Secular Press Research Articles

Icons in Motion: Sacred Aura and Religious Identity in Late Tsarist Russia

Throughout Russian Orthodox history the icon has been an important part of the visual and emotional experience of the faithful. Icons that exhibited wondrous powers inspired pilgrimages to their shrines and requests for temporary visitations to local communities hoping that this mobile sacred aura would protect against epidemics or crop failure. As Russia’s autocracy began the long process of modernization in the 1860s and 1870s, loans of wondrous icons became increasingly commonplace as newly literate peasants read about these sacred images in the emerging religious and secular press. Faced with the untested medical and agricultural practices that were being brought to the countryside by educated outsiders, peasant believers supplemented these new techniques with processions honoring wondrous icons. In this way wondrous icons served as important bridges between traditional and modern life as they provided spiritual, physical, and psychological comfort to believers in an uncertain and changing world. For communities whose visitation requests were denied and for believers who wanted their own personal reminder of sacred aura, mass icon reproduction filled this need as millions of copies were manufactured and distributed for free or at negligible cost. The rise in requests for icon visitations and the proliferation of cheaply produced sacred images troubled Church authorities who, facing growing criticism from secular and revolutionary activists and the new religious toleration law of 1905, struggled to bring these popular forms of folk piety within the institutional and bureaucratic structure of Orthodoxy without dampening religious fervor. As spiritual essence emanated from shrines to local communities of believers through visitations and reproductions believers were reminded of the fundamental cultural fragments that bound them together as members of the same faith and as inheritors and creators of modern Orthodox experience as Russia became increasingly modern, secular, and revolutionary.

The Papal Commission on Birth Control-revisited.

The Papal Commission on Population, the Family, and Birth-rate met in Rome from 1963 to 1966. After these years of deliberation a Majority Report, written by Rev. Henri de Riedmatten, O.P., Chairman of the commission, counseled that the received Catholic and magisterial teaching of Casti connubii on the immorality of contraception be changed. Dr. Germain Grisez and Fr. John C. Ford opposed this decision and issued a Minority Report which basically was ignored by the secular press. In 1968, Pope Paul VI issued his most famous encyclical Humanae vitae, reaffirming the traditional magisterial teaching. In 2011, 44 years later, Dr. Grisez released several documents relating to these events. Following an Introduction, the author divides the work into four sections. First, the paper addresses the four part "materials prepared for Cardinal Ottaviani." Next he develops the contribution of Karol Cardinal Wojytla et al. Concerning the principles of conjugal life in 1966. Finally he provides a conclusion as to how the above topics promote natural family planning (NFP) and the constant teaching of the Catholic Church; then an addendum.

Religious reasons in the public sphere: an empirical study of religious actors’ argumentative patterns in Swiss direct democratic campaigns

The ‘going public’ of religious actors is taking central stage both in religious studies and political philosophy. But this ‘going public’ of religious actors is controversial. The debate revolves around the question of whether religious actors must frame their religious convictions in terms of secular reasons or whether they should be allowed to introduce religiously grounded beliefs into public political argument without constraints. Despite vigorous and ongoing debate, there is little systematic and empirical research on this question. This article focuses on the public statements of religious actors in the context of Swiss direct democratic votes on abortion and immigration. Our empirical findings reveal an interesting gap: while many political philosophers and religious thinkers have moved to a position where religious actors can – and even should – openly employ religious arguments, the practice of religious actors in Switzerland is different. The larger denominations of Catholics and Protestants especially have a tendency to use a great amount of secular vocabulary. In addition, our findings also reveal that the use of religious or secular reasons varies considerably according to different issues, different media types (religious vs. secular press), different religious traditions, different alliance structures, and different media genres, while there is no clear time trend.

SAVILAIDA SOVIETINĖJE LIETUVOJE: ISTORIOGRAFINIS ASPEKTAS

The object of this work is samizdat publications in Lithuania during the Soviet occupation. The aim of this study was to identify what types of research have published by now and how to develop the further analysis of samizdat.The study has shown, that Lithuanian researchers analyze samizdat in three different aspects: as part of dissident movement, as part of the Lithuanian press history, and as a unique phenomenon. The terms defining samizdat are not used systematically, but the most frequent terms are samizdat, underground press, illegal press, and dissident press. There are diferent opinions about the emergence of samizdat. Some historians associate the beginning of samizdat with “Lietuvos Katalikų Bažnyčios kronika”, some say that samizdat is part of illegal press started in the nineteenth century, and others that samizdat emerged in the 1950s.Different authors suggest different classification models of the underground press. The basis of all classifications is the division into religious and secular press, but the terminology is different in every research. Also, there is no consensus in historiography, how the secular and the religious forms of samizdat are connected with each other. Some historians analyze only the religious underground press and ignore the other types of samizdat. Some say that other types of underground press have already been studied and nothing new can be said. Some scientists look for the ways to show connections between different types of samizdat.Only E. Jaseliūnas and V. Stonienė tried to analyze samizdat in the aspects of book science: to examine the authorship of articles, printing specifics and release date issues. There are only a few works about the secular periodical samizdat, and there is absolutely no analysis of the non-periodical underground press. The further scientific analysis requires a deeper study of sources; it is necessary to examine the recently detected samizdat press and search for more of it, because not all samizdat press has been found and registered.

A Biographical Sketch

A Biographical Sketch Kenneth W. Kemp (bio) Archbishop Józef Życiński was distinguished as a pastor, a public intellectual, and a scholar. He was born in 1948 and ordained a priest of the diocese of Czȩstochowa in 1972 and a bishop in 1990. After seven years as bishop of Tarnów, he was made archbishop of Lublin, a position he held until his untimely death in Rome last February 2011. Życiński earned a doctorate at the Pontifical Academy of Theology (PAT, now John Paul II Papal University in Cracow) in 1976 with a dissertation on “Simplicity and Disconfirmability as Heuristic Criteria in Relativistic Cosmology.” Shortly thereafter, he joined the faculty of PAT. His appointment to the archdiocese of Lublin made him ex officio Grand Chancellor of the Catholic University of Lublin, an institution whose continued operation during the years of Communist rule had made it for forty-five years the only free university between Berlin and Seoul. He continued to teach a course each semester and to work with graduate students until his death. Over the course of his life he wrote a number of academic books, two of which—God and Evolution and God and Post-modern Thought—have appeared in English translation. These hardly canvas [End Page 113] the range of his interests, for he also published The Universe: Machine or Thought?, Theism and Analytical Philosophy, Mathematical Description of Nature, The God of Abraham and Whitehead, and many other works. In addition to this academic work, he wrote frequently for a more general audience. His articles on topics of the day appeared in Poland’s leading newspapers, not only in the Catholic Tygodnik Powszechny, but in the secular press, in Rzeczpospolita and Gazeta Wyborcza. He was respected by both Blessed John Paul II and by Pope Benedict, who as cardinal once commented to Pope John Paul, “Bishop Życiński is really somebody.”1 Cardinal Dziwisz, formerly secretary to John Paul, and now Archbishop of Cracow, said of him that he was “a man of great openness and of dialog with the contemporary world. The Church truly needs such people today.”2 Archbishop Życiński was a good friend of the Center for Catholic Studies at the University of St. Thomas and of Logos. He visited the university three times, helped arrange opportunities for students from his own university to spend a year at St. Thomas, and took time out of his schedule to present lectures to several groups of St. Thomas students who visited Lublin in the course of their own study abroad. Shortly before his death, he agreed to serve on the advisory board of Logos. For this first anniversary of his death, Logos has invited three scholars who knew him to write essays appropriate to the occasion. Father Michael Heller has written an article about the archbishop himself. Professors William E. Carroll of Oxford University and Philip R. Sloan of the University of Notre Dame have chosen to address particular topics that were of interest to Archbishop Życiński. Each will focus on a particular aspect of the relationship between science and religion. Kenneth W. Kemp Kenneth W. Kemp teaches philosophy at the University of St. Thomas in St. Paul, Minnesota. His research interests include the relationship between science and religion. He has a strong interest in East and Central Europe and has been working for a number of years on building connections between the University of St. Thomas and Catholic institutions of higher education in Poland and Ukraine. His translations of Józef Życiński’s work includes (with Zuzanna Maslanka) God & Evolution. Notes 1. “Biskup Życiński to jest ktoś!” 2. “był to człowiek wielkiego otwarcia i dialogu ze współczesnym światem, a takich ludzi Kościół dziś bardzo potrzebuje” [End Page 114] Copyright © 2012 The University of St. Thomas

The Social Gospel and the News

Save our public journals from low standards touching morals and government. Deliver them from sensationalism, untruthfulness, malice, dishonest political measures, personal attacks and parade of details of crime and vice. Make them instruments of good and defenders of justice, mercy and truth. May they respect morality and honor religion, so that wisdom and knowledge may become stability of our times. Amen.1 Chaplain J.F. Sexton's prayer for press before Connecticut Senate in 1911 Introduction At American Congress of Churches in May 1885, an ecumenical gathering intended to promote discussion of the religious, moral, and social questions of time,2 topic of Tuesday evening session was Attitude of Secular Press in America Toward Religion. Speakers included writer, editor, and Episcopal clergyman Rev. Julius H. Ward of Boston and U.S. Senator Joseph Hawley, life-long editor.3 But most prominent was Rev. Washington Gladden, who attracted great audience to listen to him. Indeed, Christian Union observed, Gladden was renowned preacher with long and intimate association with which made him an intelligent interpreter of editorial opinion.4 The New York Times described Gladden's paper as a close, careful review of attitude of press generally, criticizing it sharply at times.5 Gladden later recalled that he joined in chorus of praise for press, citing religion's indebtedness to newspapers for their aid. But, too, his remarks diverted from those of other speakers in also being critical of press. And it was that criticism, he noted, that had sparked some editorializing that ranged from dissent and resentment to outright contempt. Only handful of papers actually admitted some truth to his criticism. This fact is itself significant. Is secular press, then, infallible, or does it think itself infallible? he asked. Gladden noted his critical remarks involved two topics. One was often ill-informed discussion in newspapers about matters of religion. But, Gladden recalled, his other topic of criticism touched much more sensitive spot. It included disapproval of the domination of counting-room over sanctum and the subjection of teaching function to business of money-making, both of which seemed to him statements of common knowledge hardly worth all editorial clamor they had engendered. In fact, Gladden observed, many of leading papers in country were owned by corporations or stock companies that did so for profit. doctrines, political or moral or religious, taught by their journal concern them less than annual balance sheet. ... That is paramount consideration. The newspaper business is, primarily, business.6 Gladden's criticisms went to core of his belief that economic issues did not originate outside ambit of organism known as society. He did not believe they had no connection to morals and that Christian principles should not be taken into account when considering issues of economics. Ln fact, condemnation of classical economics and unregulated competition was constant theme of growing social Christianity movement of era, and one of most important discussions of issue before 1880 was Gladden's Working People and Their Employers [1876), book historian of Social Gospel movement, Charles Howard Hopkins, observed became one of first mileposts set by American social Christianity.7 For pastor of any distinction to criticize detrimental influence secular press had on society was certainly not an unusual occurrence.8 But views of Gladden are especially indicative for two reasons. First, he was one of key founders of reform-minded and influential Social Gospel movement and tireless tractarian9 of movement before and after turn of last century that revamped Protestantism while confronting modernity, capitalism, and growing industrialization most explici? …

Pope John Paul II and his Canonizations

In his much quoted article ‘How to be a Counter-Reformation Saint’, Professor Peter Burke remarks on the ‘crisis of canonisations’ which afflicted the papacy in the middle years of the sixteenth century. That particular crisis, of course, was that there were no canonizations. As the veneration of saints came under attack from the reformers, successive pontiffs thought it politic to refrain from creating yet more. In the long pontificate of the late Pope John Paul II (1978—2005), the longest in papal history apart from that of Pope Pius IX (1846–78) — whom John Paul beatified, along with Pope John XXIII, on 3 September 2000 — there was another crisis of canonizations. In this instance, however, there were, in the eyes of some, far too many of them, devaluing the currency. Even the then Cardinal Josef Ratzinger was heard to utter words of disquiet. Indeed, John Paul’s saint-making policy was a topic almost as much for the secular press as the religious: ‘Catholicism turns to computers as the saints go marching in’ was the headline over a piece inThe Sunday Times.

"Every family become a school of abominable impurity": incest and theology in the Early Republic.

Using the controversy surrounding marriage with a deceased wife’s sister that occupied Presbyterian and Congregationalist theologians of the early Republic, this essay explores the eroticization of the sentimental family and the contours and crises of the incest prohibition in the wake of the Revolution. The essay begins by tracing the history of ecclesiastical trials of incestuous marriage in the Presbyterian church, arguing that the failure of the synods and General Assembly to offer definitive judgments of such marriages suggests a tension in the force of a transcendent incest prohibition. Two cases from the late 1820s, in particular, gained national attention in both the theological and secular press, and force the Presbyterian church to explore the legitimacy of their incest prohibition, and exploration that lead, ultimately, to a constriction of the incest prohibition as written in the Westminster confession of Faith. I then turn to the conjunction of kinship, sexuality, and sentiment that animates the texts comprising the controversy and argue that, in an effort to defend an expansive interpretation of the Levitical incest prohibitions these theologians were among the earliest writers to argue that sentimental, affectionate relations between family members were inherently erotic. In this sense, the family becomes the primary site for the deployment of sexuality. Such a concern about the incestuous nature of family relations, in turn, forced theologians to consider the problem of incest in the postlapsarian origins of society.

The Impact of Pedophile Priests on American Catholic Education: Reflections of a Cradle Catholic1

Highly publicized incidents involving pedophile priests have shined the light on this pathology, the American Roman Catholic Church's worst-kept secret. Yet, the sad saga of priestly child abuse of young men and boys, a dilemma that, tragically, is not limited to the United States, to Catholic clergy, or religion generally, has been reasonably well-chronicled in the secular press but has not been subject to much in the way of independent academic or empirical scrutiny. Consequently, the first part of this article provides historical background on the development of American Catholic schools, a loosely federated system of what are basically independent schools, thereby setting the stage for the second part. This section discusses data on the size and growth of Catholic schools to demonstrate that as serious as the scandal has been in recent years, it cannot be overstated because Catholic schools have functioned well as a national network of loosely coupled institutions.

The natural, the political and the religious in the borderlands of Europe

‘The natural, the political and the religious in the borderlands of Europe’ seeks to contextualise the case studies on Islamist media responses to natural disasters, as they are examined by Ergul et al. in their study ‘The Wrath of Allah’. The authors expose significant differences in reaction to natural disasters between the Islamist and secular press in Turkey, and show that journalists and columnists in the Islamist press often employ deistic arguments in the face of earthquakes and droughts. In this commentary, I suggest that they do this not because of an underlying deistic, pre-modern or pre-rational mindset that is incapable of understanding catastrophes in terms of modern science or ignorant of a ‘modern consciousness’. Rather, they use the reference to religion and divine causation as a strategic resource in the performance of everyday political struggles. Even though there also exists an Islamist critique of the exploitative character of capitalism and the perception of nature in enlightenment thinking, this philosophical tradition is not at the root of the articles in Islamist papers, as examined in the ‘Wrath of Allah’. It is then not surprising that municipalities and government agencies controlled by the ‘moderately’ Islamist AKP (Justice and Development Party, Adalet ve Kalkinma Partisi in Turkish), while employing deistic arguments every now and then, and especially when political expediency demands, act on the basis of the enlightenment drive to control, contain and exploit nature.

THE OTHER FRONTIERS OF ARAB NATIONALISM: IBADIS, BERBERS, AND THE ARABIST-SALAFI PRESS IN THE INTERWAR PERIOD

The historiography of Arab nationalism has tended to concentrate on the secular press from the Mashriq, especially the Cairo–Beirut axis, at the expense of the religious nationalist press and the non-Mashriqi one. There is often an assumption that reliance on the secular press from the Mashriq alone can provide a clear picture of Arab intellectual life and that a proper analysis of that thought can be confined to a few intellectual centers in the eastern Arab world. Although there has never been an explicit claim that such a focus is the end of the story, there have not been enough attempts to look beyond the Cairo–Beirut axis and beyond its secular press organs in search of a broader story of the depth and breadth of Arab nationalism. This article addresses this imbalance by examining an Arabist-Salafi press network that operated between Algeria, Tunisia, Zanzibar, and Egypt and involved members of two sectarian communities, Sunnis and Ibadis. This Arabist-Salafi press network created a public sphere of intellectual engagement in which Salafism and nationalism were interwoven, producing a nationalist discourse transgressing post World War I borders of identity and linking the three layers of nationalism—the territorial, the Pan-Arab, and the Pan-Islamic—together. These layers not only intersected but also legitimized one another.

Anglo-American Interest in Cerebral Physiology

This paper shows the relative influence of Ferrier and Hitzig on American and British interest in cerebral physiology in the early 1870s. Although Hitzig published three years before Ferrier, Ferrier was more influential. Evidence comes from multiple sources: numerical trends in citations to Fritsch and Hitzig in British and American publications showed an increase after Ferrier's work. Hitzig's work was primarily discussed in the context of Ferrier's work. Ferrier's work was more impressive than Hitzig's work to American and British contemporaries. Ferrier's work was applicable to medical issues. The secular press failed to popularize Hitzig's work. Was national pride evident?

Adding God: Religious and Secular Press Framing in Response to the Insertion of “Under God” in the Pledge of Allegiance

This study examines how the issue of adding “under God” to the Pledge of Allegiance in 1954 was framed and influenced by two forces-the Catholic Knights of Columbus and the secular Hearst newspapers. The time period under consideration is 1951–1954, from the initial use of “under God” in the Pledge within the Knights of Columbus to passage of the change into federal law. The Knights fraternity has been documented as the originator of the concept, and an examination of major Hearst newspapers reveals an attempt by the chain to usurp credit for the “under God” campaign.

The Sèvres Syndrome and “Komplo” Theories in the Islamist and Secular Press

Through an analysis of the interpretation of three events by the secular and Islamist press, this essay shows how widespread the “Sèvres Syndrome” is in Turkey, tracing the reasons for and origins of this “siege paranoia.” The premise of the study is that the Sèvres Syndrome inevitably compromises Turkish intellectuals’ perception of reality and influences their ontological understanding of politics and world affairs. This paranoia also inevitably leads to irrational overreactions and apparently irrational behaviors by the masses and by politicians. Failing to understand this paranoia prevents a full comprehension of contemporary Turkish politics.

The American Catholic Church's Reaction to the Bombing of Rome

This paper examines the response by members of the Catholic Church in the United States of the American-led bombing of Rome on July 19, 1943. Catholics' reactions to the bombing - as examined through statements made by members of the hierarchy and articles in the Catholic press (and by Catholics in the secular press) - were less positive and less uniform than the overwhelmingly positive reaction of the secular press. In their own way, the reactions by American Catholics - both positive and negative - illustrate the Church's anguish over all war, the tensions present within the American Church at the time of World War II, and the tensions present within American society vis-a-vis the Catholic Church during the mid-20th century.

Tamura Naoomi’s The Japanese Bride: Christianity, Nationalism, and Family in Meiji Japan

In 1893, Christian minister Tamura Naoomi provoked a heated debate among his contemporaries when he published an English-language book on Japanese family practices titled The Japanese Bride. While the book made no controversial or radical theological arguments, and mentioned Christianity only as a framework that could assist in reforming Japanese family practices and the position of women within the home, Tamura was censured for behavior considered unbecoming a Japanese Christian minister. Published immediately following the promulgation of the Meiji Constitution and the Imperial Rescript on Education, and on the eve of Japan's entry into war with China, the book contradicted and countered many Japanese leaders' claims that Japan was a modernized and civilized empire. This curious and often overlooked controversy provides an interesting window into the complex ways in which ideas such as the proper family, and the link between the family and the state, were considered and defined in this period. KEYWORDS: Tamura Naoomi - The Japanese Bride - Japanese women - family - nationalism - Nihon Kirisuto Kyokai (ProQuest-CSA LLC: ... denotes non-USASCII text omitted.) In 1893, Christian minister Tamura Naoomi ... published a slim volume in English titled The Japanese Bride. The seemingly innocuous book was published by Harper & Brothers and received favorable reviews in the United States.1 In Japan, however, it was met with condemnation. First the secular press, then the Japanese Christian press, denounced Tamura for daring to expose the Japanese people and nation to ridicule by describing traditional Japanese family and marriage practices to an American audience. Later that year, the Tokyo Presbytery (Tokyo daiichi chukai ...) of the Nihon Kirisuto Kyokai ... (Church of Christ in Japan) took the drastic step of initiating disciplinary proceedings against Tamura. The following year, when Tamura refused to issue a public apology, the General Conference (taikai ..) revoked his ordination for defaming the Japanese people, behavior deemed unbecoming to a Christian minister. At first glance, the conference's reaction seems extreme and inappropriate, since Tamura's book made no controversial or radical theological arguments, and mentioned Christianity only as a framework that could assist in reforming Japanese family practices and the position of women within the home. Furthermore, since it was published in English, it was largely inaccessible to the Japanese public, as well as to many of the Japanese Christian leaders who criticized him. Also, much of the content was not new, since it was based on a book Tamura published in 1889 titled Beikoku no fujin ... [American women], in which he had also advocated reforming Japanese family practices according to an American Christian model, but for which he had not been criticized (TAMURA 1924, 208).2 But Tamura published The Japanese Bride at a critical time. In the four years between the publication of his earlier book and The Japanese Bride, a number of historic political events occurred: the establishment of the Meiji Constitution (Meiji kenpo ...) in 1889, the promulgation of the Imperial Rescript on Education (kyoiku chokugo ...) in 1890, and Christian leader and educa tor Uchimura Kanzo's ... forced resignation from his teaching position for failing to show the Rescript proper respect in 1891.3 Additionally, by 1893 it was apparent that Japan was about to enter into war with China over Korea,4 and this impending conflict increased the stakes for defining and regulating the nature and form of what constituted the proper imperial subject, the foundation of the nation-defined as a family-state (kokka ..),5 under the emperor-and Japan's reputation among Western imperialist powers. In this atmosphere, while Christians were not the only ones scrutinized and considered suspect by nationalist ideologues such as Inoue Tetsujiro ..., they were particularly vulnerable because their religion was considered foreign and Western, and they maintained close, if somewhat difficult, relationships with foreign missionaries. …

Editorial

European Journal of Cancer CareVolume 15, Issue 3 p. 213-213 Free Access Editorial First published: 12 July 2006 https://doi.org/10.1111/j.1365-2354.2006.00691.xAboutSectionsPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinked InRedditWechat There has been much media coverage in the UK and probably elsewhere, regarding the availability of costly treatments or supportive care for cancer patients. It has been focused in the UK because of the National Institute for Clinical Excellence’s role. The National Institute for Clinical Excellence is a Department of Health body which scrutinizes the efficacy and cost of new treatments for all health care, not just cancer. The main contentions for cancer have been directed towards the newer breast cancer drugs and, more recently, EPO and supportive care for fatigue – a major symptom for many cancer patients. Health care costs a huge amount of money and there is not a bottomless pit in any healthcare system. These vary from state-controlled and -organized, part-state and part-private insurance/employer insurance, or a total insurance system except for the extremely financially disadvantaged or for first-aid, life-saving treatment. Rather than a public outcry every time the phrase, ‘postcode lottery’ is coined (variations in treatment not based on need or merit but because of where you live and your local health services deciding what it spends money on) or the notion of rationing is raised (a more perjorative term), it seems that there needs to be a more strategic approach to such decision-making. One idea may be to put a literal premium on expensive health care – for cancer, heart disease, diabetes or whatever. Perhaps, for example, a hypothecated tax as is frequently used in some countries of Continental Europe for older person care. Citizens insure in advance against cancer, dementia, old age or whatever. However, this only deals with the finance. What about the efficacy of treatments? When the development of a new cancer drug hits the headlines in the secular press, it is reasonable to suppose that if you fall roughly within the patient category to receive the drug and it is being hailed as better than other existing treatments, that you should have the opportunity to receive it. However, the science is more complicated and, for some, not only will the new drug not be beneficial, but also it may cause harm to bodily systems not directly involved in the cancer. This may result in at least as bad if not a worse position for patients. It is important for patients’ voices to be heard when there is clear injustice and covert rationing of a ‘good treatment’. What is difficult is knowing all of the facts and understanding the implications of them before protesting. It is exhausting and demoralizing for everyone. On another note, it has been one of those months when I have regularly been confronted with all things complementary and alternative, with regard to cancer – the so-called complementary and alternative methods (CAM). At a recent palliative care conference a paper was presented on the implications of establishing a new CAM service. Issues arose of research, evidence-base, non-regulation of practitioners and the use of volunteers, and the safety aspects of practice. Cost was also mentioned. If the state health service cannot find sufficient funds for ‘standard’ medical care, what chance the funding of CAM from the public taxes? In the USA, there is a new initiative highlighted by Smyth in the European Journal of Cancer (EJC 42.2006.572–573) that of Integrative Oncology. A new book by Mumbar (2006) surveys the principles and practice underlying integrative oncology – bringing together conventional cancer treatment and CAM. The point is well made by Smyth that, at the very least, we should keep ourselves informed as patients will ask our opinion. Also we should be encouraging research-based studies so that conventional treatments and CAM are competing on a level playing field. REFERENCE MUMBAR M.P. (2006) Integrative Oncology: Principles and Practice. Taylor and Francis, Oxford, UK. Google Scholar Volume15, Issue3July 2006Pages 213-213 ReferencesRelatedInformation

A Betrayal of Their Sacred Trust: Rabbis, Cantors, and Chaplains Who Violate Sexual Boundaries

ABSTRACT Since the 1990s, and certainly in recent years, there has been greater public attention given to rabbis, cantors, and chaplains who violate sexual boundaries. Writers authored a number of articles and books devoted to this subject. In the material below reference is made to some real-life situations because they are well known and covered widely in the secular and Anglo-Jewish press. This article introduces the subject, summarizes several sources published, and then presents resources readily available where one can access further information, learn more, and develop appropriate policy.1 An analysis of the psychosocial basis of this aberrant behavior is not addressed, for several of the sources cited do that well.

Imperial Nexus and National Anglican Identity: The Australian 1911–12 Legal Nexus Opinions Revisited

ABSTRACTThe legal Opinion of eminent English Counsel on the legal nexus of the Australian Anglican colonial dioceses to their Mother Church in England was delivered on 20 June 1911. It provoked a decade of debate in diocesan, provincial and national synods that revealed how leading Australian Anglicans identified themselves before and after World War One. Great diversity appears among the responses of bishops, clergy and laity. Both enthusiasm for change and wariness of it were confined to no one region or diocese. Lay understandings and participation in these debates, along with churchmanship anxieties and long traditions of colonial diocesan independence, were among important factors that governed the Australian Anglicans' long march towards constitutional autonomy in 1962. Lambeth archives, printed Synod Reports, Australian secular and religious press reports are quarried to reconstruct these images of a diverse and uncertain pre-1921 Australian Anglican identity.

Between ‘the Arab’ and ‘the Religious Rightist’: ‘significant others’ in the construction of Jewish-Israeli national identity

In this article I study the development of Jewish-Israeli national identity by focusing on its ‘significant others’ as they appear in Israeli national secular mainstream press commentaries on seven critical events in contemporary Israel's history. I describe the transformations of the Jewish-Israeli identity as shifts between two ‘significant others’ (as this term is formulated by Anna Triandafyllidou), an internal one and external one, in an ongoing process of collective self-identification conducted while coping with crises of varying political nature.