APPLICATION OF COMMUNITY HEALTH & POPULATION-FOCUSED NURSING
Competencies: 7019.1.3: Community Advocacy – The graduate develops culturally sensitive and relevant strategies to advocate for populations, based on knowledge of community health systems. 7019.1.4: Community Health Promotion – The graduate proposes health promotion initiatives and services to promote disease and injury prevention. 7019.1.6: Global Health – The graduate analyzes past and present initiatives meant to improve the health of the global community. 7019.1.7: Emergency Response – The graduate plans for the preparation, response, and recovery of communities from natural and human-caused emergencies and disasters. 7019.1.9: Communicable Disease – The graduate analyzes the impact of communicable diseases on the health of individuals, families, and communities in a global environment.
Task 2: Community Outbreak
With the increased mobility of human populations, diseases can quickly spread around the world. In addition, changes in vaccination practices have revealed an increase in communicable diseases that were once thought to be under control. These global health issues present new problems for community health officials.
In the Bentonville simulation, you learned how an influenza virus impacted the community. You will provide a PDF report of your completed activities.
In this task, you will also analyze an outbreak of a specific global communicable disease that occurred in the last 50 years that crossed international borders (e.g., the measles outbreak that moved from the Philippines to the United States).
Convictions of Calvin and Augustine Disclaimer: This work has been presented by an understudy. This isn't a case of the work composed by our expert scholastic scholars. You can see tests of our expert work here. Any suppositions, discoveries, ends or proposals communicated in this material are those of the writers and don't really mirror the perspectives of UK Essays. Distributed: Wed, 09 Aug 2017 The Traditional Calvinist view to the tenet of "Steadiness of the holy people" discovers its birthplace in the rationality of the sixteenth-century Swiss Reformer John Calvin (1509-1564). He composed and distributed the main release of his Institutes of the Christian Religion. This is the most about composition on methodical philosophy which the world had ever known around then. To this present day his conviction have invade spread through the Protestant world. Since God is sovereign over the entirety of His creation, Calvin contended, He should be the sole on-screen character in the salvation of His human animals. He trusted that any reaction, before recovery, from a debased person would make God not as much as sovereign in human reclamation. John Calvin floated from his Roman Catholic confidence while contemplating the immense works of Augustine, the Roman Catholic Bishop of Hippo (354-430). He always commended Augustine's work with regular statements and references from his compositions. Numerous unmistakable Calvinists recognize that Calvin's crucial convictions were through the works of Augustine and were at that point shaped while he was as yet a dedicated Roman Catholic. He systemized Augustine's regulations, which have been produced, generally, the Five Points of Calvinism displayed today. Augustine's impact stayed with him for the duration of his life. The convictions of Calvin and Augustine exemplify the Five Points of Calvinism displayed today. Similarly as the Synod of Dort, (the synod which first formally exhibited these focuses as the Five Points of Calvinism-TULIP), was a Calvinistic Synod, so John Calvin was an Augustinian. These Augustinian lessons that he exhibited in his Institutes of the Christian Religion incorporated the sway of God, which made Him the reason for everything, including sin, race, and the destiny of the choose to salvation and of the non-choose to punishment. Educator Herman Hanko, co-created one of a few books called TheFivePointsofCalvinism,written to clarify and guard Calvinism, says that: Boettner concurs. He says: Calvinist scholar R. Laird Harris expresses that: We see that John Calvin took what Augustine had composed and refined it. A large number of our tenets that we comprehend and perceive today have created from before phases of conviction. This is the situation with the tenets of Augustine. A case of this is the convention of Eternal Security. He didn't show this, however he was a urgent figure in building up the root source that is the premise in which this teaching could create in to how we comprehend it today. With a little research, one can see how his impact on philosophy all in all abandons question. The essential convictions, inclinations, and conventions that numerous devotees have today, Protestants and Catholics, are to be found in the convictions of Augustine. While most Calvinist and Catholic scholars concur with Augustine, a few Protestants don't. Notwithstanding, the vast majority of them, if not all, will recognize his colossal effect on Christian convictions and conventions. Augustine was conceived November 13, 354 in Tagaste Numidia. He was raised in a partitioned family unit: Augustine's dad was not a Christian and coordinated his child towards common learning which could present to him a wage. When he turned into a grown-up, Augustine moved to Carthage and he appreciated discussing. Around the year 375, Augustine turned into a Manichaean Gnostic. Augustine was a Manichaean for a long time and was enormously impacted by them, whose conventions were sinful. The Gnostics had confidence in two divine beings, one malicious and one great. Some Gnostic gatherings denied marriage and reproduction. Many trusted that the dualism of fragile living creature and soul the tissue being underhanded and the soul being great. Numerous history specialists have noticed that Augustine has carried this Manichaean impacts into the Church. The Manichaean lessons are accepted to have impacted Augustine's principle of the "add up to evil" of humanity, the "choose" and "fate." These are the establishments and fundamental components of the convention of Eternal Security that was to trail Calvin took a few to get back some composure of them. As a result of Augustine's corrupt way of life, he couldn't progress in the Manichaean religion. He had a notoriety of being a fornicator and a "womanizer." Historian James O'Donnell, is a University Professor at Georgetown University. He says: Later Augustine turned into a doubter and swung to the theory of Neo-Platonism (a type of thought established in the logic of Plato). He started to merger these convictions with his Gnostic and Christian convictions. Augustine's works were firmly impacted by his investigations in Neo-Platonism, Gnosticism, and the Christian Scriptures. Much like Calvinists today, he utilized Scripture outside the realm of relevance to coordinate his religious philosophy. In 384, Augustine went to Milan as a distrustful educator of talk. Before he exited Milan in 388, he had been purified through water by Ambrose and was obligated to Ambrose's Catholic Neo-Platonism, which gave a philosophical base that in the end changed Christian theology. Augustine was affected by the Manichaean Gnostics, as well as being impacted by his coach Ambrose. Ambrose had ingested the most cutting-edge Greek learning, Christian and agnostic alike-outstandingly crafted by Philo, Origen, and Basil of Caesarea and of the agnostic Neo-Platonist Plotinus. With his "logician" thoughts blending Scriptures with Platonism with its components of supernatural quality and some Judaic and Greco-Roman understanding, he impacted Augustine in his religious philosophy. Perhaps this is the reason, that nobody that has ever lived has impacted Christian philosophy as Augustine has. He is in charge of quite a bit of what we consider to be "Catholic" convention today. Of course, he is likewise credited with being a noteworthy member in Protestant convictions too. The student of history Jaroslav Pelikan commented: Remarking on Augustine's book entitled, The City of God, the student of history Edward Gibbon composed:  A century after the Reformation a response against this outrageous Genevan Calvinism created around Amsterdam minister and scholar, Jacob Arminius. After his less than ideal demise in 1609, a portion of his devotees, the Remonstrants, squeezed his dissent of Calvinism in five. At the Synod of Dort (1618-19) they were exiled from the Netherlands Reformed houses of worship by the Calvinists, who set out their teaching in five contradicting focuses, the celebrated acronym, TULIP.>GET ANSWER