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United Brethren minister Thomas S. McNeil formulated an analgesic nostrum in 1848, most likely from opium, alcohol, ether, and other proprietary ingredients. Massaged on externally as a pain liniment, his so-called pain exterminator could also be mixed in sweetened water and imbibed as an analgesic, antitussive, and antidiarrheal. A familiar antebellum remedy for both Union and Confederate forces in the Civil War, McNeil's Pain Exterminator would be manufactured by McNeil's pastor and then successors, for more than a half-century after McNeil's accidental drowning in 1874., (Copyright © 2020 Anesthesia History Association. Published by Elsevier Inc. All rights reserved.)

Chaplains, like professionals in a range of industries, have long sought to maintain and build occupational power by articulating their professional mandate and advocating for their work. I describe how leaders of the Association of Professional Chaplains and its predecessor organizations used multiple strategies to articulate and re-articulate their professional mandate between 1940 and the present to become a companion profession, one that comes alongside another without seeking to challenge its jurisdiction. I find chaplains seeking to develop an economic base, aligning interests across distinct segments of the profession and creating new professional associations, lobbying for legislative support, and offering their services in institutional voids. They further adopted the language of healthcare around questions of identity, charting, and accreditation and, chaplains used not just the frameworks but the methods of healthcare-evidence based research-to try to demonstrate their value. This history can help chaplains and chaplaincy leaders today to form a more comprehensive sense of their history and think more strategically regarding how to make the case for their profession going forward.

The reliquary of Jacques de Vitry, a prominent clergyman and theologian in the early 13th century, has experienced several transfers over the last centuries, which seriously question the attribution of the remains to the late Cardinal. Uncertainty about the year of his birth poses an additional question regarding his age at death in 1240. The reliquary, located in the Saint Marie d'Oigines church, Belgium, was reopened in 2015 for an interdisciplinary study around his relics as well as the Treasure of Oignies, a remarkable cultural heritage notably built from Jacques de Vitry's donation. Anthropological, isotopic and genetic analyses were performed independently on the remains found in the reliquary. Results of the analyses provided evidence that the likelihood that these remains are those of Jacques de Vitry is very high: the remains belong to the same human male individual and the historical tradition about his age is confirmed. In addition, a separate relic (left tibia) was analysed and found to match with the remains of the reliquary (right tibia). The unique Jacques de Vitry's mitre, made of parchment, was sampled non-destructively and the extracted parchment collagen was analysed by a proteomic method in order to determine the animal species. The results showed that, surprisingly, not all parts of the mitre were made from the same species. All together, these findings are expected to fertilize knowledge carried by historical tradition around the relics of Jacques de Vitry and his related cultural heritage., Competing Interests: The authors have declared that no competing interests exist.

It is difficult to know precisely the history of a functional disease, unlike the natural history of infectious agents, tumour processes or poly-malformative syndromes. In the case of psychiatry, and especially schizophrenia and psychotic disorders, a retrospective look at artistic productions (writings and drawings) makes it possible to reconstitute a whole section of this pathological context. Through four medieval and modern examples, we will see how it is possible to do a paleo-psychiatry: Opicinus de Canistris (14 th c.), the Voynich manuscript (15 th c.), Hieronymus Bosch (15 th -16 th c.), and the Codex Seraphinianus (20 th c.)., (© 2018 L’Encéphale, Paris.)

Competing Interests: POTENTIAL CONFLICT OF INTEREST: The authors have indicated they have no potential conflicts of interest to disclose.

Debates in international forums and in mainstream media on the role, responsibility, liability, and response of ecclesiastical authorities of the Roman Catholic Church (RCC) toward clerical child sexual abuse (cCSA) fail to take into account the historical roots and awareness of the problem. Reports also fail to mention the historic organizational laws RCC developed over centuries. In contrast, RCC documents evidence that the Catholic Church not only carried century's old history of cCSA, but also repeatedly condemned cCSA by successive papal authorities, organizational laws, and institutional management mechanisms. During the first millennium, however, church laws remained confined to the bookshelves and were not converted into appropriate management policies and infrastructural models. This was largely due to the absence of a central administrative organizational structure, which developed later in the 12th century, following the Second Council of Lateran (1139) when the Papacy asserted its authority to establish administrative control over the organizational church. It was only then that management policies started to be framed and institutional structures enacted to deal more appropriately with cCSA from the 14th to 20th centuries. Despite this, RCC developed a culture of secrecy using clandestine organizational management models and institutional laws prescribed in 1568, 1622, 1741, 1866, 1922, and 1962 which aimed to manage cCSA. The current study traces reported cCSA as far back as the first century and critically examines the organizational laws, and institutional policies developed by RCC to address clerical sexual misconduct up to the end of the 19th century.

Objective: To examine if, over a period of centuries, the Dutch medical establishment enjoyed a survival advantage over a population group with a comparable social background and level of education., Design: Retrospective database research., Method: We used documents which provided data on the births and deaths of 15,649 male and 659 female medical professionals and of 15,304 male clergy. We calculated the remaining life expectancy at the age of 25 of those generations born between the middle of the 16th century and the beginning of the 20th century. We applied event history analysis to estimate remaining life expectancy, dependently of survival at the age of 25. In doing this we applied Gompertz distribution and made a maximum likelihood estimation., Results: From the middle of the 16th century onwards, the development of the life expectancy of medical professionals and clergy was comparable; it was characterised by a continuing increase in remaining life expectancy which was only interrupted in those generations who were confronted with a series of epidemics. The level of the remaining life expectancy was also comparable. Only in the generation born in the first decade of the 20th century did the life expectancy of medical professionals become on par with that of the total male population. The remaining life expectancy of female medical professionals born from 1850 onwards was higher than that of the total female population., Conclusion: For a long time, medical training conferred no advantage on survival.

Farmer's son William Cooke completed his medical training at Barts before embarking on a 60-year career as a general practitioner in and around London. In 1819, he was a co-founder, and for 20 years secretary, of the Hunterian Society which continues to provide education to its members. He was the author of several books where his views on the importance of post-mortem examinations and the interrelationships of body and mind in disease were discussed. He was a prominent non-conformist and became a deacon in the Congregational Church. He died in 1873, aged 87.

The relationship between prisons and mental illness has preoccupied prison administrators, physicians, and reformers from the establishment of the modern prison service in the nineteenth century to the current day. Here we take the case of Pentonville Model Prison, established in 1842 with the aim of reforming convicts through religious exhortation, rigorous discipline and training, and the imposition of separate confinement in its most extreme form. Our article demonstrates how following the introduction of separate confinement, the prison chaplains rather than the medical officers took a lead role in managing the minds of convicts. However, instead of reforming and improving prisoners' minds, Pentonville became associated with high rates of mental disorder, challenging the institution's regime and reputation. We explore the role of chaplains, doctors, and other prison officers in debating, disputing, and managing cases of mental breakdown and the dismantling of separate confinement in the face of mounting criticism.

This study discusses the historical significance of the Natural Cure Movement of Germany, centering on the Kneipp Cure, a form of hydrotherapy practiced by Father Sebastian Kneipp (1821-1897). The Kneipp Cure rested on five main tenets: hydrotherapy, exercise, nutrition, herbalism, and the balance of mind and body. This study illuminates the reception of the Kneipp Cure in the context of the trilateral relationship among the Kneipp Cure, the Natural Cure Movement in general, and modern medicine. The Natural Cure Movement was ideologically based on naturalism, criticizing industrialization and urbanization. There existed various theories and methods in it, yet they shared holism and vitalism as common factors. The Natural Cure Movement of Germany began in the early 19th century. During the late 19th century and the early 20th century, it became merged in the Lebensreformbewegung (life reform movement) which campaigned for temperance, anti-tobacco, and anti-vaccination. The core of the Natural Cure Movement was to advocate the world view that nature should be respected and to recognize the natural healing powers of sunlight, air, water, etc. Among varied natural therapies, hydrotherapy spread out through the activities of some medical doctors and amateur healers such as Johann Siegmund Hahn and Vincenz Prie βnitz. Later, the supporters of hydrotherapy gathered together under the German Society of Naturopathy. Sebastian Kneipp, one of the forefathers of hydrotherapy, is distinguished from other proponents of natural therapies in two aspects. First, he did not refuse to employ vaccination and medication. Second, he sought to be recognized by the medical world through cooperating with medical doctors who supported his treatment. As a result, the Kneipp cure was able to be gradually accepted into the medical world despite the "quackery" controversy between modern medicine and the Natural Cure Movement. Nowadays, the name of Sebastian Kneipp remains deeply engraved on the memories of German people through various Kneipp spa products, as well as his books such as My water Cure and Thus Shalt Thou Live! Wörishofen, where Kneipp had served as catholic priest as well as hydrotherapist for 42 years from 1855, changed its name to "Bad Wörishofen" ("Wörishofen Spa" in German). The Kneipp Cure and the Natural Cure Movement became a source of ecologica l thought which is currently gaining more and more sympathy from German people. It is regarded as a lieu de mémoire (site of memory) reflecting the collective identity of German people.

The "pharmacopoeia or collection of divine remedies found in the documents of an old rural priest after his death" is a publication of nearly 400 pages including a long list of diseases with their associated treatments, followed by several recipes for the day to day life (such as: how to preserve wine, how to produce Champagne's wine, recipes for filler paste, etc.). A last part, very unique, is dedicated to evil spells, i.e. to diseases that do not have natural explanations and for which Saint Benoit's medal works wonders, according to the author. This pharmacopoeia of 1864 is a typical example of "incoherent collection" mentioned by Tardieu in 1862 concerning clergy and pharmacy. It is, from that point of view, the archetype that pharmacists wanted to see disappearing after the law of germinal year XI (1803), but that persisted until the beginning of the XXth century: the illegal practice of pharmacy by priests and nuns.

This study gives a special overview of the history of homeopathy in Flungary focusing exclusively on the attitude of the Elungarian churches regarding this new healing method. Authors attempt to prove, that homeopathy actually was a system rooting in Christianity, and according to this fact several priests and eccelesiastical persons took part in the propagation of the method, especially during the 19. century. The essay lists the most important Flunga- rian homeopathic doctors with special regard on their close connections to Catholic priests or bishops and on homeopathic hospitals supported by Christian churches.

As part of the research project, developments in the history of science and in the regional and ecclesiastic history of the late feudal petty state of Köthen-Anhalt have been assessed and numerous documents of the Nagel and Mühlenbein family histories examined that place the transcribed patient letters of the two Protestant clergymen within the context of the Hahnemann Archives. These findings complement and extend previous insights into Hahnemann's Köthen clientele, especially when it comes to the structure and milieu of the local clerical elite. Inspired by the interpretive methods of sequential textual analysis, form and content of the letters of the two clergymen and their relatives were also investigated as methodically structured lines of communication. The body of sources published here presents--embedded in the body-image (of sickness and health) prevalent at the time--the medical cultures of educated patients as well as the increasingly professionalized medical practices of Samuel Hahnemann in a flourishing urban doctor's surgery. The correspondence between the pastors Albert Wilhelm Gotthilf Nagel (1796-1835) and August Carl Ludwig Georg Mühlenbein (1797-1866), presented here in a standard edition, has been investigated at Fulda University as part of the project 'Homöopathisches Medicinieren zwischen alltäglicher Lebensführung und professioneller Praxis' ('Homeopathic medicine between everyday use and professional practice'). Of the altogether 78 transcribed documents, 53 are letters written by either of the two pastors, 16 are patient journals by Samuel Hahnemann, 9 letters by the pastors' wives and Mühlenbein's mother. The two series of letters, originally composed between 1831 and 1833 in old German cursive script, can now be used as sources for research into the history of homeopathy.

Jacques Bénigne Bossuet--nicknamed 'the Bright Eagle from Meaux' by Voltaire--died at 77, in his Parisian place of residence, on April 12th 1704. Which disease so took this robust prelate of Burgundian origin, bishop since he was 53 and whose active life had been filled with important duties and honours. If bibliography about his life is copious we owe before any trusting the testimony of his private secretary, priest François Le Dieu, whose diary describes everyday life in detail. Thus we know his fevers, skin rashes in 1699, and his bronchial and digestive problems and we can follow the evolution of his vesical lithiasis complicated with purulent, necrosing cystisis which led to the lethal evolution in spite of the efforts of renowned praticians.

Purpose:  This essay examines the human experience of aging in the distant past by investigating a group of aging men during the 14th century in an Italian city, Bergamo, using notarial "documents of practice" from that community. Studying the aging process and its effects on the lives of people in the medieval era has three-fold significance: it broadens our understanding of aging as a human construct and a human experience, challenges an antihistorical theory of aging, and reinforces the importance of studying the specific experiences of aging individuals in both the past and the present.  , Design of the Study:   A qualitative study. Methods of analysis include nominative linkage and an investigation of the physical effects of aging on an individual, as seen in the documents of 1 long-lived notary. , Results:  Aging clerics and notaries in Bergamo took on positions of increasing authority in the church and related institutions in the last decades of their lives. , Implications:  The documented activities of a group of affluent men in 14th-century Bergamo suggest that although there was little recorded discussion of "old age" as a life stage in that community, for these men, aging was a real social process with both positive and negative impacts on their lives. Giving a human face to these aging men of the distant past models an approach to the study of the aging process that has relevance for both historians and gerontologists alike.

Scholars researching and writing on the roles of pastor-caregivers in predominantly black congregations have done so using models originally designed to examine the roles of pastor-caregivers in primarily white churches. This study offers a revised model based on the historical development and present reality of black churches that more closely matches the historical and present roles of the black pastor who can trace his or her roots back to African spiritual traditions.

After World War II, American ministers successfully drew on training in psychology to nurture their spiritual and vocational development. Contrary to what critics of a therapeutic ethos in American culture have asserted, this social history of ministers shows that their adoption of psychological modes of thinking was neither atomizing nor secularizing. Rather, it helped them become better people and better ministers. It nurtured their faith as well as their social connections. Thus, I argue against critics who have feared the civically enervating effects of psychological outlooks in American society.

The impact of the Reformation was felt strongly in the nature and character of the priesthood, and in the function and reputation of the priest. A shift in the understanding of the priesthood was one of the most tangible manifestations of doctrinal change, evident in the physical arrangement of the church, in the language of the liturgy, and in the relaxation of the discipline of celibacy, which had for centuries bound priests in the Latin tradition to a life of perpetual continence. Clerical celibacy, and accusations of clerical incontinence, featured prominently in evangelical criticisms of the Catholic church and priesthood, which made a good deal of polemical capital out of the perceived relationship of the priest and the efficacy of his sacred function. Citing St Paul, Protestant polemicists presented clerical marriage as the only, and appropriate remedy, for priestly immorality. But did the advent of a married priesthood create more problems than it solved? The polemical certainties that informed evangelical writing on sacerdotal celibacy did not guarantee the immediate acceptance of a married priesthood, and the vocabulary that had been used to denounce clergy who failed in their obligation to celibacy was all too readily turned against the married clergy. The anti-clerical lexicon, and its usage, remained remarkably static despite the substantial doctrinal and practical challenges posed to the traditional model of priesthood by the Protestant Reformation.

The few elements concerning health and medicine discovered during the exhaustive study of the numerous documents evoking the Rohan family are presented here. They concern essentially Gaston de Rohan (1674-1749). Born in Paris the 27th of June 1674, son of François de Rohan, Prince of Soubise, lieutenant-general of the French royal army, and of Anne Julienne de Rohan-Chabot, Gaston de Rohan was elected canon of the great-chapter in Strasbourg in 1690, then coadjutor of the Prince-bishop of Strasbourg in 1701. He became Prince-bishop of Strasbourg in 1704 and cardinal in 1712. He died in Paris the 19th of July 1749. The "gout" of the cardinal is omnipresent in the life of this man of the Church. Moreover, gout imposes upon the life of this statesman, preventing him from going to a given place which doesn't fill him with enthusiasm. His gout also allows to impose etiquette, since it obliges to go at the cardinal place, who receives. The illness becomes non diplomatic, but diplomacy.

This article is written to correct a historical impression about Richard C. Cabot, one of the founders of Clinical Pastoral Education (CPE). Contrary to the popular understanding that he was a typical Unitarian, the author posits that even though Cabot may have been a typical liberal, in his theology, he was an atypical Unitarian. This article places Cabot in his family and historical contexts, his involvement in CPE, and comments on his theology, noting how this differed from the prevailing Unitarian theology of his day.

By the mid-eighteenth century, governors of the major European states promoted the study of nature as part of natural-resource based schemes for improvement and economic self-sufficiency. Procuring beneficial knowledge about nature, however, required observers, collectors, and compilers who could produce usable and useful descriptions of nature. The ways governments promoted scientific explorations varied according to the form of government, the makeup of the civil society, the state's economic ideologies and practices, and the geographical situation. This article argues that the roots of a major natural history initiative in Denmark-Norway were firmly planted in the state-church organization. Through the clergymen and their activities, a bishop, supported by the government in Copenhagen, could gather an impressive collection of natural objects, receive observations and descriptions of natural phenomena, and produce natural historical publications that described for the first time many of the species of the north. Devout naturalists were a common species in the eighteenth century, when clergymen and missionaries involved themselves in the investigation of nature in Europe and far beyond. The specific interest here is in how natural history was supported and enforced as part of clerical practice, how specimen exchange was grafted on to pre-existing institutions of gift exchange, and how this influenced the character of the knowledge produced.

The silhouettes of the Priest Sebastian Kneipp, one of the pioneers of world hydrotherapy are presented first of all. Impressions of Polish doctors Józef Surzycki and Władysław Jasiński from this hydrotherapeutic institution are outlined. The Kneipp's hydrotherapeutic achievements in treatment of illness of ears, common cold, angina, diphtheria, hoarseness, vocal insufficiency are described in more detail.

Raffaello Caverni (1837-1900), a Catholic priest, was a truly lay and anti-establishment intellectual in his opinions both on Darwin and on Galileo. He opposed the mythicization of Galileo, as a rule common in Italy after the unification, even though he considered Galileo a great scientist. As a consequence the scientific community of that time, under the influence of Antonio Favaro, bitterly censured his work Storia del metodo sperimentale in Italia (History of the experimental method in Italy). In this way, Caverni's book was removed from the scientific debate in Italy for at least forty years.

This essay reconstructs the lives of a neglected group of women in the Christian church during the later Middle Ages. So-called clerical “concubines” were well-known in their communities, but their lived experience has been largely ignored by modern historians. Yet studying clerical concubines sheds light not only on the women themselves, but also on the social organization of the medieval Christian church. Drawing on information gathered from notarial acts across the northern Italian peninsula, I argue that concubines were not a unitary group. Their experiences varied instead according to their status and the regions they inhabited. For instance, while laywomen who became priests’ concubines moved into their lovers’ homes, nuns retained cells in their religious houses during these relationships. Furthermore, concubines in cities such as Treviso could openly live with their lovers and share their property, while in other places, such as Bergamo, severe legal restrictions on concubines made them a particularly vulnerable group.

The contemporary dialogue between religion and psychiatry has its roots in what is called the clinical pastoral movement. The early leaders of the clinical pastoral movement (Anton Boisen, Elwood Worcester, Helen Flanders Dunbar, and Richard Cabot) were individuals of talent, even genius, whose lives and work intersected one another in the early decades of the twentieth century. Their legacy endures in the persons they inspired and continue to inspire and in the professional organizations and academic programs that profit from their pioneering work. To understand them and the era of their greatest productivity is to understand some of what psychiatry and religion have to say to each other. Appreciating their legacy requires attention to the context of historical movements and forces current in America at the end of the nineteenth and the beginning of the twentieth century that shaped religious, psychiatric, and cultural discourse. This essay attempts to provide an introduction to this rich and fascinating material. This material was first presented as a Grand Rounds lecture at The New York Presbyterian Hospital, Payne Whitney Westchester in the Department of Psychiatry, Weill Cornell Medical College.

In 1441, Eleanor Cobham, duchess of Gloucester, was arrested, together with three associates: Margery Jourdemayne, the 'Witch of Eye', Roger Bolingbroke, Oxford cleric and astrologer, and Thomas Southwell, MB, canon of St. Stephen's, Westminster. They were accused of plotting to kill King Henry VI by necromancy, but contemporary chronicles differed on the precise nature of their crime: had they summoned demons or cast an astrological chart? This paper explores the relationship between astrology and demonic magic, focusing on feelings, rites and apparatus, and perceptions that the more the practitioner's body was implicated in the divinatory procedure, the more likely it was to be illicit.

Every regular text relative to pharmaceutical activities is very precise about the prohibition of "public" exercise of pharmacy, and generally all medical activity, by members of clergy. However, the examination of archives demonstrates that violations of the law are constant, in spite of judicial procedures and sentences. Secular clergy is certainly very implicated, but its activity of preparation and distribution of drugs seems to be relatively discreet. Oppositely, the members of regular clergy open almost community pharmacies in towns and are competitors with apothecaries. Among them, in Lorraine, the most important are Jesuits and sisters in charge of charity houses and hospitals. Jesuits have no diplomas but their installations are very correctly organized. On the contrary, sisters are often poorly proper in pharmacy and their dispensaries appear to be badly managed with drugs of mediocre quality and poorly stored.

Objectives: This article explores religious beliefs, practices, and representations of the Alexian Brothers, a religious order of Catholic nursing brothers, and the role of gender in this discourse., Background: Nursing in the United States developed within a cultural framework of caring as part of women's roles in families and communities. Yet, a study of the Alexian Brothers challenges the dominance of the "female" in most gender analyses of nursing., Methods: Historical methodology is used to evaluate and interpret data within the broader framework of historiographical literature on gender, religion, and nursing. In analyzing nursing, religion, and gender, attention has been paid to representations, mainly of women, through photographs and written literature. In this article, the same sources are used for men., Results: The story of the Alexian Brothers and the men they educated is a testament to the power of gender and religion in nursing history. These men carved out a system of caring that recognized it as a responsibility not only of women but also of men. As they asserted that their paid work was a Christian calling, they renegotiated dominant notions of masculinity. In doing so, male nurses navigated among an array of representations, from nurse, to school administrator, to military soldier, to religious person, to professional practitioner of scientific medicine. These self-representations in the masculine spaces of the hospital and nursing school were designed to debunk stereotypes of feminine men, and they challenged traditional spatial boundaries.

J.Fr. Oberlin was a Lutheran clergyman in a remote valley of Vosges between Alsace and Lorraine. He is well-known for his numerous philantropic acrivities and his spiritual living. In his youth he acquired some knowledge in medicine and botany which allowed him to cure many people whose well-being and vitality improved during the 60 years of his life at the Ban de la Roche. He profited of progress of medicine in the XVIIIth and XIXth centuries and the exceptionnel botanical abundance of the valley. There are little information about the stock and the preparation of drugs but Oberlin is the source of a great liveliness for medical researchers about medicine of his epoch.