Monotonic market change: How contracting/expanding Protestant markets impact the founding of American Protestant international ministries.

Ecological density dependence theory argues that organizational founding rates have an inverted U-shaped relationship with density (the number of organizations already present). This study develops this theory by showing how the "density dependent" curve is moderated by continually expanding/contracting opportunities among religious movement organizations. Using event-history analyses, I investigate how the rate at which transnational American Protestant mission agencies found new ministries internationally is influenced simultaneously by density and continuous expansion/contraction of a country's Protestant market share (i.e., "monotonic market change"). Results show that as Protestant market share increases from continuous years of contraction to expansion, the peak founding rate of the density curve changes non-monotonically while the density at this peak rate increases monotonically. The study concludes by considering how a theory of monotonic market change may contribute to the study of religious as well as secular movement organizations and nonprofits more broadly.

Protestantism and psychoactive drugs: implications for nursing and health / Protestantismo y drogas psicoactivas: implicaciones para la salud y la enfermería / Protestantismo e drogas psicoativas: implicações para a saúde e enfermagem

Objectives: To identify and analyze the social representations of psychoactive drugs to the protestant religious group and their implications for nursing care. Method: The data collection was carried out in the state and city of Rio de Janeiro, through the Free Evocation of Words technique. Results: The participants were 300 subjects divided into three subgroups with 100 Protestant evangelical subjects. Of them, 74.67% were female (224 participants) and 25.33%, males (76). Final thoughts: The assistance, taking into account the factors beyond spiritual, is beneficial not only for the patient, but also for the Nursing team, because it improves the spiritual awareness and understanding of the individual as a being beyond the disease.

Objetivos: Identificar y analizar las representaciones sociales de las drogas psicoactivas para el grupo religioso protestante y sus implicaciones para el cuidado de enfermería. Método: La recolección de datos se realizó en el estado y ciudad de Río de Janeiro, mediante la técnica de Evocación Libre de Palabras. Resultados: Los participantes fueron 300 sujetos divididos entres subgrupos con 100 sujetos evangélicos protestantes. De ellos, el 74,67% eran mujeres (224 participantes) y el 25,33%, hombres (76). Reflexiones finales: La asistencia, teniendo en cuenta los factores más allá de lo espiritual, es beneficiosa no solo para el paciente, sino también para el equipo de Enfermería, porque mejora la conciencia espiritual y la comprensión del individuo como un ser más allá de la enfermedad.

Objetivos: Identificar e analisar as representações sociais das drogas psicoativas para o grupo religioso protestante e suas implicações para o cuidado de enfermagem. Método: A coleta de dados foi realizada no estado e município do Rio de Janeiro, por meio da técnica de Evocação Livre de Palavras. Resultados: Participaram do estudo, 300 sujeitos divididos em grupos de 100 sujeitos para cada subgrupo de evangélicos protestantes. Dos quais 74,67% eram do gênero feminino (224 participantes) e 25,33 do gênero masculino (25,33%). Considerações Finais: A assistência levando-se em conta os fatores para além do espiritual é benéfica não apenas para o paciente, mas também para a equipe de Enfermagem, pois melhora a consciência espiritual e a compreensão do indivíduo como um ser para além da doença.

Evangelical Protestant Women's Views on Homosexuality and LGBT Rights in Korea: The Role of Confucianism and Nationalism in Heteronormative Ideology.

Much scholarly attention has been devoted to understanding the demographic, religious, and socio-economic factors that may lead to homonegativity. However, little is known about how and why people oppose homosexuality and LGBT rights. To fill this gap, this work examines how heterosexual religious mothers perceive homosexuality and LGBT rights focusing on the role of indigenous culture. Drawing on qualitative interviews with 30 evangelical Protestant women in South Korea, my findings indicate that evangelical women's perceptions of LGBT rights and their justification display evangelical notion of procreation, motherly moral concerns about the rapid change in heteronormative ideals, and ambivalence about an individualistic, expressive culture. I argue that heteronormative ideology forms a key construct that determines the responses of evangelical women. In addition, such an idea is not only guided by evangelical teaching but also reinforced by a complex amalgamation of Confucian tradition and nationalism, thus restricting sexual drive and emotions for the sake of families and the nation. Heterosexual family norms operate in a way that it is synchronized with a combination of Confucian-family-oriented collectivism and nationalism. This study contributes to complicating a simple, one-dimensional understanding of public attitudes on homosexuality by offering a nuanced look into the configuration of heterosexual ideologies, which are unique in the Korean context.

THE ROLE OF JOHN THE BAPTIST LALANGUE IN THE DEVELOPMENT OF CROATIAN PUBLIC HEALTH AND MIDWIFERY IN THE CONTEXT OF IMPLEMENTATION OF THE IMPERIAL PUBLIC HEALTH LAW FROM 1770.

To understand the development of public health in Croatia, there are newer insights into the life and work of John the Baptist Lalangue. John the Baptist Lalangue is most valued for implementation of the imperial law on public health and promotion of midwifery in Croatia during the second half of the 18th century. Lalangue is the author of the first printed medical textbook in Croatian, published in 1776, entitled Medicina ruralis iliti Vrachtva ladanyszka, za potrebochu musev, y sziromakov Horvatczkoga orszaga y okolu nyega, blisnesseh mest, Trattnern, Varazdin. In the same period, Lalangue published the first Croatian midwifery textbook entitled Brevis institute de reobstetritia iliti kratek navuk od mestrie pupkorezne za potrebochu muskeh y sziromaskeh ladanovskaya horvatskoga orszaga y okolo nyega blisnesseh sztrankih, Trattnern, Zagreb. In 1779, Lalangue published his balneological debut in Croatian, the book Tractatus de aquis medicati Regnorum Croatiae et Slavoniae Iliti Izpiszavanye vrachtvenih vod Horvatzkoga y Slavonskoga orszaga y od nachina nye vsivati za potrebochu lyudih, Trattnern, Zagreb. Lalangue's works were used in systematic training and education of midwives and they, as well as Lalangue, have an inevitable place in the history of Croatian midwifery. During his life and work, John the Baptist Lalangue made immeasurable contribution to the development of Croatian public health.

Cosmovisión mágica y religiosidad protestante: una mirada a las tensiones y transiciones en el mundo Achagua y Piapoco / Magical worldview and protestant religiosity: a look at the tensions and transitions in the world Achagua and Piapoco / A cosmovisão mágica e religiosidade protestante: um olhar sobre as tensões e transições no mundo Achagua e Piapoco

Resumen Se presentan los resultados de investigación desarrollada con dos poblaciones indígenas: la Achagua y la Piapoco, ubicadas al oriente de Colombia, municipio de Puerto Gaitán (Meta). El estudio tuvo por objetivo analizar las tensiones ocurridas al interior de la dimensión espiritual de la cultura indígena, la cual se encuentra en procesos de transición respecto al modelo religioso protestante que ha incursionado en el lugar durante los últimos años. El método desarrollado es la Etnografía, y a partir de realidades encontradas, mediante diálogo y observación; se derivan como resultado las categorías cosmovisión mágica y religiosidad protestante a través de las cuales se indica la existencia de un proyecto colonial religioso al interior de dichos pueblos étnicos.

Abstract This article presents results of an investigation carried out with two indigenous populations: The Achagua and the Piapoco located in eastern Colombia, in the municipality of Puerto Gaitán, Meta. The objective of the study was to analyze tensions that arose within these communities, where the indigenous spiritual dimension is in transition processes with respect to the Protestant religious model that has penetrated the site during last years. The method developed is ethnography and based on the realities found, through dialogue and observation, the resulting categories are the magical worldview and Protestant religiosity, through which the existence of a colonial-religious project is indicated, of said ethnic peoples.

Resumo Apresentam-se os resultados de pesquisas realizadas com duas populações indígenas: o Achagua e o Piapoco, localizado no leste na Colômbia, no município de Puerto Gaitán, Meta. O objetivo do estudo foi analisar as tensões que surgiram nessas comunidades, onde a dimensão espiritual indígena está em processo de transição em relação ao modelo religioso protestante que se envolveu no local nos últimos anos. O método desenvolvido é a etnografia, e baseado nas realidades encontradas, através do diálogo e da observação; como resultado, derivam-se as categorias de cosmovisão mágica e religiosidade protestante,por meio das quais é indicada a existência de um projeto colonial religioso dentro desses povos étnicos.

Why Aren't We Paying Attention? Religion and Politics in Everyday Life.

The sociology of contemporary religious behavior is vital to understanding a whole range of other social and political issues. The current deep division in contemporary American political and social life tracks the deep ideological divide between white conservative Christians and others (both white and nonwhite) so closely that it is almost impossible to intellectually suggest there is no relationship between the two. Contemporary sociology has assumed that American institutions (if not individuals) have become so secular that they are shielded from religious practices, in favor of organizing logics that are scientific, technical, and organizational in nature. What most sociologists missed were the roots of contemporary backlash against technocratic regimes in the white suburbs and small towns of America where conservative religious affiliations became aligned with a profoundly nativist, anti-intellectual populism.

Lo moreno es bello. Componentes identitarios de las mujeres jóvenes evangélicas aymaras / Brown is beautiful. Identity components of young evangelical Christian Aymara women / O escuro é bonito. Componentes identitários das mulheres jovens evangélicas aymaras

En este artículo de investigación científica son descritas las concepciones sobre identidad cultural que expresan las jóvenes evangélicas aymaras de la región de Tarapacá en Chile, por medio de las cuales se enfrenta el vacío en el conocimiento sobre los procesos identitarios en poblaciones de jóvenes pentecostales aymaras, que incluyen sistemáticamente distinciones de género. El material forma parte de un estudio mayor que incluyó 25 entrevistas en profundidad a hombres y mujeres aymaras de sectores rurales y urbanos, entre enero y septiembre del 2013. Serán consideradas las entrevistas correspondientes a 8 jóvenes evangélicas estudiantes universitarias de entre 18 y 29 años de edad y se resaltarán tres componentes identitarios significativos: su relación con la masculinidad, la lengua como recurso de identificación, y el territorio como referente identitario. Por último, se concluirá analizando la importancia de la reflexividad sobre los propios supuestos en investigación como factores que invisibilizan los procesos de ciertos grupos sociales.

In this article the authors describe the conceptions of cultural identity that are expressed by young evangelical Christian Aymara women from the region of Tarapacá in Chile. There is a gap in the scientific knowledge regarding the identity processes that occur in the Pentecostal Aymara population, including systematic gender distinctions. The material is part of a major study and is based in 25 in-depth interviews with members of the Aymara communities that included men and women from both rural and urban sectors between January and September 2013. The study uses data from interviews with 8 evangelical university students (aged between 18 and 29 years). Three results are highlighted by the authors: their relation with masculinity, language as an identification resource and territory as a modality of identity. Finally, the article analyzes the importance of reflexivity about the researcher's own assumptions in investigation such as factors that obscure the processes of certain social groups.

Neste artigo são descritas as concepções da identidade cultural que expressam as jovens evangélicas Aimarás da região de Tarapacá no Chile, por meio das quais são enfrentados o vácuo no conhecimento sobre os processos de identidade em populações de jovens pentecostais aymaras, que sistematicamente incluem distinções de género. O material faz parte de um estudo maior, que incluiu 25 entrevistas em profundidade com homens e mulheres aimarás em áreas rurais e urbanas, entre Janeiro e Setembro de 2013. Serão consideradas as entrevistas correspondentes a 8 jovens evangélicas, estudantes universitárias entre 18 e 29 anos idade e destacaram-se tr componentes significativos de identidade: a sua relação com a masculinidade, a linguagem como meio de identificação e o território como uma referéncia de identidade. Finalmente, conclui-se, discutindo a importã¢ncia da reflexividade sobre as próprias premissas da investigação como factores que fazem invisíveis os processos de determinados grupos sociais.

Victor Almon McKusick (21 October 1921-22 July 2008): Philosophical approach and historiography.

While many authors have surveyed the contributions of Victor Almon McKusick, MD (21 October 1921-22 July 2008) to establishing the field of medical genetics, no authors have reviewed his significant contributions as an historian to the field of the history of medicine. In discussing relevant biographical themes and their functional influence in his life, his philosophical approach to the study of the history of medicine and his unique historiography, blending various major schools of thought into a hybrid analytical approach to historical research, was evaluated. The evaluation drew on a series of interviews conducted with McKusick in 2004 and 2005, review of a selection of his published historical contributions, and review of secondary sources.

Religiosidade e experiências anômalas no protestantismo brasileiro / Religiosity and Anomalous Experiences in the Brazilian Protestantism

A pesquisa teve por objetivo verificar se e como evangélicos vivenciam experiências anômalas do tipo extra-sensório-motoras, sob a ótica da Psicologia Social. Para tanto, utilizou-se o Questionário de Prevalência e Relevância de Psi (Q-PRP) e entrevista dirigida, de forma a contemplar aspectos quantitativos e qualitativos do estudo. Como aporte teórico para compreensão dos dados, fizemos uso da teoria de atribuição de causalidade, verificando como a percepção social e os eventos se relacionam. Do total de respondentes (N=126); 84,9% relataram ter vivenciado ao menos alguma das experiências abordadas no questionário. Respondentes tradicionais vivenciam menos experiências que respondentes neopentecostais, ou, na linguagem apresentada, neopentecostais são experienciadores de forma estatisticamente significante em relação aos tradicionais para cinco das doze experiências com as quais trabalhamos. A diferença entre as denominações também surgiu nas atribuições de causalidade, quando tradicionais fizeram atribuições a coincidência e ao poder da mente, enquanto neopentecostais (por diferença estatisticamente significante) fizeram atribuições a Deus. Os respondentes pentecostais se comportaram como um grupo impreciso, ora aproximando-se dos tradicionais, ora dos neopentecostais. A pesquisa tem um caráter exploratório e novos estudos se fazem necessários para aprofundamento das tendências aqui apontadas

The aim of this research is to verify if and how evangelical experience anomalous occurrences of extrasensorimotor type, from the perspective of Social Psychology. Therefore we used the Questionário de Prevalência e Relevância de Psi (Q-PRP) and oriented interview in order to contemplate quantitative and qualitative aspects of the study. As a theoretical framework for understanding the data, we used the attribution theory, to determine how the social perception and the events are related. Of the total respondents (N = 126); 84.9% claimed having experienced at least some of the occurrences addressed in the questionnaire. Traditional respondents experience less occurrences then the neopentecostal respondents, or, in the language presented, neopentecostals are experiencers a statistically significant manner compared to traditional to five of the twelve experiments with which we work. The difference between the denominations also appeared in causal attributions when the traditional ascribe the "coincidence" and the "power of the mind", while neopentecostal (a statistically significant difference) did ascribe to God. Pentecostals respondents behaved like an imprecise group, at times wavering closer to traditional and other times neopentecostals. This research has an exploratory character and further studies are needed to deepen the trends identified here

[Doctor Levi B. Salmans, founder of The Good Samaritan sanitarium in Guanajuato]. / El Dr. Levi B. Salmans, fundador del sanatorio "El Buen Samaritano" en Guanajuato.

In this research we focus on the medical evangelist Levi B. Salmans, and The Good Samaritan sanitarium. Doctor Salmans lived in Mexico for about 50 years (1885-1935). During the first part of his stay, he was devoted to found churches and Methodist schools. However, from 1891 he took a turn in his career by founding dispensaries in different towns of Guanajuato to create, in 1899, the private charity association for the sick and infirm The Good Samaritan. His intense, intellectual, and practical work led him to create health journals, to train nurses, and to promote physiotherapies in accordance with the science advances of that time. By itself, this research shows that the history of medicine in Mexico still has long way to go and that Protestant communities, in favor of modernity and scientific knowledge, took a big part in shaping the history of this discipline in Mexico.

La presente investigación expone la figura del médico evangelista Levi Salmans y del sanatorio El Buen Samaritano. El doctor Salmans radicó en México aproximadamente 50 años (1885-1935). Durante la primera parte de su estancia se dedicó a fundar tanto iglesias como escuelas metodistas. Sin embargo, a partir de 1891 dio un giro a su carrera al fundar dispensarios en distintos poblados de Guanajuato hasta crear, en 1899, la Asociación de Beneficencia Privada para Enfermos "El Buen Samaritano". Su intensa labor práctica e intelectual lo llevó a crear revistas de higiene y salud, a formar enfermeras y a promover fisioterapias congruentes con los adelantos surgidos de la modernidad y la ciencia. Por sí misma, esta investigación muestra que la historia de la medicina en México aún tiene un largo camino por recorrer y que las comunidades protestantes, partidarias de la modernidad y del conocimiento científico, fueron partícipes en la institucionalización de la medicina en México.

John Tyndall's religion: a fragment.

Both contemporaries and historians have focused on the high-profile 1874 Belfast Address in which John Tyndall was widely perceived as promulgating atheism. Although some historians have instead interpreted him as a pantheist or an agnostic, it is clear that any such labels do not accurately capture Tyndall's religious position throughout his life. By contrast, this paper seeks to chart Tyndall's religious journey from 1840 (when he was in his late teens) to the autumn of 1848 when he commenced his scientific studies at Marburg. Although he had been imbued with his father's stern conservative Irish Protestantism and opposition to Catholicism, as a youth he seems for a time to have been attracted to Methodism. Later, however, he questioned and rejected his father's religious views and was increasingly drawn to the more spiritual outlook of Ralph Waldo Emerson and Thomas Carlyle, along with a more radical attitude to politics.

Religion and the rainbow struggle: does religion factor into attitudes toward homosexuality and same-sex civil unions in Brazil?

The provision of civil liberties to LGBT persons has become part of a global movement in societies across the world. In Brazil, a recent judicial ruling for the first time established the right for homosexual couples to enter into civil unions, despite the presence of widespread disapproval of homosexuality among the population and opposition from prominent religious groups. Picking up on this issue, the following study examines whether religion may factor into the attitudes Brazilians hold toward homosexuality and same-sex civil unions. Using data from the Brazilian Social Research Survey, we find that the most restrictive views toward homosexuality and the strongest opposition to same-sex civil unions are most prevalent among devoted followers of historical Protestant, Pentecostal, and Catholic faith traditions, whereas adherents of Afro-Brazilian and spiritist religions, as well as those with no religious commitment, are inclined to assume a more tolerant moral posture toward such issues. The findings point to religion as a potential influence in future public policy initiatives and social movements involving LGBT issues in Brazil.

Prevalência de hipertensão arterial em Adventistas do Sétimo Dia da capital e do interior paulista / Prevalence of arterial hypertension among Seventh-Day Adventists of the São Paulo state capital and inner area

FUNDAMENTO: Sabe-se que hábitos de vida inadequados favorecem a hipertensão, e os adventistas preconizam hábitos saudáveis. OBJETIVO: Avaliar a prevalência da hipertensão nos adventistas do sétimo dia na capital e no interior paulistas. MÉTODOS: Foram estudados 264 adventistas (41,17 ± 15,27 anos, 59,8% mulheres, com alto nível de religiosidade avaliada pela escala Duke-DUREL). A medida da pressão arterial foi realizada com aparelho automático validado. Nível de significância adotado foi p < 0,05. Resultados: A prevalência total de hipertensão foi 22,7%, (27,4% no interior e 15% na capital). Os adventistas da capital diferiram dos do interior (p < 0,05), respectivamente, quanto: escolaridade superior (62% vs 36,6%); ter vínculo empregatício (44%) vs autônomos (40,9%); renda familiar (8,39 ± 6,20 vs 4,59 ± 4,75 salários mínimos) e renda individual (4,54 ± 5,34 vs 6,35 ± 48 salários mínimos); casal responsável pela renda familiar (35% vs 39,6%); vegetarianismo (11% vs 3%); pressão arterial (115,38 ± 16,52/68,74 ± 8,94 vs 123,66 ± 19,62/74,88 ± 11,85 mmHg); etnia branca (65% vs 81,1%); casados (53% vs 68,9%); menor apoio social no domínio material (15,7 ± 5,41 vs 16,9 ± 4,32) e lembrar da última vez que mediu a pressão arterial (65% vs 48,8%). A análise multivariada associou hipertensão com: 1) vegetarianismo (OR 0,051, IC95% 0,004-0,681), 2) escolaridade (OR 5,317, IC95% 1,674-16,893), 3) lembrar quando mediu a pressão (OR 2,725, IC95% 1,275-5,821), 4) aposentado (OR 8,846, IC95% 1,406-55,668), 5) responsável pela renda familiar (OR 0,422, IC95% 0,189-0,942). CONCLUSÃO: A prevalência de hipertensão dos adventistas foi menor se comparada com estudos nacionais, sendo menor na capital em relação ao interior possivelmente por melhores condições socioeconômicas e hábitos de vida.

BACKGROUND: Inadequate life habits are known to favor hypertension, and Adventists recommend healthy life habits. OBJECTIVE: To assess the prevalence of hypertension among Seventh-Day Adventists from the inner São Paulo state and São Paulo state capital. METHODS: This study assessed 264 Adventists (mean age, 41.17 ± 15.27 years; women, 59.8%) with a high religiosity level assessed by use of the Duke University Religion Index. Blood pressure was measured with a validated automatic device. The significance level adopted was p < 0.05. RESULTS: The total prevalence of hypertension was 22.7% (27.4% in the inner state and 15% in the capital). The Adventists from the capital differed from those of inner state as follows (p < 0.05), respectively: higher education (62% vs 36.6%); employed by a third party (44%) vs self-employed (40.9%); family income (8.39 ± 6.20 vs 4.59 ± 4.75 minimum wages); individual income (4.54 ± 5.34 vs 6.35 ± 48; couple responsible for family income (35% vs 39.6%); vegetarianism (11% vs 3%); blood pressure (115.38 ± 16.52/68.74 ± 8.94 vs 123.66 ± 19.62/74.88 ± 11.85 mmHg); white ethnicity (65% vs 81.1%); married (53% vs 68.9%); lower tangible support in the social aspect (15.7 ± 5.41 vs 16.9 ± 4.32); and recalling the last time one's blood pressure was measured (65% vs 48.8%). On multivariate analysis, hypertension associated with the following: 1) vegetarianism (OR 0.051; 95% CI: 0.004-0.681); 2) educational level (OR 5.317; 95% CI: 1.674-16.893); 3) recalling the last time one's blood pressure was measured (OR 2.725; 95% CI: 1.275-5.821); 4) being retired (OR 8.846; 95% CI: 1.406-55.668); and 5) being responsible for family income (OR 0.422; 95% CI: 0.189-0.942). CONCLUSION: The prevalence of hypertension among Adventists was lower as compared with that reported in Brazilian studies, and it was lower in the São Paulo state capital as compared with that in the inner São Paulo state, possibly because of the better socioeconomic conditions and life habits of the former.

Sexualidade, cristianismo e poder / Sexuality, christianity and power

Desde os primeiros séculos da era cristã, a sexualidade foi amplamente discutida pelo cristianismo, aparecendo nas pregações, nos tratados teológicos, nas orientações doutrinárias e nos códigos morais. A instituição eclesiástica preocupou-se com a vida sexual da sociedade ocidental, dispondo-se a orientá-la segundo suas prescrições. A partir da revisão da literatura histórica, o presente trabalho demonstra o interesse do cristianismo pela sexualidade a ponto de tentar torná-la domínio exclusivo da Igreja. Ao longo da história, a Igreja cristã desenvolveu mecanismos de observação e instrumentos de controle para manter desejo e sexo sob sua tutela com o propósito de ampliar seus dispositivos de poder.(AU)

Since the early centuries of the Christian era, sexuality has been broadly discussed by Christianity. It has appeared in sermons, theological treatises, doctrinal orientations and moral codes. The ecclesiastical institution has been concerned about the sexual life of Western society, and has decided to guide it according to its prescriptions. Based on a review of the historical literature, the present work shows the interest of Christianity in sexuality as it has tried to make sexuality become the Church’s exclusive domain. Throughout history, the Christian Church developed observation mechanisms and control instruments to keep desire and sex under its protection, aiming to extend its power devices.(AU)

Sexualidade, cristianismo e poder / Sexuality, christianity and power

Desde os primeiros séculos da era cristã, a sexualidade foi amplamente discutida pelo cristianismo, aparecendo nas pregações, nos tratados teológicos, nas orientações doutrinárias e nos códigos morais. A instituição eclesiástica preocupou-se com a vida sexual da sociedade ocidental, dispondo-se a orientá-la segundo suas prescrições. A partir da revisão da literatura histórica, o presente trabalho demonstra o interesse do cristianismo pela sexualidade a ponto de tentar torná-la domínio exclusivo da Igreja. Ao longo da história, a Igreja cristã desenvolveu mecanismos de observação e instrumentos de controle para manter desejo e sexo sob sua tutela com o propósito de ampliar seus dispositivos de poder. (AU)

Since the early centuries of the Christian era, sexuality has been broadly discussed by Christianity. It has appeared in sermons, theological treatises, doctrinal orientations and moral codes. The ecclesiastical institution has been concerned about the sexual life of Western society, and has decided to guide it according to its prescriptions. Based on a review of the historical literature, the present work shows the interest of Christianity in sexuality as it has tried to make sexuality become the Church’s exclusive domain. Throughout history, the Christian Church developed observation mechanisms and control instruments to keep desire and sex under its protection, aiming to extend its power devices. (AU)

NSSM 200 and the world population explosion.

This paper was published in the wake of Pope John Paul II's encyclical 'Evangelicum Vitae', which condemns abortion and contraception. The author describes how, in the mid-1970's, the Vatican blocked the implementation of President Nixon's 'National Security Study Memorandum 200', which was intended to combat global overpopulation. The author explains that excessive population growth is considered threatening to U.S. security interests, and concludes that "papal security-survival along with the influence of fundamentalist Protestant opposition to birth control is now pitted against the U.S. and world security-survival."

Religion and fertility in the Outer Hebrides.

Estimates of fertility in Protestant Barra and Catholic Harris, islands in the Outer Hebrides, over the period 1856-1985, show that in both islands fertility declined, although marital fertility was generally greater than in Scotland as a whole, and illegitimate fertility was less. However, in Barra during 1966-75 there were pronounced rises in all the indices; illegitimate fertility showed the smallest rise. The publication of the papal encyclical Humanae Vitae may have played a part in this change in fertility, although other, probably local, factors must have been acting, as the first rise in numbers of births occurred before the publication of the encyclical. Other than this transient rise, the religious difference between Harris and Barra had little effect on changes in fertility over the whole period. Indices of proportions married showed declines until after World War 2, followed by steep increases. The marked decline in fertility in both islands may be due in part to this low nuptiality. In addition, a trend of occupation away from traditional crofting and fishing towards more skilled mercantile and professional employment may have played a role.

PIP: Fertility-related data from 1855-1985 were analyzed to compare estimates of fertility in the most southern island of the Outer Hebrides, Barra, with those of an area of the most northern island called Harris. The predominate religion in Barra was Protestant and that in Harris was Catholic. The latter part of the 19th century and/or early 20th century witnessed an increased growth in the numbers of children aged 0-4 years (1916-1925 for Harris and 1896-1905 for Barra), of women in the reproductive period of life (peaking in 1901 for Harris and in 1922 for Barra), and in number of births per decade (1861-1901 for Harris and Barra). Thereafter, these numbers fell consistently in both islands until relatively recently. Marital fertility tended to be higher and illegitimate fertility tended to be lower in both islands than in Scotland as a whole. In Barra during 1966-1975, marked increases in all indices occurred (e.g., total fertility = 0.430 vs. 0.210 in 1956-1965 and 0.167 in 1976-1985). Illegitimate fertility increased the least (0.016-0.110). The release of the 1968 papal encyclical Humanae Vitae reaffirming the strong traditional Catholic attitudes towards family limitation, may have contributed to this temporary rise in fertility. Further examination suggests that it may have played a limited role, since the first increase in numbers of births took place before its publication. Thus, other, probably local, factors may have accounted for this rise. Overall, the religious difference between Harris and Barra contributed (at most) little changes in fertility, other than the transient increase. The proportions of married couples fell considerably over the years until after World War II at which time they increased greatly (e.g., prior to 1936 in Harris, 0.371-0.323, 1936-1945 and after 0.346 and 0.369-0.539, peaking in 1966-1975 at 0.702). This low nuptiality may have accounted for some of the strong decline in fertility in both islands. The shift from the occupation of traditional crofting and fishing to more skilled mercantile and professional employment may have also contributed to this decline.

AIDS prevention and the Church. Kenya: mixed messages.

PIP: In Kenya, the church provides a 2-way channel of information on acquired immunodeficiency syndrome (AIDS) and could act as a power base in the fight against the epidemic. The views of people are accessed through the church's web of schools, clinics, and vocational training facilities; their needs are ascertained through its development projects, women's groups, and youth groups. The same web returns the moral doctrines and social views of the church leadership to the people. On December 15, 1993, the Catholic Church condemned the use of condoms and any form of birth control; Protestant churches have been less harsh, but also condemn premarital sex, birth control, and condoms. In spite of this, most schools and local clinics, including those run by various churches, are conducting human immunodeficiency virus (HIV) prevention education and condom distribution programs. In some youth groups, HIV prevention methods are being discussed with the full knowledge of the church hierarchy. Government nurses and health educators have been allowed to conduct classes on family planning, premarital sex, and birth control in Catholic schools. Condoms are distributed within this framework for the prevention of HIV. Although not publicly approved, Kenyan churches, Catholic and Protestant, are permitting HIV prevention programs to enter through their back doors.^ieng

The politics of abortion: a historical perspective.

An analysis of the capture of the Republican party and the national agenda from the late 1970s into the 1990s by a coalition of political and religious conservatives.

PIP: Paradoxically, as Americans became increasingly pro-choice, 2 anti-abortion Presidents were elected to serve for 12 years and pro-life forces captured the domestic agenda by overhauling the traditionally libertarian Republican party. This occurred because Republican analysts saw that the Democratic New Deal coalition was cracking, the traditionally conservative south and west began to control more seats in the House of Representatives, and Americans were becoming more affluent and, thus, more interested in taxes and inflation. Efforts were made to bring social conservatives, especially pro-lifers, into the Republican party with scare tactics used in the wording of direct mailings. In the late 1970s, fundamentalist Christians became outraged by Supreme Court decisions banning school prayer and legalizing abortion and by Jimmy Carter's decision to withdraw tax-exempt status from segregated church schools. This group was mobilized by radio and television preachers, especially televangelist Jerry Falwell who also used scare tactics to promote his Moral Majority. The new right also tried to reach the nation's 50 million Roman Catholics through the right-to-life movement. The Catholic bishops worked closely with the new right at first, but most Catholic lay people did not share their church's opposition to abortion in all cases. When Ronald Reagan won the presidency in 1980, the new right was quick to claim the victory, even though polls showed that most Reagan voters opposed banning abortion. For the next 12 years, Republican policies were crafted to please these new Republicans, with funding denied important international family planning agencies. Then in the mid-1980s, the forces of the new right began to wobble. Fundamentalist and Catholic Church leaders were rocked with sexual scandals, the pro-lifers began to fight among themselves, and the Moral Majority stopped raking in funds. When the Supreme Court's Webster decision gave states the right to restrict abortion, a pro-choice backlash swept the nation. Congress followed suit. Pro-lifers have resisted political marginalization, and their new strategy is exemplified by Pat Robertson's Christian Coalition which wants to organize members into a political force from the ground up. The religious right also maintains its firm hold on the Republican party, although pro-choice Republicans are urging the party to distance itself from the anti-abortion forces. With most Americans willing to accept some restrictions on abortion, however, and anti-choice activism continuing, abortion foes have made significant political gains in some states just as the Supreme Court has allowed states to regulate abortion. This will affect the women who most depend upon abortion, the young and the poor.

Religious homogamy and marital duration among those who file for divorce in California, 1966-1971.

The hypothesis that having a common religion is associated with more stable marriages is tested using California data on divorce for the period 1966-1971. The results confirm the hypothesis, and the authors note that "religious homogamy among Jewish couples is associated with longer [marriage] duration than any other group. Couples who report no religious affiliation appear to be at greatest risk of early filing for divorce. The religious groupings include the Jewish, the Conservative Protestant, the Liberal Protestant, the Roman Catholic and those with no religious affiliation."