drugs (NSAID), smoking and years of ordination were collected, analyzed, and compared with other studies in general population. RESULTS: The age range was 14-93 years with a mean age of 53.88 +/- 16.42 years. The study showed 60 cases (22.56%) of peptic ulcer (PU) with 39 cases (65%) of H. pylori infection, mainly found between 51-60 years old priests. Moreover there were 44 cases (73.33%) of gastric ulcer (GU) with 26 cases (59.10%) of H. pylori infection and 16 cases (26.67%) of duodenal ulcer (DU) with 13 cases (81.25%) of Hpylori infection. The age was the only significant risk factor affecting PUD in the priests. Lifestyle was not a significant risk factor as hypothesized in general population. CONCLUSION: The only factor that related to the peptic ulcer in the priests is the age. The eating regulation does not affect the incidence of peptic ulcer. The lesser time being a priest or novice, the more prevalence of PU.

Establishment and Activity of PoKuNyoKwan / 의사학

PoKuNyoKwan was established in 1887 by Meta Howard, a female doctor who was dispatched from Woman's Foreign Missionary Society, an evangelical branch affiliated with U.S. North Methodist Church. PoKuNyoKwan was equipped with dispensaries, waiting rooms, pharmacies, warehouses, operating rooms, and wards for about 30 patients. It used a traditional Korean house, which was renovated for its medical purpose, in Ewha Haktang. Residing in Chung Dong, the medical institution had taken care of women's mental and physical health for about 25 years, until it was merged with East Gate Lillian Harris Memorial Hospital in 1912, and then its dispensary function was abolished in 1913. Medical missionaries(Meta Howard, Rosetta Sherwood, Mary M. Cutler, Emma Ernsberger, Esther K. Pak, Amanda F. Hillman) and nurse missionaries(Ella Lewis, Margaret J. Edmunds, Alta I. Morrison, Naomi A. Anderson), who were professionally trained in the United States, and their helpers, who were trained by those missionaries, managed PoKuNyoKwan. Nurses who were educated in Nurses' Training School, which was also established by PoKuNyoKwan, helped to run the institution as well. At the beginning, they usually had worked as a team of one medical missionary and three helpers. Since its establishment in 1903, however, the helpers began to enter the Nurses' Training School to become professional nurses, and the helpers eventually faded out because of the proliferation of those nurses. PoKuNyoKwan did not only offer medical services but also executed educational and evangelical activities. Medical missionaries struggled to overcome Koreans' ignorance and prejudice against westerners and western medical services, while they took care of their patients at office, for calls, and in hospital dispensaries. Enlightening the public by criticizing Korean traditional medical treatments including fork remedies, acupuncture, and superstitions, they helped modernization of medical systems in Korea. In the area of education, Rosetta Sherwood taught helpers basic medical science to make them regular medical staff members, and Margaret J. Edmunds established the Nurses' Training School in PoKuNyoKwan for the first time in Korea. The nurses who graduated from the school worked at PoKuNyoKwan and some other medical institutions. Evangelical activities included Bible study in the waiting rooms of PoKuNyoKwan and prayer meeting on Sunday for those who were treated in PoKuNyoKwan. The institution in the end worked as a spot for spreading Christianity in Korea. As the first women's hospital, PoKuNyoKwan attempted to educate female doctors. Eventually, it played a role as a cradle to produce Esther K. Pak, who was the first female doctor in Korea. The hospital also ran the first nurse training center. It was, in a real sense, the foundational institution to raise professional practitioner undertaking medical services in Korea. Therefore, it is reasonable to say that PoKuNyoKwan provided sound basis for the development of modern medical services for women in Korea.

Convento real de Nuestra Señora de la Concepción, la atención médico-quirúrgica de su población femenin / Convent of Nuestra Señora de la Concepción: Medical-surgical care for the female population

The monasteries in New Spain dedicated to women were the result of the ideals of conquerors and religious people, but also of the rest of the population of the large cities, mainly, Mexico City. Here the first institution of nuns was founded as the Monastery of [quot ]Nuestra Señora de la Concepción,[quot ] thanks to the archbishop Juan de Zumárraga. From it, the expansion of new and different foundations was constant and, to give support and refuge to the female population in need of housing due to poverty or abandonment, were their main tasks. Inside the monasteries and behind their tall walls, all persons received spiritual and medical attention. The latter was in the hands of physicians, apothecaries and surgeon who cured all [quot ]external[quot ] disorders and, during the first years of existence of all the monasteries, they were mainly barbers. The purpose of this article is to discover who the surgeons were who served the first female monastery and this study constitutes part of a larger research study that not only studied all monasteries both for men and women, but also the large number of surgeons who lived and worked in New Spain. The number of surgeons serving in this monastery were all those that we were able to find.

Audit of management of pregnant women with positive VDRL tests.

BACKGROUND: Syphilis is a preventable cause of foetal loss and congenital disease. Although the VDRL test is an integral part of routine antenatal care in India, little is known about the disease burden in pregnancy in India. Therefore, we carried out a study to determine the prevalence of VDRL positivity and syphilis among pregnant women in Vellore and to audit the management and outcome of VDRL-positive pregnancies. METHODS: A retrospective review of case records. RESULTS: Only 0.98% of pregnant women were positive by the VDRL test. However, foetal loss occurred in 16 (32%) of the 50 seropositive women; 15 of these did not receive antenatal care. Seventeen of the 34 seropositive multiparous women had had previous foetal losses. Only 16 women had received penicillin. CONCLUSION: Although the seroprevalence of syphilis in pregnancy is low, it is an unrecognized cause of foetal loss in Vellore. An audit of the testing and management of VDRL positivity in pregnancy provides valuable information on the quality of antenatal care in an area.

The Gurhigae Jejoongwon: its size and activities / 의사학

This article explores the location, size of the site, and medical activities of the Gurhigae Jejoongwon. Relevant documents such as reminiscences, diplomatic notes, newspaper accounts, maps, and photographs were referred for this study. The Gurhigae Jejoongwon located on a hill that, at present, covers the area from Ulchi-ro to MyungDong Cathedral. Its main entrance was towards Ulchi-ro. Real estate including the buildings of the Gurhigae Jejoongwon was returned to the Chosun government in 1905, and the estimated size of its site varied from 1,810 pyung to 5,036 pyung. The site of the Gurhigae Jejoongwon was 2 - 5 times larger than the 862.16-pyung-site of the Jejoongwon in its Jaedong days. With such larger size, the Jejoongwon could take care of more patients. Dr. Avison started medical education again. The Gurhigae Jejoongwon took the central part in medical treatment activities for public in Seoul, as it carried out the prevention activities against Cholera in 1895. The Chosun government highly recognized its medical treatment activities for the common people.

The life of Dr. John William Heron, the second superintendent of Chejungwon / 의사학

The purpose of this paper is to overview the life of John W. Heron, M. D. who was the first appointed medical missionary to Korea by the Presbyterian Church USA. Although he was a competent doctor as well as a devoted missionary, he is not well-known yet, because he died early after 5 years' service in Korea. Dr. Heron was born in Derbyshire, England on June 15, 1856. His father, Rev. E. S. Heron, was a Scotch Minister of Congregational Church. His family emigrated to America in 1870 when he was fourteen years old and settled in Knoxville, Tennessee. In 1881, he was admitted to the University of Tennessee Medical School and graduated with highest honors in 1883. After training in New York University Hospital, he refused the offer of professorship from the University of Tennessee to become a medical missionary to Korea. He arrived in Seoul on June 21, 1885 and began to work in Royal Government Hospital, Chejungwon, the predecessor of Severance Hospital. In 1887, he became the superintendent of the Hospital following Dr. Horace N. Allen. He also worked for the Royal family and sometimes traveled to the rural areas to care for the patients. He started Chejungwon Church which later became Namdaemoon Presbyterian Church. In 1887, Dr. Heron worked as a member of the Bible translation committee and in 1889, he was elected as the chairman of the Public Committee of the Presbyterian Churches. In 1890, he established 'The Korean Religious Tract Society (Chosunsyungkyoseohoi) with Underwood and Ohlinger. The society published and replenished Christian books, periodical magazines and booklets. In the Summer of 1890, Dr. Heron did his best to take care of the sick suffering from an epidemic dysentery and himself got infected because of the terrible overwork. He passed away on July 26th, 1890. On his deathbed, he told his soldier and native friends around him as follow: "Jesus loves you. He gave His life for you. Stand by Him!" The martyrdom of Dr. Heron should be remembered in the Korean history of mission, because he was the first victim among the foreign missionaries who had lived and worked in Seoul for Korean mission. Dr. Heron's mind of love, service and devotion should be remembered by the medical doctors working today in caring for the patients suffering from physical and spiritual illnesses.