My heart is dying right now-is there anything in particular I'm supposed to do in this process?

Question

I wonder if I am having a process of spiritual development, in response to not being offered the romantic option-maybe I really just don't need my heart; maybe that's what they mean by being a 'brain'-it did happen in response to thinking the person I like might marry someone else though

Answer 1

Ah, heatbreak. You know, more than 70% of people polled in the UK and US said they'd rather have loved and lost than never to have loved at all. My sister put it this way: I'd rather love someone and lose them, than not love at all. That way, I'd know what love felt like so when it comes again, I can recognize it.  She's deep sometimes.

Anyhoo, I suggest getting together with girlfriends and sisters, cousins or what have you, and talk it through. You need your emotions. Without them, you'd be a robot, basically on autopilot. Feelings, as well as thoughts and memories, define who we were, who we are and who we'll be later in life.

Good luck, anakabe, and I hope you feel better soon.

Answer 2

You are currently numb. It's a survival reflex. You'll be o.k. when you realise you don't need anyone to 'complete' you. Work on self-love and personal growth. Enjoy yourself, your life, your friends. The bliss will return.

Answer 3

Short of seeing a cardiologist, your on your own.

And by the way, "Hey Look..." your single aren't you? I'm an insomniac, and I'd like to hire you to put me to sleep every night.

Answer 4

sleep

Answer 5

Okay so you didn't mean that literally. Phew. Can you maybe be more specific, because if you want spiritual advice, that is my specialty. So please post more detail on exactly what you mean by the ending of the heart experience. It sounds familiar but I can't be sure.

From what you did write, it seems that it is a romantic sort of thing. But what you say about not needing your heart... no, you need to feel. Emotions are as important as thought. To dismiss them will throw your body totally out of balance. No, you need your "heart" (also, emotions don't come from the heart. You don't even feel them there, you feel them in your gut). But if you are experiencing a strange emotion, ask any spirit guides or protectors you might have, be they angels or a dead relative (or a religious figure) what you should do. They can be more case specific than I can.

I suggest that you also try to determine exactly what feeling it is or if it is the total absence of emotion. Then figure out why, not "maybe why" but definitely why. Once you know why, don't try to convince yourself to feel differently, just work to fix the situation that pains you. That is the best thing you can do now.

Oh, and sorry for the rather cynical comment I had before (I changed it), I thought you meant literally and how could your heart literally be dying while you type? And you were strangely calm about it.

Please add details. I want to help if I can.

Answer 6

My question is the same as a few others.  I am confused about your question.  Are you broken-hearted? Or do you have a medical concern?  If you're broken-hearted, first try to remind yourself, it really is not the end of the world, although it does feel that way.  Second, don't grovel or act impulsively making it worse, don't be clingy, don't call or beg.  Thirdly, only time will help with good emotional support.  If you are actually having a cardiac problem, find the best doctor you can find & get family support to help you face whatever you need to face.

Answer 7

Drink a lot. It'll help you forget your pain.

Answer 8

Well if your ill find the best doctors you can and fight with all you've got.  If someone has broken your heart I reccamend finding some good friends and having a man bashing party w/ alcohol is always fun.  Unless ofcourse you're too young.

Answer 9

do you mean this literally?  or are you saying that your heart has been broken?  i can offer no information on the process unless i know what process we are talking about.  please explain, and then i will add to my answer.  best of luck.

Answer 10

take it easy,or rest in peace

Answer 11

I promise you this is temporary. Don't let yourself slip into depression. That is harder to get out of than a simple broken heart.

For some people it is a little harder to find Mr/Mrs Right but I can assure you that there is someone for EVERYONE. You will one day soon be happy and all this you are going through will just be a valuable lesson. Have faith that you WILL get through this.

Best of luck to you. My thoughts are with you.

Answer 12

Your heart will survive-----the pain is temporary. You will find a reason to get up tomorrow, you just don't know what yet. And geesh heylookatthesun--------what a waste of space to answer something the person isn't referring to......I don't believe.

Answer 13

you'll need your heart someday

Answer 14

Heart transplantation or cardiac transplantation, is a surgical transplant procedure performed on patients with end-stage heart failure or severe coronary artery disease. The most common procedure is to take a working heart from a recently deceased organ donor (allograft) and implant it into the patient. The patient's own heart may either be removed (orthotopic procedure) or, less commonly, left in to support the donor heart (heterotopic procedure). It is also possible to take a heart from another species (xenograft), or implant a man-made artificial one, although the outcome of these two procedures has been less successful in comparison to the far more commonly performed allografts.

Contents

[hide]

    * 1 History

    * 2 Indications

    * 3 Contraindications

    * 4 Procedures

          o 4.1 Pre-operative

          o 4.2 Operative

                + 4.2.1 Orthotopic procedure

                + 4.2.2 Heterotopic procedure

          o 4.3 Post-operative

    * 5 'Living organ' transplant

    * 6 Prognosis

    * 7 References

    * 8 Footnotes

[edit] History

The first heart transplant was performed by Professor Christiaan Barnard at Groote Schuur Hospital in December 1967. The patient was a Louis Washkansky of Cape Town, South Africa, who lived for 18 days after the procedure before dying of pneumonia.The donor was Denise Darvall, who had recently been critically injured in a car accident.

[edit] Indications

In order for a patient to be recommended for a heart transplant they will generally have advanced, irreversible heart failure with a severely limited life expectancy. Other possible treatments, including medication, for their condition should have been considered or attempted prior to recommendation. Generally, the following causes of heart failure can be treated with a heart transplant:

    * Cardiomyopathy

    * Congenital heart disease

    * Coronary artery disease

    * Heart valve disease

    * Life-threatening arrhythmias.

[edit] Contraindications

Some patients are less suitable for a heart transplant, especially if they suffer from other circulatory conditions unrelated to the heart. The following conditions in a patient would increase the chances of complications occurring during the operation:

    * Kidney, lung, or liver disease

    * Insulin-dependent diabetes with other organ dysfunction

    * Life-threatening diseases unrelated to heart failure

    * Vascular disease of the neck and leg arteries.

[edit] Procedures

[edit] Pre-operative

A typical heart transplantation begins with a suitable donor heart being located from a recently deceased or brain dead donor. The transplant patient is contacted by a nurse coordinator, and instructed to attend the hospital in order to be evaluated for the operation and given pre-surgical medication. At the same time, the heart is removed from the donor and inspected by a team of surgeons to see if it is in a suitable condition to be transplanted. Occasionally it will be deemed unsuitable. This can often be a very distressing experience for an already emotionally unstable patient, and they will usually require emotional support before being sent home.

[edit] Operative

Once the donor heart has passed its inspection, the patient is taken into the operating theatre and given a general anesthetic. Either an orthotopic or a heterotopic procedure is followed, depending on the condition of the patient and the donor heart.

[edit] Orthotopic procedure

The orthotopic procedure begins with the surgeons performing a median sternotomy to expose the mediastinum. The pericardium is opened, the great vessels are dissected and patient is attached to cardiopulmonary bypass. The failing heart is removed by transecting the great vessels and a portion of the left atrium. The pulmonary veins are not transected, rather a circular portion of the left atrium containing the pulmonary veins is left in place. The donor heart is trimmed to fit onto the patients remaining left atrium and great vessels and sutured in place. The new heart is restarted, the patient is weaned from cardiopulmonary bypass and the chest cavity is closed.

[edit] Heterotopic procedure

In the heterotopic procedure, the patient's own heart is not removed before implanting the donor heart. The new heart is positioned so that the chambers and blood vessels of both hearts can be connected to form what is effectively a 'double heart'. The procedure can give the patients original heart a chance to recover, and if the donor's heart happens to fail (eg. through rejection), it may be removed, allowing the patients original heart to start working again. Heterotopic procedures are only used in cases where the donor heart is not strong enough to function by itself (due to either the patients body being considerably larger than the donor's, the donor having a weak heart, or the patient suffering from pulmonary hypertension).

[edit] Post-operative

The patient is taken into ICU to recover. When they wake up, they will be transferred to a special recovery unit in order to be rehabilitated. How long they remain in hospital post-transplant depends on the patient's general health, how well the new heart is working, and their ability to look after their new heart. Once the patient is released, they will have to return to the hospital for regular check-ups and rehabilitation sessions. They may also require emotional support. The number of visits to the hospital will decrease over time, as the patient adjusts to their transplant. The patient will have to remain on lifetime immunosuppressant medication to avoid the possibility of rejection. Since the vagus nerve is severed during the operation, the new heart will beat at around 100 bpm until nerve regrowth occurs.

[edit] 'Living organ' transplant

Doctors made medical history in May 2006, at Papworth Hospital in Cambridgeshire, England, when they successfuly transplanted a 'beating heart' into a patient.[1] Normally a donor's heart is injected with potassium chloride in order to stop it beating, before being removed from the donor's body and packed in ice in order to preserve it. The ice can usually keep the heart fresh for a maximum of four to six hours, depending on its condition to start with. Rather than cooling the heart, this new procedure involves keeping it at body temperature and hooking it up to a special machine called an Organ Care System that allows it to continue beating with warm, oxygenated blood flowing through it. This can maintain the heart in a suitable condition for much longer than the traditional method.

[edit] Prognosis

The prognosis for heart transplant patients following the orthotopic procedure has greatly increased over the past 20 years, and as of Aug. 11, 2006, the survival rates were as follows.[2]

    * 1 years: 86.1% (males), 83.9% (females)

    * 3 years: 78.3% (males), 74.9% (females)

    * 5 years: 71.2% (males), 66.9% (females)

As of 2006, Tony Huesman is the world's longest living heart transplant patient, having survived for 28 years with a transplanted heart. Huesman received a heart in 1978 at the age of 20 after viral pneumonia severely weakened his heart. The operation was performed at Stanford University under American heart transplant pioneer Dr. Norman Shumway, who continued to perform the operation in the U.S. after others abandoned it due to poor results.[3]

[edit] References

    * Western Cape government, South Africa (21 February 2005). Chris Barnard Performs World's First Heart Transplant. Cape Gateway. Retrieved on 2007-01-10.

    * Department of Cardiothoracic Surgery. Patient's Guide to Heart Transplant Surgery. University of Southern California. Retrieved on 2007-01-10.

    * Nancy Reid (September 22, 2005). Heart transplant: How is it performed?. Healthwise. Retrieved on 2007-01-10.

    * Jeffrey Everett (10/29/2003). Heart Transplant: Indications. AllRefer.com. Retrieved on 2007-01-10.

    * Hartford Hospital Heart Transplant Program. Hartford Hospital, Connecticut, United States. Retrieved on 2007-01-10.

[edit] Footnotes

   1. ^ "Beating-heart transplant UK first -- Doctors have carried out the UK's first successful beating-heart transplant.", BBC News, 5 June 2006. Retrieved on 2007-01-10.

   2. ^ Heart Transplants: Statistics The American Heart Association. Retrieved February 1, 2007.

   3. ^ Heart Transplant Patient OK After 28 Yrs (September 14, 2006) CBS News. Retrieved December 29, 2006.

v • d • e

Health Science – Medicine - Surgery - Cardiac surgery[hide]

Surgeries/Surgical diseases of the aorta

Aortic aneurysm, Aortic dissection, Bentall procedure, David procedure, Marfan syndrome

Valvular Heart Disease

Aortic valve repair, Aortic valve replacement, Ross procedure, Mitral valve repair, Mitral valve replacement, Tricuspid valve repair, Tricuspid valve replacement

Surgeries/Surgical diseases of the myocardium

Coronary artery bypass surgery, Ischemic VSD, Maze procedure, Septal myectomy, Ventricular reduction

Heart transplantation

Ischemic cardiomyopathy, Hypertrophic cardiomyopathy, Ventricular assist device

Congenital heart disease

Atrial septal defect, Ebstein's anomaly, Pulmonary stenosis, Tetralogy of Fallot, Transposition of the great arteries, Ventricular septal defect

[hide]

v • d • e

Organ transplantation

Types Allograft · Alloplant · Allotransplantation · Autotransplantation · Xenotransplantation

Organs and tissues Bone grafting · Bone marrow · Corneal · Face · Hand · Heart · Heart-lung · Kidney · Liver · Lung · Pancreas · p***s · Skin · Spleen · Uterus

Related topics Biomedical tissue · Cellular memory · Edmonton protocol · Eye bank · Graft-versus-host disease · Immunosuppressive drugs · Islet cell transplantation · Living donor liver transplantation · Lung allocation score · Machine perfusion · Medical grafting · Non-heart beating donation · Organ donation · Post-transplant lymphoproliferative disorder · Total body irradiation · Transplant rejection

Organizations Halachic Organ Donor Society · Human Tissue Authority · National Marrow Donor Program · United Network for Organ Sharing

People Christiaan Barnard · Michael Woodruff · Alexis Carrel · Norman Shumway · Jean-Michel Dubernard · List of notable organ transplant donors and recipients

Retrieved from "http://en.wikipedia.org/wiki/Heart_tran...

Categories: Cardiac surgery | Transplantation medicine

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Anointing of the Sick

The anointing of the sick is administered to bring spiritual and even physical strength during an illness, especially near the time of death. It is most likely one of the last sacraments one will receive. A sacrament is an outward sign established by Jesus Christ to confer inward grace. In more basic terms, it is a rite that is performed to convey God’s grace to the recipient, through the power of the Holy Spirit.



The Sacrament’s Institution

Like all the sacraments, holy anointing was instituted by Jesus Christ during his earthly ministry. The Catechism explains, "This sacred anointing of the sick was instituted by Christ our Lord as a true and proper sacrament of the New Testament. It is alluded to indeed by Mark, but is recommended to the faithful and promulgated by James the apostle and brother of the Lord" (CCC 1511; Mark 6:13; Jas. 5:14-15).

The anointing of the sick conveys several graces and imparts gifts of strengthening in the Holy Spirit against anxiety, discouragement, and temptation, and conveys peace and fortitude (CCC 1520). These graces flow from the atoning death of Jesus Christ, for "this was to fulfill what was spoken by the prophet Isaiah, ‘He took our infirmities and bore our diseases’" (Matt. 8:17).

Mark refers to the sacrament when he recounts how Jesus sent out the twelve disciples to preach, and "they cast out many demons, and anointed with oil many that were sick and healed them" (Mark 6:13). In his epistle, James says, "Is any among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith will save the sick man, and the Lord will raise him up; and if he has committed sins, he will be forgiven" (Jas. 5:14–15).

The early Church Fathers recognized this sacrament’s role in the life of the Church. Around A.D. 250, Origen wrote that the penitent Christian "does not shrink from declaring his sin to a priest of the Lord and from seeking medicine . . . [of] which the apostle James says: ‘If then there is anyone sick, let him call the presbyters of the Church, and let them impose hands upon him, anointing him with oil in the name of the Lord; and the prayer of faith will save the sick man, and if he be in sins, they shall be forgiven him’" (Homilies on Leviticus 2:4).

In the year 350, Bishop Serapion wrote, "We beseech you, Savior of all men, you that have all virtue and power, Father of our Lord and Savior Jesus Christ, and we pray that you send down from heaven the healing power of the only-begotten [Son] upon this oil, so that for those who are anointed . . . it may be effected for the casting out of every disease and every bodily infirmity . . . for good grace and remission of sins . . . " (The Sacramentary of Serapion 29:1).



The Sacrament’s Effects

"The special grace of the sacrament of the Anointing of the Sick has as its effects: the uniting of the sick person to the passion of Christ, for his own good and that of the whole Church; the strengthening, peace, and courage to endure in a Christian manner the sufferings of illness or old age; the forgiveness of sins, if the sick person was not able to obtain it through the sacrament of penance; the restoration of health, if it is conducive to the salvation of his soul; the preparation for passing over to eternal life" (CCC 1532).

Does a person have to be dying to receive this sacrament? No. The Catechism says, "The anointing of the sick is not a sacrament for those only who are at the point of death. Hence, as soon as anyone of the faithful begins to be in danger of death from sickness or old age, the fitting time for him to receive this sacrament has certainly already arrived" (CCC 1514).



Does God Always Heal?

Today some Christians go to extremes in their expectation of divine healing. On one hand, some say that if a Christian is not healed of all his diseases, this reflects his lack of faith. Others claim that divine healings were only for the apostolic age, when all diseases were healed instantly and automatically. Both extremes are wrong.

God does not always heal the physical infirmities that afflict us. Paul preached to the Galatians while he was afflicted by a "bodily ailment" (Gal. 4:13– 14). He also mentions that he had to leave his companion Trophimus in the town of Miletus because he was too sick to travel (2 Tim. 4:20). In his first letter to Timothy, Paul urges his young protégé to "no longer drink only water, but to use a little wine for the sake of your stomach and your frequent ailments" (1 Tim. 5:23).

The last passage is especially informative. Not only does it reveal that illnesses were not always healed in the apostolic age, but it also shows an apostle’s practical advice to a fellow Christian on how to deal with an illness. Notice that Paul does not tell Timothy to pray harder and have more faith that God will heal him from his stomach ailment. Rather, he tells him how to manage the illness through medicinal means.

Some argue that healings were always instantaneous and were only for those living during the apostolic age, but that afterward the gift of healing disappeared. The problem with that theory is that the Bible tells us otherwise. For example, when Jesus healed the blind man at Bethsaida, he laid his hands upon him twice before the man was fully healed (Mark 8:22–26).

Finally, we have a standing command of the New Testament in James 5:14–15, cited earlier. This command is never revoked anywhere in the Bible, and there are no statements anywhere that God will cease to heal. Thus the command is in effect to this very day.

Of course, our healing, like all things, is subject to God’s will. As James pointed out just a chapter earlier, "You do not know about tomorrow. What is your life? For you are a mist that appears for a little time and then vanishes. Instead you ought to say, ‘If the Lord wills, we shall live and we shall do this or that’" (Jas. 4:14–15, emphasis added). We have a promise of healing, but not an unqualified one. It is conditional on the will of God.



Why Doesn’t God Always Heal?

If God can heal us, why doesn’t he? Why isn’t it always his will to do so? One answer to this question is found in the spiritual discipline and training that can result from facing illness and adversity. Scripture asks, "Have you forgotten the exhortation which addresses you as sons?—‘My son, do not regard lightly the discipline of the Lord, nor lose courage when you are punished by him. For the Lord disciplines him whom he loves, and chastises every son whom he receives’ [Prov. 3:11–12]. It is for discipline that you have to endure. God is treating you as sons; for what son is there whom his father does not discipline?

"If you are left without discipline, in which all have participated, then you are illegitimate children and not sons. Besides this, we have had earthly fathers to discipline us and we respected them. Shall we not much more be subject to the Father of spirits and live? For they disciplined us for a short time at their pleasure, but he disciplines us for our good, that we may share his holiness. For the moment all discipline seems painful rather than pleasant; later it yields the peaceful fruit of righteousness to those who have been trained by it" (Heb. 12:5–11).



The Value of Suffering

Sometimes God allows us to undergo sickness as a form of discipline and training in righteousness. God often permits these trials for our sanctification, as Paul himself learned when he prayed that God would remove from him an angel of Satan who was afflicting him: "And to keep me from being too elated by the abundance of revelations, a thorn was given me in the flesh, a messenger [Greek: angelos] of Satan, to harass me, to keep me from being too elated. Three times I besought the Lord about this, that it should leave me; but he said to me, ‘My grace is sufficient for you, for my power is made perfect in weakness.’ I will all the more gladly boast of my weaknesses, that the power of Christ may rest upon me" (2 Cor. 12:7–9).

Even though we must face a certain amount of suffering and affliction in this life, we know God’s grace is sufficient to sustain us. All of God’s graces, including physical health, are bestowed to lead to the salvation of our souls. The Catholic Church teaches that the sacrament brings "the restoration of health, if it is conducive to the salvation of his soul" (CCC 1532).

God also uses our suffering to help others. If Paul had not become ill while on his first missionary journey and been forced to stop traveling, he would not have preached to the Galatians, for he tells them, "You know it was because of a bodily ailment that I preached the gospel to you at first" (Gal. 4:13). If he had not preached to the Galatians, he would not have later written them the epistle that appears in our New Testament. God used Paul’s illness to bring salvation to the Galatians and to bring us a work of Scripture, through which we are still receiving benefits from God.

This is just one example of how God used suffering to bring about good. Therefore, if we suffer, we should look upon it as an opportunity for good, such as by offering up our sufferings for our own sanctification and for our departed brothers and sisters in Christ.

This applies also to the physical suffering of death, which will come for each of us one day. The Bible reminds us, "As for man, his days are like grass; he flourishes like a flower of the field; for the wind passes over it, and it is gone, and its place knows it no more" (Ps. 103:15–16).



The "Last Rites"

Though the psalmist teaches us to ponder our mortality, he immediately comforts us by saying, "But the steadfast love of the Lord is from everlasting to everlasting upon those who fear him, and his righteousness to children’s children, to those who keep his covenant and remember to do his commandments" (Ps. 103:17–18).

In his steadfast love for us, the Lord gives us the sacraments involved in the last rites to comfort us in our final days and prepare us for the journey ahead. "These include penance (or confession), confirmation (when lacking), anointing of the sick . . . and Viaticum (which is meant to be the last reception of Communion for the journey from this life to eternity). . . .

"The present ritual orders these sacraments in two ways. The ‘continuous rites of penance and anointing’ include: Introductory Rites, Liturgy of Penance, Liturgy of Confirmation, Liturgy of Anointing, Liturgy of Viaticum, and Concluding Rites. The ‘rite for emergencies’ includes the sacrament of penance, Apostolic Pardon, Lord’s Prayer, Communion as Viaticum, prayer before anointing, anointing, concluding prayer, blessing, sign of peace" (Fr. Peter Stravinskas, Catholic Encyclopedia, 572).

The most important part of the last rites is the reception of the Lord in one’s final Communion, also called "Viaticum" (Latin = that which you take on the road, i.e., provisions for a journey) This special Communion prepares us to travel with the Lord on the final part of our journey.

The comfort of Viaticum has been valued by Christians since the beginning of Church history. The first ecumenical council, held at Nicaea in 325, decreed: "Concerning the departing, the ancient canonical law is still to be maintained, to wit, that, if any man be at the point of death, he must not be deprived of the last and most indispensable Viaticum" (canon 13). Having repented of our sins and received reconciliation, we travel with the Lord Jesus out of this earthly life and to eternal happiness with him in heaven.

From the earliest times, the sacrament of the anointing of the sick was cherished among Christians, not only in immediate danger of death, but even at the beginning sign of danger from illness or old age. A sermon of Caesar of Arles (ca. A.D. 470-542) contains the following: "As often as some infirmity overtakes a man, let him who is ill receive the body and blood of Christ; let him humbly and in faith ask the presbyters for blessed oil, to anoint his body, so that what was written may be fulfilled in him: ‘Is anyone among you sick? Let him bring in the presbyters, and let them pray over him, anointing him with oil; and the prayer of faith will save the sick man, and the Lord will raise him up; and if he be in sins, they will be forgiven him. . . . See to it, brethren, that whoever is ill hasten to the church, both that he may receive health of body and will merit to obtain the forgiveness of his sins" (Sermons 13[325]:3).



John Chrysostom

"The priests of Judaism had power to cleanse the body from leprosy—or rather, not to cleanse it at all, but to declare a person as having been cleansed. . . . Our priests have received the power not of treating with the leprosy of the body, but with spiritual uncleanness; not of declaring cleansed, but of actually cleansing. . . . Priests accomplish this not only by teaching and admonishing, but also by the help of prayer. Not only at the time of our regeneration [in baptism], but even afterward, they have the authority to forgive sins: ‘Is there anyone among you sick? Let him call in the priests of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith shall save the sick man, and the Lord shall raise him up, and if he has committed sins, he shall be forgiven’" (On the Priesthood 3:6:190ff [A.D. 387]).

NIHIL OBSTAT: I have concluded that the materials

presented in this work are free of doctrinal or moral errors.

Bernadeane Carr, STL, Censor Librorum, August 10, 2004

IMPRIMATUR: In accord with 1983 CIC 827

permission to publish this work is hereby granted.

+Robert H. Brom, Bishop of San Diego, August 10, 2004

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