The Catholic Church has a well-documented tradition of Care for Creation and Stewardship of the Earth.
This resource includes elements of Catholic teaching that highlight this tradition.
This resource is intended to serve as an introduction on this issue; it is not comprehensive.
Accessed on 25-07-2019
The Church identifies seven key principles of Catholic Social Teaching that stand today as a guide for furthering the education and understanding of what our response should be to the needs of those in our midst. Catholic Charities of the Archdiocese of Milwaukee fully embrac...es these principles as our core values. Our mission and vision, our programs and services are all wrapped around these vital tenants.
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accessed July 2020
“Charity is at the heart of the Church, it is the reason for its action, the soul of its mission.” (Pope Francis)
Catholic Social Teaching (CST) has often been called ‘the Church’s best kept secret’. Thankfully, particularly with the release of Pope Francis’ encyclical Laudato Si’, and with the new RE GCSE, this is changing. CST is part of our Catholic young people’s heritage and a treasure they sho...uld not be denied.CST reads the ‘signs of the times’ in the light of scripture and offers wisdom and Insights on living the Gospel in today’s world. CAFOD uses CST principles to guide all of its work, and we offer teachers this resource to supplement their RE curricula
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Le Profil Pays constitue donc un document de référence pour tout chercheur, praticien et acteur intéressé par la planification familiale en général et par les besoins non satisfaits en particulier. Il fournit de précieux éclairages pour le renforcement des programmes actuels et futurs et la ...réduction des grossesses non désirées au Sénégal.
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Catholic Social Justice teaching is the body of doctrine developed by the Catholic Church on matters of poverty and wealth, economics, social organization and the role of the state.
Arts Social Sci J 2015, 6:2DOI: 10.4172/2151-6200.1000107
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...vilization and a more active improvement of their human qualities; of those who are consciously striving for fuller growth.
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In 1981, the Christian Medical Commission (CMC) of the World Council of Churches (WCC) assigned a pharmaceutical adviser to provide technical support in the area of pharmaceutical technical support to church health programmes in Africa. Later in 2000, the supported church health organizations jointl...y agreed to become a Network through membership. The Ecumenical Pharmaceutical Network (EPN) was then registered as a non-profit organization with a secretariat based in Nairobi, Kenya.
You can find online courses, publications, checklists....
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Masangane Case Study
The Vesper Society commissioned ARHAP to do research on the integrated Masangane HIV/AIDS programme affiliated with the Moravian Church in Eastern Cape, South Africa. Completed in 2006, this study aimed to understand the role of the religious health assets of the Masangane ART ...programme for public health, as a model for a replicable response to HIV/AIDS. A crucial aspect of this research involved teasing out what value is added to this programme by its faith-based nature. Field work for this case study consisted of more than 20 key informant interviews of various stakeholders: Masangane staff and management; church leaders; health seekers; donors and health providers. Health seekers also answered 77 questionnaires and were involved in two focus groups.
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La Stratégie et plan d’action sur la promotion de la santé dans le contexte des objectifs de développement
durable 2019-2030 cherche à renouveler la promotion de la santé grâce à des interventions de nature sociale,
politique et technique, en agissant sur les déterminants sociaux de la s...anté, à savoir les conditions dans
lesquelles les personnes naissent, grandissent, vivent, travaillent et vieillissent (1). Ils visent à améliorer la
santé et à réduire les iniquités en matière de santé dans le cadre du Programme de développement durable à
l’horizon 2030
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In Laudato Si’: On Care for Our Common Home, Pope Francis acknowledged that “numerous scientists, philosophers, theologians and civic groups have enriched the Church’s thinking” on sustainability. Hospitals and health care organizations may not be an obvious resource for ecological inspirati...on, but they have been responsible for shaping the contours of sustainability as well. While some Catholic health care organizations have already established measures to mitigate climate change, Laudato Si’ challenges all of Catholic health care to reflect the dual concerns for “God’s creation and the poor and outcast.” Concretely, two ways this can be achieved are by cutting carbon emissions and reducing water footprints.
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Most shelters in the Caribbean are community centers, schools, or churches that are limited in size. The novel coronavirus disease (COVID-19) distancing requirements subsequently reduced the number of persons a shelter can accommodate during the hurricane season. This document reinforces some measur...es to follow per international emergency shelter protocols factoring in conditions for spacing between beds/cots, recreation areas and ventilation according to The Sphere Handbook, FEMA, and Australian Red Cross. Physical distancing and hygienic standards were modified highlighting that ideal requirements are not always feasible; therefore, we may choose realistic recommendations for practical purposes and suspected cases of COVID-19.
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Abuses by ArmThis report is based on research in Catatumbo in April 2019. We interviewed more than 80 people, including abuse victims, their relatives, community leaders, church representatives, human rights officials, local authorities, judicial officials, and members of humanitarian and human righ...ts organizations working in the area. Some interviews were conducted in Cúcuta, the capital of North Santander province, and by telephone. We also reviewed official reports and statistics, publications by nongovernmental and international organizations, and written testimony given to government officials by almost 500 victims of abuses committed in the context of the armed conflicts.ed Groups Against Civilians Including Venezuelan Exiles in Northeastern Colombia
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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)
Christian Connections for International Health (CCIH), a U.S.-
based nonprofit membership organization commissioned a
Family Planning (FP) survey of faith-based facility-based private
not-for-profit (FB-PNFP) health facilities in Uganda in 2013.
Country-wide health facilities of the Uganda Ortho...dox Church
Medical Bureau (UOMB), the Uganda Muslim Medical Bureau
(UMMB), the Uganda Catholic Medical Bureau (UCMB), and the
Uganda Protestant Medical Bureau (UPMB) were contacted by
phone and interviewed with established questions related to
family planning, contraceptive security, maternal and newborn
health.
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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...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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L'OMS a développé une définition de cas clinique de l'état post COVID-19 par la méthodologie Delphi qui comprend 12 domaines, disponible pour une utilisation dans tous les contextes. Cette première version a été élaborée par des patients, des chercheurs et d'autres personnes, représentant... toutes les Régions de l'OMS, étant entendu que la définition peut changer à mesure que de nouvelles preuves apparaissent et que notre compréhension des conséquences de la COVID-19 continue d'évoluer.
L'état post COVID-19 survient chez les personnes ayant des antécédents d'infection probable ou confirmée par le CoV-2 du SRAS, généralement 3 mois après l'apparition de symptômes qui durent au moins 2 mois et ne peuvent être expliqués par un autre diagnostic. Les symptômes courants comprennent la fatigue, l'essoufflement, le dysfonctionnement cognitif mais aussi d'autres et ont généralement un impact sur le fonctionnement quotidien. Les symptômes peuvent être d'apparition récente après le rétablissement initial d'un épisode aigu de COVID-19 ou persister depuis la maladie initiale. Les symptômes peuvent également fluctuer ou rechuter au fil du temps.
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Le développement des peuples, tout particulièrement de ceux qui s'efforcent d'échapper à la faim, a la misère, auxmaladie endémiques, à l'ignorance; qui cherchent une participation plus large aux fruits de la civilisation, une mise envaleur plus active de leurs qualités humaines; qui s'orien...tent avec décision vers leur plein épanouissement, est considéréavec attention par l'Eglise. Au lendemain du deuxième Concile œcuménique du Vatican, une prise de consciencerenouvelée des exigences du message évangélique lui fait un devoir de se mettre au service des hommes pour les aiderà saisir toutes les dimensions de ce grave problème et pour les convaincre de l'urgence d'une action solidaire en cetournant décisif de l'histoire de l'humanité.
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This flipchart is a visual support for community workers, health workers, emergency workers, and in general all staff conducting face-to-face communication in response to a cholera outbreak.
How to use it?
The flipchart is intended as a support for animating individual or group discussions on ...life-saving practices.
To facilitate involvement of communities for an effective response to the outbreak, this flipchart should be used to provide information and stimulate discussion, rather than to “pass messages”.
An integrated communication approach
The flipchart should not be used alone; effective communication strategy involves the use of a variety of channels and actors. It will be critical to integrate face-to-face discussion with other channels such as local radios, schools, mosques, churches, etc., and to associate different actors such as technical experts, community representatives and opinion leaders to animate them.
In emergency context it is critical not only to stimulate discussion but also to create mechanisms for interaction between communities and service providers such as regular meetings, participation to radio broadcasts or visits by community representatives to health posts; these mechanisms need to be carefully catered for with appropriate planning and resources.
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KEY MESSAGES
Always talk to a GBV specialist first to understand what GBV services are available in your area. Some services may take the form of hotlines, a mobile app or other remote support.
Be aware of any other available services in your area. Identify services provided by humanitarian pa...rtners such as health, psychosocial support, shelter and non-food items. Consider services provided by communities such as mosques/ churches, women’s groups and Disability Service Organizations.
Remember your role. Provide a listening ear, free of judgment. Provide accurate, up-to-date information on available services. Let the survivor make their own choices. Know what you can and cannot manage. Even without a GBV actor in your area, there may be other partners, such as a child protection or mental health specialist, who can support survivors that require additional attention and support. Ask the survivor for permission before connecting them to anyone else. Do not force the survivor if s/he says no.
Do not proactively identify or seek out GBV survivors. Be available in case someone asks for support.
Remember your mandate. All humanitarian practitioners are mandated to provide non-judgmental and non-discriminatory support to people in need regardless of: gender, sexual orientation, gender identity, marital status, disability status, age, ethnicity/tribe/race/religion, who perpetrated/committed violence, and the situation in which violence was committed. Use a survivor-centered approach by practicing:
Respect: all actions you take are guided by respect for the survivor’s choices, wishes, rights and dignity.
Safety: the safety of the survivor is the number one priority.
Confidentiality: people have the right to choose to whom they will or will not tell their story. Maintaining confidentiality means not sharing any information to anyone.
Non-discrimination: providing equal and fair treatment to anyone in need of support.
If health services exist, always provide information on what is available. Share what you know, and most importantly explain what you do not. Let the survivor decide if s/he wants to access them. Receiving quality medical care within 72 hours can prevent transmission of sexually transmitted infections (STIs), and within 120 hours can prevent unwanted pregnancy.
Provide the opportunity for people with disabilities to communicate to you without the presence of their caregiver, if wished and does not endanger or create tension in that relationship.
If a man or boy is raped it does not mean he is gay or bisexual. Gender-based violence is based on power, not someone’s sexuality.
Sexual and gender minorities are often at increased risk of harm and violence due to their sexual orientation and/or gender identity. Actively listen and seek to support all survivors.
Anyone can commit an act of gender-based violence including a spouse, intimate partner, family member, caregiver, in-law, stranger, parent or someone who is exchanging money or goods for a sexual act.
Anyone can be a survivor of gender-based violence – this includes, but isn’t limited to, people who are married, elderly individuals or people who engage in sex work.
Protect the identity and safety of a survivor. Do not write down, take pictures or verbally share any personal/identifying information about a survivor or their experience, including with your supervisor. Put phones and computers away to avoid concern that a survivor’s voice is being recorded.
Personal/identifying information includes the survivor’s name, perpetrator(s) name, date of birth, registration number, home address, work address, location where their children go to school, the exact time and place the incident took place etc.
Share general, non-identifying information
To your team or sector partners in an effort to make your program safer.
To your support network when seeking self-care and encouragement.
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