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n an elective basis, and overall the rates of post-operative mortality for CD and UC decreased. The growth of biologic medical therapy during the study period highlights a probable contributing factor for the observed changes.

Per-oral endoscopic myotomy (POEM) has gained widespread enthusiasm amongst foregut specialists since its introduction in the mid 2000s as an effective and less invasive treatment option for achalasia. As more than 6000 POEM procedures have been performed to date throughout the world, we aim to summarize the history and current state of POEM in the treatment of esophageal motility disorders.

We performed a comprehensive review of the published literature focusing on the history and development of the POEM procedure, and its most current applications and outcomes.

Multiple favorable long-term studies have been published advocating for the use of POEM as a valid and perhaps the most valid treatment option for achalasia. The procedure is also increasingly being applied to a wider spectrum of esophageal motility disorders including type III achalasia, spastic esophageal disease or isolated lower esophageal sphincter (LES) dysfunction, as well as new endoluminal procedures such as submucosal tumor endoscopicphageal specialist's armamentarium, and to encourage a commitment to training in endoluminal surgery.Various approaches have been developed to comprehensively assess multiple dimensions of religiosity. The Belief into Action (BIAC) Scale was developed for this purpose and to evaluate the degree of translation of personal beliefs into real-life actions. The goal of the present study was to assess the validity and reliability of the Moroccan Arabic version of the Muslim BIAC, designed to assess the religiosity of Muslims. This study was conducted in two stages. First, the original version of Muslim BIAC was translated from English to Arabic using a standard forward-backward translation procedure. Second, the Moroccan Arabic version of the Muslim BIAC was administered to a sample of 132 students at Ibn Zohr University, Agadir, Morocco (mean age 22.2 years). The average score on the BIAC was 46.1 (SD = 17.2). The Cronbach's alpha for internal reliability was 0.81, with alphas for removed items ranging from 0.77 to 0.82. Test-retest reliability by intraclass correlation coefficient (ICC) was 0.87 (95% CI = 0.83-0.91). Discriminant validity indicated relatively weak correlations with depressive symptoms (r = - 0.06) and perceived stress (r = 0.08). The Moroccan Arabic version of the Muslim BIAC is a reliable and valid measure of religious involvement that can be used to assess the relationship between religiosity and health in Moroccan Arabic populations.This study was carried out in a university hospital located in the southeastern region of Turkey to determine the relationship between the perceived stress with the religious attitude and behavior of the intensive care patient's relatives; 150 patient's relatives participated in this descriptive and relation-seeking study between the dates of January and April 2019. The Personal Data Form, Perceived Stress Scale, and Religious Attitude and Behavior Inventory that were designed by their own researchers as a result of the literature review were used in this study. https://www.selleckchem.com/products/endoxifen-hcl.html As a result of this study, it was found that there was a statistically significant relationship between religious attitude and behavior and perceived stress levels of the patient's relatives with sociodemographic features such as age, gender, marital status, and educational level. It was determined that the participants mostly prefer to pray as a method for stress management (65.3%). In terms of educational level, it was identified that 42% of the participants are elementary school graduates; besides, the stress level of this group was significantly lower than the others, and their religious attitude and behaviors were higher (p = 0.004). In consideration of these results, in terms of holistic care, it is recommended that nurses should make arrangements toward their strategy for stress management considering the religious attitudes and behaviors of patients' relatives.The article addressed the key psychological issues that arise in encounters between the world of analytical psychotherapy and the inner world of patients belonging to the ultraorthodox (Haredi) community in Israel. The ultraorthodox community is characterized by isolationism and withdrawal, whether as a means of protecting itself from the influence of unacceptable lifestyles or as an ideal that eschews mingling with secular or semi-secular communities. Thus, the community maintains itself apart from the mainstream Israeli public in terms of its religious beliefs and independent culture. Ultraorthodox leadership has been instrumental in building fences around the community in order to preserve its unique identity and clear-cut rules of conduct. The article reviews the internal conflicts that exist between the ultraorthodox belief system and the values of dynamic psychotherapy, the presence of the "analytic third"-God-in the therapeutic space occupied by the therapist and patient, and the fear of "knowledge" that exposes members of the community to existential questions over unquestioning acceptance of the community's social authority. Two case studies are presented that shed light on the incongruity that exists between sanctification by the ultraorthodox community of the halachic (Jewish law) authority of its rabbis and the psychoanalytical viewpoint that upholds self and subjectivity as prime goals in therapy.Nurses conduct physical and psychosocial assessments during admissions to healthcare facilities. Patients rely upon nurses to provide support and education during their journey, from periods of health decline to states of optimal wellness. Therefore, nurses are an ideal population to assess spiritual health. The value and necessity of spiritual assessment were explored on an inpatient unit providing medical and palliative care to patients. Two spiritual assessment tools, comprised each of five items, were evaluated by nursing staff and patients. Spiritual Assessment Tool 1 used language that was unaffiliated with religion, nor a belief in God, and Spiritual Assessment Tool 2 used language affiliated with faith and belief in God.