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In 1964 medical mission was challenged and called to define its distinctiveness and its special role in the context of that particular time. The consultation "Tuebingen I" clearly stated: "The Christian church has a specific task in the field of health and healing"1, and developed a conce
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pt of wholeness and of the role of the congregation in health provision. 50 years later, the question of the proprium of Christian health services is again a very important one. At a time when governments, international non-governmental organizations and other philanthropic organizations participate in health care, the question has to be asked: What is the specific contribution of a Christian health service or ministry of healing? At a time when chronic disease challenges not only rich but now also poor countries, when infections like Ebola that for years were hidden in Africa pose a threat to the global situation, Christians have to reflect on the question of the proprium of Christian health care.
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The International Council of Nurses (ICN) Code of Ethics ([1], p. 5) specifies the nurse’s role of promoting “an environment in which the human rights, values, customs and spiritual beliefs of the individual, family and community are respected”. The Malta Code of Ethics supports this for nurse
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s and midwives [2], stating that the nurse is to “recognize and respect the uniqueness of every patient/client’s biological, psychological, social and spiritual status and needs”. Since patients are attended by different members of the multi-disciplinary team, these codes of ethics also address the holistic care of health care professionals that contribute towards patients’ safety. Examples of some heroes in nursing are given, whereby, their being in care generated signs of spirituality in their attempts to address patients’ needs, while their caring attitude instilled hope and healing.
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We will soon be piloting a project titled “Integrating Spirituality into Patient Care” that will form “spiritual care teams” to assess and address patients’ spiritual needs in physician outpatient practices within Adventist Health System, the largest Protestant healthcare system
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in the United States.This paper describes the goals, the rationale, and the structure of the spiritual care teams that will soon be implemented, and discusses the barriers to providing spiritual care that health professionals are likely to encounter.Spiritual care teams may operate in an outpatient or an inpatient setting, and their purpose is to provide health professionals with resources necessary to practice whole person healthcare that includes spiritual care.We believe that this project will serve as a model forfaith-based health systems seeking to visibly demonstrate their mission in a way that makes them unique and expresses their values.Not only does this model have the potential to be cost-effective, but also the capacity to increase the quality of patient care and the satisfaction that health professionals derive from providing care.If successful, this model could spread beyond faith-based systems to secular systems as well both in the U.S. and worldwide.
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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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CCC and OECTA Partnership Teaching Resource
Equity and Inclusion: Through the Lens of the Catholic Social Teachings
accessed on 16 July 2020
This report reviews the latest evidence on what works to reduce HIV-related stigma and discrimination through key programmes to reduce stigma and discrimination and increase access to justice in the six settings of focus for the Global Partnership. It includes guidance for national governments and k
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ey stakeholders on how stigma and discrimination harm; how the stigmatization process operates and how we can stop it; key principles of stigma- and discrimination-reduction efforts; an overview of common intervention approaches; recommendations based on the latest evidence for reducing HIV-related stigma and discrimination in the six settings; and an overview of considerations for monitoring the success of the programmatic interventions recommended for each setting.
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BMJ Global Health2020;5:e002914. doi:10.1136/bmjgh-2020-002914
The evidence produced in mathematical models plays a key role in shaping policy decisions in pandemics. A key question is therefore how well pandemic models relate to their implementation contexts. Drawing on the cases of Ebola and in
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fluenza, we map how sociological and anthropological research contributes in the modelling of pandemics to consider lessons for COVID-19. We show how models detach from their implementation contexts through their connections with global narratives of pandemic response, and how sociological and anthropological research can help to locate models differently. This potentiates multiple models of pandemic response attuned to their emerging situations in an iterative and adaptive science. We propose a more open approach to the modelling of pandemics which envisages the model as an intervention of deliberation in situations of evolving uncertainty. This challenges the ‘business-as-usual’ of evidence-based approaches in global health by accentuating all science, within and beyond pandemics, as ‘emergent’ and ‘adaptive’.
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COVID-19: Travel, Points of Entry and Border Health
Indian J Palliat Care. 2011 Jan; 17(Suppl): S39–S41.
doi: 10.4103/0973-1075.76241
A thesis submitted for the Degree of Master of Theology at the South African Theological Seminary
This s a systematic review of English language literature from 2000 to 2010 covering spiritual care in end of life care settings which includes spiritual assessment tools and ongoing intervention models.
The COVID-19 pandemic has been a formative experience for all humanity and a health emergency of global proportions, presenting a huge challenge to national leaders, health systems, and citizens. The findings of a new report by the OSCE Office for Democratic Institutions and Human Rights (ODIHR) sho
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ws that it has also been a test to our democracies and the respect for human rights to which countries across the OSCE committed many years ago.
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Common Good creates opportunities for those marginalised by poverty and injustice to realise their full, God-given potential, and mobilizes the church to engage and act justly. (South Africa)
Sustainability Science (2019) 14:1343–1354
Reflective Practice: Formation and Supervision in Ministry
IBOGA Review No.1 Revue Scientifique du Jésuites d'Afrique de l'Ouest
The COVID-19 pandemic poses an additional and critical challenge in a fragile humanitarian context, where the population is already highly vulnerable and lives in often overcrowded settlements where distancing is impossible, and with limited access to basic health services and hygiene. Further sprea
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d of COVID-19 in the EHoA region will burden the already complex humanitarian situation with devastating consequences.
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Im vorliegenden Menschenrechtsbericht beleuchtet das Deutsche Institut für Menschenrechte (DIMR) die menschenrechtskonforme Ausgestaltung des Alltagslebens in Gemeinschaftsunterkünften sowie die Identifikation, Unterbringung und Versorgung von geflüchteten Menschen mit Behinderungen.
The German Institute for Human Rights annually submits a report on the development of the human rights situation in Germany to the German Federal Parliament (in accordance with sec. 2 para. 5 of the Act regarding the Legal Status and Mandate of the German Institute for Human Rights of 16 July 2015;
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short: DIMRG). The DIMRG provides that the German Federal Parliament officially responds to the report. The fourth report 2018/2019 covers the period 1 July 2018 to 30 June 2019.
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This FAQ responds to questions revolving around the topic of protecting refugee women and girls against violence. It begins with a glossary that clarifies key terms and their consequences for female refugees. The glossary will be amended and updated as required on the websites of b
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ff and FHK.
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