Mayur M. Desai, Associate Professor of Epidemiology and director of the one-year Advanced Professional MPH Program teaches courses on epidemiologic research methods and data analysis. Yale School of Public Health. Latest News. January 13, Read more. Out-of-pocket drug costs for Medicare beneficiaries need to be reined in. More News. Almost 80 years ago, Edward H. Harkness, B. He saw the residential colleges as a way to sustain the collegiate spirit in a school that was fast becoming a university.
Since then, Yale College has grown in ways that Harkness never predicted. The student body has doubled, women have been enrolled, and young people have been welcomed from more than nations. Remarkably, the members of this vast and vibrant enterprise still consider themselves part of a family. I am grateful for the outstanding work of the Study Group for providing us with wise counsel on how to achieve this objective.
Tom Conroy: tom. Dear Yale Alumni: I am pleased to announce that the Yale Corporation has authorized increasing the enrollment of Yale College through the creation of two new residential colleges. Sincerely yours, Richard C. This means understanding our unique needs to develop more inclusive treatments. We bring together Yale faculty from diverse fields.
We train the next generation of researchers and clinicians committed to improving the health of women. And we collaborate in advancing health policy. Learn more about how we're shaping the future of research. As our country and the world confront the coronavirus pandemic, we are here and actively working remotely during this time. Let me offer four responses. For those Christians who belong to a worldwide communion, the presence of Africans will become more and more evident.
Among Protestants this means the African churches will soon — if they do not already — have more votes than their northern counterparts. Some tensions already exist between North and South. Christians in the Southern Hemisphere tend to be more ethically conservative. Churches like the Anglican Communion or the United Methodists will need to negotiate these differences.
The election of a Latin American pope has shaken up the ethos of Catholicism. Further change is likely in store when the church one day elects a pope from Africa. In short, we cannot consider the future of the worldwide faith without regarding the churches in the Southern Hemisphere as a rising force.
If we believe experience is a vehicle of theology, we will need to learn to respect the different experiences that shape theologies across the world. These will have a direct impact on our theological reflection. In China there are natural tensions between the official church and the underground or house churches, although these appear to be improving. In Africa, Christians struggle with the relationship between their spirituality and indigenous religions.
These developments appear to me to be roughly analogous to the state of Christianity in the first three centuries C. At one time, there was a model of thinking of the early church as a single monolithic tradition. The tradition began with Jesus Christ, was developed by the apostles, and came to full expression in the work of the bishops who succeeded the apostles.
Some offshoots from this tradition were heterodox, but they were exposed by the apostles and then by the heresiologists. This model of Christian origins is largely the construction of early Christian heresiologists like Irenaeus. Twentieth-century scholarship overturned this model. Today it is recognized that Christianity emerged in different forms in various locales. Initially there was no such thing as orthodoxy in the sense of a uniform and well-defined movement. Orthodoxy emerged from the coalescence of various forms or patterns of Christianity.
This does not mean that there was no continuity with the earliest forms of Christianity, but that orthodoxy was a clear development. It was not enforceable until the rise of bishops and the adoption of Christianity by Constantine. In other words, rather than thinking of enforced uniformity, we need to think of diversity within a larger unity. If this is unnerving, we should remember that it was the diversity of the early centuries that helped to give Christianity its vibrancy and allowed it to take root in multiple circumstances throughout the Roman world.
I think we need to allow for the same freedom today. The digital world is the greatest innovation since the printing press, and it has altered the way we think about community. This generation forms customized cyber-communities rather than flesh-and-blood communities. The fact that two-thirds of the nones in the U.
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