Resources

Julie Clague’s presentation to the UNFPA faith meeting for the UN General Assembly, September 2014: ‘A Call to Action: Faith for Sexual and Reproductive Health in the Post 2015 Development Agenda’. It offers a Catholic perspective on ‘Sexual And Reproductive Health And Reproductive Rights: Religious and Cultural Contexts for Development Effectiveness Post 2015’.

The statement makes reference to the December 2012 UN High Commissioner Dialogue on “Faith and Protection”, the “Welcoming the Stranger: Affirmations for Faith Leaders” document, as well as statelessness among the refugee populations.

Islam has a strong heritage of protection of forced migrants. It is a tradition which provides a robust and generous framework for the protection of and provision for forced migrants, enshrining rights such as the rights to dignity, non-refoulement, equal treatment, shelter, health care, family reunification and protection of property. This paper provides an overview of the Islamic teachings related to the rights of forced migrants, and is a resource for any agency dealing with Muslim forced migrant or host communities.

The role of faith in the humanitarian sector is not easy to measure. Faiths generally advocate welcoming the stranger and there are many organisations and individuals inspired by their faith or religion to provide protection and assistance. Yet it is easier to measure the activities inspired by faith than to measure the difference that having that faith makes, and secularly inspired standards for such activities can appear to be in tension with the faith inspiration. FMR 48 includes 36 articles on ‘Faith’ plus seven ‘general’ articles. – See more at: http://www.fmreview.org/faith#sthash.9G2V0abz.dpuf

Cover page and table of contents may be viewed at Emory University's page on Religion and Public Health Collaboration here. Book may be purchased at Oxford University Press' website here Description from Oxford University Press: Frequently in partnership, but sometimes…

Brochure on Islamic Relief’s waqf program.

Islamic Relief one-pager

A collection of short essays and practical approaches for partnering with faith actors when tackling global challenges

Report issued by Save The Children, May 2013

This document illustrates responses to the Ebola epidemic in West Africa by a range of faith-inspired organizations (FIOs) and communities. In addition to these resources, several events have been held with faith actors including a USAID conference call1 October 3 with faith-based and community partners implementing programs in response to Ebola.

The Ebola epidemic in West Africa highlights the special difficulties involved in responding to infectious diseases in fragile state settings with weak healthcare systems. Governments and international organizations are mobilizing rapidly to support public and private emergency systems in Guinea, Liberia, and Sierra Leone (as well as preparedness in neighboring states), but the needs and speed of the epidemic currently overwhelm available capacities (local and international). Challenges are exacerbated by the epidemic’s fast pace and changing dynamics. Informed predictions point to a continuing escalation of cases and to wide‐ranging, grave repercussions for economies and societies, including threats to basic healthcare and food supplies, across the region. The crisis demands immediate responses along many urgent dimensions but also points to underlying, longer term needs that call for new directions in development strategies. Networks of religious and faith‐inspired actors are a resource that could magnify the impact of urgent responses and recovery plans.

Katherine Marshall Senior Fellow, Berkley Center for Religion, Peace, and World Affairs at Georgetown University Georgetown University's Berkley Center for Religion, Peace, and World Affairs and the World Faiths Development Dialogue (WFDD) organized a meeting on October 6 Summary of what is…

The Heythrop Journal Special Issue on Faith, Family, and Fertility: On Faith, Health and Tensions An Overview from an inter-governmental perspective

The leadership of the Church in the Philippines has historically exercised a powerful influence on politics and social life. The country is at least 80% Catholic and there is a deeply ingrained cultural deference for clergy and religious. Previous attempts in the last 14 years to pass a reproductive health law have failed because of the opposition of Catholic bishops. Thus the recent passage of the ‘Responsible Parenthood and Reproductive Health Act of 2012’ (R.A.
10354) was viewed by some Filipinos as a stunning failure for the Church and a sign of its diminished influence on Philippine society. This article proposes that the Church’s engagement in the reproductive health bill (RH Bill) debate and the manner of its discourse undermined its own campaign to block the law. The first part of the article gives a historical overview of the Church’s opposition to government family planning programs. The second part discusses key points of conflict in the RH Bill debate. The third part will examine factors that shaped the Church’s attitude and responses to the RH Bill. The fourth part will examine the effects of the debate on the Church’s unity, moral authority, and role in Philippine society. The fifth part will draw lessons for the Church and will explore paths that the Church community can take in response to the challenges arising from the law’s implementation.

When it comes to dealing with population growth, there are a number of misconceptions about the position of the Catholic Church. Official teaching during the twentieth century gradually moved toward the acceptance of limiting family size and endorsed the concept of responsible parenthood during the Second Vatican Council. One cannot, therefore, justifiably claim that the church is against birth control. It is an entirely different matter, however, when it comes to the practical question about how a couple might go about regulating fertility. Since the publication of Pope Paul VI’s 1968 encyclical, an intense controversy has taken place within the church about the use of artificial contraception. Behind that controversy lies an important methodological issue. For, the traditional teaching to which Paul VI returned in his letter was based upon the presumption that it is possible to morally judge a physical, material act without any consideration of the persons who performed that act, the circumstances within which it took place, or the reasons why the act was chosen. This behavioural approach to morality stands in some contrast to the way that other moral questions are dealt with. Inflicting pain or even taking a person’s life, for instance, can be justified for a good reason when one acts in a virtuous manner to instil discipline or safeguard justice. Until this methodological controversy is addressed, the problem of using artificial means to regulate fertility will not be resolved. A helpful key for solving the methodological ambiguities is to use moral language in a consistent and understandable manner.