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This report outlines and analyses the implementation of the Bridge Builder Model. This is a two-way, capacity-sharing model aimed at bringing together local faith actors (LFAs) and international humanitarian actors to increase understanding, trust, coordination and collaboration.
How to respond to Covid19 pandemic in West and Central Africa
7 June 2020 Version 1
Women in Myanmar have traditionally been underrepresented in public decision-making processes, a trend which is continuing in structures established to respond to COVID-19. This means that even as women are disproportionately affected by the crisis, they have less say in how t
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heir communities and country respond to it, increasing the risk of a COVID-19 response that does not adequately address the needs and priorities of the most vulnerable women and girls.
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Housing at the forefront of the response to COVID-19: Discussion paper on policy options for Myanmar
Urban poor communities including the homeless, residents of informal settlements, residents at risk of being evicted, Internally Displaced Persons (IDPs), undocumented persons, low-income renters, as well as homeowners are perhaps at greatest risk from both COVID-19 and the response interventions to
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it.
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One of the most obvious ways in which to ensure impartiality in a health care system is to require impartiality of all actors in the system, i.e. to give health care professionals a duty to treat everyone impartially and to deny them the ‘right’ to give their patients preferential treatment. And
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one of the possible side-effects of allowing individual health care professionals to give preference to ‘their clients’ is to create inequality in health care. This paper explores the conflict and proposes that it can be right to give preference to ‘your’ patients in certain circumstances.
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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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Letter of the holy father
The progressive development of peoples is an object of deep interest and concern to the Church. This is particularly true in the case of those peoples who are trying to escape the ravages of hunger, poverty, endemic disease and ignorance; of those who are seeking a larger share in the benefits of ci
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vilization and a more active improvement of their human qualities; of those who are consciously striving for fuller growth.
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The COVID-19 pandemic has created challenges for forcibly displaced persons and the humanitarian organizations working to support them. With restrictions on movement and limited access to refugees, asylum-seekers, internally displaced persons (IDPs) and stateless persons across the globe, UNHCR is s
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upporting displaced communities to take the lead in the prevention of, and the response to, the existing and emerging protection needs of women, men, girls and boys of diverse backgrounds.
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Les mises à jour réalisées pour de nombreux pays ont permis d’estimer la faim dans le monde avec une plus grande précision cette année. En particulier, les données nouvellement accessibles ont permis de revoir l’ensemble des estimations annuelles de la sous-alimentation en Chine en remonta
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nt jusqu’à 2000, ce qui a entraîné une importante révision à la baisse du nombre de personnes sous-alimentées dans le monde. Néanmoins, la révision confirme la tendance signalée dans les éditions précédentes: le nombre de personnes touchées par la faim dans le monde est en lente augmentation depuis 2014.
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La información actualizada sobre numerosos países ha hecho posible estimar el hambre en el mundo con mayor precisión este año. En particular, los datos a los que se ha tenido acceso recientemente han permitido revisar la serie completa de estimaciones anuales de la subalimentación correspondien
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tes a China desde el año 2000, lo cual ha dado lugar a una importante variación a la baja de la serie relativa al número de personas subalimentadas en el mundo. No obstante, la revisión confirma la tendencia sobre la que se ha informado en ediciones anteriores: el número de personas afectadas por el hambre a nivel mundial ha ido aumentando lentamente desde 2014
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This article deals with the burning issue of moral decision-making by major church assemblies, such as regional and general synods. Moral decisions by church assemblies have created many conflicts in churches in the past and at times did an injustice to the prophetic testimony of church
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es in society. The question arises as follows: To what extent should church assemblies be involved in moral decision-making? The central theoretical argument of this study is that although the notion of a ‘biblical ethic’ is valid, synods and council of churches should be extremely cautious and even hesitant to formulate moral decisions because of differences in hermeneutical approaches and the principle that the church is primarily the ‘local congregation of believers’. The church is not in the first instance a national, general or international social structure that should pass conclusive resolutions and that testifies by way of moderators or elected church leaders. To unfurl this central theoretical argument, the researcher refers to the current hermeneutical discourses and proposes certain ideas regarding the possible role of the church with respect to moral decision-making. In view of the information provided, a point of view is advocated regarding the way in which churches could be involved in moral decision-making today.
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The purpose of this article is to consider the relationshipbetween religion and healthcarein order to suggest how physicians and other health care providers shouldrespond when the faith-based preference of apatient clashes with the medically indicatedtreatment modalities.
The joys and the hopes, the griefs and the anxieties of the men of this age are the joys and hopes, the griefs and anxieties of the followers of Christ. As a community composed of men, united in Christ, they are led by the Holy Spirit toward the Kingdom of their Father. They have welcome
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d the news of salvation, meant for every man. This community realizes its link with mankindand its history by the deepest of bonds
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TO HIS HOLINESS POPE JOHN PAUL II
