Wearing the Cape: The Beginning

Union drilling 93 03 11 A parents guide to the roots of sibling rivalry understanding early childhood book 5. The seventh effect. Antes de aprender.

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How orthodox protestant parents decide on the vaccination of their children: a qualitative study

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Everything You Need to Know About Vaccinations

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Oxford Academic. Google Scholar. Cite Citation. If they came from a non-vaccinating family, they refused vaccination; if they came from a vaccinating family, they agreed to vaccination. You have been given the same values. It was no longer a point of discussion. Those parents who made a deliberate choice considered both to vaccinate and not to vaccinate. Although the man is the head of the family in orthodox Protestantism, in the cases in our study of making a deliberate decision, the decision was mostly made by the two parents after lengthy discussion.

Vaccines given to babies under 1 year old

None of the participants making a deliberate choice discussed the topic with the religious leaders of their churches. Personal religious experiences were sometimes reported to play an important role in their final decisions, however. Many of the parents making a deliberate choice prayed to God to help them with their decision and some reported having received a sign from God. Things were clear for me then.

For both parents who followed tradition and parents who made a deliberate choice, the vaccination decision was made for all children to come. Although some parents reported reconsidering the decision with the birth of every new child, this did not lead to a different decision.

Moreover, all of the parents agreed that the parents are responsible for the vaccination decisions as long as the children live in their homes; the children take on responsibility when they come of age and marry. When the nature of the vaccination decision-making process is considered together with the final outcome regarding participation in the National Immunization Program i. The characteristics of the respondents in each subgroup are summarized in Table 2. The traditionally non-vaccinating parents all belonged to denominations with low vaccination coverage.

They referred to religious doctrine to explain their refusal of vaccination. Man should not interfere with divine providence and man cannot interfere with divine providence because God is almighty. The timing of a medical intervention is of critical importance for them: Preventive measures are not accepted while curative and palliative measures often are.

I believe that if God wants to spare my children from an accident, then He will spare them from it.

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You can simply see that you have nothing to say. We cannot predict what he brings or does not bring upon us. Tetanus post-exposure prophylaxis was typically considered a cure and thus accepted by these parents. Some of the traditional non-vaccinating parents in our study therefore also accepted polio vaccination in the case of an epidemic. When faced with immediate danger, vaccination was no longer considered preventive by them. But there was a real danger then. Apart from their religious objections, the traditionally non-vaccinating parents sometimes had concerns about vaccine safety and particularly about the disease-inducing properties of vaccines, however they reported these concerns were not decisive.