This study aimed to identify the religious practices and beliefs of surgeons and the relationship between surgeons\' locus of control and religiosity. Thirty-five surgeons completed a survey that included items from the Duke University Religion Index, the Salesian Center Intrinsic Religiosity Scale for Clinicians, and Rotter\'s Locus of Control Scale. Over 68% of sampled surgeons affirmed that their religious beliefs play a part in their practice, 47% attend religious services at least weekly, and 44% pray daily. There was no correlation between locus of control and religiosity. These results challenge the myth of the egocentric, agnostic surgeon.

OBJECTIVE: To understand the impact of physicians\' and patients\' religious/spiritual orientation on discussions of spiritual issues.
METHODS: We performed semi-structured interviews of 10 Missouri family physicians and 10 patients of these physicians, selecting subjects nonrandomly to represent a range of demographic factors, practice types, and chronic or terminal illness. We coded and evaluated transcribed interviews for themes.
RESULTS: Respondents expressed that similar belief systems facilitate patient-physician spiritual interactions and bring confidence to their relationships. Those holding dissimilar faiths noted limited ability to address spiritual questions directly. They cited significant barriers to spiritual interaction but considered that ecumenism, use of patient-centered care, and negotiation skills lessen these barriers.
CONCLUSIONS: Our respondents view spirituality similarly to other aspects of the physician-patient relationship involving differing viewpoints. Where discordance exists, cross-cultural, patient-centered, diplomatic approaches facilitate spiritual discussions.

Christian psychologists have questioned whether the code of ethics proposed by secular psychology is sufficient for the practitioner who is a Christian. However, little descriptive data exist on the ethical beliefs and behaviors of Christian psychologists. Survey data were obtained from 69 Christian clinicians indicating the frequency with which they engaged in 83 behaviors and the degree to which they believed the behaviors were ethical. Responses were tabulated for each option and on each behavior. Of the 83 items, four occurred in the practices of over 90% of the respondents, while six never occurred, the latter being mostly sexually related items. Agreement on ethics was found with 13 of the items, while nine behaviors, several of which involved financial issues, proved to be difficult ethical judgments. The data indicate that Christian psychologists are effectively understanding and implementing the ethical guidelines of the American Psychological Association although guidance may be needed regarding finances and homosexuality.

OBJECTIVE: To assess primary care residents\' beliefs regarding the role of spirituality and religion in the clinical encounter with patients.
METHODS: In 2003, at a major midwestern U.S. teaching institution, 247 primary care residents were administered a questionnaire adapted from that used in the Religion and Spirituality in the Medical Encounter Study to assess whether primary care house officers feel they should discuss religious and spiritual issues with patients, pray with patients, or both, and whether personal characteristics of residents, including their own spiritual well-being, religiosity, and tendency to use spiritual and religious coping mechanisms, are related to their sentiments regarding spirituality and religion in health care. Simple descriptive, univariate, and two types of multivariable analyses were performed.
RESULTS: Data were collected from 227 residents (92%) in internal medicine, pediatrics, internal medicine/pediatrics, and family medicine. One hundred four (46%) respondents felt that they should play a role in patients\' spiritual or religious lives. In multivariable analysis, this sentiment was associated with greater frequency of participating in organized religious activity (odds ratio [OR] 1.55, 95% confidence interval [CI] 1.20-1.99), a higher level of personal spirituality (OR 1.05, 95% CI 1.02-1.08), and older resident age (OR 1.11, 95% CI 1.02-1.21; C-statistic 0.76). In general, advocating spiritual and religious involvement was most often associated with high personal levels of spiritual and religious coping and with the family medicine training program. Residents were more likely to agree with incorporating spirituality and religion into patient encounters as the gravity of the patient\'s condition increased (p < .0001).
CONCLUSIONS: Approximately half of primary care residents felt that they should play a role in their patients\' spiritual or religious lives. Residents\' agreement with specific spiritual and religious activities depended on both the patient\'s condition and the resident\'s personal characteristics.

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After a brief discussion of Hindu views on abortion as reflected in classical Hindu philosophical and religious texts, this article examines, from an interdisciplinary perspective, current social attitudes towards abortion among lower-income Hindu women in Calcutta and attempts to identify the reasons for the striking disparity between traditional and modern Hindu views. Does Hindu dharma have the regulatory power it wielded in the past? What accounts for the changing face of mores in urban centers like Calcutta? These and related issues are the focus of this essay.

This article explores the concept of internationally acceptable codes of ethics within the context of an Egyptian nurse\'s PhD studies. Theoretical work, including gaining ethical approval for the project, took place in the UK, while the data collection phase of the study was done in Egypt. This highlighted areas where the Arab Muslim interpretation of some ethical principles, especially around the issue of gaining informed consent, differed from that currently accepted in British research ethics. The authors argue that it may not be possible, or even desirable, to standardize codes of ethics globally in areas such as academic research. Ethical principles develop from a unique mix of culture and religion. It may be more important to develop cultural competence that includes the ability to understand and respect the way in which ethical principles are interpreted by various societies.

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