Orthodox Group Research Articles

The Context of the First Romanian Translations Revisited

The division of the territory inhabited by Romanians into at least three large regions, each subject to different influences if not fundamentally different, represents a reality that would have led to several independent initiatives to translate the Scriptures and other texts of moral instruction into Romanian. However intense the cultural and material exchanges in the Middle Ages may have been, they did not always act in a coherent manner, making it impossible for a single group of scholars to have been responsible for such a complex dissemination of translations as the oldest preserved copies of the Psalter. I believe that each Romanian province tried, in its own way, to respond to this difficult task that arose in the Romanian landscape in the mid-fifteenth century as a result of the disputes around the restoration of Christian unity. At least four threads resulted from the merging, from which, in the sixteenth century, Romanian literature emerged. A first source passed through the western part of present-day Romania, meaning the Banat of Severin, Crișana and northwestern Transylvania, where the confrontations between Catholicism and Orthodoxy had taken place much earlier, contact with the West was more intense, and there was a stronger need to assert identity given that, especially following the Ottoman occupation of southern Danube, the Orthodox group in medieval Hungary was increasing due to Serbian colonisation. A second source existed in Maramureș, where coexistence with the Ruthenians and the reverberations of the culture emanating from the University of Prague increased the variety of models, as illustrated by Ioan-Florin Florescu in the exegesis he dedicated to the sources of the Tetraevanghelium printed at Sibiu between 1551-1553, and in Nagy Levente’s synthesis on the relationship between Romanians and the Protestant Reformation. The third source appeared in Moldavia, where, after a period of hesitation between the Catholic offer from Poland and that brought by Hussite refugees from Hungary and Bohemia, the vision of the anti-unionist Metropolitan Teoctist I was imposed. As a result of his close collaboration with the voivode Stephen the Great, his relations with the Orthodox circles of Athos and Kyiv, and his correct understanding of Moldavian realities (which were deeply affected by wars for the throne but also, to a large degree, religious wars), Teoctist was best able to bring together Slavic sources of very good quality, praiseworthy acculturation initiatives and the resources of the scriptoria of Moldavian monasteries. The fourth source developed in the interior of Transylvania, in Banat, more precisely in Lugoj-Caransebeș and Hunedoara, being the domain of the Romanian Reformed Episcopate founded in 1566. At its initiative, several editions were compiled from previous translations, and the literary repertory was enriched with its own contributions whose utility went beyond the limits between which other sources operated, including books for worship and not only those for reading. Its inheritance fell to the Orthodox Metropolitanate of Alba Iulia, which resumed the effort to translate and print in the mid-seventeenth century, bringing it into line with the most advanced standards reached at the time in publishing of holy books.

Religious Coping Strategies for Religious Patients with Schizophrenia and Schizoaffective Disorder

IntroductionOver last decades convincing evident data was accumulated about the positive correlation of religious involvement and better mental health in depression, substance abuse, suicide, stress-related disorders and dementia. The studies of the impact of religion on patients with schizophrenia and schizoaffective disorders are still insufficient and controversial.ObjectivesTo investigate the impact of the religious coping strategies in patients with schizophrenia and shizoaffective disorder with focus on resolution and quality of remission in schizophrenia and schizoaffective disorder.MethodsThe pilot 1 year study covers 68 orthodox (group 1) and 55 unbeliever (group 2) outpatients with schizophrenia and schizoaffective disorder in remission on the maintenance therapy in FSBSI MHRC. The groups matched in age (18-60 y.o.), gender, treatment. The orthodox group received religious coping therapy. Number of relapses, remission quality (PANSS), quality of life (QLS), compliance (MARS) were measured 3 times (baseline visit, 6, 12 months). Statistical analysis (regression and correlation) was applied.ResultsReligious coping strategies proposed by Paragment K. (2013) were applied considering the peculiarities of value-semantic structures and selected religious values of the patients as important rehabilitation resource (Kopeyko et al, 2016). Group 1 demonstrated statistically significant better remission at 12-months point – better subjective well-being, social/functional outcomes, higher adherence to medication, less relapses, less psychotic symptoms.ConclusionsReligion contributes to acquire adaptive functions as the meaning of life, sense of hope, spiritual comfort, supports the overcome the disease burden. Religious coping is an important tool for rehabilitation and preventing the relapses in patients with schizophrenic disorders.DisclosureNo significant relationships.

MANIFESTATION OF ETHNICITY AND VALUES: THE CASE STUDY FROM THE EASTERN LATVIA

Values has been explored in connection to a deeper understanding of human behavior. Values provide the answer to the basic existential questions, help to provide meaning in one’s life. Values are the key aspects of one’s self-esteem. They reflect diverse aspects of one’s social identity. According to a number of scientists, ethnic identity is a part of social identity. A number of studies in psychology has a focus on the connection between ethnicity and ethnic values. There are two main approaches towards the study of values can be distinguished. On the one hand, there are values that have the existential basis for the existence of people. On the other hand, the information about ethnic values can have applied aspect. The aim of this study is to identify differences in value orientation among representatives of two main linguistic groups that live in Eastern Latvia: the group of Latvian and Russian-speaking participants. The second goal is to explore the influence of religion, age and gender on the values of the research participants. The methodology used for the purpose of this study was to determine value orientation towards family, religious and friendship. The authors discovered statistically significant differences only in relation to a value of friendship. This value turned out to be the highest among the Russian-speaking group as compared to the Latvian-speaking group, as well as in the Orthodox group as compared to the group of Catholics.

Corporation, Education, and Knowing Your Station: Social Estates between a Closed City and an Oxbridge College

The rise of contemporary corporations in Vladimir Putin’s Russia has coincided with a revival of soslovie, a form of social segmentation based on “estates” rather than on clan, tribal, or class distinctions. Theorizing distinction in societies, Pierre Bourdieu emphasized the importance of the role played by education. He especially underlined distance from economic necessity as being a characteristic ideal of bourgeois educational aspirations. This article examines two contemporary perspectives on education, both linked by a Russian energy corporation. One is focused on an elite family from Russia based in England, the other on the children of a renascent Old Orthodox group resident in a former “closed” city in Primorski Krai. Deploying theoretical apparatus advanced by Bourdieu, I identify the continuing application of the concept of estates—soslovie—as a means of ordering various functions and strata in society and especially as an engine driving aspects of choice and distinction in the education of young people coming of age at the social and geographic extremities of the aura of a global corporation. In both contexts, a sense of belonging to an estate seems to be at the heart of what is being inculcated. An autoethnographic perspective links an ancient Oxbridge college with the former closed military-industrial city in Russia’s Pacific, and the new corporate power elite is imbricated in a global assemblage with a marginal dissenting religious community. Obdurate cultural legacies from Soviet times play a role alongside more recently acquired bourgeois aspirations in this assemblage. Article in English DOI: 10.25285/2078-1938-2021-13-1-104-126

The Efforts of Islamic Splinter Movements to Withstand from Heretical Issue in Indonesia: Study of LDII, MTA and Jam'iyyatul Islamiyah

This article discusses how the splinter movements in Indonesia, namely LDII (Lembaga Dakwah Islam Indonesia), MTA (Majlis Tafsir Al Quran) and JMI (Jam'iyyatul Islamiyah) can survive and develop against two constraints that are the state and Islamic orthodox group. The methods of this research-based article are both library and field research. This article uses comparative analysis from the three movements include their adaptive means to the social and political milieu in Indonesia. The movements start to grow in the 1970'. In New Order Era (1966-1998), under Suharto authoritarian regime, these movements use the state approach by joining Golkar, government political party, and help the party to win general elections. However, in the 1990 era, when Suharto starts to embrace the orthodox group, government protection to those religious groups is not enough to withstand the heretical issues that have already spread in public. The issues lead to physical persecution from the mass to these movements. Thus, the only way to survive from that conditions, the three movements start to make an approach to orthodox groups, especially MUI (Majlis Ulama Indonesia) the mainstream group representative such as NU (Nahdlatul Ulama) and Muhammadiyah two biggest Islamic groups in Indonesia, by making dialogues and complying the Islamic mainstream standards issued by MUI.

The shape of chiropractic in Europe: a cross sectional survey of chiropractor\u2019s beliefs and practice

BackgroundThe chiropractic profession both in the past and presently has diverse opinions concerning different health care approaches and the science or otherwise that underpins them. Previous research has reported that adherence to unorthodox descriptions of chiropractic were associated with types of practice behavior considered outside of acceptable evidence-based guidelines in Canada. However, this type of investigation has not been repeated in a European context and such relationships may be different.MethodsA survey was disseminated amongst European chiropractors during early 2017. Dissemination was through an on-line platform with links to the survey being sent to all European chiropractic associations regardless of European Chiropractors’ Union (ECU) membership and additionally through the European Academy of Chiropractic (EAC). Social media via Facebook groups was also used to disseminate links to the survey.ResultsOne thousand three hundred twenty and two responses from chiropractors across Europe representing approximately 17.2% of the profession were collected. Five initial self-determined chiropractic identities were collapsed into 2 groups categorised as orthodox (79.9%) and unorthodox (20.1%). Analysis of responses to a range of questions stratified by such groups was carried out. When comparing the percentage of new patients chiropractors x-rayed, 23% of the unorthodox group x-rayed > 50% of their new patients compared to 5% in the orthodox group. Furthermore, the proportion of respondents reporting > 150 patient encounters per week in the unorthodox group were double compared to the orthodox (22 v 11%). Lastly the proportion of those respondents disagreeing or strongly disagreeing with the statement “In general, vaccinations have had a positive effect on global public health” was 57 and 4% in unorthodox and orthodox categories respectively. Logistic regression models identified male gender, seeing more than 150 patients per week, no routine differential diagnosis, and not strongly agreeing that vaccines have generally had a positive impact on health as highly predictive of unorthodox categorisation.ConclusionsDespite limitations with generalisability in this survey, the proportion of respondents adhering to the different belief categories are remarkably similar to other studies exploring this phenomenon. In addition, and in parallel with other research, this survey suggests that key practice characteristics in contravention of national radiation guidelines or opposition to evidence based public health policy are significantly more associated with non-orthodox chiropractic paradigms.

IDENTITAS DAN KESARJANAAN: MELINTASI BATAS DALAM STUDI TENTANG AHMADIYAH DI INDONESIA

Who is more authoritative in researching certain religious minorities, insider or outsider? How to apply the concept of ‘detachment’, ‘neutrality’, and ‘bracketing’ in studying religious groups officially declared by majority of ulama and mainstream religious organizations as deviant cults like Ahmadiyah? And how would the various concepts, methods, and scientific theories, such as ‘going native’ and ‘participant observation’ be applied in the field? How to negotiate between faith and science, our identity as part of religious mainstream and orthodox group in studying communities deemed ‘heretic’? How does researcher’s identity as a non-Ahmadi affect his research and judgment about Ahmadiyah? This paper intends to discuss the author’s experience in studying Ahmadiyah, in applying various theories and academic principles in the study of this community, and how to behave towards individual conflicts and controversies surrounding Ahmadiyah issues. This paper is based on seven-year experience of living with, studying, and participating in the activities of Ahmadiyah in Indonesia, Singapore, Japan, India, England, and the United States.

Human freedom and the enigma of martyrdom in the Romanian Orthodox Church (1944–1964)

Between 1944 and 1964, Romanian Orthodox Christians were imprisoned in large numbers, for political reasons. They have been regarded not as individual victims, nor just as members of a particularly vulnerable group targetted in a political climate of ‘scientific atheism’, but in a theological and eschatological light, as part of a cosmic conflict between good and evil. Within the overall context of imprisonment, this article examines the USSR-inspired ‘re-education’ programme, carried out primarily on Orthodox students in Piteşti prison, 1949–1951, to produce the New Man for the new communist era, and the Orthodox group, Rugul Aprins [The Burning Bush], active from 1943 to 1948 and from 1955 to 1958. This group was deeply rooted in the monastic life, first at Antim Monastery, Bucharest, then more widespread, involving Orthodox monastics, theologians, intellectuals from many walks of life and students from a variety of disciplines, many of whom were imprisoned, some to the point of death. The communist New Man emerges as a walking parody of the Christian vision of the human person; in both the above groups, martyrdom appears as enigma, for extant evidence attests to holiness and maximal human freedom attained by many, in the most extreme suffering.

“A Revelation of Purgatory” (1422): Reform and the Politics of Female Visions

The anonymous author of this dictated letter, probably a Nunnaminster anchoress, bears comparison with her contemporary Margery Kempe, and thus enlarges our knowledge of the English female visionary tradition. Yet the anchoress reveals a different kind of spiritual reading and provides a more unmediated voice than Kempe’s, while her vision’s condemnation of the state of religious life seems to have encountered less opposition than Margery’s message. Investigation of the six clerics who were the first recipients of the 1422 “Revelation of Purgatory” shows a conservative, orthodox group, two of them highly placed members of Lancastrian ducal familia. Part of a conversation about reform in the last years of Henry IV’s reign, the vision’s positioning in historic Winchester with its traditional interlocking of secular and spiritual power, and its indebtedness to St. Birgitta’s Revelations, recently introduced to England, may have validated its violent rhetoric of purgatorial punishment.

IDENTITY CONFLICT IN THE ROUMEAN COMMUNITY

The Roumean ethnic group is located in Priazovye, the Donetsk region of south-eastern Ukraine. The Roumeans, who speak a version of Modern Greek, moved to Priazovye from the Crimea in the 1770s, together with Ouroums (a turkophone Orthodox group) and other Christian ethnic groups. Like many other ethnic minorities, Roumeans are experiencing an ‘ethnic renaissance’ which evolved during the 1980s in what was then the Soviet Union. By ‘ethnic renaissance’ I refer to the creation and propagation of myths and symbols which, first, draw a positive image of the ethnic group needed for its consolidation and mobilization, and, second, utilize its symbolic heritage—cultural traits, prominent figures, language, and historical events—through appropriate interpretation. An important actor in this process is the elite of the group. This article looks at the existing disagreement between the Roumean elite and others in the community on what the appropriate interpretation of Roumean symbolic heritage entails.

Orthodoxy, heresy and the inclusion of American students considered to have emotional/behavioural disorders

The special education profession in the USA has witnessed a recent struggle between researchers who defend a positivistic approach to knowledge and practice and ‘postmodern’ special educators who challenge that approach. An analysis based on a sociological theory of heresy provides insight into the social and professional dynamics operating in conflict between postmodern heresy and positivist orthodoxy. This struggle for power within the profession has implications for inclusive education in the USA. Specifically, given the preponderance of the orthodox group within the American sub‐field of emotional/behavioural disorders, this paper explicates the implications for the inclusive education of students labelled emotional/behavioural disorders in American schools. Heresy is a fight for the heart and soul of a profession. (Wolpe, 1994, p. 1136)

Sacred Image as a Local Patron? The Icon of St Nicholas of Mozhaisk in the Petseri Monastery in Setu Folklore

The present article is an attempt to find reasons why a certain has been of extraordinary importance in the religious life of local peasants. Is it due to the iconographic type with its connotations; were these known and possibly modified and accommodated according to the needs of worshippers? Is it due to the person of the saint depicted, his contamination with historical and mytho- logical characters? Answers to these questions are sought from the folklore, beliefs and customs of the Setus, a Fenno-Ugric Orthodox group inhabiting the Southeast corner of Estonia, as well as from the travellers' and clergy's descriptions of the image of St Nicholas of Mozhaisk, located in the Petseri monastery. This study centers on a 17th century piece of sacred sculpture (called a carved icon in the Orthodox tradition) which has been the focal point of a local cult of St Nicholas throughout centuries. The image was venerated by the Setus, a Finno-Ugric Orthodox group in Southeast Estonia. In the middle of the 13th century, during the formation of Old Livonia, the district of Setumaa was incorporated into the feudal Pskov Republic, which later became a part of the Grand Duchy of Muscovy and the Tsardom of Russia. In 1920, the area was reunited with independent Estonia and in 1945 it was divided between Esto- nian and Russian Soviet Republics. Setumaa was a peripheral agrarian area. It remained extremely conservative in the cultural sense, stuck in the Middle Ages until the 1920s. The population of the Setus was about 15,000 at the time, a large majority being illiterate peasants without family names and under the control of the Petseri monastery. The Setus were subject to various religious influences. Next to the Russian Orthodoxy, to which belonged the overwhelming

Cultural factors in orthodox Jewish adolescents treated in a day program for eating disorders

This study explores the specific role of culture and religion in the development of eating disorders (ED) in Orthodox Jewish female adolescents. We present eight cases admitted to a Day Treatment Program (DTP) for Eating Disorders. Additionally, some preliminary comparisons are examined between Orthodox and all other patients, and also between ultra and modern Orthodox patients. All eight adolescents were transferred from inpatient care, three met program treatment goals, two left prematurely, and three required re-hospitalization. The only significant differences between the Orthodox group and all other patients were on length of stay in the DTP and current use of psychotropic medications. Overall, results suggest that Orthodox patients and all other patients show similar ED presentation and course. However, there are unique cultural and religious circumstances, which require consultation with rabbinic authorities.

Orthodox Peer Supervision and Orthodox Group Therapy: Two Groups—One Religion

Group Psychotherapy with Orthodox Jewish patients creates specialized benefits for members such as homogeneous cultural and religious goals plus feelings of camaraderie and familiarity. However, heightened sensitivity to social stigma in Jewish circles and the fear of being judged cause greater difficulty for such patients. This paper reviews the experience of the group members and the experiences of the author in leading such groups. Similarities and differences between Orthodox Jewish therapy groups and an Orthodox Jewish Peer Supervision Group are explored.

Covers for regular semigroups and an application to complexity

A major result of D.B. McAlister for inverse semigroups is generalised in the paper to classes of regular semigroups, including the class of all regular semigroups. It is shown that any regular semigroup is a homomorphic image of a regular semigroup whose least full self-conjugate subsemigroup is unitary; the homomorphism is injective on the subsemigroup. As an application, the group complexity of any finite E-solid regular semigroup is shown to be the same as, or one more than that of its least full self-conjugate subsemigroup (the subsemigroup is completely regular and is the type II subsemigroup). In an addition to the paper, by P.R. Jones, it is shown that any finite locally orthodox semigroup has group complexity 0 or 1.

Orthodox Investment vs. Government Spending: Two Contrasting Models for the 1990s

The dominant orthodoxy today has developed a quite clear macro model for the U.S. economy in the intermediate future. We propose here to specify quantitatively this model's assumptions and to appraise its goals and plausibility. We shall limit the discussion to the major domestic real spending streams and productive factor inputs. It is contrasted to a model using expanded government spending to produce high rates of real growth. The results of the expanded government model are shown to produce many results expressly desired by the orthodoxy, like an increased share of going to investment. It is also more consistent with the postwar behavior of the economy. This orthodox model's expectation is that real noninflationary potential can grow at only about 2.5 percent a year. This or lower rates of growth for potential may be found in the works of many representatives of orthodoxy such as: The Congressional Budget Office (CBO, August 1989; January 1990, pp. 24-25; and February 1990, p. 17); former Chairman of the Council of Economic Advisers Herbert Stein (Stein, 1988); The Federal Reserve System (cited in CBO, August 1989); several of the Federal Reserve Banks including Cleveland, (January 1989) and Richmond (Fall 1989); Charles Wolf of The Rand Corporation (Wolf, 1988); and some of the works of Robert J. Gordon published by the Brookings Institution (Gordon, 1973). These can be thought of as the makers of Paul Krugman's Diminished Expectations (Krugman, 1990). Gordon calls potential real natural real GNP, which he defines as the level of real consistent with no change in the inflation rate. He has regularly published his estimates of natural real GNP for every year of the twentieth century in his textbook, Macroeconomics. In the latest edition (Gordon, 1990) the rate of growth of natural real GNP for 1975-1988 is 2.54 percent, and for every year for 1981 through 1988 it is 2.36 percent. We believe that the work of Gordon and his colleagues at Brookings is the probable origin of this pessimistic number, a 2.5 percent potential growth rate. This rate is a good half percent below the actual for the twentieth century, (including the Great Depression) and three quarters of a percent below the actual real growth from 1948-1988. In our judgment it is an unrealistically low policy variable; consequently, we call the whole model restrictionist. The model is also conservative and orthodox in its sluggish desired growth in all-government purchases of goods and services. It is solidly based in the anti-big government tradition. Orthodoxy also is very much alarmed about an alleged fall in the U.S. savings ratio. Accompanying the alarm is an attack upon American consumers for living high on the hog in the last decade or so. Consumption must be cut to create more saving, which will presumably stimulate more investment. Investment is the only major spending and input category that the model does not wish to rein in. Indeed, in good traditional fashion, the sky is the limit so far as investment is concerned. In our quantitative specification of this restrictionist model, for simplicity we will ignore net foreign investment as utterly unforecastable and inventory investment change as both insignificant and comparatively stable in the intermediate period. What should be concentrated upon is business nonresidential fixed investment. This is the dynamic, technology-embodying, capacity-creating component of private investment. It is the darling of the restrictionists. Residential investment, though quantitatively of some importance, we shall also subordinate by allocating to it an estimate upon which we can probably all agree. Let us construct a hypothetical restrictionist model, incorporating magnitudes for the major variables that to us appear to reasonably represent the goals of the orthodox group. We concentrate upon real aggregate demand flows using the following simplified, closed economy statement: GNP= C + |I. …

COMPARISON OF ORTHODOX WITH FIBREOPTIC OROTRACHEAL INTUBATION UNDER TOTAL I.V. ANAESTHESIA

Fibreoptic orotracheal intubation was compared with orthodox laryngoscopy and tracheal intubation using a total i.v. technique with propofol in 60 ASA I and II patients. There was no significant difference between the two techniques in haemodynamic profile (before, during and following the intubation procedure) and incidence of postoperative sore throat. Minimal oxygen saturation was 96% during the study; maximal end-tidal PCO2 after intubation was 5.4 kPa. Intubation time was faster (P less than 0.01) in the orthodox group (30.7 (SEM 2.3) s) than in the fibreoptic group (52.7 (4.8) s).

Accommodation and Resistance to Modernity: A Comparison of Two Contemporary Orthodox Jewish Groups

This article presents a case study of how two particular religious groups -'a modem Orthodox and a Lubavitch Chassidic Jewish community - construct their religious worlds in a modem society. A detailed analysis of the religious teachings that each traditional religious group presents to newcomers reveals their distinct solutions to the tensions between modernity and tradition. The analysis highlights their responses to several features of modernity that have been emphasized by secularization theorists as particularly problematic for religion: cultural pluralism and individualism, rationalization, and the changing of women's roles. The modem Orthodox group's teachings reflect their accommodation to contemporary conceptions of pluralism, rationalism, and feminism. The Lubavitch teachings, in contrast, demonstrate the community's attempt to resist the dominant secular culture and to offer a separate religious alternative. The analysis shows that there are at least two distinct strategies for creating traditional religious communities in the modern context. The question of the nature of religion in modern society has been a concern of sociologists since the beginnings of the discipline. Early sociologists had predicted that the forces of modernization - the rationalization of the economy, the state, and the development of science; the breakdown of community; individualism; pluralism and the changing of women's roles - would result in the secularization of society: the

Religious observance and plasma lipids and lipoproteins among 17-year-old Jewish residents of Jerusalem

The association of religious observance and plasma lipids and lipoproteins was studied in a sample of 673 Jewish residents of Jerusalem ages 17–18 years. Religious observance was classified according to the parents' ranking of their perceived degree of religiosity. The study group included children whose parents were orthodox Jews who pedantically observed religious commandments, children of traditional parents who observed some of the rules, and children of nonobservant secular parents. Plasma levels of cholesterol, triglyceride, and low-density lipoprotein were higher in secular children than in the orthodox group. These associations were independent of sex, origin, social class, body mass, and season. High-density lipoprotein cholesterol was somewhat higher in the orthodox group than in the secular children although this difference was not statistically significant. Regression analysis showed that offspring's environment and parental phenotype were the most important predictors of lipid concentrations in adolescents. The association of religious observance with plasma lipids and lipoproteins, however, was independent of parental phenotype lipid values and the contribution of offspring and parents' environment. These findings are consistent with similar differences in plasma lipids described previously among the parents, as well as with the lower incidence of myocardial infarction in the orthodox religious group, which has been shown in the Israeli adult population.

Coronary heart disease risk factors among religious groupings in a Jewish population sample in Jerusalem.

The hypothesis that plasma lipids, blood pressure, smoking and dietary intake differed according to degree of religiosity was examined in a sample of Jewish residents of Jerusalem. Religiosity was classified according to the subject's self-ranking of his perceived degree of religiosity. Prevalence of smoking, and plasma levels of cholesterol, triglycerides, and low-density lipoprotein cholesterol were higher in secular participants than in the orthodox group. No differences in blood pressure and in high-density lipoprotein cholesterol were observed. Secular subjects consumed more total fat, more saturated fatty acids and less carbohydrate than religious subjects. These differences in nutrient intake among the religious groups reflected differences in their food selection, notably consumption of dairy products. These findings of parallel differences in plasma lipids and in dietary intake are consistent with the differing incidence of myocardial infarction in the religious groups which has been shown in the Israeli population.