Saints and psychiatry

Summary The Irish Saint Dympna, a distant and misty figure, with her martyrdom inspired a millenary tradition of family and community care for the mentally ill at Geel, in Belgium. She is the Catholic patron of the mentally afflicted.The French Saint Vincent de Paul, a powerful leader, took care of the insane and the poor in gentle ways; worked for reforms in hospitals, education, delinquency, and penology; founded religious orders dedicated to the sick; and set in motion the hospitals of La Salpêtrière and Le Bicêtre.The portuguese-Spaniard Saint John of God, a humble shepherd, a marginal soldier, an ignorant construction worker, and a modest salesman of books, has had more relevance to psychiatry than has Dympna, the martyr, or Vincent de Paul, the social reformer. No other saint has had more practical and sustained influence on hospital psychiatry than he, and it is a mystery of sorts that his name still awaits the distinguished place of honor it so richly deserves.     

Aids and All Saints

A sermon given by a London senior social worker on All Saints' Day 1986, during the Spode House conference 'The Catholic Church and Aids'.     

Moral Theology with the Saints

The article explores the way that the lives of the saints, and the church's remembrance and veneration of them provide a practical setting for moral reflection, for drawing near to God amid the ordinary, and for living graced and virtuous lives. It reviews recent developments in a theology of sanctity and inquires about the difference that the saints make to moral reasoning. Finally, it considers the life of Venerable Solanus Casey, O.F.M. Cap. as an extended example of the article's thesis.     

Volunteering Among Latter‐Day Saints

In this article, we shed light on the volunteering behaviors of Latter‐Day Saints (Mormons). While some information was known about this group and its volunteering practices, detailed and reliable data were not available. This is the first study by a secular research institution to be given permission by the church to collect data within Latter‐Day Saint congregations. We found a high rate of volunteering by almost all members, which was mostly, but not only, for religious purposes. About half the volunteering comes from fulfilling “callings,” while members initiate the other half. We found variations in volunteering based on the studied regions, age, income, education, gender, and generational membership. These findings provide the first reliable and detailed information regarding Latter‐Day Saint volunteering and may serve as a springboard for future research on the pro‐social behaviors of various religious groups.     

Celtic Saints and the Ecology of Death

Romantics mislead us when they depict nature as a garden where we feel at home. What drives nature is death, death with all its blood shedding pain. Death drives natural selection in evolutionary biology. The Celtic Saints in Ireland developed a rich spirituality that acknowledged the dominant role of death while trusting profoundly in divine providence.     

Saints, heroes, sages, and villains

This essay explores the question of how to be good. My starting point is a thesis about moral worth that I??ve defended in the past: roughly, that an action is morally worthy if and only it is performed for the reasons why it is right. While I think that account gets at one important sense of moral goodness, I argue here that it fails to capture several ways of being worthy of admiration on moral grounds. Moral goodness is more multi-faceted. My title is intended to capture that multi-facetedness: the essay examines saintliness, heroism, and sagacity. The variety of our common-sense moral ideals underscores the inadequacy of any one account of moral admirableness, and I hope to illuminate the distinct roles these ideals play in our everyday understanding of goodness. Along the way, I give an account of what makes actions heroic, of whether such actions are supererogatory, and of what, if anything, is wrong with moral deference. At the close of the essay, I begin to explore the flipside of these ideals: villainy.     

"Let Us Be Saints if We Can"

Stanley Hauerwas's Gifford Lectures are, at least in part, an interpretation of the Giffords that came before him. As a contribution to intellectual and theological history, however, I wish Hauerwas had given witness to Santayana's Hermes the hermeneut, along with the considerable, indeed considerate, witness he does give to his own Christian faith. Hauerwas seems to dislike Reinhold Niebuhr and, by my account, misreads William James. Thus I have to conclude that With the Grain of the Universe does not measure up to his own more capacious and incisive works.     

Saints With Glasses: Mexican Catholics in Alcoholics Anonymous

Observers of religion in the contemporary United States have interpreted participation in quasi-religious organizations as evidence of dissatisfaction with traditional religious institutions. In Latin America, the principles of Alcoholics Anonymous Alcoholics Anonymous Alcoholics Anonymous Comes of Age: A Brief History of AA New York Alcoholics Anonymous World Services 1983  [Google Scholar] are associated with Protestant spirituality and membership in the group has been seen as rejection of the Roman Catholic Church. However, instead of abandoning their religious affiliations, Catholic men in one Mexican Alcoholics Anonymous chapter put their new beliefs and practices into the service of the old. They revised both their conception of God and their manner of participating in fiestas to become better functioning Catholics.