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Publication Years
615
1909
330
21
1
2
Category
1126
177
129
124
116
68
7
4
2
Toolboxes
302
269
176
170
146
107
101
79
69
68
67
52
50
37
32
32
22
18
18
18
15
10
2
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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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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a) the background to the development of the Church social teaching on migration
b) some of the additional resources that lie within the wider social tradition that might help us think theologically about migration in the current context
c) brief concluding note on Islam, migration and dialogue.
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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Sustainability Science (2019) 14:1343–1354
A statement by the Catholic Bishops' Conference of England and Wales
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The prevalence of chronic non-communicable diseases such as diabetes, cardiovascular diseases and cancers has been on the increase in Kenya in the recent past. This has been occasioned by changes in social and demographic situation in the country. The life expectancy
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in the country is improving, while the country is developing at a rapid pace. This has resulted in people living more years and at the time adopting lifestyles that have negative impacts on their health. This increase in diabetes and other non-communicable diseases has given rise to a double burden of communicable and non-communicable diseases in Kenya
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COVID-19 is stretching formal and informal aspects of community life. The pandemic is overwhelming health systems. Country economies are reaching a breaking point, with particularly significant impact for the livelihoods of vulnerable families and those dependent on daily wages. COVID-19 is also aff
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ecting community relationships and trust. Lack of trust in government leaders or health officials can lead citizens to be unwilling to accept essential health messages and take the necessary steps to combat the spread of the disease. The stress, fear and emotional vulnerabilities of children and their caregivers can be particularly acute, especially in light of prolonged school closures and the uncertainty about their health system’s capacity to withstand the pandemic or how long community and household quarantines will last.
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7 Febr. 2021
As COVID-19 continues to wreak havoc in countries – decimating people’s livelihoods, and leaving health systems struggling to provide healthcare and vaccines for the entire population - governments and donors should look to the Church as a partner. The essential Church networks, tr
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usted and rooted in local communities, can reach the most vulnerable people and remote places where governments often struggle to reach. DR Congo is among several countries where the Catholic Church is the main provider of community health services, particularly in more remote areas.
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Violence - Prevention and response for female sex workers -Take Charge; Be Safe.
People on the move – migrants, refugees, asylum seekers and other displaced populations – face extraordinary risks to their lives, safety, dignity, human rights and well-being.
In part this is connected to the core reasons that lead to migration and displacement, ranging from violence, persec
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ution, conflict, poverty, political and social issues, as well as disasters and the adverse effects of climate change. In 2021, we are seeing the compounding factors of the COVID-19 pandemic and the climate crisis driving higher numbers of people to migrate, exacerbating risks and vulnerabilities.
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Nurses' perceptions about providing spiritual care
Studien der Sachverständigengruppe „Weltwirtschaft und Sozialethik“ Nr. 21
On the basis of a reflection on social ethics, the German Bishops’ Conference expert panel on "Global Economy and Social Ethics" has analyzed the role of economic growth in relation to environmental issues and sustain
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able development. The chairman of the expert panel outlines the main results of this text.
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Senegal is home to nearly 2 million girls and women who have experienced FGM. Overall, 25 per cent of girls and women have undergone the practice, varying from over 90 per cent in Kédougou to just under 1 per cent in Diourbel
Female Genital Mutilation in Mali: Insights from a statistical analysis Mali is home to nearly 8 million girls and women who have experienced FGM. Overall, 89 per cent of girls and women aged 15 to 49 years have undergone the practice, ranging from 96 per cent in Sikasso region to 1 per cent or less
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in Gao and Kidal
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This study emphasizes the contribution that women can play in the prevention of violent extremism within the family and society and analyzes the drivers and roles of women taking part in violent extremism and supporting violent and extremist groups.
UNDP Iraq is pleased to make this study and its r
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ecommendations available to national and international partners and to all interested experts and researchers working in the field of preventing violent extremism to contribute to enriching the discussion and strengthening programmes to prevent violent extremism in the Arab region.
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UNFPA has been implementing programming for women and girls through Women Friendly Health Spaces (WFHSs), which provide access to critical services, information and support. The WFHS is providing: psychosocial counseling services; awareness raising sessions on PSS in the community; and life skills &
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vocational training opportunities. The WFHS also facilitates referral to other services including Psychosocial Counseling Centers (PSCCs).
The aim of this guidance note is to provide an overview of approaches on how to successfully integrate adolescent and youth (A&Y) programming into the WFHSs. UNFPA activities for women’s and girl’s protection in health facilities aim to protect women and girls including child marriage. Given that vulnerable women and girls in Afghanistan continue to access health facilities, particularly for reproductive health and maternal health services, it is crucial to provide support for survivors in the same location to improve access to essential psychosocial and protection support for women and girls. To support the integration of A&Y in the WFHS programming each WFHS will be supported by two full time Youth Educators. A female Youth Educator who will be working within the WFHS and a male Youth Educator who will be working in the community. The role of the Youth educators is to increase A&Y awareness and knowledge on living healthy lifestyles and ensuring a referral system to services in existing facilities.
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