A Guidebook to Religious and Spiritual Practices for People Who Work with People

Contents

PREFACE

HOW TO USE THIS GUIDEBOOK

ABORIGINAL

(NORTH AMERICAN INDIAN)

AFRICAN METHODIST

EPISCOPAL CHURCH

AMISH

THE BAHÁ’Í FAITH

BAPTIST

BIBLE FELLOWSHIP CHURCH

BRETHREN (THE)

BRETHREN CHURCH

PLYMOUTH BRETHREN

CLOSED/EXCLUSIVE BRETHREN

OPEN/CHRISTIAN BRETHREN

BRETHREN IN CHRIST

BUDDHISM

CHRISTADELPHIANISM

CHRISTIAN CHURCH

(DISCIPLES OF CHRIST)

CHRISTIAN OUTREACH CENTRE

CHRISTIAN REFORMED CHURCH (DUTCH REFORM)

CHRISTIAN SCIENCE

CHURCH OF GOD

ADVENTIST

CHURCH OF GOD (SEVENTH DAY)

WORLDWIDE CHURCH OF GOD

OTHER CHURCHES OF GOD

PENTECOSTAL CHURCHES OF GOD

CHURCH OF GOD (CLEVELAND)

CHURCH OF GOD OF PROPHECY

PENTECOSTAL CHURCH OF GOD

THE CHURCH OF GOD (ANDERSONVILLE, INDIANA)

CHURCH OF GOD IN CHRIST

THE CHURCH OF JESUS CHRIST OF LATTER DAY SAINTS

THE CHURCH OF SCIENTOLOGY

CHURCH OF THE NAZARENE

THE COMMUNITY OF CHRIST FORMERLY

(REORGANIZED CHURCH OF JESUS CHRIST OF LATTER DAY SAINTS)

CONFUCIANISM

CONGREGATIONALISM

THE COPTIC CHURCH

DRUIDISM

THE DRUZES

DRUSE TAW’HEED FAITH

DOUKHOBORISM

ECKANKAR (co-worker with God)

THE RELIGION OF LIGHT AND SOUND

EPISCOPALIAN CHURCH CHURCH OF ENGLAND

ANGLICAN CHURCH

FALUN DAFA/FALUN GONG

THE FAMILY

(AKA Children of God, Family of Love)

GNOSTICISM

HARE KRISHNA—ISKCON

HINDUISM

HUTTERIAN BRETHREN

HUMANISM

ISLAM

JAINISM

JEDIISM: The Jedi Religion

JUDAISM

JEHOVAH’S WITNESS

THE LUTHERAN CHURCH

MENNONITE

METHODISTS

MORAVIAN

NEO-PAGAN

ORTHODOX CHRISTIAN

(GREEK, EASTERN, UKRAINIAN)

PENTECOSTAL

ASSEMBLIES OF GOD

ONENESS PENTECOSTAL CHURCHES

UNITED APOSTOLIC CHURCH

UNITED PENTECOSTAL CHURCH INTERNATIONAL UPCI

PENTECOSTAL ASSEMBLIES OF THE WORLD

PRESBYTERIANISM

CHURCH OF SCOTLAND

RASTAFARIAN

RELIGIOUS SOCIETY OF FRIENDS,

THE QUAKERS

THE ROMAN CATHOLIC CHURCH

ROMANI (GYPSY) RELIGION

ROSICRUCIAN ORDER

SALVATION ARMY

SEVENTH-DAY ADVENTIST

THE SIKH RELIGION

SPIRITUALISM

TAOISM

THEOSOPHY

THE UNIFICATION CHURCH

THE UNITARIAN CHURCH

THE UNITED CHURCH

(OF CANADA)

UNIVERSAL CHURCH OF THE KINGDOM OF GOD

WICCA

ZION CHRISTIAN CHURCH

ZOROASTRIANISM

PREFACE

The impetus for this manual stemmed from a situation which was observed when Nancy the arrived on a hospital ward one morning. Where a woman of the Sikh faith had died during the night. Neither the nurses on night duty nor those beginning day duty were aware of any Sikh practices on care of the dying and care of the body at the time of death. There was also a female Muslim patient on the ward who had a male nurse assigned to her; such contact is contrary to Muslim practices.

Diana’s experience as a chaplain demonstrated to her the importance of knowledge around various religious and spiritual practices when she was working in the acute care setting. This experience motivated her to enroll in a baccalaureate program in religious studies. She has since found that her knowledge in this area has enhanced her teaching in the Faculty of Nursing and in her dealings with patients in both the long-term care and acute care settings.

To assist professionals in providing appropriate care to people of various faiths, we decided to develop a reference manual. This was accomplished by seeking information from various religious leaders about practices and/or beliefs about which health care workers should be aware, and by a literature and internet searches.

Many hospitals provide resource material on certain aspects of religious beliefs such as those related to abortion and organ transplants. We sought to provide information which was of a more day to day nature such as information about objects of religious significance and how such objects should be handled, stored or displayed.

The purpose of this manual is to provide relevant information about several faiths to people who work with people. The information is of a general nature and is to alert the reader about the practices and beliefs of various faiths. The final decision about religious practices lies with the individual believer and not with the professional. caregiver.

According to Hilary N. Weaver (1999):

Nurses should be knowledgeable about the culture of the patients they are working with, including an understanding of culturally specific health beliefs and healing practices … Good nursing begins with a cultural assessment … Nurses must know something about the history of the cultural groups they work with and understand how history has implications for contemporary nursing practices … Nurses must be able to adapt skills to a non-western cultural context. In particular, this may mean having strong, culturally appropriate communication skills … nurses must be nonjudgmental, open-minded, and nonethnocentric … Finally, caring and compassion are fundamental to culturally appropriate helping (Journal of Transcultural Nursing, Vol. 10, No.3, July).

This principle holds true for anyone who works with people of other faiths, such as: educators, law enforcement personnel, chaplains, employers, hospitality personnel and armed forces personnel.

Health care workers may use this Guidebook to understand and accommodate how a person’s religious/spiritual beliefs influence health/illness practices. Others may use it to understand and accommodate people who adhere to another religious/spiritual practice.

As a result of globalization, society has become increasingly multicultural therefore, there arises a need for everyone to understand and accommodate people who adhere to a range of religious and spiritual practices. There are resources available that address some religions however; these are generally not as comprehensive or detailed as this Guidebook. Therefore we see this Guidebook as a valuable addition to the genre.

HOW TO USE THIS GUIDEBOOK

This Guidebook is just that, a guidebook. It is not meant to be a specific description of how a person practices his/her religion or spiritual beliefs.

•   Religious/Spiritual practices are listed alphabetically.

•   Blank spaces under sub-headings indicate that no information was available at the time of writing.

•   References are provided for further reading.

•   Please keep in mind that members of religious groups do not always follow the tenets of their religion.

ABORIGINAL

(NORTH AMERICAN INDIAN)

Native American or American Indian is a synonymous term identifying the indigenous peoples of North America. There are more than 500 federally recognized tribes in the US and each tribe has its own traditions and beliefs although many similarities exist. Aboriginal cultures are based on a circular lifeway according to the four seasons. Aboriginal cultures use oral accounting in that information is passed on from generation to generation in a narrative mode that is primarily, through the use of storytelling.

Disclaimer: the western category of ‘religion’ does not exist in aboriginal culture.

There are many tribes in Canada, the largest of these are the Cree who live in territories from Northern Quebec to Northern British Columbia (James Bay, Swampy, Plains, etc.); the Saulteaux (Ojibway, Odawa, Chippewa etc.); Blackfoot, Blood, Peigan; the Sioux (Dakota), Stoney; and finally the Dene and many smaller tribal groups in B.C. The Inuit are a separate group. The Blood, Blackfoot, Peigan, and the Stoney differ in religious practices but share similarities in terms of ritual and belief. Generally they believe in a Creator and that all people have a Spirit within that continues after life ceases to exist on earth. In its broadest sense, native spirituality embraces harmonious living and spiritual interconnectedness with the natural world with primary importance being attached to Mother Earth. The Amerindian has great reverence for the Eagle and all of nature’s creation. Their Ancestors (Grandfathers) are believed to be their mediators between those living on earth and the Creator.

Traditions teach ways to honour the spirit, believed to be equally present in Earth, Moon, Sun, seasons, perhaps animals, rivers, mountains, and all other Creation. This concept is generic and the ways of integrating the idea into practice are tribe specific.

Beliefs about Health and Illness

Healing practices will involve a combination of western and cultural medical care i.e. the Medicine Man or tribal healer will be consulted along with a physician.

Peyote is used for healing and when help is need among American tribes. Medicine pouches, prescribed by an Elder, contain plant material to seek mercy and protection form the spirits of the 4 directions.

Healing Circles are held to heal physical, emotional or spiritual wounds

Title of Local Religious Leader

Traditionally, First Nations never had priests as such but rather, spiritual leaders. Elders may be either male or female. Their most distinguishing characteristic is wisdom which relates directly to experience and age, however, there may be exceptions. Elders need not be old. Sometimes the spirit of the Great Creator chooses to imbue a young native with wisdom. Elders’ spiritual gifts differ; some may interpret dreams while others may be skilful in herbal remedies.

Days held Sacred and Related Religious Practices

Everyday is important but special days include;

Christmas: December 25.

New Year’s Day. January 1.

Spring Celebration.

Summer Celebration

Ceremonies are the primary vehicles of religious expression. Special ceremonies include the Pipe Ceremony and the Naming Ceremony. A ceremonial leader, or Elder, assures authenticity and integrity of religious observances. Nothing is written down, as the very writing would negate the significance of the ceremony. Teachings are therefore, passed on from Elder to Elder. If a special request is made, especially by an Elder in a hospital or Nursing Home, the patient should be allowed to attend any of these special ceremonies.

Sacred Rites

The most common ritual among the Plains Tribes is the burning of Sweet Grass or smudging with Sage. The nurse could assist a patient, only on request. Many ceremonies are sacred and very personal therefore nurses should not ask too many questions although families may volunteer information. It is also important to note that if ceremonies are being performed or if the patient is a Medicine Man or Woman, nurses who are experiencing their menstrual cycle should not be in attendance. The title of the individual administering these rites will vary from tribe to tribe.

Peyote is used as a sacrament among various tribes in the US. It is also chewed during religious rites as it induces visions and is believed to bring members closer to God.

Sundance amongst the Plains natives, is perceived as a replay of the original creation

Sweat Lodge: is a structure used for rituals of purification, spiritual renewal, and healing.

Pipe Ceremony: is presided over by an Elder and participants gather in a circle. It involves the burning of Sweetgrass as an incense to purify worshippers. This also symbolizes unity and the coming together of the many hearts and minds as one person.

Customs/Practices

Diet:

The only time that diet might have any significance is during a feast and it is unlikely that this would occur in a hospital. Aboriginals are frequently lactose-intolerant however if a client’s condition permits, he/she should be allowed natural foods such as; beans, corn, wild meat, berries, and bannock that relatives may wish to bring the client. Alcohol is absolutely taboo, especially if the client is an elder or religious leader. Thus the use of alcohol to stimulate the appetite would not be acceptable.

Clothing:

This would not be an issue in a hospital but nursing staff should consult with the family and close friends of the client. Uncut hair may be of spiritual or cultural importance.

Objects of Religious Significance:

Many tribes have complex forms of writing while other tribes have preserved their spiritual beliefs as a sacred, oral tradition.

This depends on the tribal heritage of the patient. Some people might have a small bundle of Sweet Grass pinned to their clothing or a braid of Sweet Grass with their personal effects. These should be handled with care and respect and safely stored.

Social practices:

Generally male and female elders are very modest and not accustomed to having anyone remove their clothing, bathe them, or any other unnecessary exposure. Therefore, this type of interaction should be handled with great care and showing respect for the client. It has been suggested that male nurses attend male clients and females attend female Amerindians. Direct eye contact is sometimes considered impolite or aggressive therefore, a patient may avoid eye contact with people.

Death and Dying

Total harmony with nature and one’s fellow man reflects health and the road of human life is everlasting and endless. The body must be treated with respect as the earth should be treated with respect because if the earth is harmed, the body is harmed. Some may believe that illness is a price paid for something that has or will happen. Aboriginals balance modern theories of disease with long-standing tribal beliefs or customs therefore, during a hospitalization one may ask to see a priest or minister as well as a tribal medicine man.

The Navajos have strong beliefs about persons dying in their home such as the notion that if someone dies at home, the home may be abandoned and destroyed because the spirit of the individual is entrapped there and will bring ill to the entire household. If, however, the individual dies in the hospital, the medicine man will do a special ceremony to cleanse the area.

Four questions serve as a guideline to self-development:

•   Am I happy with what I am doing?

•   What am I doing to add to the confusion?

•   What am I doing to bring about peace and contentment?

•   How will I be remembered when I am gone, in absence and in death?

Prolongation of Life:

Euthanasia:

Care of the Body:

After the family has visited they will leave the follow-up care of the body to the hospital staff. In some cases they may want the body dressed in traditional clothing and this should not be discouraged.

Disposal of the Body:

Family may want to bury the body and not use the hospital disposal system.

Autopsy:

Generally do not believe that autopsies will help to explain the reason for death.

Amputated Limbs:

If an amputation of a limb is required, the family may want to bury the limb rather than using hospital disposal methods.

Beliefs Related to Medical Practices

Answers are based on the situation and the ultimate unity/disunity that will be produced by the decision. It is the notion of unity on which decisions are made, there is no dogmatic ‘yes’ or ‘no’.

Blood Products:

Amerindian tribes do not object to the transfusion of blood.

Transplantations:

Donation of Body Parts:

Drugs and Vaccine:

Immunization acceptable

Beliefs Related to Reproduction:

Sterility Tests:

Birth Control:

Artificial Insemination:

Abortion:

Abortion is not acceptable and should not be encouraged by medical or nursing staff. The argument that the pregnancy is threatening to the life of the mother is not accepted by Amerindian families therefore due caution should be used if this situation arises. Having said that, a Reproductive Rights Coalition was formed in the United States in May 1990 and an Agenda for Native Women’s Reproductive Rights was formed. Right #2 is:

The right to all reproductive alternatives, and the right to choose the size of our families.(The Native American Women’s Health Education Resource. 1990).

Mental Health Considerations

In this area it is best to consult with the family. This is the one time that a medicine man or woman might be recommended by the family and might be able to help by performing ceremonies compatible with the native practices. Particular forms of mental illness may stem from cross-cultural misunderstandings that might manifest in mental stress, confusion, fear, and distrust. This is sometimes alleviated by traditional ceremonies and has initiated the beginning of a lengthy curative process. It has proven to be effective among the Navajo tribe in the U.S.A.

Alcohol Abuse:

The medical model of alcoholism in this community is often criticized as being culturally inappropriate. Many aboriginals do not accept the Disease Model, although most would readily admit that alcohol abuse results in dysfunction and various problems in living, however, this model has proven to be a poor fit for clients who see themselves as neither sick nor diseased.

Care of Hospitalized Children

Children are highly valued in the aboriginal culture and their child-rearing practices may seem to be permissive. It may be taboo to cut a child’s hair therefore, the parents should be consulted first if the child’s hair must be shaved or trimmed for medical treatment purposes. Research suggests that there is a higher incidence of developmental problems, mental health problems, and suicidal ideation in aboriginal children placed in foster care (Dr. Cliff O’Callaghan (2000) of the Puyallup Tribal Authority, Washington).

Traditionally children are highly respected, loved and cared for in such a manner that outsiders might consider them ‘spoiled’. Unfortunately due to deteriorating social conditions and alcoholism in native communities, this is often not the case today. Children may need extra TLC as a result of these circumstances.

Implications

Resurgence of interest in traditional practices such as the Sweat Lodge is part of a global movement to regenerate the Aboriginal identity and to explore the significance of an evolving tradition in our contemporary world. When dealing with the aboriginal client, communication and respect for the culture is KEY. Nurses must keep an open mind for the aboriginal client’s beliefs and ways and must keep their own cultural values from being the standard set for their clients.

It should also be noted that the Amerindian maintains close family ties therefore nursing staff should not be alarmed if an unusually large number of visitors are in attendance, particularly when the client is dying. Furthermore, it would be helpful to the Amerindian client if the nurse would inquire into the tribal background of the client and ascertain whether there are any special needs that require action while he/she is in hospital. Language is of great importance to elders therefore interpreters would be useful.

Direct eye contact is considered to be impolite therefore, avoid direct eye contact.

Note-taking is considered to be insensitive.

Diabetic Retinopathy:

According to the National and American Diabetes Associations, the rates of non-insulin dependent diabetes (NIDDM Type II diabetes) are skyrocketing at the fastest growing rates in the world. Diabetes-related blindness is expected to increase dramatically along with end-stage renal disease (ERSD) as complications of this condition. In order to identify individuals with these complications and treat them, it is beneficial for the health care worker to gain and understanding of the cultural beliefs of the aboriginal culture. Members of First Nation’s communities often believe that an illness or acquired disability is the result of an action or attitude and that tragic consequences are likely to manifest when a major transgression has occurred. These consequences are not seen as punishment but rather, as logical outcomes that one must bear. These different perceptions of disability and cause of disability can lead to different ideas about the appropriate interventions that are required. Therefore, sensitivity toward traditional beliefs and perceptions can increase the chances for the success of rehabilitation services.

References

Correctional Service of Canada. Religious Diets—General guidelines. Aboriginal/First Nations Spirituality. Retrieved on April 4, 2007 from <http://www.csc-ssc.gc.ca/text/prgrm/chap/diet/diete-03_e.shtml>

Metropolitan Chicago Healthcare Council. (2004). Guidelines for healthcare providers interacting with American Indian (Native American; First Nation) patients and their families. Retrieved on February 9, 2008 from <http://www.kyha.com/documents/cg%2Dnative%5Famerican.pdf>

National Defence, Canada. Religions in Canada. Native spirituality. Retrieved on August 14, 2007 from <http://www.dnd.ca/hr/religions/engraph/religions23_e.asp>

Native American Church. Retrieved on September 3, 2003 from <http://www.heart7.net/handbook.html>

Native Americans. Retrieved on April 6, 2002 from <http://home.twcny.rr.com/blaplante/nativeamerican.html>

Native American spirituality. Retrieved on October 25, 2002 from <http://religiousmovements.lib.virginia.edu/nrms/naspirit.html>

National Defence (Canada). (2007). Religions in Canada. Native Spirituality. Retrieved on November 7, 2007 from <http://www.dnd.ca/hr/religions/

engraph/religions23_e.asp>

Robinson, B.A. (2000). Native spirituality. Retrieved on March 26, 2003 from <http://www.chaplaincare.navy.mil/NativeSpirituality.html>

Royal Canadian Mounted Police. (1993). Native spirituality guide. Retrieved on February 27, 2002 from <http://www.rcmp-ccaps.com/spiritgde.html>

Spicer, Paul., Bezdek, Marjorie., Manson, Spero., Beals, Jan. (2007). A program of research on spirituality and American Indian alcohol use. Southern Medical Journal. 100 (4). 430-432. Retrieved on January 18, 2008 from <http://ovidsp.tx.ovid.com.ezproxy.lib.ucalgary.ca/sph/ovidweb.cgi>

Health and Illness:

Kavasch, E. Barrie; Baar, Karen. (2000). Treating disease: the Navajo night way. Retrieved on January 3, 2003 from <http://www.beliefnet.com/story/

51/story_5154_1.html>

Mehl-Madrona, Lewis. Traditional [Native American] Indian medicine. Treatment of chronic illness. Retrieved on November 25, 2003 from <http://www.emergingworlds.com/ch_article.cfm?link=Traditional_Healing_of_Disease.html>

Native American Cancer Research. Retrieved on November 25, 2003 from <http://members.aol.com/natamcan/>

Native Web Resources: Health. Retrieved on November 25, 2003 from <http://www.nativeweb.org/resources/health/>

National Aboriginal Network on Disability. (1992). Voices in the wilderness: Aboriginal women and disabilities. Retrieved on November 25, 2003 from <http://www.schoolnet.ca/aboriginal/disable6/index-e.html>

National Center for American Indian and Alaska Native Mental Health Research. Retrieved on November 25, 2003 from <http://www.uchsc.edu/ai/ncaianmhr/journal/issues.html>

U.S. Department of Health and Human Services. Indian Health Service. Retrieved on November 25, 2003 from <http://www.his.gov/MedicalPrograms/

MCH/MC.asp>

Diet:

Association of American Indian Physicians. (2001). Traditional food, health and nutrition. Retrieved on August 5, 2003 from <http://www.kstrom.net/isk/food/foodmenu.html>

Correctional Service of Canada. (1988). Religious diets—general guidelines. Aboriginal/First Nations spirituality. Retrieved on July 8, 2003 from <http://www.csc-scc.gc.ca/text/prgrm/chap/diet/diete-03_e.shtml>

Articles

Arnold, Philip P. (2002). Determining the place of religion: Native American Traditions and the WWW. Religion, 32, 337-341.

Clarke, Heather F., Joseph, Rhea., Deschamps, Michèle., Hislop, Gregory., et al. (1998). Reducing cervical cancer among First Nations women. The Canadian Nurse 94, 3. 36-41.

Garroutte, Eva Marie., Goldberg, Jack., Beals, Janette., Herrell, Richard., Manson, Spero M. (2003). Spirituality and attempted suicide among American Indians. Social Science and Medicine, 56, 1571-1579.

Hill, Dawn Martin. (2003). Traditional medicine in contemporary contexts. Protecting and respecting indigenous knowledge and medicine. National Aboriginal Health Organization.

Hodge, Felicia S., Pasqua, Anna., Marquez, Carol A., Geishirt-Cantrell, Betty. (2002). Journal of Transcultural Nursing, 13 (1), 6-11.

Kavanagh, Kathryn., Absolom, Kathleen., Beil, William., Schliessmann, Lucia. (1999). Connecting and becoming culturally competent: A Lakota example. Advances in Nursing Science, 21 (3), 9-31.

Long, Jeffery C., Lorenz, Joseph G. (2002). Genetic polymorphism and American Indian health. The Western Journal of Medicine, 176(3), 203

Struthers, Roxanne., Littlejohn, Sandra. (1999). The essence of Native American nursing. Journal of Transcultural Nursing, 10 (2), 131-135.

Weaver, Hilary N. (1999). Transcultural nursing with Native Americans: Critical knowledge, skills, and attitudes. Journal of Transcultural Nursing, 10 (3), 197-202.

AFRICAN METHODIST

EPISCOPAL CHURCH

The African Methodist Episcopalian Church was established in Philadelphia, USA in 1787 by African Americans. It is Methodist in theology and Episcopal in administration.

Title of Local Religious Leader

Elder, Deacon: may be male or female.

Pastor, Minister.

Bishops are in charge of a district.

Elders are assistants to the Bishop.

Days held Sacred

Sunday:

Advent: The four weeks before Christmas. before Christmas

Christmas: December 25.

Lent: 40 days before Good Friday: The Friday before Easter.

Easter:

Rites

Baptism is a sign of the new birth. Adults and young children receive baptism. It may be by sprinkling, pouring or immersion. No one should be re-baptized.

The Lord’s Supper is a sign of love for each other and a sign of redemption through Christ’s death. Bread and wine are used. Members do not believe in transubstantiation. (The literal changing of the bread and wine into the body and blood of Christ.)

Beliefs related to Health and Illness

Health is important therefore District Health Commissions have been instituted to assist members in promoting health Parish nurses are part of the Commission.

Customs and Practices

Diet:

Drinking alcohol is not allowed. Necessary medications containing alcohol are permitted.

Fasting is practiced on Fridays.

Clothing:

Should be modest and should not be expensive.

Objects of Religious Significance:

The Bible

Social Practices:

Death and Dying

Beliefs Related to Medical Practices

Transplantation:

Seen as an act of love.

Beliefs Related to Reproduction

Abortion:

Do not support

References

African Methodist Episcopal Church. The doctrines and discipline of the African Methodist Episcopal Church. Retrieved on February 28, 2007 from <http://docsouth.unc.edu/church/ame/ame.html>

African Methodist Episcopal Church Sunday School Union. (1984). The African Methodist Episcopal Zion Church. Historical perspective. Retrieved on November 15, 2002 from <http://www.ame-church.org/amehist.html>

African Methodist Episcopal (AME). (2001). Retrieved on October 23, 2002 from <http://religiousmovements.lib.virginia.edu/nrms/ame.html>

African Methodist Episcopal Church. (2005). Official Website of the African Methodist Episcopal Church Incorporated. Retrieved on February 28, 2007 from <http://www.ame-church.com/>

AME Today. (2000).The articles of religion. Retrieved on May 25, 2005 from <http://www.ame-today.com/abcsofame/articlesrelig.html>

Hale, William R.T. (2002). The 25 articles of religion of the African Methodist Episcopal Church. A Scriptural thesis. Retrieved on

AMISH

The Amish are a religious group living in the United States and Ontario, Canada. The Amish stress humility, family and community, and separation from the world. The Amish have their roots in the Anabaptist movement when in 1536, a young Catholic priest from Holland, named Menno Simons, joined the Anabaptist movement. In 1693, however, a Swiss bishop named Jacob Amman broke from the Mennonite church and his followers were called the Amish. Although the two groups have separated several times, they share the same beliefs concerning baptism, non-resistance, and basic Biblical doctrines. They differ in matters of dress, technology, language, form of worship, and the interpretation of the Bible. There exist four groups of Amish with similar beliefs. Among these groups, they live on a continuum amid ultraconservative and liberal in their views of the use of modern technology such as motorized vehicles, telephones, and electricity. Members of the Old Order Amish, which comprise the largest group, are allowed to ride in motorized vehicles, including automobiles, trains, and airplanes. All 4 groups emphasize the pursuit of a life that includes high moral standards.

Some concerns have been expressed regarding the gullibility of the Amish, self-described as plain people, in that they often turn to the wrong people or the wrong places for matters of medicine. Often in desperation, a member might even turn to Amish voodoo or powwowing which operates under the belief that certain people have inherited the power to heal.

Beliefs about Health and Illness

When it comes to their health, most Amish shift to the 21st century, using the latest medicine and cutting-edge medical technology available. According to John Hostetler, the Amish believe that since God created the human body, it is God who heals. Nothing in the Amish understanding of the Bible forbids them from using modern medical services, including surgery, hospitalization, dental work, anaesthesia, blood transfusions, etc. There has also been a noticeable change in the attitude of Amish women to medicine. They have become well-educated and under regular examinations such as Pap smears and mammograms. The Amish generally believe, however, that good health, both physical and mental, is a gift from God and requires careful stewardship on the part of the individual.

The Amish may use a combination of folk, herbal, and Western medical care, therefore, nothing in the Amish understanding of the Bible forbids them form using modern medical services, including