Two developments that occurred over the course of the nineteenth century had a strong impact on Christian theology. The first was a deepening of the implications of historical consciousness, and the ...second was the impact of science on Christian self-understanding. Marx’s sociology of knowledge symbolizes the first; Darwin’s analysis of evolution symbolizes the second. These intellectual developments gave rise to various forms of process philosophy and theology. Within this context, a dialogue between Christian theology and evolution has yielded dramatically new convictions and practices in Christian spirituality, especially relative to ecology. For more than three decades Catherine Keller has been reflecting on the intellectual and practical effects that an internalization of the dynamic character of reality should have upon the practice of Christian life. Her text illustrates the basic framework of dynamic becoming that science demands, whether or not one is formally a process thinker. Pierre Teilhard de Chardin was an earlier figure who was more zeroed in on the phenomenon of evolution, which he encountered in a distinct way as a Christian scientist trained in geology and paleontology, as distinct from biology or genetics. Evolution explicitly informs his spirituality. These two different Christian writers, the one representing the imaginative framework of being as process and becoming, the other focused on how evolution affects intentional spiritual life, open new perspectives on the spiritual character of people’s active lives of work and creativity in the world that science presents to us.
•Machine learning was used to assess extensive and specific COVID-19 vaccination risk variables.•Machine learning explained higher vaccination level variation than standard statistical tests.•Twenty ...socioeconomic risk variables explained 72.90% variance in unvaccinated counts.•Age groups, housing types, household income and education were among the most high-risk variables.•ZIP Code assessments provided more specific, localized public health targets than counties.
There is an urgent need for an in-depth and systematic assessment of a wide range of predictive factors related to populations most at risk for delaying and refusing COVID-19 vaccination as cases of the disease surge across the United States. Many studies have assessed a limited number of general sociodemographic and health-related factors related to low vaccination rates. Machine learning methods were used to assess the association of 151 social and health-related risk factors derived from the American Community Survey 2019 and the Centers for Disease Control and Prevention (CDC) BRFSS with the response variables of vaccination rates and unvaccinated counts in 1,555 ZIP Codes in California. The performance of various analytical models was evaluated according to their ability to regress between predictive variables and vaccination levels. Machine learning modeling identified the Gradient Boosting Regressor (GBR) as the predictive model with a higher percentage of the explained variance than the variance identified through linear and generalized regression models. A set of 20 variables explained 72.90% of the variability of unvaccinated counts among ZIP Codes in California. ZIP Codes were shown to be a more meaningful geo-local unit of analysis than county-level assessments. Modeling vaccination rates was not as effective as modeling unvaccinated counts. The public health utility of this model provides for the analysis of state and local conditions related to COVID-19 vaccination use and future public health problems and pandemics.
Salmonella Typhi, first isolated in 1884, results in infection of the intestines and can end in death and disability. Due to serious adverse events post vaccination, whole cell killed vaccines have ...been replaced with new generation vaccines. The efficacy of Vi polysaccharide (ViPS) vaccine, a new generation, single-dose intramuscular typhoid vaccine was assessed in Nepal in 1987. However, despite the availability of ViPS vaccine for more than 25 years, Nepal has one of the highest incidence of typhoid fever. Therefore we collected information from hospitals in the Kathmandu Valley from over the past five years. There were 9901 enteric fever cases between January 2008 and July 2012. 1,881 of these were confirmed typhoid cases from five hospitals in the Kathmandu district. Approximately 70% of the cases involved children under 15 years old. 1281 cases were confirmed as S. Paratyphi. Vaccines should be prioritized for control of typhoid in conjunction with improved water and sanitation conditions in Nepal and in endemic countries of Asia and Africa.
This volume considers two authors who represent different but complementary responses to social injustice and human degradation. The writings of Walter Rauschenbusch and Dorothy Day respond to an ...American situation that arose out of the Industrial Revolution and reflect especially-but not exclusively-urban life on the East Coast of the United States during the late nineteenth and first half of the twentieth centuries. Although these two authors differ greatly, they both reacted to the extreme social inequality and strife that occurred between 1890 and the beginning of World War II. They shared a total commitment to the cause of social justice, their Christian faith, and an active engagement in the quest for a just social order. But the different ways they reacted to the situation generated different spiritualities. Rauschenbusch was a pastor, writer, historian, and seminary professor. Day was a journalist who became an organizer. The strategic differences between them, however, grew out of a common sustained reaction against the massive deprivation that surrounded them. There is no spiritual rivalry here. They complement each other and reinforce the Christian humanitarian motivation that drives them. Their work brings the social dimension of Christian spirituality to the surface in a way that had not been emphasized in the same focused way before them. They are part of an awakening to the degree to which the social order lies in the hands of the people who support it. Both Rauschenbusch and Day are examples of an explicit recognition of the social dimension of Christian spirituality and a radical acting-out of that response in two distinctly different ways.
Two developments that occurred over the course of the nineteenth century had a strong impact on Christian theology. The first was a deepening of the implications of historical consciousness, and the ...second was the impact of science on Christian self-understanding. Marx's sociology of knowledge symbolizes the first; Darwin's analysis of evolution symbolizes the second. These intellectual developments gave rise to various forms of process philosophy and theology. Within this context, a dialogue between Christian theology and evolution has yielded dramatically new convictions and practices in Christian spirituality, especially relative to ecology. For more than three decades Catherine Keller has been reflecting on the intellectual and practical effects that an internalization of the dynamic character of reality should have upon the practice of Christian life. Her text illustrates the basic framework of dynamic becoming that science demands, whether or not one is formally a process thinker. Pierre Teilhard de Chardin was an earlier figure who was more zeroed in on the phenomenon of evolution, which he encountered in a distinct way as a Christian scientist trained in geology and paleontology, as distinct from biology or genetics. Evolution explicitly informs his spirituality. These two different Christian writers, the one representing the imaginative framework of being as process and becoming, the other focused on how evolution affects intentional spiritual life, open new perspectives on the spiritual character of people's active lives of work and creativity in the world that science presents to us.
If Thomas Aquinas was born in 1225 as it is commonly thought, then he died before reaching the age of fifty after producing the single-most influential systematic theology of the Western Christian ...tradition. He did this with a formula: he internalized the thought of Aristotle as it was being introduced into Western Europe and translated into Latin, and he in turn translated Christianity into this Aristotelian language. One can use the principles of hermeneutics outlined in Retrieving the Spiritual Teaching of Jesus of this series to analyze what was going on as Aquinas went through some of the basic doctrines of the church in his Summa Theologiae. He laid out their contents by answering an exhaustive series of questions and responding to each of them in intricate detail. The model for each question and answer was drawn directly from the pattern of learning at the University of Paris. Although systematic and abstract, it also enabled an extensive conversation with the tradition of classical theologians and his own contemporaries. This may seem quite distant from spiritual life on the ground, but the method produced a clear understanding of the structure of spiritual life in terms of its goal and the means of attaining it. Aquinas's analysis of grace, how it enabled genuine Christian spirituality, empowered the virtues, and led to eternal life, constitutes a classic substructure of Western Christian spirituality that became all the more distinctive when Reformation spiritualities offered alternatives to it.
Western Monastic Spirituality presents three authors as individuals, certainly, but also as textual informants who, like road markers, represent a line of the development of a Western monastic ...spiritual tradition. John Cassian (ca. 360-435) helped bring the wisdom of northern Egyptian ascetical life of the late fourth century to southern France in the early fifth century. Caesarius of Arles (468/470-542), drawing on his own monastic experience and Augustine's monastic rule, composed a rule for a women's monastery in the city of Arles. Not many years later, Benedict wrote the most influential rule in Western monasticism, one that still regulates the lives of monks today all over the world. These three texts, when looked at serially and together, offer a theology of monastic spirituality, an example of a relatively short but comprehensive early monastic rule, and a present-day Benedictine interpretation of how Benedict's monastic spirituality can be summed up in a short present-day digest of his rule. Reflection on early Western monasticism retrieves some basic Christian spiritual values that should inform life today outside the monastery in a busy, secular culture.
Martin Luther (1483-1546) is a classic Christian author who spearheaded the Reformation and whose witness has relevance for life in the present-day world. Grace and Gratitude presents two texts that ...represent his spirituality. Because Luther wrote so much in so many different genres, the choice of only two texts provides a limited taste of his spirituality. But they open up a specific, central, and distinctive mark of his conception of the structure of Christian life. The name of the theme, justification by grace through faith, often spontaneously correlates with Luther's name and his theology. The phrase points to a key theological doctrine that centered his thinking; it lay so deeply ingrained in his outlook that it sometimes explicitly but always tacitly shaped all his early theological views and bestowed a distinctive character to his ethics and spirituality. The two texts are chosen to illustrate how the conviction represented by the phrase draws its authority from scripture, especially Paul, and was discursively analyzed in an early foundational work on Christian life, The Freedom of a Christian. These texts do not represent all there is to say about spirituality in Luther's thought by any means, and this part should not be taken for the whole. But the coupling of these texts penetrates deeply into what may be called Luther's Christian spirituality of gratitude.
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