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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 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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Everyday experience shows that there is a commonality between spirituality and medical practice. A text message I received from a friend recently read, "Please pray for me. I've been getting a mysterious headache for some days now. I will be seeing the doctor today." This clearly speaks of a relatio
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nship: asking for prayer so as to be relieved of a "mysterious headache", yet going to see a doctor whose job is not to cure mysterious headaches. Even though both areas of human experience have their peculiar and largely unrelated methodologies, this paper argues that any extreme separation of the two is injurious to the teleology of both disciplines in relation to human well-being, which forms the core of spirituality and medicine.
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Christian morality consists of living one’s life with guidance and inspiration from the Christian scriptures and traditions. Christian ethics as an academic discipline uses these scriptures and traditions in developing and critiquing ethical norms and theories and applying them to ethical issues.
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Most Christian ethicists agree that the sources for doing ethics include revelation (scripture) and tradition, as well as human reason and experience.
accessed July 2020
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Version 4
The purpose of these standard operating procedures (SOPs) is to offer policy guidance and to provide performance standards on how to respond to any type of poliovirus outbreak or event in a timely and effective manner, and specifically, to stop an outbrea
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k within 120 days.
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2020 is a critical year for our Joint Programme as we collectively define the path to getting back on track to ending the AIDS epidemic by 2030. Our revised timelines for adoption of the next strategy are highly ambitious. We need the full support of all the tremendously dedicated people in UNAIDS-w
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ithin our staff, our board and all our stakeholders to make this happen.
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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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A thesis submitted for the Degree of Master of Theology at the South African Theological Seminary
Journal of Palliative Medicine Volume 21, Number 10, 2018
DOI: 10.1089/jpm.2018.0248ad
The Government of Republic of Zambia reported the first confirmed cases of COVID-19 on 18th March 2020. As of April 27th, 2020, there were 89 confirmed cases, three deaths and 42 recoveries. Confirmed cases are located in three provinces: Lusaka (83 cases), Copperbelt province (5 cases) and Central
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(1 case). Zambia introduced a series of measures including closure of three international airports, closure of all schools, movement restrictions and closure of non-essential services such as restaurant, bar, gym and public gatherings to curb the transmission rate.
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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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MEDBOX Issue Brief No. 4
Tại nhiều quốc gia, cú sốc của làn sóng kiểm dịch thứ nhất đã lắng xuống, số ca bệnh cũng đã giảm, việc gỡ bỏ các lệnh phong tỏa đang được xem xét hoặc đã được thực hiện ở nhiều nơi. Vũ Hán đã mở cửa trở lại. Nhưng ph
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ải chăng ta đang bị đánh lừa bởi vẻ ngoài? Liệu làn sóng dịch bệnh thứ hai có xảy ra không, và nếu có thì khi nào chúng sẽ đến?
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Policy brief, 24 July 2020
The COVID-19 pandemic has affected older people disproportionately, especially those living in long-term care facilities. In many countries, evidence shows that more than 40% of COVID-19 related deaths have been linked to long-term care facilities, with figures being as h
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igh as 80% in some high-income countries. Concerted action is needed to mitigate the impact across all aspects of long-term care, including home- and community-based care, given that most users and providers of care are those who are vulnerable to severe COVID-19.
This policy brief provides 11 policy objectives and key action points to prevent and manage COVID-19 across long-term care. Its intended audience is policy makers and authorities (national, subnational and local) involved in the COVID-19 pandemic. The brief builds on currently available evidence on the measures taken to prevent, prepare for and respond to the COVID‑19 pandemic across long-term care services including care providers
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On 30thJanuary 2020 the World Health Organization (WHO) declared the outbreak of coronavirus disease 2019 (COVID-19) in the People’s Republic of China to be a Public Health Emergency of International Concern (PHEIC) under the international Health Regulations. The following day, the Italian Governm
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ent declared a state of emergency, stopping all flights to and from Chinese airports. 1.2On 7th April the foreign, interior, transport and health ministers signed a decree under theInternational Convention on Maritime Search and Rescue stating that Italian ports could no longer be classified as places of safety for foreign naval units, including NGO-run migrantrescue ships, operating outside the Italian Search and Rescue (SAR) area. Despite the national lockdown and the closure of ports to international rescue vessels in the Mediterranean Sea, small ships departing from Libya and Tunisia have continued to sail towards the Italian coastline. According to the United Nations High Commissioner for Refugees (UNHCR), during the period 1stJanuary –12thApril, 2020 there were an estimated 3,229 sea arrivals in Italy
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These guidelines provide evidence-based guidance on the use of peripartum antiviral prophylaxis in HBsAg-positive pregnant women for the prevention of mother-to-child transmission of HBV.
There are indigenous communities at high risk in every country of the region. At stake are the lives of 45 million people who belong to more than 800 indigenous peoples. Of these, some 100 are spread across several countries, around 200 maintain voluntary isolation or are in initial contact, and nea
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rly 500 are at risk of disappearing due to their reduced numbers. Due to their lower immune resistance, their lack of access to hospital care and the increasing penetration of extractive activities in their territories, indigenous communities in voluntary isolation or in initial contact are cause for particular concern.
Far from hospitals and the news cameras, indigenous people in Latin American become ill and die without access to the means needed to protect themselves. They face the pandemic in conditions of social exclusion, racism and discrimination, which highlights historical inequalities and extreme precariousness in basic and health services.
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