51 Spouse bond. The strength of the family depends on the ability of the spouses to communicate, trust, love and function in harmony. A strong personal bond, according to Dr Eastman, has “the power to protect the family” from adverse external events.314 There is no substitute for a strong, positive relationship between spouses to ensure emotional and intellectual development in the children. Where a strong coalition exists, leadership roles are shared, authoritarian behaviour is not exercised and the partners complement each other’s skills. The closeness of the bond determines the “quality of total family life.”315 Family time. Time provided together to communicate, make decisions and enjoy each other’s company is vital to healthy family functioning. This means gaining control over exposure to modern media, club activities and the like so that the time with the family is not compromised. In the pressured societies in which we live, the temptation to devote more and more time to business, academic or career success is overwhelming for some and results in the reduction of quality time with the family and also contributes to marriage failure.316 Support networks. The support network which may be available for accessing first is the extended family. In Eastern cultures and less developed nation’s extended family structures are much more important than in the West generally. Combinations may include the in-laws as well as grandparents.317 Beyond the family, access to networks of support (peer groups, friends or community groups), whether in the emotional or material domains, often help family members to gain better opinions of themselves and to cope with the difficulties of parenting or just life itself. Many other types of help groups are available in some societies to aid individuals recovering from certain diseases and for those possessing children with special needs.318 The support of community members in transmitting moral values is also highly significant. Those societies that deliberately foster moral values through the schooling system, because they represent group values, are successful in transmitting socially mature values to the young. In contrast, those societies that argue values are not appropriately taught in public school have reaped the fruit in producing antisocial children.319 Religious and spiritual rituals. Religious and spiritual rituals are associated with healthy families. A belief system enables members to cope with loss within the supporting framework of a community of caring individuals. One strong example of such rituals is found within the Christian church network which gives a sense of belonging and purpose and allows family members to deal with loss and grief more effectively than those who do not have a belief system or a basis for hope beyond death.320 There is a grand spiritual tradition, which was introduced by God at the end of his creation of the world, meant to aid families. This tradition calls for the setting of a specific day of the week aside in which to acknowledge God as the superior ruling being in the universe.321 Such a practice also accepts God’s loving commitment to the welfare and salvation of the race and to eliminate the cause of suffering. Such understandings are the basis for worship and explain the Christian’s attitude and commitment to their creator. A philosophy based on the principles of love, loyalty and commitment is incompatible with the exclusive pursuit of individual interests in a materialistic world devoid of hope. In consequence, the Christian is joyful and positive.322 The moral and spiritual values that enable these positive outcomes to flourish are taken on more successfully in warm, loving families. Parents who are positive, accepting parents rather than cold, rejecting ones are the most effective in transmitting moral values to their offspring. The other important aspect of parenting style is that those warm parents who administer punishment immediately and consistently are the more effective in promoting knowledge of moral boundaries, especially if explanation accompanies the punishment. It is important for children to understand why an action is considered wrong. When children understand, they develop internal controls. Wise parents do not withdraw their love and do not use forceful language or other activities that generate anxiety,
52 fear and resentment. The children in such households take on the values not through fear and anxiety, but because such behaviour may “violate my positive self-image” or make me “feel guilty” or induce the comment “I’m feeling ashamed.”323 Highlights: 1. Social health has its basis in family life and is reinforced in the educational system. 2. Competent family members are generated in families where communication is clear, explanatory and kind; where power is not abused; where the bond between the spouses is strong; and where support networks and religious and spiritual traditions exist. Spiritual Health Spiritual health is a much discussed topic and is the next frontier to be understood, appreciated and practiced so as to improve the health status of peoples around the world. In seeking to define the dimensions of spiritual health, it is suggested that the following elements are worth considering: “generosity, charity, solidarity, self-abnegation, concern for others, self-sacrifice, self-discipline, and self-restraint.”324 The World Health Organization regards spiritual well-being as a component of mental health. The idea is that “One of the most important ways spirituality contributes to human value is that it tends to define the human being in a way that is beyond merely the ability to function.”325 I have addressed already some of the elements identified in the above definition in the previous sections of this chapter, but it is the “Belief in and commitment to the transcendental and the metaphysical … [and] its intimate link to the very sense and purpose of existence….” which constitutes a “powerful motivator of human behaviour change”326 that will be the focus of attention in this section. It has been suggested that our health is affected to the degree that we have our needs met in answer to the meaning and purpose of life, love and belonging and hope and forgiveness.327 The approach to spiritual health is from a Christian perspective, for that is the one I am particularly familiar with. Highlight: Spiritual health is the next frontier to be understood. Faith brings people health.328 Nature of man, meaning and purpose. The evolutionary model of origins holds in its purest form that , “The universe we observe had precisely the properties we should expect if there is, at bottom, no design, no purpose, no evil and no good, nothing but pitiless indifference.”329 This means that the human race is here by chance and it is destined to a cruel and purposeless existence over the full scope of its uncertain history. The theory asserts that at some time life arose from non-life by random events and then other forms of life came into being as a result of adaptations and natural selection (involving bloodshed, cruelty and pain) to finally give rise to apes and then humans as an unplanned outcome. In short the theory is an attempt to explain everything by recourse to natural phenomena and thereby it excludes any need for the presence a Superior Being in the creation process.330 It is the sense of meaninglessness for the existence of both the universe and human beings which challenges all religions to investigate the claims of evolution. If we are simply machines to propagate our genetic material in a self sustaining process331 or a “chemical scum” in the vast universe or a “trivial, accidental embellishment to the physical world”332 then we are of all creatures most miserable and at base a selfish race. Proponents of such ideas will have to admit that evil, pain and suffering has had its place in human evolution and will continue to do so. There is perhaps no prospect of a brighter future or indeed of a distant future at all.333
53 The theory goes on to assert that the emerging human line eventually developed social behaviour. Clearly, since this evolutionary line ultimately evolved from simpler, non-social animals, this is the only option available. This step also poses a problem. Darwinian theory considers that individual fitness is of utmost importance for evolutionary success. It further considers that social behaviour was highly significant in the development of human intelligence and that social behaviours were developed in the primates.334 It is admitted that individuals engaging in cooperative acts could perhaps better spend their energies courting females or gathering resources aimed at promoting their survival. This means that the theory asserts that any prosocial behaviour observed is driven by survival and kinship considerations. 335 An alternative and well-developed view holds that mankind was created by God in a singular, purposeful act at the end of the creation of the biological world. He made Adam and gave him a companion, Eve. They were made in the image of God and to undertake work of caring for the world and its creatures. 336 From the beginning humans were made social creatures with the capacity to love and with all other living creators under their direction.337 The human pair was designated to meet together in a social gathering with God on the seventh-day rest day which he also made. God set the example of social behaviour in the Garden of Eden by meeting together with the human couple on a regular basis.338 The second designated purpose in the existence of mankind was to communicate, learn from and socialize with God. Mankind soon failed to fulfill God’s purpose and antisocial behaviour arose. The loss of innocence of the first human pair was on account of their disobedience and lack of trust in their creator in the Garden of Eden. They succumbed to a temptation to disobey God by the angel expelled from heaven (Satan – the being responsible for suffering and misery) for his rebellious and evil activities there.339 Subsequently they argued among themselves over who was to blame for the unfortunate events that led to their disobedience.340 They both ended indirectly putting the blame on God. In other words, self was put above God. Now, in order to rescue mankind from the consequences of disobedience – eternal death – Immanuel died for the human race, the just for the unjust.341 This altruistic act eclipses all others and established the worth of human beings.342 This account indicates that all are equal by both creation and redemption. A Christian writer, the apostle Peter, is clear that those who call themselves God’s followers show this conviction in their socially responsible behavior. Christians are empathetic or show “compassion” and are “tender-hearted” because they have experienced the love of God. They will return good comments for evil words. This is a clear break with the first inclinations of many.343 Antisocial behaviour is not in the thinking of Christians for they are law abiders and peacemakers.344 Christians are meant to have an elevated view of purpose for their scriptures calls them “ambassadors for Christ (Immanuel).”345 This means that believers gladly follow the example given by Immanuel (Jesus) and are not discouraged by the failures of others or by the tragedies in the world around them. Those with understanding are also interested and active in preserving the works of God in nature for they speak of him.346 Prosocial behavior is driven ultimately by a realization that humans share a common origin and all have been offered the gift of eternal life through the altruistic act of God. Hence, compassionate behavior represents a joyful response to the mercy offered and is a statement of dedication to share such understandings with others. In fact, the overriding purpose of living by those who have these understandings is to share the good news of their origins and salvation with others.347 Highlights: 1. Spiritual health is connected with an understanding of the meaning and purpose of life which is linked to concept of origins. 2. Clear purpose and meaning of life are provided by the Christian philosophy which also accounts for suffering and its resolution.
54 3. Compassionate and altruistic behaviour has a solid basis for Christians in the example of their faithful Guide, Jesus Christ. Belonging and love. We all desire to belong. Even the famous vagabonds of Denmark, who specialise in being marginal, non-conformist, unemployed members of society, have an annual vagabond family reunion.348 At this event, held once a year, they even crown their own king. This gives them pride and a sense of identity among kindred spirits. Every society has its initiation ceremonies, its own valued rights of passage into the different levels of responsibility as children and young people progress into the various stages of maturity. These rites of passage give and reinforce the feeling of value in the individual and their role in society. The group is thus given solidarity and the initiates have a new and mature view of the world and accept new rights and obligations.349 In modern society, we may suffer from a loss of identity and a sense of self worth. On account of this, some are opting out of life. The diminishing role of religion and the resulting confusion about moral values and behaviour has added to the sense of uncertainty.350 God created humans as social beings, as individuals who would be happy to communicate with their Creator and thus have an overwhelming sense of belonging. He specifically set aside one day of the week (Saturday) to commemorate his commitment to humanity and to give all who wished to respond a new sense of identity.351 Herein lies the special contribution of Christianity, it tells us how we might fellowship with God on the basis of his “freely giving and forgiving love.” It is not any virtuous life that we live that gains God’s approval to fellowship but simply our need of his love. He loves “because it is his nature to love.” This sets Christianity apart from all other religions and accounts for its attractiveness. The only question of practical value is: Will we be won by such love?352 Highlight: Humans are social creatures with a need to belong. The search for our spiritual roots leads some to understand that this longing was planted by God the creator who loves all humanity. The love that God offers, he alone possesses. It was given a particular name in the Greek language and is known as agape. The features of this love are: it is spontaneous and unmotivated (it does not depend on anything that mankind has done); it is indifferent to value (God loves in spite of our past; no one is excluded); it is creative (an individual of no worth is given worth by such love; in this sense God’s love is creative), and it is the initiator of fellowship with God (in other words, God offers unworthy mankind fellowship, forgiveness and love; it is the only way in which meaningful fellowship can take place).353 The existence of such love, and the reason why it was revealed in a spectacular fashion in the life of Immanuel (Christ) on earth, provides the answer to the question of presence of evil and suffering in the world and also its elimination. During Immanuel’s life on earth, the originator of suffering, unhappiness and destruction, Satan, was shown to operate by a defective set of ideas and to lack mercy. It was further shown that he was incapable of loving.354 On the other hand, God’s righteous character was fully displayed by Immanuel’s suffering and death (mercy) on behalf of the misdeeds of the human race.355 His character was shown to be wonderful, unique and his kingdom was shown to be based on a code of justice which has eternal application and which is compatible with his display of mercy.356 The outcome of such an understanding is that we have an excellent basis for hope when struck by illness, accident and misfortune. Such hope is free to all those who accept the existence of Immanuel’s provisions of saving mercy and love. Highlight: The love offered by God is a unique type of altruistic love.
55 Hope and forgiveness. Human history is scattered with the deeds of men and women who have thought to make a difference because they are fired by the hope of a better future. Some will even sacrifice their lives to this end. Perhaps the example we can most readily relate to is the effort athletes will put into training in the hope of achieving future glory. There is no doubting the strength of this desire, for some will sacrifice health and life in pursuit of it. The story of the famous Greek athlete, Arrichon, is a case in point. For the hope of being glorified to the status of a god, he died defeating his opponent. He did this in the hope of having written on his epitaph, “He was never defeated at Olympia.” This idea of accepting early death in exchange for the hope of glory is very much alive today. Drug use and overuse by athletes, even in the full knowledge of their effects, attest to this fact.357 Hope drives political and military endeavours and there is perhaps no better current example of the former than President Obama’s reflection on desirable political possibilities in his pre-election book The Audacity of Hope where he spoke of his plans to bring a divided United States together. The book strikes a clear note of hope and optimism. High expectations of success give rise to the emotion of lively hope. The world has seen many religious and political leaders come and go who have hoped for an ideal world where peace, justice, cooperation and equality are evident everywhere and where human creativity can be experienced fully. Indeed, in all the experiences of life we hope and work for a good outcome. Hope is vital dimension in the recovery from illness, bereavement and challenging experiences in our lives. It is the construct that carries many buoyantly through life for they look forward with hope to life beyond the grave. The concept of hope carries with it two complementary ideas, the first is that the view of the future as presented is desirable and the second is that there is a possibility of the concept being realized. Hope bears some relationship to optimism. The latter is the inclination to place positive constructs on anticipated outcomes after a situation has been reviewed. It is this spirit of hope which has driven medical research to find the underlying connection between a person’s mood states and stress hormone levels. It has been found that looking forward to a humorous video, for example, will give rise to a positive mood state even before the experience. This state of positive anticipation leads to a decrease in the negative stress hormones and to an increase in beneficial ones and promotes the prevention and/or healing of disease. It was Norman Cousins, whose experience in humour therapy led to the development of the science of psychoneurobiology (emerging field of immunology), who said that curative outcomes “flow out of an individual’s capacity to retain an optimistic belief and attitude towards problems and human affairs in general. It is a perversion of rationalism to argue that words like “hope” or “faith” or “love” or “grace” [and laughter] are without physiological significance. The benevolent emotions are necessary not just because they are pleasant, but because they are regenerative.”358 Highlight: Hope and optimism are essential to the successful operation of human society and for the maintenance of personal health. Now hope is an emotion which can be nurtured particularly by attention to spiritual side of human nature. This may be particularly emphasized when sickness and chronic disorders are experienced.359 Every philosophy provides room for hope but the Christian philosophy is pervaded by the concepts of hope, love, grace and faith. Unconditional love is the basis for Immanuel’s’ sacrifice which he underwent for all. Acceptance of this free offer gives all the hope of eternal life.360 Humans can offer nothing in exchange for God’s grace. In all of human experience, nothing is more treasured than unselfish behaviour. And we must agree that God’s love went to the ultimate level in that he died on behalf of every person that they might live. If the love he showed for us was expressed by one
56 individual for another, we would award a medal post-humorously for such selfless behaviour. Indeed, in Thailand Queen Suriyouthai’s memory is treasured for her unselfish sacrifice of life for the kingdom. 361 The unifying principle in God’s universe is unselfish love, for he is love. It is the glue that keeps the universe operating - mere tolerance is not sufficient.362 The good news is that God does not change. Thus, we can be certain that neither his codified law of love nor his offer of grace will change.363 The second element to the concept of hope relates to assurance and faith (or the prospects of realization of the object of hope). In Christianity, assurance is found in the person who has divided time (BC/AD/BCE). He is accepted as having lived and died except for the most hardened skeptic. Even atheists are among the group of believers on this point.364 The issue is not his life and death, but his resurrection. The apostles and disciples of Immanuel did not question his resurrection, as many met and talked with him. The opposition, reviling, imprisonment and cruel deaths which many of them suffered on Immanuel’s account motivated them to examine carefully the evidences for their faith. Their careful examination of these evidences did not alter their constancy, patience and courage. They simply found no evidence that the facts about Immanuel’s life and resurrection were false. The opposers of the early Christian church did not offer any credible proof that Immanuel did not rise from the dead. If this had been possible, the church would have fallen into disarray. But the church expanded on its persuasive merits and not by means of the sword.365 Christians can afford to be assured, for they passionately consider that their God is eternal, a person of impeccable truthfulness and who is coming again to take his followers to the heavenly home. This belief is based first on the certainty of Immanuel’s life on earth which is an undisputed historic fact. In addition, the reality of the Christian experience, which is affirmed by believers around the globe and in every age, and the fulfillment of prophecy add a note of certainty.366 Having introduced the idea of prophecy, I will illustrate how powerful this can be in reinforcing assurance and optimism. There is a challenging prophecy of the succession of world empires found in Christian literature which outlines the political and religious forces that would have a determining influence on selected world events from the prophet’s time until the second coming of Immanuel. In the account the chief minister of the ancient Babylonian empire, Daniel, was shown a great image whose head represented Babylon and the chest and thighs the two succeeding kingdoms. The fourth kingdom of iron was represented by the legs. Finally, the feet were composed of iron and clay and these disappeared at Immanuel’s second coming.367 Daniel had been informed and indeed lived to see Babylon succeeded by Medo-Persia.368 From greater detail subsequently given to him, he knew that the third kingdom would be Greece.369 Every history book affirms the prominent nations that followed Babylon were MedoPersia and Greece. The fourth empire was the iron monarchy of Rome. This was the Empire functioning during Immanuel’s time on earth.370 The western part of the Roman Empire broke up in AD 476.371 The prophecy predicted that the Empire would be completely fragmented. Various national groups emerged (up to ten), just as the prophecy predicted.372 Many other prophecies are given and clear fulfillment can be shown adding to the weight of evidence. Highlight: Christians have great hope, for it is founded in the life, sacrifice and resurrection of their leader, Christ. The historical record strongly witnesses to these events. Spirituality and coping. Daniel, a Jewish prophet operating in ancient Persia, held a very senior position in the government of his day. He continually needed to cope with challenging situations. The secret of his success lay in his great spiritual strength. In this section, I will make some comments from the scientific literature which will help us establish a connection between coping and spirituality. In an attempt to cope with stressful events in our lives and find meaning and resolution, various avenues can be explored profitably which may include spirituality. The latter is a search for the
57 sacred and may be associated with God, Allah or life forces. Different traditions used various methods; for example objects may be associated with the idea of the divine. Hence, in Buddhism the place devoted to meditation and where pictures and symbols are held may take on a sacred character. The interesting finding of scientists is that not all coping strategies involving spirituality are equally rewarding. The positive coping strategies involve forgiveness (from God and other persons), seeking spiritual support from and connection with God, thinking of God as an active partner in coping and placing positive interpretations on events. On the other hand, some individuals add to their stress because they feel they are being punished or punish themselves by neglecting modern medical facilities while waiting on divine intervention. Others may take a one-sided approach to coping with the stressor or even choose to go against the usual norms for the particular religious community. All this simply functions to add to their stress.373 As already noted, stress may be reduced by the practice of forgiveness. It has been observed that forgiveness is the basis of conducting a tolerant society. It is also the basis for gaining inner peace as well as gaining peace with God. Forgiveness is foundational to forming loving relationships with others and has a role in health. The list of health benefits is substantial and encompasses such things as less anxiety, depression, heart disease and increased resistance to physical illness. Those persons with a forgiving nature enjoy better interpersonal relationships and thus experience better social support networks, which in themselves give all types of benefits.374 Resentment and guilt, including self guilt, hinder the healing process through elevating stress and contributing to the inability of an individual to exercise proper self care. Those who are able to forgive show a measurable improvement in emotional and physical health. The act of forgiveness involving others allows a person to move from the motivation of self-preservation to one of openness and healing. Without forgiveness the avenue to depression is made more certain for the lamp of hope is extinguished. For a Christian believer especially, prayer is an aid to healing relationships.375 In fact, forgiveness is an attitude which is vital to maintaining the spiritual experience. There is no effective communication with God if we harbor an unforgiving attitude towards others.376 God through influencing the conscience leads men and women to be sorry for their unsatisfactory deeds and attitudes and leads them to repent. The gift of repentance that he gives is followed by the gift of forgiveness if faith in his promises is exercised. The forgiven believer is thankful for the release offered from guilt and for the broken relationships that have been made whole.377 Peace and healing follow. Highlight: Coping strategies such as forgiveness, thinking positively, seeking a connection with God as a friend, function to lessen stress. Various other religious traditions find the idea of forgiveness and peace with God as of great significance. In Judaism, Christianity and Islam forgiveness has a central or significant place. In Buddhism, there are concepts that approximate forgiveness, but compassion and forbearance are foundational.378 Such sentiments are honourable for a deep compassion for people in need prepares any individual to appreciate the depths of compassion God has shown for us. He suffered on our behalf to save us from the penalty of our unwholesome deeds. He is also able to give us moral and mental strength to cease performing unwholesome deeds or thinking unhelpful thoughts. God’s deep love for humanity and the unmerited favour offered us at such a heavy cost is an expression of the fact that mercy is at the foundation of his kingdom and that this is balanced with justice. God offers all salvation, which means he wishes to introduce each of us to vibrant health. Guiding Principles and Practical Suggestions
58 1. Health involves not simply the absence of disease but “a state of complete physical, mental, and social well-being.” There is also a spiritual dimension to health which has been recognised by medical experts and world organizations. Mental Health 2. There is an intimate link between physical and mental health. Now mental health is the ability to think and learn. It also involves the ability to understand and live with one's emotions and the responses of others. 3. Well adapted individuals are able to take a constructive approach to issues, they can adapt, they have short and long term goals, are able to act as effective team player, yet function independently. Such individuals are able to control their emotions, show a love and concern for others and are productive. Social Health 4. Social health commences with the family. The health of a community and nation depends on the health of the family. 5. Family relationships are strengthened by clear communication patterns which are based on mutual respect and love. There is also a constant and comfortable place for empathy in successful families. 6. In well structured families decision making power roles are shared between the parents, they are fair and reasonable, not too authoritarian and relationships are maintained among all members. A gentle, reasoned approach is the one most likely to give a wholesome and long lasting positive outcome. 7. Support networks assist in maintaining healthy families. Community members may be highly significant in transmitting moral values. 8. Time provided together to communicate, make decisions and enjoy each other’s company is vital to healthy family functioning. 9. The strength of the spouse bond is highly significant to the development of healthy families. There is no substitute for a strong, positive relationship between spouses to ensure emotional and intellectual development in the children. 10. Religious and spiritual rituals are associated with the maintenance healthy family units. Spiritual Health 11. Our health is affected to the degree that we have our needs met in answer to the meaning and purpose of life, love and belonging and hope and forgiveness. 12. The meaning and purpose of life is answered by a knowledge that humans were made in the image of God and are noble by design. In addition, they all have infinite value since they have been rescued from mental and physical suffering through the sacrifices made by Immanuel – God with us. 13. The need to belong is fundamental with humanity. Herein lies the special contribution of Christianity, it tells us how we might fellowship with God on the basis of his “freely giving and forgiving love.” Hope is essential for a balanced and healthy life. This emotion is nurtured
59 particularly by attention to spiritual side of human nature. The Christian philosophy is pervaded by the concepts of hope, love, grace and faith. 14. Spirituality assists us in coping with the stresses of modern life. Stress may be reduced by the practice of forgiveness. Endnotes 1 World Health Organization. 1947. Chronicle of the World Health Organization, vol. 1, p. 29. 2 World Health Organization. 1984. Chronicle of the World Health Organization, vol. 38, p. 172; Sein. U. T. 2002. Regional Health Forum 6 (no. 1), pp. 50, 51. 3 Herrman, H., Saxena, S. & Moodie, R. Eds. 2005. Promoting Mental Health: Concepts, Emerging Evidence, Practice, p. 76. Report of the World Health Organization, Department of Mental Health and Substance Abuse in Collaboration with the Victorian Health Promotion Foundation and the University of Melbourne: http://www.who.int/mental_health/evidence/MH_Promotion_Book.pdf (17/04/2008). 4 Yach, D. Health and illness: the definition of the World Health Organization: www.medizinethik.ch/publik/health_illness.htm (10/11/2006). 5 Cousins, N. 1981. The Human Option: An Autobiographical Notebook. New York: Norton, pp. 205-224; Quote Garden: http://www.quotegarden.com/health.html; Quotes on Health: http://quotations.about.com/cs/ inspirationquotes/a/Health5.htm; The Quotation Page: http://quotationspage.com/quotes/Confucius (12/12/2008). 6 All Great Quotes: http://www.allgreatquotes.com/buddha_quotes6.shtml; Brainy Quote: http://www.brainyquote.com/quotes/authors/b/buddha.html; Hsing Yun. 2005. Humanistic Buddhism: A Blueprint for Life. Hacienda Heights, California: Buddha Light Publishing, p. 57; Joan Wei. People’s China Daily. April 15, 2006: http://english.peopledaily.com.cn/ 200604/15/eng20060415_258642.html; Nakasone, R. Y. 1999. A Buddhist response, pp. 349-354. In: Ethics and World Religions: Cross-cultural Case Studies, Eds R. W. Wolfe and C. E. Gudorf. Marynoll, New York: Orbis Books; Stewart, H. Cultural histories of vegetarian cuisine: http://www.earthsave.ca/book/ culture.html (14/10/2008). 7 Fernando, A. & Swidler, L. 1990. Buddhism Made Plain. Maryknoll, New York: Orbis Books, p. 27. 8 Jackson, R. R. & Makransky, J. J. 2003. Buddhist Theology. London: RoutledgeCurzon, pp. 302, 303; Plamintr, S. 2007. The Discovery of Buddhism. Nonthaburi: Write & Read Publishing Co., Ltd, pp. 137-139. 9 Davidson, J. 2007. Perspective Digest, vol. 12 (no. 1), pp. 27-29; Jackson & Makransky, op. cit., p. 62; Plamintr, op. cit., 139. 10 Plamintr, op. cit., p. 146. 11 Anon. 2000. Learning Reform: A Learner-Centred Approach. Bangkok: Office of the National Education Commission, pp. 10, 11; Jackson & Makransky, op. cit., p. 295. 12 Multilingual Quran: http://www.al-islam.org/Quran/; The Prophet. Al-Khayat, M. H. Health: a blessing from God: http://www.geocities.com/mutmainaa/pearls.html (20/09/2008). 13 Davidson, op. cit., p. 30. 14 Anon. The Wisdom Fund: http://www.twf.org/Sayings.html; Islam and Quran: principles and values: http://www.islamvalues.net/english/En4.htm (12/12/2008). 15 Khalid, F. M. 2002. Islam and the environment, pp. 332-339. In: Encyclopedia of Global Environmental Change, vol. 5. Chichester, England: John Wiley & Sons, Ltd: http://www.ifees.org/islamEnviroment.pdf; Islam and environment: http://www.islamonline.net/ (31/12/2008). 16 The Holy Bible: http://www.biblegateway.com/ (12/12/2008). 17 A Statement on the Environment, Seventh-day Adventist Church, 1995: http://www.adventist. org/beliefs/statement/main_stat9.html (12/02/2009); Davidson, op. cit., pp. 35-39; Davidson, J. A. 2009. Perspective Digest, vol. 14 (no. 1), pp. 7-19; Radd, S. 2009. Record 114 (no. 3), pp. 8, 9. 18 Seventh-day Adventists Believe ... 1988. Ministerial Association, General Conference of Seventh-day Adventists. Hagerstown, Maryland: Review and Herald Publishing Association, pp. 269-309.
60 19 Sizer, F. S. & Whitney, E. N. 2000. Nutrition: Concepts and Controversies, eighth edition. Belmont, California: Wadsworth/Thomson Learning, pp. 98-103. 20 Campbell, T. C. & Campbell, T. M. 2006. The China Study. Dallas, Texas: Benbella Books, pp. 95-97; Craig, W. J. 1999. Nutrition and Wellness: A Vegetarian Way to Better Health. Berrien Springs, Michigan: Golden Harvest Books pp. 27-30; Sizer & Whitney, op. cit., pp. 182-187, 197-199; Simpson, S. J. & Raubenheimer, D. 2009. Aging 1(10): 875–880; Solon-Biet, S. M. et al. 2014. Cell Metabolism 19:418–430. 21 Craig, op. cit., pp. 30-39, 267. 22 Craig, op. cit., pp. 33-42; Smolin, L. A. & Grosvenor, M. B. 2003. Nutrition: Science and Applications, fourth edition. New Jersey: John Wiley & Sons, Inc., pp. 141-142. 23 Sizer & Whitney, op. cit., pp. 210-251. 24 Ibid., pp. 264-268. 25 Craig, op. cit., pp. 9-15. 26 Chopra, M. et al. 2002. Bulletin of the World Health Organization, vol. 80 (no. 12), pp. 952-958. 27 Nathan, J. et al. 1997. European Journal of Clinical Nutrition, vol. 51, pp. 20-25. 28 American Dietetic Association. 2009. Position of the American Dietetic Association: vegetarian diets. Journal of the American Dietetic Association, vol. 109 (no. 7), pp. 1266-1282. 29 Soy & Nutrition: http://Islamic-world.net/sister/h10.htm (20/09/2008). 30 American Dietetic Association, op. cit., pp. 1268, 1272. 31 Craig, op. cit., pp. 27, 28, 30, 143, 144, 173. 32 Bano, Z. & Rajarathnam, S. 1988. Critical Reviews of Food Science Nutrition, vol. 27 (no. 2), pp. 87-158. 33 Wiebe, M. G. 2004. Mycologist, vol. 18 (1), p. 17; Miller, S. A. & Dwyer, J. T. 2001. Food Technology, vol. 55, pp. 42-47. 34 Craig, op. cit., pp. 173, 174, 180. 35 American Dietetic Association, op. cit., p. 1269. 36 Ibid., pp. 195-199; New Scientist, vol. 177 (no. 2376), p. 24. 37 Craig, op. cit., pp. 184-194. 38 Beattie, J. H. & Kwun, I-S. 2004. British Journal of Nutrition, vol. 91, pp. 177-181; American Dietetic Association, op. cit., p. 1268. 39 Hokin, B. D. & Butler, T. 1999. American Journal of Clinical Nutrition, vol. 70 (Supplement 3), pp. 576S-578S; Rauma, A. L. et al. 1995. Journal of Nutrition, vol. 125 (no. 10), pp. 2511-2515. 40Craig, op. cit., p. 218; Dagnelie, P. C. 1997. Journal of Nutrition, vol. 127 (no. 2), p. 379; American Dietetic Association, op. cit., p. 1269; Pawlak, R. et al. 2013. American Lifestyle Medicine 7: 60–65; Watanabe, F. et al. 2014. Nutrients 6(5): 1861–1873; Zeuschner, C. L. et al. 2012. Medical Journal of Australia Open access 1(Suppl. 2): 27–32. 41 Craig, op. cit., p. 215, 218; Sizer & Whitney, op. cit., 206, 229, 230; American Dietetic Association, op. cit., p. 1270. 42 Sizer & Whitney, op. cit., pp. 213-216; Tee, E. S. 2002. Food and Nutrition Bulletin, vol. 23, pp. 345-348. 43 Sizer & Whitney, op. cit., pp. 227-229; Smolin & Grosvenor, op. cit., pp.233, 234, 255,256. 44 Sarnsamak, P. 2009. Health plan to make Thai children healthier and more intelligent. The Nation, January 8, 2009: http://www.nationmultimedia.com/2009/01/08/national/national_30092679.php (10?02/2009). 45 Craig, op. cit., pp. 20, 21. 46 Craig, op. cit., pp. 94-100; Edwards, R. 2004. New Scientist, vol. 181 (no. 2430), p. 8; American Dietetic Association, op. cit., p. 1268. 47 Woodside, J. V. & Young, I. S. 2006. Fish, n-3 polyunsaturated fatty acids, and cardiovascular disease, pp. 133- 140. In: Nutritional Health, second edition, eds N. J. Temple, T. Wilson and D. R. Jacobs. Totowa, New Jersey: Humana Press. 48 Craig, op. cit., pp. 21, 43-46. 49Craig, op. cit., pp. 172, 173; Sizer & Whitney, op. cit., pp. 424-430; Sakar, F.H. & Li, Y. 2003. Cancer Investigation, vol. 21, pp. 817-818.
61 50 Fang, Y-Z. et al., 2002. Nutrition, vol. 18 (no. 10), pp. 872-879; Liu, R. H. 2006. Health benefits of phytochemicals in whole foods, pp. 173-188. In: Nutritional Health, second edition, eds. N. J. Temple, T. Wilson and D. R. Jacobs. Totowa, New Jersey: Humana Press. 51 Trauxe, R. V. 1997. Emerging Infectious Diseases, vol. 3 (no. 4), pp. 425-434. 52 Craig, op. cit., pp. 171-173, 180, 255-258; Sizer & Whitney, op. cit., pp. 487-492. 53 Craig, op. cit., pp. 255-258. 54 Hill, J. L. 1996. The Case for Vegetarianism: Philosophy for a Small Planet. Lanham, Maryland: Rowman & Littlefield; Plamintr, op. cit., p. 146. The Holy Bible, Genesis 1:29; Isaiah 65:17, 25. 55 McMillen, S. I. & Stern, D. E. 2000. None of These Diseases, revised edition. Grand Rapids, Michigan: Fleming H. Revell. 56 Avise, J. C. 1998. The Genetic Gods. Cambridge, Massachusetts: Harvard University Press, p. 215. 57 Ibid., pp. 62-72; Plamintr, op. cit., p. 126. 58 Fernando & Swidler, op. cit., pp. 104, 105. 59 Arendzen, R. P. 1908. The Catholic Encyclopedia, vol. IV. New York: Robert Appleton Company: http//www.newadvent.org/cathen/04707b.htm (18/11/2007); Bertocci, P. A. 2003. A Dictionary of the History of Ideas, Creation in Religion, vol. 1, p. 572: http://etext.virginia.edu/cgi-local/DHI/dhi.cgi?id=dv1-68 (18/11/2007). 60 Nelson, E. & Broadberry, R. E. 1994. Genesis and the Mystery Confucius Couldn’t Solve. St Louis: Concordia Publishing House. 61 Qur’an 2:35; The Holy Bible, Genesis 1:29. 62 Bacchiocchi, S. 1989. Wine in the Bible. Berrien Springs, Michigan: Biblical Perspectives, pp. 107-109. 63 Craig, op. cit., pp. 103, 104, 172. 64 Campbell & Campbell, op. cit., pp. 75-103. 65 Craig, op. cit., p. 18; Radd, op. cit., pp. 8, 9. 66 Sizer & Whitney, op. cit., p. 203. 67 Kumar, V. et al. 2007. Robbins Basic Pathology, 8th. Philadelphia: Saunders, pp. 314-316. 68 The Holy Bible, Proverbs 26:2 Septuagint. 69 Buddha. Brainy: http://www.brainyquote.com/quotes/authors/b/buddha.html 70 Humphreys, C. 1958. Buddhism. Harmondsworth, Middlesex: Penguin Books Ltd, p. 123. 71 Greenhill, A. et al. 2005. Papua New Guinea Medical Symposium, Goroka, 5-9 September, 2005, pp. 68, 69; Mycotoxins in Grain, Food and Agriculture Organization: http://www.fao.org/wairdocs/x5008e/ x5008e01.htm (10/01/2009). 72 Atiyyah, A. Eat well, work well, live well!: http://www.geocitiesfood/eat_well.html (20/09/2008); Fernando, A. & Swidler, L. 1990. Buddhism Made Plain, revised edition. New York: Orbis Books, p. 27; The Holy Bible, Proverbs 23:1-3; 25:27. 73 Nielsen, S. J. & Popkin, B. M. 2003. Journal of the American Medical Association, vol. 289 (no. 4), pp. 450-453. 74 Tee, E. S. 2002. Asia Pacific Journal of Clinical Nutrition, vol. 11 (Supplement 8), S694-701; Wadden, T. A. et al. 2002. Journal of Consulting and Clinical Psychology, vol. 70 (no. 3), 510-525. 75 Kannan, R. 2006. WHO puts China ahead of India in incidence of diabetes. The Hindu Wednesday, March 22: http://www.hindu.com/2006/03/22/stories/2006032201501500.htm (20/11/2008). 76 Nielsen & Popkin, op. cit., p. 450; Blundell, J. E. & Gillett, A. 2001. Obesity Research, supplement 4, pp. 263S270S. 77 Martindale, D. 2003. New Scientist, vol. 177 (no. 2380), pp. 27-29. 78 Madigan, M. T. et al., 2003. Brock Biology of Microorganisms, tenth edition. Upper Saddle River, New Jersey: Pearson Education International, pp. 731-733. 79 Craig, op. cit., pp. 150, 151. 80 Campbell & Campbell, op. cit., pp. 54-60, 95-97. 81 Knight, E. C. et al. 2003. Annals of Internal Medicine, vol. 138 (6), pp. 450-467. 82 Cohen, P. 2004. New Scientist, vol. 183 (no. 2454), p. 15.
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66 200 Popkin, B. M. 2006. The nutrition transition is speeding up, pp. 34-47. In: Nutritional Health, second edition, eds. N. J. Temple, T. Wilson and D. R. Jacobs. Totowa, New Jersey: Humana Press. 201 Shephard, R. J. 1994. Aerobic Fitness & Health. Champaign, Illinois: Kinetics Publishers, pp. 220, 232-268; Singer, E. 2003. New Scientist vol. 180 (no. 2421), p. 8. 202 Craig, op. cit., pp. 7-15, 213-219. 203 Radd, op. cit., pp. 8, 9. 204 Hsing Yun et al., op cit., pp. 53, 55; Qur’an 2:183; The Holy Bible, Numbers 11:4, 32-34; 1 Corinthians 9:24-26; Philippians 3:19. 205 Shaffer, D. R. 1994. Social & Personality Development, 3rd edition. Pacific Grove, California: Brooks/Cole Publishing Company, pp. 227-233, 430-432. 206 Phillips, H. 2007. New Scientist vol. 194 (no. 2600), pp. 33-37; Rice, F. P., op. cit., pp. 252-255, 309-311; Rice, op. cit., pp. 252-255, 309-311; Rushton, J. P. 1980. Altruism, Socialization, and Society. Englewood Cliffs, New Jersey: Prentice-Hall, Inc., pp. 133-145. 207 Rushton, op. cit., pp. 170-174. 208 The Holy Bible, Philippians 4:8, RSV, cf. Romans 13:12-14. 209 Seaward, op. cit., pp. 309-310. 210 Ibid., pp. 310, 311, 314, 315. 211 White, E. G. 1940. The Desire of Ages. Mountain View, California: Pacific Press Publishing Association, pp. 83, 259, 260; The Holy Bible, Matthew 6:6. 212 The Holy Bible, Matthew 12:43-45. 213 Seaward, op. cit., pp. 310-312, 319; The Holy Bible, Matthew 6:7. 214 Ibid., pp. 318, 319. 215 Seligman, M. E. P. 1993. Learned Optimism. Milsons Point, New South Wales: Random House, pp. 172-178, 233-253; The Holy Bible, 1 Thessalonians 5:15-18. 216 Longman, J. 2007. The New York Times, May 15, electronic edition; Snowdon, D. 2001. Aging with Grace. London: Fourth Estate, pp. 117, 118. 217 Snowdon, op. cit., pp. 108-119. 218 Shaffer, op. cit., p. 356. 219 Laws, E. A. 1993. Aquatic Pollution. New York: John Wiley & Sons, Inc., pp. 356-396, 495, 496. 220 Baum, F. 2002. The New Public Health, second edition. Oxford: Oxford University Press, pp. 267-270; Bertollini, R. et al. Eds. 1996. Environmental Epidemiology: Exposure and Disease. New York: Lewis Publishers, pp. 11, 12, 148-154, 167-172; Finkelstein et al. 2004. American Journal of Epidemiology vol. 160, pp. 173-177; Warwick, H. 2003. New Scientist vol. 180 (no. 2424), p. 22; Zock, J-P. et al. 2001. American Journal of Respiratory and Critical Care Medicine, vol. 163 (7), pp. 1572-1577. 221 Kumar et al., op. cit., pp. 281-286. 222 Conway, G. R. & Pretty, J. N. 1991. Unwelcome Harvest: Agriculture and Pollution. London: Earthscan Publications Ltd, pp. 251-261. 223 Tortora, G. J. et al. 1998. Microbiology: An Introduction, sixth edition. Menlo Park, California: Addison Wesley Longman, Inc., p. 413. 224 Hardy, B. 1998. The Australian Market Basket Survey 1996. Canberra: Australian Food Authority, p. xiv; updates found at http://www.health.gov.au 225 National Registration Authority. 2002. Endosulfan: http://www.nra.gov.au/media (18/11/2002). 226 Karalliedde, L. et al. 2001. Organophosphates and Health. London: Imperial College Press, pp. 252-454. 227 Dionson, N. Y. 2000. ACIAR Newsletter, no. 36 (April-September), p. 11; Rechcigl, M. Ed. 1978. CRC Handbook Series in Nutrition and Food, section E, vol. II, pp. 215-220. 228 Bertollini, R. et al. Eds. 1996. Environmental Epidemiology: Exposure and Disease. New York: Lewis Publishers, pp. 10-12. 229 Gosline, A. 2004. New Scientist, vol. 183 (no. 2454), p. 14.
67 230 Pearce, F. & Edwards, R. 2002. New Scientist, vol. 175 (no. 2356), pp. 8, 9; WHO challenges world to improve air quality, news release 5 October, 2006: http://www.who.int/mediacentre/ news/releases/2006/pr52/en/ index.html (23/09/2008). 231 Laws, op. cit., pp. 75, 76. 232 Baum, op. cit., pp. 434-436; Graumann, C. F. & Moscovici, S. Eds. 1986. Changing Conceptions of Crowd Mind and Behaviour. New York: Springer-Verlag, pp. 134-139. 233 Baum, op. cit., p. 434; Graumann & Moscovici, op. cit., pp. 118-120. 234 Graumann & Moscovici, op. cit., pp.11-15. 235 Rice, F. P. 1999. The Adolescent: Development, Relationships, and Culture. Boston: Allyn and Bacon, pp. 410, 413, 414; The Holy Bible, Genesis 19:4, 5, 24, 25. 236 Institute of Medicine (US). 2004. Damp Indoor Spaces and Health. National Academies Press, pp. 146-149; Vesper, S. J. et al. 1999. Applied and Environmental Microbiology, vol. 65, p. 3175. 237 Richardson, B. 1993. Wood Preservation. New York: Taylor & Francis, p. 122. 238 Assouline-Dayan, Y. et al. 2002. Journal of Asthma, vol. 39, pp. 191-201; Institute of Medicine , 2004, op. cit., pp. 170-171. 239 Bertollini, op. cit., pp. 167-174. 240 Gari, L. 2008. Ecology in Muslim heritage: treatises on environmental pollution up to the end of the 13th cen: http://www.muslimheritage.com/topics/default.cfm?ArticleID=933 (24/11/2008). 241 Urbinato, D. 1994. London's Historic "Pea-Soupers" EPA Journal - Summer 1994: http://www.epa.gov/history/topics/perspect/london.htm (24/11/2008). 242 The Holy Bible, Revelation 11:18. 243 Ibid., Romans 1:20. 244 Khalid, F. M. 2002. Islam and the environment, pp. 332-339. In: Encyclopedia of Global Environmental Change, vol. 5. Chichester, England: John Wiley & Sons, Ltd: http://www.ifees.org/islamEnviroment.pdf (31/12/2008). Islam and environment: http://www.islamonline.net/ (31/12/2008). 245 The Holy Bible, Genesis 2:8-15. 246 Ibid., Genesis 3:17-19. 247 Ibid., Genesis 1:28. 248 Fischer, F. & Hajer, M. A. Eds. 1999. Living with Nature: Environmental Politics as Cultural Discourse. Oxford: Oxford University Press, p. 67. 249 The Holy Bible, Mark 6:31. 250 Humphreys, op. cit., pp. 71, 72; Plamintr, op. cit., p. 146. 251 Rohl, D. M. 1995. A Test of Time, vol. 1. The Bible – from Myth to History. London: Century, p. 282. 252 The Holy Bible, Deuteronomy 23:12-13. 253 Boyd, R. F. & Hoerl, B. G. 1986. Basic Medical Microbiology, third edition. Little, Brown and Company, pp. 302, 825-858. 254 Bacon, P. E. et al. 1986. Nutrient Cycling in Agroecosystems, vol. 10, pp. 27-42. 255 The Holy Bible, Leviticus 14:37, 43-45. 256 Wenham, G. J. 1979. The Book of Leviticus. The New International Commentary on the Old Testament. Grand Rapids, Michigan: William B. Eerdmans Publishing Company, pp. 211, 212. 257 Bellah, R. N. et al. 1985. Habits of the Heart. Berkeley, California: University of California Press, pp. 276, 277. 258 Oliver, A. 1999. Postmodern Thought and Adventist Education: http://www.aiias.edu/ict/vol_ 24cc_217- 236.htm (18/11/2002). 259 Kellner, D. 1989. Jean Baudrillard: From Marxism to Postmodernism and Beyond. Cambridge: Polity Press, pp. 93-121. 260 Kim, Y. The East Asian community and “East Asian values”: http://www.historyfoundation. or.kr/data/inform/President's%20Special%20lecture%20at%20POSCO%20and%20universities.pdf (02/01/2009); Maccoby, M. 1994. Research Technology Management, vol. 37 (1), pp. 57-59: http://www.maccoby. com/Articles/ CreatingEastWest.shtml (02/01/2009); Stevenson, J. 2005. The Complete Idiot’s Guide to Philosophy, third edition. New York: Alpha Books, pp. 31-35.
68 261 The Holy Bible, Hebrews 10:24. 262 Ibid., Matthew 15:1-3; 19:3-10. 263 Ibid., Genesis 3:2-13; cf. Genesis 2:23, 24. 264 Ibid., Acts 2:1, 44-47. 265 Ibid., Acts 4:19, 20; 5:28, 29. 266 Khalid, op. cit., p. 336. 267 World Health Organization. 1947. Chronicle of the World Health Organization, vol. 1, p. 29. 268 Sein, U. T. 2002. Regional Health Forum 6 (no. 1), pp. 50, 51; World Health Organization. 1984. Chronicle of the World Health Organization, vol. 38, p. 172. 269 Yach, D. Health and illness: the definition of the World Health Organization. On line: http://www.medizinethik.ch/publik/health_illness.htm (10/11/2006). 270 World Health Organization. 1997. Nutrition-related chronic diseases. Symposia on Nutrition-Related Chronic Diseases, New Delhi, February 1997: http://www.searo.who.int/EN/Section980/ Section1162/Section1167/Section1171_4797.htm (28/11/2008). 271 Craig, op. cit., pp. 9-15. 272 World Health Organization. 2001. The World Health Report, 2001. Mental health: New understanding, new hope, pp. 8-10. 273 Magai, C. & McFadden, S. H. Eds. 1996. Handbook of Emotion, Adult Development, and Aging. London: Academic Press, pp. 351-354. 274 Burton, D. 2004. Buddhism, Knowledge and Liberation: A Philosophical Study, pp. 2, 14-18, 36. Burlington, Vermont: Ashgate Publishing, Ltd. 275 Seventh-day Adventist Philosophy of Education. Policy FE 05, FE 10: http:// circle.adventist.org/ download/PhilStat2003.pdf (20/09/2008). 276 Islamic Health: http://www.geocities.com/ mutmainaa/food/fruits.html (20/09/2008). 277 Health in Islam: http://islamic-world.net/sister/health.htm (20/09/2008). 278 De Leeuw, E. & Hussein, A. A. 1999. Islamic health promotion and interculturalization. Health Promotion International, vol. 14 (no. 4), pp. 247-353. 279 WHO: Mental health: http://www.wpro.who.int/health_topics/mental_health/ (28/11/2008). 280 Weare, K. 2000. Promoting Mental, Emotional and Social Health. London: Routledge, pp. 14-16. 281 Fabian, J. 1990. Creative Thinking and Problem Solving. Chelsea, Michigan: Lewis Publishers, pp. 6-10. 282 The Holy Bible, Galatians 2:11-21. 283 Dunstan, L. 2002. Signs of the Times, vol. 117 (11), p. 36. 284 Berczi, I. & Szentivanyi, A. Eds. 2001. Neuroimmune Biology, vol. 1. Amsterdam: Elsevier, p. 351-364; Magai & McFadden, op. cit., pp. 309, 310; Seligman, op. cit., pp. 172-174. 285 The Holy Bible, 1 Corinthians 12:12-31. 286 Rushton, op. cit., pp. 170-173. 287 Bellah, R. N. et al. 1985. Habits of the Heart. Berkeley, California: University of California Press, pp. 142-144, 276-282; Ustinov, P. 1993. Ustinov Still at Large. London: Michael O’Mara Books Limited, pp. 137-139. 288 Goleman, D. 1996. Emotional Intelligence. London: Bloomsbury Publishing, pp. 43-106. 289 The Holy Bible, Ecclesiastes 3:1, 4; Galatians 6:2. 290 Chulov, M. & Powell, S. 2003. The Australian, October 13, p. 1; Izard, C. E. 1991. The Psychology of Emotions. New York: Plenum Press, pp. 205, 206, 226. 291 The Holy Bible, Matthew 26:36-50; The Roman Theban legion: http://bibleprobe.com/theban.html (26/11/2008). 292 Magai & McFadden, op. cit., pp. 308, 309. 293 The Holy Bible, Psalm 37:8. 294 Hsing Yun et al., op. cit., p. 53. 295 Seaward, op. cit., pp. 283, 284, 288, 289. 296 Mother Teresa: Her Life: http://www.tisv.be/mt/life.htm (21/11/2002). 297 Shaffer, op. cit., pp. 384, 387-390.
69 298 The Holy Bible, 1 Peter 1:13-16 (New English Bible). 299 Ibid., Philippians 4:8; 1 Chronicles 28:9. 300 Family Quotes: http://www.scribd.com/doc/4724208/Family-Quotes (11/12/2008). 301 Eastman, M. 1989. Family: the Vital Factor. Melbourne: Collins Dove, pp. 21-37, 63-88; Merali, Z. 2007. New Scientist, vol. 193 (no. 2587), p. 8. 302 The Holy Bible, Song of Solomon 2:10-14. 303 Eastman, op. cit., p. 68. 304 Ibid., p. 68. 305 Eastman, op. cit., pp. 72, 73; Weare, op. cit., pp. 24, 64, 65. 306 The Holy Bible, Proverbs 15:1, 2. 307 Humphreys, op. cit., pp. 124-126; Plamintr, op. cit., p. 118. 308 Seligman, op. cit., pp. 233-253. 309 The Holy Bible, 1 Corinthians 13:4, 5. 310 Lewis, J. M. et al. 1976. No Single Thread. New York: Brunner/Mazel, Publishers, p. 210; Shaffer, op. cit., pp. 430-432. 311 Eastman, op. cit., pp. 74-80; Shaffer, op. cit., pp. 222-225, 453-458. 312 The Holy Bible, Matthew 5:9. 313 Ibid., Deuteronomy 5:12-14., Proverbs 22:6, 15. 314 Ibid., pp. 83, 84. 315 Lewis et al., op. cit., pp. 102, 209-211, 222-224. 316 Eastman, op. cit., pp. 81-83. 317 Lee-Chua, Q. N. 2003. Successful Family Businesses. Manila: Ateneo de Manila University Press, pp. 28, 29; Popenoe, D. 2005. War Over the Family. Transaction Publications, pp. 46-52. 318 Autism Society of America: http://www.autism-society.org/site/PageServer; Breast Cancer Society of Canada: http://www.bcsc.ca/; Leukemia and Lymphoma Society: http://www.leukemia.org/hm_lls (26/11/2008). 319 Rushton, op. cit., pp. 170-175. 320 The Holy Bible, 1 Thessalonians 4:13-18. 321 Ibid., Deuteronomy 5:12-14 322 Ibid., Psalm 63:5; Colossians 1:9-12. 323 Shaffer, op. cit., pp. 427-433. 324 Vader, J-P. 2006. European Journal of Public Health vol. 16 (5), p. 457. 325 Herrman, H. et al. Eds. 2005. Report of the World Health Organization, Department of Mental Health and Substance Abuse in Collaboration with the Victorian Health Promotion Foundation and the University of Melbourne, pp. 76, 77: http://www.who.int/mental_health/evidence/MH_Promotion_Book.pdf (17/04/2008). 326 Vader, op. cit., p. 457. 327 Loma Linda University, Medical Center. Spiritual Health: http://lomalindahealth.org/medical-center/for-healthprofessionals/for-staff/employee-wholeness/spiritual-health.html (2/12/2008). 328 Kluger, J. 2009. Time, vol. 173 (no. 7), pp. 32-37. 329 McGrath, A. E. 2005. Dawkins’ God: Genes, Memes, and the Meaning of Life. Oxford: Blackwell Publishing, pp. 50, 51. 330 McGrath, op. cit., p. 51. 331 Dawkins, R. in Durant, J. R. Ed. 1989. Human Origins. Oxford: Clarendon Press, p. 189. 332 Davies, P. 2007. Deconstructing the cosmic jackpot. Science & The City, March 17, 2007: http//www.nyas.org/snc/update.asp?UpdateID=119 (10/12/2008). 333 Adler, R. et al. 2000. New Scientist, vol. 164 (2218), pp. 18-25. 334 Ciochon, R. L. & Fleagle, J. C. Eds. 1987. Primate Evolution and Human Origins. Piscataway, NJ: Aldine Transaction, pp. 292-296. 335 Foster, K. R. et al. 2006. Trends in Ecology and Evolution, vol. 21 (2), pp. 57-60. 336 The Holy Bible, Genesis 1:26-28; 2:15, 20-24.
70 337 Ibid., Gen. 1:28; Ps 8:4-9. 338 Ibid., Genesis 2:2, 3; cf. Exodus 20:8-11; Genesis 3:8, 9. 339 Ibid., Genesis 3:1; Revelation 12:7-9. 340 Ibid., Genesis 3:1-13. 341 Ibid., 1 Peter 3:18. 342 Nygren, A. 1982. Agape and Eros, translated by P. S. Watson. Chicago: Chicago University Press, p. 78. 343 The Holy Bible, 1 Peter 3:8, 9. 344 Ibid., Matthew 5:9; Romans 13:1-3. 345 Ibid., 2 Corinthians 5:20. 346 Ibid., Romans 1:20; Revelation 11:18. 347 Ibid., Matthew 28:19, 20; Hebrews 1:1-3. 348 Johannessen, J. 2006. Vagabonds of Denmark: http://www.digitalrailroad.net/janjo/Common/ PhotoDetailPage.aspx?msa=0&pid=7483607&slid=613b8e56-1b5a-4757-9ac1- c71a9415c9cf&slididx=26&lid=0&rstid=9016fed6-f9d1-4f82-9916-aa08fd2c5ea2&aid=1 (5/12/2008). 349 Madhi, L. C. 1987. Introduction, pp. ix-xv. In: Betwixt & Between: Patterns of Masculine and Feminine Initiation, eds L. C. Madhi, S. Foster & M. Little. La Salle, Illinois: Open Court; Young, F. W. 1965. Initiation Ceremonies. New York: The Bobbs-Merrill Company, Inc. 350 Reeves, S. & Tugend, A. 1987. Suicide’s ‘Unanswerable Logic,’ pp. 44-59. In Betwixt & Between: Patterns of Masculine and Feminine Initiation, eds L. C. Madhi, S. Foster & M. Little. La Salle, Illinois: Open Court. 351 The Holy Bible, Exodus 31:16; Isaiah 56:1-8. 352 Nygren, op. cit., pp. 7075, 104. 353 Ibid., pp. 75-81. 354 The Holy Bible, Job 1:8-21; 2:2-8; Revelation 20; 21:4. 355 Ibid., Romans 5:5-8; 9, 14, 28. 356 Ibid., Psalm 89:14. 357 Harker, B. R. 1996. Strange Fire. Rapidan, Virginia: Hartland Publications, pp. 1-3, 159-162; Mottram, D. R. Ed. 2003. Drugs in Sport, third edition. London: Routledge, pp. 29-31. 358 Sorajjakool, S. & Lamberton, H. H. Eds. 2004. Spirituality, Health, and Wholeness. New York: The Haworth Press, pp. 42-47. 359 Sirajjakool & Lamberton, op. cit., p. 7. 360 The Holy Bible, Ephesians 2:11-13. 361 Anon., “Queen Suriyouthai,” http://www.thailandlife.com/ suriyothai.htm (12/02/2009). 362 The Holy Bible, Galatians 5:22, 23; 1 John 4:8, 9. 363 Allis, O. T. 1977. Prophecy and the Church. Wayne, Pennsylvania: The Presbyterian and Reformed Publishing Company, pp. 39-42; The Holy Bible, Numbers 23:19; James 1:17. 364 Kernig, C. D. Ed. 1972. Marxism, Communism and Western Society: a Comparative Encyclopedia, vol. IV, and pp. 398-418. 365 McDowell, J. 1979. Evidence that Demands a Verdict, revised edition. San Bernardino, California: Here’s Life Publishers Inc., pp. 185-189; Wilkinson, B. G. 1944. Truth Triumphant. Mountain View, California: Pacific Press Publishing Association, pp. 31-44, 146-154, 246-267. 366 The Holy Bible, 2 Peter 1:16-19. 367 Ibid., Daniel 2. 368 Ibid., Daniel 5:31; 8:20. 369 Ibid., Daniel 8:21. 370 Ibid., Luke 2:1-7. 371 Starr, C. G. 1974. History of the Ancient World, second edition. New York: Oxford University Press, pp. 139-141, 474, 477, 478, 702. 372 Cornell, T. & Matthews, J. 1982. Atlas of the Roman World. Oxford: Phaidon Press, Ltd, pp. 213, 214; Doukhan, J. B. 2000. Secrets of Daniel. Hagerstown, Maryland: Review and Herald Publishing Association, pp. 105, 106. 373 Sirajjakool & Lamberton, op. cit., pp. 51-64.
71 374 Puchalski, C. M. 2002. Spirituality, spiritual and medical implications. The Yale Journal for Humanities and Medicine, September 7, 2002, p. 1: http://yjhm.yale.edu/archives/spirit2003/forgiveness/cpuchalski.htm 375 Puchalski, op. cit., pp. 1, 2. 376 The Holy Bible, Matthew 18:21, 22. 377 White, E. G. 1956. Steps to Christ. Mountain View, California: Pacific Press Publishing Association, pp. 49-55; White, E. G. 1958. Selected Messages, vol. 1. Washington, DC: Review and Herald Publishing Association, p. 390; The Holy Bible, Isaiah 55:1; Mark 11:24; Ephesians 1:7. 378 McCullough, M. E. et al. Eds. 2001. Forgiveness: Theory, Research, and Practice. New York: Guilford Press, pp. 20-22, 30-38; Sufism, Spirituality and Personal Struggles: http://www.sufispot.com/2008/06/ forgiveness-inislam.html (10/12/2008).