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Publication Years
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There is no question that over the last thirty years environmentaldegradation and the ecological crisis have become in our day and age apredominant sign of the times. In response to this worrisome develop-ment official documents of the Roman Catholic Church, at various lev-els, have sought to addres
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s the growing ecological concern from theperspective of Catholic social teaching. Consequently references to ecol-ogy and environmental issues have surfaced in papal encyclicals duringthe last fifteen years generating national and regional responses. In theUnited States, for example, the U.S. Conference of Catholic Bishops hasissued two pastoral statements on environmental issues in 1991 and2001. Significantly, the Catholic Bishops of the Pacific Northwest, rep-resenting Canada and the U.S. have also issued a unique internationalletter focused on a particular ecological region—the Columbia RiverWatershed. What all of these efforts hold in common is the attempt toapply Catholic social teaching to a new and disturbing phenomenon inhuman experience. The result has been an expansion of Catholic socialthought. What was once the “social question” has now become the socialand “ecological question.” This development, the effort to address ecol-ogy and environmental issues as ethical problems, is the focus of thispaper. In particular this paper will link environmental and humanecology with the concept of sustainability, with the intention of propos-ing an interpretation of the common good and a definition of sustain-ability within Catholic social teaching.
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Spirituality involves a sense of connectedness, meaning making and transcendence. There is abundant published research that focuses on the importance of spirituality to patients and their families during times of illness and distress. However over the last decade there has also been a growing awaren
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ess about the importance of considering the need to address peoples’ spiritual needs in the workplace. Engaging in ones own personal spirituality involves connecting with the inner self, becoming more self aware of ones humanity and limitations. Engaging with ones personal spirituality can also mean that people begin to greater find meaning and purpose in life and at work. This may be demonstrated in the workplace by collegial relationships and teamwork. Those who engage with their own spirituality also engage more easily with others through a connectedness with other staff and by aligning their values with the respective organization if they fit well with ones personal values.
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HTS Teologiese Studies/Theological StudiesISSN: (Online) 2072-8050, (Print) 0259-9422P
The Catholic Church maintains that the Imago Dei is the ground for human dignity. The secular world, too, endorses human dignity as the foundation for human rights without referring to Imago Dei. The Catholic Church and the secular world both agree on the importance of human dignity, ev
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en though they differ on their views about the source of human dignity. In this paper, we shall examine if human dignity can be the basis of a fruitful dialogue between the Catholic Church and the secular world in order to make our world a better place to live. The primary resources for our study are the Church documents on human dignity, and the opinions of distinguished thinkers on the need to promote a culture of dialogue between religions and secular world.
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This paper poses two applications of Catholic social teaching’s concepts of subsidiarity and participation to academic community engagement. The first pertains to the very general use of the term community. The second refers to a distinction between reciprocity and collaboration.
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A statement by the Catholic Bishops' Conference of England and Wales
1996
In Israel, as in other countries, the COVID-19 outbreak highlights existing structural inequities,which compromise the health of some migrant groups. The Israeli case also demonstrate show strong NGOs successfully advocate for the protection of migrants‘health amidst the crisis, madepossible bya c
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ertain level ofcooperation withthe Israeli Ministry of Health.Hence,measures for COVID-19preparedness in Israel‘s marginalized migrant communities mostly result from pressure from civil society, against thebackdrop of a generally exclusionary approach toward migrants.4Over time, the Israeli Ministry of Health thus shifted from acknowledging the need to include migrants in preparedness measures toward the realization that particular needs and circumstances amongmigrant communities in some instances require special responses. Givena legacy of neglect and exclusion, this creates challenges for both the authorities and the migrant communities.
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he pandemic has produced an unprecedented economic and social crisis, and it could generate a food, humanitarian, and political crisis if urgent measures are not taken. The policy options for addressing the pandemic entail consolidating national plans and achieving intersectoral consensus. The respo
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nse should be structured in three nonlinear and interrelated phases—control, reactivation, and rebuilding—involving the participation of technical actors representing not only the field of health but also other social and economic areas. Measures implemented to control the pandemic as well as measures for the reactivation and rebuilding phases will require increased public investment in health until the recommended parameters are achieved.
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Les fermetures d’écoles et les impacts socio-économiques plus larges du COVID-19 sur les communautés et la société perturbent également les systèmes de soutien normaux des enfants et des jeunes, les rendant plus vulnérables aux maladies et aux risques de protection de l’enfance tels que
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les punitions physiques et humiliantes, la violence sexuelle et basée sur le genre, le mariage d’enfants, le travail des enfants, le trafic et le recrutement d’enfants et leur utilisation dans les conflits armés. Les filles et les autres groupes marginalisés, en particulier ceux vivant en déplacement, sont particulièrement touchés.
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Just about everyone has experienced the joy that a healthy newborn child brings to parents, families and communities. But the arrival of a newborn who is small or sick often results in immediate worry and sadness. When the infant is at high risk of death or disability, these concerns can be a tremen
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dous additional burden.
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The Linacre Quarterly84 (1) 2017, 10-22
The recommendation in this document thus supersedes the previous WHO recommendation for the prevention of PPH as published in the 2012 guideline, WHO recommendations for the prevention and treatment of postpartum haemorrhage.
Ethiopia saw a six-fold increase in confirmed COVID-19 cases between June and August, with 5,689 cases by end June compared to 34,058 cases as of 19 August. Ethiopia also registered more than 13,000 recoveries and more than 600 deaths. As of the last week of August, Ethiopia was leading eastern Afri
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can countries with the highest number of cases.
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In India, in response to the above and guided by our counterparts in the government of India, the UN agencies have developed the Novel Coronavirus Disease Joint Health Response Plan by UN Agencies and Partners, led by WHO-India, in close collaboration with the Ministry of Health and Family Welfare,
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and with the support of other development partners. The UN in India is also preparing a COVID-19 Socio-economic Response and Recovery Plan, in partnership with the government.
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The Bolivarian Republic of Venezuela has been facing a sociopolitical and economic situation that has negatively impacted social and health indicators. There have been intensified population movements both within the country and to other countries, particularly to Argentina, Brazil, Chile, Colombia,
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Costa Rica, Curaçao, Dominican Republic, Ecuador, Guyana, Mexico, Panama, Paraguay, Peru, Trinidad and Tobago, and Uruguay. Since 2017, an estimated 5.2 million Venezuelans have migrated to other countries, including an estimated 4.3 million who have gone to countries in Latin America and the Caribbean.
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The present Community Empowerment Manual draws upon the lessons learned of the Community Protection Approach implementation in Lebanon, the occupied Palestinian territory and Central America during the period 2015-2020 by WeWorld – GVC and its partners.
The Manual means to accompany Field Staff i
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n devising the most appropriate strategy to engage with communities, given the conditions of access, security and time of the specific context in which a project is implemented. Even though the steps described proceed alongside the implementation of the Community Protection Approach, the manual has different sections providing guidance for the definition of engagement strategies in any context or project in question.
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The recommendation in this document thus supersedes the previous WHO recommendation for the prevention of PPH as published in the 2012 guideline
