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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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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 had an unprecedented impact on health care systems that, in many instances, worsened the already existing assistance gaps. When it comes to Latin America and Central America, this challenge adds to the consequences mass mobilizations have had in recent years, which have exc
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eeded the national capacities to provide prompt assistance and social protection, particularly in the health care field. This pandemic has a direct impact on people on the move since the movement restriction policies and the lockdown and social distancing measures have reduced their ability to insert themselves into economic activities that were already precarious in many cases. Consequently, they have less access to food, housing, medicines and other essential consumer goods, and fewer possibilities of getting to their countries of destinati
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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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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 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
There are varying Christian perspectives on medical ethics, depending onthe differing beliefs, principles and practicesthat undergird them. Notonly are there numerous Christian churches and organisations but,within and between these, there are varying schools of thought that seek to
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guide theological and ethical enquiry. In addition, most Christian believers are encouraged to make their own personal ethical decisions. While biblical and theological reflection,especially on the life and teaching of Jesus, will play an important role in many individuals’ decision making, others will base their decisions more loosely on a mixture of their Christian ‘background’, their personal experience and their daily interaction with people and current ideas. It is not possible, therefore, to present a definitive Christian perspective on medical ethics, but it is possible to identify many of the features that contribute, consciously or, perhaps more often, subconsciously, to the perspectives that most Christians have.
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The UNAIDS 2020 global report is a call to action. It highlights the scale of the HIV epidemic and how it runs along the fault lines of inequalities.
UNAIDS report on the global AIDS epidemic shows that 2020 targets will not be met because of deeply unequal success; COVID-19 risks blowing HIV progress way off course. Missed targets have resulted in 3.5 million more HIV infections and 820 000 more AIDS-related deaths since 2015 than if the world w
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as on track to meet the 2020 targets. In addition, the response could be set back further, by 10 years or more, if the COVID-19 pandemic results in severe disruptions to HIV services.
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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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A statement by the Catholic Bishops' Conference of England and Wales
1996
IBOGA Review No.1 Revue Scientifique du Jésuites d'Afrique de l'Ouest
Aligned to the Lancet Migration Global Statementto include migrants and refugees incountries’response toCOVID-192, this brief focuses onGreece’s challenges and opportunities to build an inclusive response. Asylum seekers and refugees in Greece are currently placed by the Greek governments in Rec
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eption and Identification Centres(RICs), apartments, hotels and camps across the Greek islands and the mainland, along with a proportion who are homeless. Currently there are six RICson the Greek islands: Vial on Chios island; Pyli on Kos island; Lepida on Leros island; Moria on Lesvos island; and Vathy on Samos, as well asan unofficial camp on Rhodes. Inaddition there are 18 camps in the northern mainland of Greece; 13 camps in the southern mainland of Greece and one in the southern peninsula (Peloponnese).
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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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The World Health Organization (WHO)6, the Civil Society Action Committee and the Lancet Migration global collaboration are amongst many organisations that have advised governments against returning irregular migrants during the Coronavirus disease 2019 (COVID-19) pandemic. The expulsion of i
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rregular migrants to under-prepared countries puts migrants and communities at risk, and is against the principles of solidarity and public health that should inspire action during these challenging times. It also puts at risk the staff who implement these policies. Detention, overcrowded conditions and lack of hygiene all render irregular migrants more vulnerable to the impact of COVID-19. Irregular laborers, agricultura land food workers, cleaners and caregivers are all essential in the response to the pandemic, there fore the temporary or longer term regularisation of migrants to facilitate their access to health, social services and employment should be considered as a humane, practical and self-interested alternative to forcible return.
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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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Der Kinderrechte-Check richtet sich primär an Mitarbeiter*innen der Verwaltung, die für die Qualitätsaufsicht der Unterkünfte verantwortlich sind und Betreiber, Leitung und Mitarbeiter*innen von Unterkünften. Auch für politische Entscheidungsträger ist der Kinderrechte-Check von Interesse, da
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er beschreibt, wie die Rechte geflüchteter Kinder gewahrt und gefördert werden können, während sie in Unterkünften untergebracht sind.
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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.
