The United Nations Children s Fund ( Unicef ) And The...

Introduction In 2006, the United Nations Children’s Fund (UNICEF) and the World Health Organization (WHO) 1 published the report, Pneumonia: The forgotten killer of children which identified pneumonia as one of the world’s leading causes of childhood mortality accounting for one in five under-five deaths. The fourth Millennium Development Goal (MDG) from the 2000 summit is to reduce under-five mortality rate by two-thirds by 20151. With its significant contribution to under-five mortality, reduction of the childhood pneumonia mortality is essential to achieving this goal. Over the last two decades there has been significant progress in reduction of childhood pneumonia deaths with 58% less deaths occurring globally in 20132. However, pneumonia still accounts for about 19% of childhood under-five deaths and contributes significantly to morbidity and disability among children globally. Majority of these pneumonia-related deaths occur in developing countries and are concentrated in a few countries1,2. In 2013, over half of the under-five pneumonia deaths occurred in 10 countries located in sub-Saharan Africa, South Asia and South-east Asia1,2. Successful interventions for the reduction in childhood pneumonia mortality include: protecting child health by ensuring adequate nutrition and hygiene, prevention of pneumonia by immunization against causative pathogens, reducing indoor air pollution and optimizing access to prompt treatment of pneumonia1-3. The World Health OrganizationShow MoreRelatedEssay on Childrens Health: The Key to the Future1706 Words   |  7 PagesChildrens Health: The Key to the Future As human beings living together on the same planet, all countries have a global responsibility to be concerned with the health and safety of its inhabitants. 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John Wesleys Theology - Free Essay Example

Sample details Pages: 5 Words: 1586 Downloads: 3 Date added: 2017/09/21 Category Advertising Essay Type Argumentative essay Topics: Theology Essay Did you like this example? The Development of John Wesley’s Theology John Wesley deserved to receive the doctoral robe offered by Marin Luther as he successfully reconciled â€Å"salvation by faith alone† with â€Å"faith without works is dead. † A review of the key events in Wesley’s life and his developing thoughts indicates that it was a process that took a lifetime to achieve. Thus, I am left to wonder whether a doctoral robe would be sufficient recognition for such a monumental achievement. To properly address this issue, a survey of Wesley’s theological formation is in order. Wesley’s journals suggest that he was tossed â€Å"by the winds of doctrine† to and fro as he sought to understand what one must do to be saved: Is one saved by â€Å"faith alone,† â€Å"works alone,† or â€Å"faith and works alone? † Albert Outler provides a summary of Wesley’s initial understandings in Wesley’s own words (pp. 44-50). Wes ley apparently started with the understanding that there should be a good blend of faith and works (p. 44), but soon fell under the spell of Calvin and Luther, who argued that one is saved by faith alone (p. 45. ) He climbed out of this boggy hole with the help of certain English writers (Id. Wesley’s involvement at Oxford with the â€Å"Holy Club† demonstrates that Wesley was initially of the mind that â€Å"faith without works is dead. † (Outler, p. 8) The Holy Club was devoted to â€Å"systematic Bible study, mutual discipline in devotion, and frequent communion. † (Id. ) In addition, its members were devoted to feeding the hungry, clothing the naked, visiting those that were sick, and visiting those that were in prison. (Handout, John Wesley’s letter to Mr. Richard Morgan, the father of the young man that died, dated Oct. 18, 1732). This group was dedicated to doing good, communicating the gospel, and observing fasts. (Id. ) In 1725 at the a ge of 23, Wesley experienced â€Å"a sudden focusing of [his] faith and personal commitment. † (Outler, pgs. 6-7. ) Wesley read several parts of Bishop Taylor’s Rules and Exercises of Holy Living and Dying (p. 7). Wesley was exceedingly affected by that part which related to purity of intention and resolved â€Å"to dedicate all [his] life to God, all my thought and words and actions, being thoroughly convinced that there was no medium, but every part of my life (not some only) must either be a sacrifice to God, r to myself; that is, in effect, to the devil . . . .† (Id. ) Accordingly, Wesley determined that his inner spiritual life was of supreme importance and seemingly accepted that â€Å"faith without works is dead. † Wesleys experience of the Moravians during his fateful visit to Georgia and upon his return to England marked a key turning point in Wesley’s understanding of faith. During a terrible storm at sea, Wesley observed that the Moravia ns set calmly singing and praying while Wesley was in fear for his life. Wesley was surprised to learn that the Moravians were not afraid of dying. Thus, he concluded that he was not yet saved: â€Å"I went to America to convert the Indians but, oh, who shall convert me? † (John Wesley, p. 44). Wesley arrived back in England a spiritual mess. He had been unsuccessful in accomplishing the goals of his ministry and had been forced to leave Georgia under legal duress. It was at this spiritual low point that a Moravian priest, Peter Bohler, found Wesley. Seeking spiritual direction, Wesley consulted with Bohler who recognized Wesleys misconception of faith as an intellectual assent to truth. Bowler eventually convince Wesley that faith meant a sure sense of confidence in salvation, demonstrated by (1) constant piece from a sense of forgiveness; and, (2) dominion over sin. (John Wesley, p. 65) What Wesley was missing, according to Bohler, was assurance of his salvation that comes only on an emotional (fiducia) level. Bohler stressed that faith was not just an intellectual assent that resulted in loyalty and obedience. Rather, faith is based upon trust and confidence that comes from the experience of assurance. This is what Wesley was lacking in Bohlers view. Wesley needed to experience the assurance that would move his faith from his head to his heart. He resolved to seek it unto the end, first by absolutely renouncing all dependence, in whole or part, upon my own works or righteousness – on which I had really grounded my hope of salvation. (Id. ) Thus, we see Wesley moving away from his understanding that â€Å"faith without works is dead† towards an understanding that â€Å"salvation is by faith alone. † With this understanding in mind, Wesley had is famous â€Å"Aldersgate† experience. Hearing the words of Luthers preface to Romans, Wesley is convinced that he had the experience of assurance trust in Christ . . . assurance . . . that [Christ] had taken away my sins, even mine, and saved me from the law of sin and death. (Id. , p. 66. ) Aldersgate is a significant incident in that it helped move Wesleys understanding of faith from a solely works oriented, intellectual assent model to also including an emotive, heartfelt experience. We also find Bohlers influence in Wesleys 1738 sermon Salvation by Faith preached after Aldersgate. Contrary to his pre-Bohler view Wesley defines faith as more than a speculative, rational thing, a cold, lifeless assent, a train of ideas in the head. † (Sermons, p. 41, emphasis added. ) Instead, he asserted that faith must be a disposition of the heart. (Id. , emphasis added. ). Christian faith, he continued, is then not only an ascent to the whole gospel of Christ, but also a full reliance †¦ trust †¦ a sure confidence which man had in God, that through the merits of Christ his sins are forgiven, and he reconciled to the favor of God. (Id. , p. 2, italics in original, bold added for emphasis. ) Here, we see the beginning of Wesley’s changing understanding of the nature of faith and its relationship to assurance. In his sermon, â€Å"The Circumcision of the Heart,† we see Wesley finding ways to work out the relationship between â€Å"assent† and â€Å"trust and confidence†, two very different ideas of faith. Wesley’s insertion years later of the words â€Å"not only† into this sermon is key evidence of Wesley’s theological development in this regard. (Sermons, p. 26) Wesley believes that faith shapes life if one takes it seriously. Bohler says it’s all about the heart. Wesley was simply too formed theologically by this point in his conception of faith to agree completely with Bohler. A pivotal development in Wesley’s successful reconciliation of â€Å"salvation is by faith alone† and â€Å"faith without works is dead† comes from Wesleyâ€⠄¢s reliance on 1 Cor. 3. Wesley concludes that there are degrees of faith as opposed to the all or nothing at the all image of faith. (John Wesley, p. 69. ) This reversal was a result of Wesleys inability to completely let go of the intellectual assent and practice of holiness as essentials to one’s faith. In the Jan. 4, 1739 Journal entry, Wesley is even led to conclude that he has no faith because he has none of the fruits of the Spirit of Christ, he loves the world, has no joy in the Holy Ghost, and has not the peace of God. (See handout. ) Wesley sets forth in his sermon â€Å"The Witness of the Spirit, II† the difference between the â€Å"witness of the Spirit† and the â€Å"witness of our spirit. † (Sermons, Pg. 42) Wesley believed that if the fruits of faith are present –via self-examination- this the witness of our spirit. Wesley believed it was the privilege of Christians to have this inward testimony – God speaking inside à ¢â‚¬â€œ of what is really going on in our souls. Wesley believed that if you claimed to have the inward witness without the fruit, then you were probably confused, i. e. not really saved. In â€Å"The Wedding Garment†, one of Wesley’s last sermons, Wesley successfully puts â€Å"justification by faith alone† back together with â€Å"holiness of Heart. † (Sermons, Pg. 560). In seeking to reunite holiness and faith, Wesley says it is the â€Å"holiness without which no man shall see the Lord. (From Heb. 12:14)-(Pg. 562. ) In essence, Wesley is saying that holiness is a consequence of justification. This is in accordance with the defined goal of early Methodists: To reform the nation, particularly the church (of England) and to spread scriptural holiness across the land. Wesley says that we should all be striving for â€Å"perfection† and describes perfection in a letter to his brother Charles as follows: â€Å"By perfection, I mean the humble, gent le, patient love of God and man ruling all the tempers, words, and actions, the whole heart by the whole life. I do not include an impossibility of falling from it, either in part or in whole. Therefore, I retract several expressions in our Hymns which partly express, partly imply, such an impossibility. And I do not contend for the term sinless, though I do not object against it. † (HO, John’s letter to Charles) Wesley believed that perfection representing the receiving of all the gifts of God’s grace and offering them back to God through serving. The essence of Wesley’s understanding is found in â€Å"The Great Privilege† sermon which captures the image of breathing in and out with the Holy Spirit- the notion of the life of God in the soul of man- a divine living in the human- synergism. In summary, Wesley originally believed â€Å"holiness† or â€Å"works† was needed to lead to salvation. With Aldersgate and the 1738 events, h e changes his view, and accepts justification by faith must occur first. Finally, Wesley came to realize that holiness is a consequence of justification. As such, Wesley Don’t waste time! Our writers will create an original "John Wesleys Theology" essay for you Create order

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Marissa Pansoy Essay Example For Students

Marissa Pansoy Essay Analysis of Sexual Harassment Sexual harassment is one of the biggest problems facing our schools and businesses today. A week rarely goes by without a reminder of the pervasiveness of sexual harassment as a social problem. Sexual harassment is a growing problem in the government agencies, schools, and the corporations of the world; however, many corporations are now adopting new anti-harassment policies.(Conta) The definition of sexual harassment is any unwanted or inappropriate sexual attention. That includes touching, looks, comments, or gestures. A key part of sexual harassment is that it is one sided and unwanted. There is a great difference between sexual harassment and romance or friendship, since those are mutual feelings of two people. Often sexual harassment makes the victim feel guilty, but it is important for the victim to remember that it is not their fault, the fault lies totally on the person who is the harasser. Many times fear is involved in sexual harassment because it isn’t about physical attraction, it’s about power. In fact, many sexual harassment incidents take place when one person is in a position of power over the other; or when a woman has an untraditional job such as a police officer, factory worker, business executive, or any other traditionally male job. Typical victims of harassment are young, single, college-educated, members of a minority racial or ethnic group (if male), in a trainee position (or office/ clerical positions if male), or have an immediate supervisor of the opposite sex. (Cq researcher 542) Presently, it is hard for courts and others to decide when sexual harassment has taken place because the definition of sexual harassment is much too broad. Clearing up the legal definition of sexual harassment would discourage and punish harassers and bring comfort to the victims. Here are some points to remember in deciding when sexual harassment takes place: Sexual harassment is one-sided and unwelcome. * It is a bout power and not attraction. * It happens over and over again. * It gets worse. * Subtle sexual behavior is sometimes socially acceptable, but some would consider it offensive and want it stopped. * Moderate sexual behavior is not socially acceptable, reasonable people would want it stopped. * Severe sexual behavior is never acceptable. (Swisher 28) Sexual harassment is a major problem in public schools, colleges, and universities. Surveys on college campuses show the number of respondents reporting to have been sexually harassed ranging from 40-70 percent. Only two percent of campus harassment cases involve a professor demanding sex in return for a good grade. Most cases involve male and female students. In public schools current sexual harassment definitions are inappropriate, since bad sexual behavior of today’s children isn’t sexual harassment, but it is a reflection of the vulgar, violent, and the sexually explicit nature of our media and culture. When little si x-year-old children get suspended from school for kissing girls on the cheek, it is not an example of sexual harassment but of political correctness gone wild. Sexual harassment is still a big problem in schools and every school district in Washington now has an antiharassment policy. â€Å"Junior high or middle school has the biggest problem with sexual harassment mainly because of their immaturity and out-of-control hormones†. Says Viki Simmons of the YWCA. â€Å"Many times in high school, students don’t think anything about it when harassment happens, but schools are now cracking down on it†. (Simmons interview) In the business world employers are now on notice that sexual harassment will no longer be tolerated in the workplace. Claims brought against alleged harassers include wrongful termination, invasion of privacy, violation of due process and free speech rights, defamation, and intentional infliction of emotional distress. Sexual harassment usually happe ns to women in low-paying jobs, or women that have to have a job in order to support themselves and children. If sexual harassment happens at work, write down a detailed description of what took place, so that it is well recorded and you don’t have to think back to the incident. You should keep a note pad handy for this purpose, or write it on a napkin to help you remember. 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