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Online Christian pilgrimage: How a virtual tour to Lourdes follows a tradition of innovation

Online Christian pilgrimage: How a virtual tour to Lourdes follows a tradition of innovation

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People wearing masks and social distancing at the Sanctuary of Our Lady of Lourdes on May 30, 2020. Laurent Dart/AFP via Getty Images

The Catholic Church held what is being termed as the first online pilgrimage to the Sanctuary of Our Lady of Lourdes in France. Earlier this spring, for the first time in its 162-year existence the shrine was closed as part of measures to stem the spread of the coronavirus.

This online pilgrimage included many elements of the actual journey such as traditional prayers and communion, but recreated for a virtual experience. Prayers and services were offered in both English and Spanish. Participants were shown scenes of the healing waters, taken on a virtual tour of the cave and heard music that is part of the normal, in-person experience.

As a scholar of the Bible, Judaism and Christianity, I know the importance of pilgrimages. But rituals have often been adapted in the face of difficult circumstances.

The pilgrimage of Lourdes

In 1858, 14-year old Bernadette Soubirous, the oldest of nine children born to a local miller and laundrywoman in southwestern France, claimed to have had a series of visitations of an apparition of a woman in a cave in Lourdes.

Four years later, in 1862, local Catholic authorities confirmed that the visions were of the Virgin Mary. The confirmation process was based on both interviews with Soubirous as well as through the investigation of events at the grotto that were deemed miraculous.

Ever since, the site has been a pivotal place for pilgrimage rites, particularly on July 16, commemorating the last visitation of Mary to Soubirous.

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Some of these rites involve immersion in, or drinking from, waters in Lourdes, which are believed to hold healing powers. In 1879, a woman from the United States named Mary Hayes, who suffered from severe headaches, wrote a letter to Father Alexis Granger about the healing powers of the water.

Granger was originally from France but at that time was the pastor of the Church of Our Lady of the Sacred Heart at the University of Notre Dame. He had given Hayes some of the water from Lourdes to help with her ailments. Hayes reported that the healing waters of Lourdes had a restorative effect, stating that “I have more faith in” the waters “than in all the doctors of the world.”

As rumors of healing miracles at the pools of the grotto in Lourdes became more numerous in the 19th century, the pilgrimages every July to commemorate the appearance of Mary to Soubirous became much more important in Catholic religious practice.

Pilgrims filling bottles with spring water flowing from taps installed near the grotto of the Sanctuaries of Lourdes in 2008. Eric Cabanis/ AFP via Getty Images

Importance of pilgrimage

During a pilgrimage, people visit a place, often where a significant religious event occurred. According to the Bible, locations where God appeared to humans could become special sites where regular pilgrimages could happen.

For example, the book of Deuteronomy, part of the Bible called the Torah and traditionally believed to have been written by Moses, commands ancient Israelites to come three times in a year to the place where God “causes his name to dwell,” thought to be Jerusalem.

The significance of this pilgrimage clearly played an important role in ancient Israelite religion. Archaeological excavations have revealed ancient routes attesting to journeys of pilgrims to Jerusalem. Parts of the book of the Psalms in the Bible may also have been ancient songs, called “psalms of ascent,” that pilgrims sung on their routes.

While most translations of the book of Deuteronomy indicate that pilgrims “appear before the Lord,” evidence exists that the original text suggests that pilgrims would actually see God.

Deuteronomy makes it clear that such visitations to the holy site will bring tangible benefits in agricultural produce.

Pilgrimage in Christianity

Despite the mandate in the Bible for pilgrimage, such journeys had limited value in the earliest centuries of Christianity. For many Christians during this time, physical places like Jerusalem were more valuable as spiritual concepts than actual destinations for pilgrims.

Karen Armstrong, author of many books on religion and history, observes that Origen, a third century A.D. Christian scholar, visited Jerusalem and its environs in order to understand where certain events in the Bible occurred.

Such a visit, however, was not a pilgrimage, and, according to Armstrong, Origen “certainly did not expect to get a spiritual experience by visiting a mere geographical location, however august its associations.”

The importance of pilgrimage changed and occupied a more central place in Christianity beginning in the fourth century A.D. when the Roman emperor Constantine converted to Christianity.

His mother Helena visited Jerusalem and Israel, following the footsteps of the life, trial and death of Jesus.

It was a general belief in the ancient world that anywhere God or a divine emissary made themselves visible to humans could become a holy space. Materials from such divine visitation could become holy relics around which stories of miracles and shrines, objects of pilgrimage destinations, could be constructed.

Martin of Tours, a prominent figure in Christian monasticism in the sixth century A.D., saw a destitute man and, remembering Jesus’ words in the Gospel of Matthew that caring for the poor is like caring for God, Martin gave the poor man his cloak.

The destitute man revealed himself to be Jesus himself, and portions of that “little cloak,” or capella in Latin, were housed in small churches. The origins of the word “chapel” was derived from capella – spaces that, at least in some cases, would become destinations for pilgrimages.

Pilgrimage during time of pandemic

While pilgrimage has a long history, such practice can adapt to changing circumstances.

The Bible, in the Old Testament book of Leviticus chapters 13 and 14, requires that individuals showing evidence of exposure to a highly infectious skin disease are required to be separated from the larger community.

This passage provides the platform for the belief that quarantine is necessary during the outbreak of an infectious disease. As such, for many priests and pastors these chapters allow a biblical warrant for innovation.

Shop selling consecrated water in the city of Lourdes. BSIP/Universal Images Group via Getty Images

Indeed, for many years, the healing waters of Lourdes have been packaged and distributed worldwide for those who can’t go on the pilgrimage.

The pilgrimage undoubtedly remains an important journey for many Christians, even when taken online. It attests to transformations of the ritual in the face of difficult circumstances. In fact, social media estimated that participation was five times greater than normal viewership in a pilgrimage.

The coronavirus pandemic has caused unprecedented disruptions to many religious activities. But the adaptations to the pilgrimage to Lourdes in 2020 show that adaptation and innovation can play a key role in observing rituals.

Samuel L. Boyd ne travaille pas, ne conseille pas, ne possède pas de parts, ne reçoit pas de fonds d'une organisation qui pourrait tirer profit de cet article, et n'a déclaré aucune autre affiliation que son poste universitaire.

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Fuel poverty in England is probably 2.5 times higher than government statistics show

The top 40% most energy efficient homes aren’t counted as being in fuel poverty, no matter what their bills or income are.

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Julian Hochgesang|Unsplash

The cap set on how much UK energy suppliers can charge for domestic gas and electricity is set to fall by 15% from April 1 2024. Despite this, prices remain shockingly high. The average household energy bill in 2023 was £2,592 a year, dwarfing the pre-pandemic average of £1,308 in 2019.

The term “fuel poverty” refers to a household’s ability to afford the energy required to maintain adequate warmth and the use of other essential appliances. Quite how it is measured varies from country to country. In England, the government uses what is known as the low income low energy efficiency (Lilee) indicator.

Since energy costs started rising sharply in 2021, UK households’ spending powers have plummeted. It would be reasonable to assume that these increasingly hostile economic conditions have caused fuel poverty rates to rise.

However, according to the Lilee fuel poverty metric, in England there have only been modest changes in fuel poverty incidence year on year. In fact, government statistics show a slight decrease in the nationwide rate, from 13.2% in 2020 to 13.0% in 2023.

Our recent study suggests that these figures are incorrect. We estimate the rate of fuel poverty in England to be around 2.5 times higher than what the government’s statistics show, because the criteria underpinning the Lilee estimation process leaves out a large number of financially vulnerable households which, in reality, are unable to afford and maintain adequate warmth.

Blocks of flats in London.
Household fuel poverty in England is calculated on the basis of the energy efficiency of the home. Igor Sporynin|Unsplash

Energy security

In 2022, we undertook an in-depth analysis of Lilee fuel poverty in Greater London. First, we combined fuel poverty, housing and employment data to provide an estimate of vulnerable homes which are omitted from Lilee statistics.

We also surveyed 2,886 residents of Greater London about their experiences of fuel poverty during the winter of 2022. We wanted to gauge energy security, which refers to a type of self-reported fuel poverty. Both parts of the study aimed to demonstrate the potential flaws of the Lilee definition.

Introduced in 2019, the Lilee metric considers a household to be “fuel poor” if it meets two criteria. First, after accounting for energy expenses, its income must fall below the poverty line (which is 60% of median income).

Second, the property must have an energy performance certificate (EPC) rating of D–G (the lowest four ratings). The government’s apparent logic for the Lilee metric is to quicken the net-zero transition of the housing sector.

In Sustainable Warmth, the policy paper that defined the Lilee approach, the government says that EPC A–C-rated homes “will not significantly benefit from energy-efficiency measures”. Hence, the focus on fuel poverty in D–G-rated properties.

Generally speaking, EPC A–C-rated homes (those with the highest three ratings) are considered energy efficient, while D–G-rated homes are deemed inefficient. The problem with how Lilee fuel poverty is measured is that the process assumes that EPC A–C-rated homes are too “energy efficient” to be considered fuel poor: the main focus of the fuel poverty assessment is a characteristic of the property, not the occupant’s financial situation.

In other words, by this metric, anyone living in an energy-efficient home cannot be considered to be in fuel poverty, no matter their financial situation. There is an obvious flaw here.

Around 40% of homes in England have an EPC rating of A–C. According to the Lilee definition, none of these homes can or ever will be classed as fuel poor. Even though energy prices are going through the roof, a single-parent household with dependent children whose only income is universal credit (or some other form of benefits) will still not be considered to be living in fuel poverty if their home is rated A-C.

The lack of protection afforded to these households against an extremely volatile energy market is highly concerning.

In our study, we estimate that 4.4% of London’s homes are rated A-C and also financially vulnerable. That is around 171,091 households, which are currently omitted by the Lilee metric but remain highly likely to be unable to afford adequate energy.

In most other European nations, what is known as the 10% indicator is used to gauge fuel poverty. This metric, which was also used in England from the 1990s until the mid 2010s, considers a home to be fuel poor if more than 10% of income is spent on energy. Here, the main focus of the fuel poverty assessment is the occupant’s financial situation, not the property.

Were such alternative fuel poverty metrics to be employed, a significant portion of those 171,091 households in London would almost certainly qualify as fuel poor.

This is confirmed by the findings of our survey. Our data shows that 28.2% of the 2,886 people who responded were “energy insecure”. This includes being unable to afford energy, making involuntary spending trade-offs between food and energy, and falling behind on energy payments.

Worryingly, we found that the rate of energy insecurity in the survey sample is around 2.5 times higher than the official rate of fuel poverty in London (11.5%), as assessed according to the Lilee metric.

It is likely that this figure can be extrapolated for the rest of England. If anything, energy insecurity may be even higher in other regions, given that Londoners tend to have higher-than-average household income.

The UK government is wrongly omitting hundreds of thousands of English households from fuel poverty statistics. Without a more accurate measure, vulnerable households will continue to be overlooked and not get the assistance they desperately need to stay warm.

The Conversation

Torran Semple receives funding from Engineering and Physical Sciences Research Council (EPSRC) grant EP/S023305/1.

John Harvey does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.

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Looking Back At COVID’s Authoritarian Regimes

After having moved from Canada to the United States, partly to be wealthier and partly to be freer (those two are connected, by the way), I was shocked,…

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After having moved from Canada to the United States, partly to be wealthier and partly to be freer (those two are connected, by the way), I was shocked, in March 2020, when President Trump and most US governors imposed heavy restrictions on people’s freedom. The purpose, said Trump and his COVID-19 advisers, was to “flatten the curve”: shut down people’s mobility for two weeks so that hospitals could catch up with the expected demand from COVID patients. In her book Silent Invasion, Dr. Deborah Birx, the coordinator of the White House Coronavirus Task Force, admitted that she was scrambling during those two weeks to come up with a reason to extend the lockdowns for much longer. As she put it, “I didn’t have the numbers in front of me yet to make the case for extending it longer, but I had two weeks to get them.” In short, she chose the goal and then tried to find the data to justify the goal. This, by the way, was from someone who, along with her task force colleague Dr. Anthony Fauci, kept talking about the importance of the scientific method. By the end of April 2020, the term “flatten the curve” had all but disappeared from public discussion.

Now that we are four years past that awful time, it makes sense to look back and see whether those heavy restrictions on the lives of people of all ages made sense. I’ll save you the suspense. They didn’t. The damage to the economy was huge. Remember that “the economy” is not a term used to describe a big machine; it’s a shorthand for the trillions of interactions among hundreds of millions of people. The lockdowns and the subsequent federal spending ballooned the budget deficit and consequent federal debt. The effect on children’s learning, not just in school but outside of school, was huge. These effects will be with us for a long time. It’s not as if there wasn’t another way to go. The people who came up with the idea of lockdowns did so on the basis of abstract models that had not been tested. They ignored a model of human behavior, which I’ll call Hayekian, that is tested every day.

These are the opening two paragraphs of my latest Defining Ideas article, “Looking Back at COVID’s Authoritarian Regimes,” Defining Ideas, March 14, 2024.

Another excerpt:

That wasn’t the only uncertainty. My daughter Karen lived in San Francisco and made her living teaching Pilates. San Francisco mayor London Breed shut down all the gyms, and so there went my daughter’s business. (The good news was that she quickly got online and shifted many of her clients to virtual Pilates. But that’s another story.) We tried to see her every six weeks or so, whether that meant our driving up to San Fran or her driving down to Monterey. But were we allowed to drive to see her? In that first month and a half, we simply didn’t know.

Read the whole thing, which is longer than usual.

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Problems After COVID-19 Vaccination More Prevalent Among Naturally Immune: Study

Problems After COVID-19 Vaccination More Prevalent Among Naturally Immune: Study

Authored by Zachary Stieber via The Epoch Times (emphasis…

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Problems After COVID-19 Vaccination More Prevalent Among Naturally Immune: Study

Authored by Zachary Stieber via The Epoch Times (emphasis ours),

People who recovered from COVID-19 and received a COVID-19 shot were more likely to suffer adverse reactions, researchers in Europe are reporting.

A medical worker administers a dose of the Pfizer-BioNTech COVID-19 vaccine to a patient at a vaccination center in Ancenis-Saint-Gereon, France, on Nov. 17, 2021. (Stephane Mahe//Reuters)

Participants in the study were more likely to experience an adverse reaction after vaccination regardless of the type of shot, with one exception, the researchers found.

Across all vaccine brands, people with prior COVID-19 were 2.6 times as likely after dose one to suffer an adverse reaction, according to the new study. Such people are commonly known as having a type of protection known as natural immunity after recovery.

People with previous COVID-19 were also 1.25 times as likely after dose 2 to experience an adverse reaction.

The findings held true across all vaccine types following dose one.

Of the female participants who received the Pfizer-BioNTech vaccine, for instance, 82 percent who had COVID-19 previously experienced an adverse reaction after their first dose, compared to 59 percent of females who did not have prior COVID-19.

The only exception to the trend was among males who received a second AstraZeneca dose. The percentage of males who suffered an adverse reaction was higher, 33 percent to 24 percent, among those without a COVID-19 history.

Participants who had a prior SARS-CoV-2 infection (confirmed with a positive test) experienced at least one adverse reaction more often after the 1st dose compared to participants who did not have prior COVID-19. This pattern was observed in both men and women and across vaccine brands,” Florence van Hunsel, an epidemiologist with the Netherlands Pharmacovigilance Centre Lareb, and her co-authors wrote.

There were only slightly higher odds of the naturally immune suffering an adverse reaction following receipt of a Pfizer or Moderna booster, the researchers also found.

The researchers performed what’s known as a cohort event monitoring study, following 29,387 participants as they received at least one dose of a COVID-19 vaccine. The participants live in a European country such as Belgium, France, or Slovakia.

Overall, three-quarters of the participants reported at least one adverse reaction, although some were minor such as injection site pain.

Adverse reactions described as serious were reported by 0.24 percent of people who received a first or second dose and 0.26 percent for people who received a booster. Different examples of serious reactions were not listed in the study.

Participants were only specifically asked to record a range of minor adverse reactions (ADRs). They could provide details of other reactions in free text form.

“The unsolicited events were manually assessed and coded, and the seriousness was classified based on international criteria,” researchers said.

The free text answers were not provided by researchers in the paper.

The authors note, ‘In this manuscript, the focus was not on serious ADRs and adverse events of special interest.’” Yet, in their highlights section they state, “The percentage of serious ADRs in the study is low for 1st and 2nd vaccination and booster.”

Dr. Joel Wallskog, co-chair of the group React19, which advocates for people who were injured by vaccines, told The Epoch Times: “It is intellectually dishonest to set out to study minor adverse events after COVID-19 vaccination then make conclusions about the frequency of serious adverse events. They also fail to provide the free text data.” He added that the paper showed “yet another study that is in my opinion, deficient by design.”

Ms. Hunsel did not respond to a request for comment.

She and other researchers listed limitations in the paper, including how they did not provide data broken down by country.

The paper was published by the journal Vaccine on March 6.

The study was funded by the European Medicines Agency and the Dutch government.

No authors declared conflicts of interest.

Some previous papers have also found that people with prior COVID-19 infection had more adverse events following COVID-19 vaccination, including a 2021 paper from French researchers. A U.S. study identified prior COVID-19 as a predictor of the severity of side effects.

Some other studies have determined COVID-19 vaccines confer little or no benefit to people with a history of infection, including those who had received a primary series.

The U.S. Centers for Disease Control and Prevention still recommends people who recovered from COVID-19 receive a COVID-19 vaccine, although a number of other health authorities have stopped recommending the shot for people who have prior COVID-19.

Another New Study

In another new paper, South Korean researchers outlined how they found people were more likely to report certain adverse reactions after COVID-19 vaccination than after receipt of another vaccine.

The reporting of myocarditis, a form of heart inflammation, or pericarditis, a related condition, was nearly 20 times as high among children as the reporting odds following receipt of all other vaccines, the researchers found.

The reporting odds were also much higher for multisystem inflammatory syndrome or Kawasaki disease among adolescent COVID-19 recipients.

Researchers analyzed reports made to VigiBase, which is run by the World Health Organization.

Based on our results, close monitoring for these rare but serious inflammatory reactions after COVID-19 vaccination among adolescents until definitive causal relationship can be established,” the researchers wrote.

The study was published by the Journal of Korean Medical Science in its March edition.

Limitations include VigiBase receiving reports of problems, with some reports going unconfirmed.

Funding came from the South Korean government. One author reported receiving grants from pharmaceutical companies, including Pfizer.

Tyler Durden Fri, 03/15/2024 - 05:00

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