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Vision results. A, Binocular visual acuity increased significantly across the population. B, Individual improvements ranged from no change to an improvement from >6/120 to 6/7.5.

Vision results. A, Binocular visual acuity increased significantly across the population. B, Individual improvements ranged from no change to an improvement from >6/120 to 6/7.5.

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Proximal intercessory prayer (PIP) is a common complementary and alternative medicine (CAM) therapy, but clinical effects are poorly understood, partly because studies have focused on distant intercessory prayer (DIP). This prospective study used an audiometer (Earscan(R) 3) and vision charts (40 cm, 6 m "Illiterate E") to evaluate 24 consecutive M...

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... Credibility further increased since the findings of the AIADH corresponded with the data of the in-depth interviews and hetero anamnesis. In a study by Brown et al 22 in 2010 hearing thresholds were measured with a handheld audiometer before and after intercessory prayer for impaired hearing (and low vision) in rural Mozambique. A significant improvement was found across the tested population, although field conditions were challenging, as the authors say. ...
... Why not turn to other explanatory frameworks 'beyond the brain'? Brown et al (22,23) found significant improvements of impaired hearing in their studies on intercessory prayer. But it remains a question why some of their subjects had incongruities, to some extent similar as in our reports. ...
Article
Aim to enhance the understanding of documented mismatches between ‘subjective’ experiences and ‘objective’ data in three cases of self-reported instantaneous healing of hearing impairment upon prayer. Method description of three cases taken out of a larger retrospective case-based study of prayer healing in the Netherlands. In this larger study multiple reported healings were investigated using both medical files and patients’ narratives through in-depth interviews. A subset of three cases with dramatic subjective reduction of hearing impairment upon prayer was studied. These patients underwent extensive additional investigations at the audiology center of the Amsterdam University Medical Centre. All data was evaluated by an interdisciplinary medical assessment team, subsequent analysis was transdisciplinary. Results the three case histories with self-reported healing after prayer demonstrated a clear mismatch between subjective experiences and objective findings. No measurable improvements were found in four different audiological testing methods. However, in-depth interviews, hetero-anamnesis and a validated questionnaire all confirmed the healings. The medical assessment team could not label these healings as ‘medically remarkable’ because of absence of measurable ‘objective’ changes, but they did consider them as ‘remarkable in a broader sense’. On expert consultation no equivalents of mismatches to this extent could be found. The healing experiences of our participants involved their entire being with profound positive effects in different domains of their lives, and a perception of a benevolent God who acted upon them. There was a distinctive pattern, labelled by the participants as a healing of mind, soul and body. Conclusions The subjective-objective incongruities that were found were not well understood. We noticed a paradox: the ‘objective’ measurements did not reflect hearing abilities in daily life where-as ‘subjective experiential’ data did. The latter could be ‘objectified’ and validated in various ways. In fact, a rigid distinction between ‘objective’ and ‘subjective’ was not relevant here, nor a hierarchy among them. A model leaving room for different causations (horizontal epistemology) complied best with the multi dimensionality we came across.
... PIP refers to direct-contact prayer, frequently involving touch, by one or more persons on behalf of another. 16 PIP, as described by Brown and colleagues 16 refers to prayer that typically lasts for less than 15 min, and involves touch, often with the intercessor's eyes open to observe results. The intercessor typically uses "soft tones" to pray. ...
... PIP refers to direct-contact prayer, frequently involving touch, by one or more persons on behalf of another. 16 PIP, as described by Brown and colleagues 16 refers to prayer that typically lasts for less than 15 min, and involves touch, often with the intercessor's eyes open to observe results. The intercessor typically uses "soft tones" to pray. ...
... He/she may use different types of prayer, for example, to "petition God to heal, invite the Holy Spirit's anointing, and/or command the healing and departure of any evil spirits in Jesus' name." 16 The observed effects of prayer vary widely, from no apparent effect to remarkable improvement in conditions that are not medically expected to improve, such as the resolution of gastroparesis. 17 Prayer is one of the most common complementary and alternative medicine (CAM) therapies. ...
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An 18-year-old female lost the majority of her central vision over the course of three months in 1959. Medical records from 1960 indicate visual acuities (VA) of less than 20/400 for both eyes corresponding to legal blindness. On fundus examination of the eye there were dense yellowish-white areas of atrophy in each fovea and the individual was diagnosed with juvenile macular degeneration (JMD). In 1971, another examination recorded her uncorrected VA as finger counting on the right and hand motion on the left. She was diagnosed with macular degeneration (MD) and declared legally blind. In 1972, having been blind for over 12 years, the individual reportedly regained her vision instantaneously after receiving proximal-intercessory-prayer (PIP). Subsequent medical records document repeated substantial improvement; including uncorrected VA of 20/100 in each eye in 1974 and corrected VAs of 20/30 to 20/40 were recorded from 2001 to 2017. To date, her eyesight has remained intact for forty-seven years.
... Ao final da pesquisa havia um aumento dessa prática entre os integrantes do GE (94,5%) e pequena queda no percentual de intercessores no GC (82%), permanecendo o hábito de rezar pelos outros como o mais referido nos dois grupos. Um estudo realizado em Moçambique com 19 homens e cinco mulheres com deficiência auditiva e/ ou visual detectou melhora significativa nesses indivíduos após submetê-los à Proximal Intercessory Prayer (PIP), comparando com os efeitos obtidos pela sugestão e pela hipnose (BROWN et al., 2010). ...
Article
Este trabalho analisa a influência da religiosidade sobre a saúde de 139 indivíduos hipertensos, acompanhados em uma unidade do Programa Saúde da Família de Pedras de Fogo (PB). Distribuídos em dois grupos de acordo com a freqüência a serviços religiosos, percebeu-se que os mais religiosos evoluíram melhor quanto aos sintomas clínicos. Ademais, relatos apresentados levam à conclusão que a religiosidade é benéfica para a saúde geral das pessoas, podendo ser usada como ferramenta terapêutica complementar, inclusive na abordagem em saúde mental.
... This case report 15 16 refers to direct-contact prayer typically less than 15 min, frequently involving touch, by placing hands on the recipient and sometimes embracing them in a hug, keeping the intercessor's eyes open to observe results. The prayer is typically done in "soft tones". ...
... The intercessor may "petition God to heal, invite the Holy Spirit's anointing, and/or command the healing and departure of any evil spirits in Jesus' name." 16 The observed effects of prayer vary widely, from no apparent effect to remarkable improvement in conditions that are not medically expected to improve, such as longstanding blindness or deafness. 16 This practice is done by one or more persons on behalf of another and is one of the most common complementary and alternative medicines (CAM) therapies. ...
... 16 The observed effects of prayer vary widely, from no apparent effect to remarkable improvement in conditions that are not medically expected to improve, such as longstanding blindness or deafness. 16 This practice is done by one or more persons on behalf of another and is one of the most common complementary and alternative medicines (CAM) therapies. 16 ...
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A male infant at two weeks of age was hospitalized vomiting forcefully. He had a pyloromyotomy. He did not improve with medical therapy. The diagnosis of gastroparesis was made after a nuclear medicine gastric emptying study and intestinal manometry. He required a gastrostomy tube (g-tube) and a jejunostomy tube (j-tube) for feeding. At 11 months of age, the j-tube was converted into a feeding jejunostomy with Roux-en-Y limb. For 16 years he was completely dependent on j-tube feeding. In November 2011, he experienced proximal-intercessory-prayer (PIP) at a church and felt an electric shock starting from his shoulder and going through his stomach. After the prayer experience, he was unexpectedly able to tolerate oral feedings. The g- and j-tube were removed four months later and he did not require any further special treatments for his condition as all symptoms had resolved. Over seven years later, he has been free from symptoms. This article investigates a case of PIP as an alternative intervention for resolving severe idiopathic gastroparesis when maximal medical management is not effective.
... They measured significant improvements in both auditory (P r 0.003) and visual (P r 0.02) functions following healing intentions in the form of prayer. 46 In a phase-1 pilot study, researchers assessed the influence of shamanic "journeying" and other shamanic healing techniques in 23 female patients with temporomandibular joint dysfunction and pain. Pain improved significantly and results were highly significant. ...
... A biography of a healer cannot easily evade including healing narratives. A variety of voices today in the anthropology of religion, 125 sociology of religion, 126 and philosophy of religion 127 have been challenging some traditional modern western approaches to claims about anomalies. Some scholars in various ways (such as John Pilch, Donald Capps, etc.) have begun publicly exploring 'why' and 'how' questions of Jesus' healings in ways that press beyond the traditional epistemological consensus, though most often in ways (e.g., psychoimmunology) that do not explicitly require presupposing supernatural activity. ...
Article
Presuppositions of one sort or another are inevitable, but one way to control our assumptions in the interest of common dialogue is to consider how we would read the Gospels if they were not texts used by a current world religion. The majority of Gospels scholars see the Gospels as ancient biographies. Although ancient biographies varied in their historiographic practice, in the early Empire biographies about figures who lived in the generation or two before the biographer included substantial historical information about the figure. This observation may be particularly relevant for biographies about sages. Schools often preserved considerable information about their founders' teachings; ancient memory practices exceeded what is typical today, and disciples often preserved and passed on considerable information. Researchers should neither treat the Gospels more skeptically nor demand from them greater precision than we would from comparable works of their era.
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This essay responds to Michael J. Balboni and Tracy A. Balboni’s Hostility to Hospitality: Spirituality and Professional Socialization within Medicine (New York: Oxford University Press, 2018). The essay reflects on three themes: structural pluralism, miracles, and empirical research. First, it expands on the Balbonis’ proposal of structural pluralism by accentuating the importance of transparency, voluntarism, and an opt-in model of informed consent. Second, it distinguishes “cessationist” from “pentecostal” Christian worldviews, and it probes the presuppositions and ramifications of the Balbonis’ explicit and implicit theologies of medicine and miracles. Third, the essay builds on the Balbonis’ concern with empirical research to chart a path forward in better understanding the relationship between miracles and medicine.
Chapter
This chapter is the first of thirteen reviews in this volume providing a public health perspective on the empirical evidence relating religion and spirituality (R/S) to physical and mental health. This chapter emphasizes an essentially epidemiologic perspective, reviewings evidence bearing on a “generic” model of how an individual’s engagement in religion/spirituality may causally affect that individual’s health through pathways that include health behaviors, social connections and support, ability to draw upon distinctively religious/spiritual methods of coping, and mental health. In US-based and often in international and non-Western samples, R/S factors tend to correlate with healthier profiles on social connections, health behaviors, substance abuse, mental health, and psychological well-being. R/S coping is multidimensional and adds incremental predictiveness beyond measures of secular coping. Hundreds of studies link positive R/S coping to better adjustment, and negative forms of R/S coping to worse adjustment.
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Este libro se origina en la necesidad de aproximarse a los problemas epistemológicos implicados en los estudios sobre imaginarios, especialmente aquellos que se abren a partir de las perspectivas de las ciencias cognitivas y de la filosofía, como punto de partida necesario para reflexionar sobre los imaginarios urbanos. Este libro es en sí una larga hipótesis -o si se quiere una serie de hipótesis articuladas- que interroga sobre la naturaleza de lo imaginario y su relación con las nociones de realidad, como arranque de una serie de reflexiones sobre los modos en los que producimos los espacios que habitamos. En este libro se vuelve a abordar el problema de la circularidad esencial que se da en lo imaginario entre las formas visuales y narrativas (Narváez, 2004), pero ahora considerando dos elementos más en esta hipótesis: la atención, como constructora de la relación de la persona con lo real y el acuerdo, como el proceso mediante el que se incorpora lo real a lo imaginario a través de una interpretación compartida.
Article
This study examines a large collection of healing testimonies published by a Danish charismatic Christian organization. Diseases and symptoms reported to be healed through charismatic prayer healing (CPH) are counted and coded using ICD-10 diagnostic criteria. The analysis shows that even in testimonies published to convince other believers about the divine powers of prayer, most accounts include relatively mundane reports of pain relief in the musculoskeletal system. Cases of complete and immediate healing of serious diseases, echoing miracles reported in the Bible, also exist in the material, but such cases appear to be predicted by variables relating to the credibility of each testimony. The notable proportion of pain relief in this supposedly highly biased Christian material is interpreted as support for a popular but poorly documented assumption that CPH mainly affects subjective symptoms responsive to expectation modulation.