Bs 970 Part 1 1983 Pdf 31 !FULL!
Characteristics of persons who ordered kits are summarized for all participants. For the subset of persons who ordered kits and responded to the BHOC follow-up survey, reasons for ordering a self-test kit and the proportion of persons who reported accessing other HIV and sexually transmitted infection (STI) prevention services were calculated. To date, two participating health departments established matches between persons who ordered kits and HIV case surveillance to document new diagnoses in persons who had participated in HIV self-testing.
bs 970 part 1 1983 pdf 31
TakeMeHome demonstrates the opportunity to provide options for HIV testing to persons who might be reticent or unable to seek clinic- or community-based testing. The program reached critical populations for HIV testing; 36% of participants reported no previous HIV test, and 86% reported recent HIV risk. Most participants stated they would recommend the program to others, and >10% of participants reported that after using the HIV self-test, they sought other HIV and STI prevention services. In addition, 34% of participants reported using TakeMeHome because of decreased availability of HIV testing in their area due to COVID-19, which highlights changing healthcare needs due to the COVID-19 pandemic.
The findings in this report are subject to at least one limitation. Compared with traditional HIV testing programs, self-testing presents additional challenges to documenting whether the test was used and by whom, as well as challenges documenting a test result and linkage to HIV care or prevention services. TakeMeHome offers multiple resources to help participants interpret their self-test results and access services after testing, but a low response rate for the follow-up survey limited the data available to evaluate accessing of these services and might have introduced bias in the responses. Encouraging participants to access services following a self-test is one method for getting test results reported to public health organizations, but the findings in this report indicate a need to explore other strategies to increase follow-up survey response rates and obtain information about the use of HIV prevention and care after self-testing. For example, HIV prevention and care programs and the HIV surveillance system can document use of HIV self-tests with their clients and among persons with newly diagnosed HIV infection, respectively.
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The PA-31P-350 Mojave was also a hybrid, a piston-engined Cheyenne. The Mojave combined the Cheyenne I fuselage with the Chieftain tail. The Chieftain's wings were strengthened, their span was 4 ft (1.2 m) wider and the fuel capacity was enlarged to 243 US gal (920 L). The engines variants had intercoolers, and the rear part of the nacelles were baggage lockers. The Mojave's MTOW rose by 200 lb (91 kg) to 7,200 lb (3,266 kg). Certified in 1983, like the T1020 and T1040, the Mojave was produced in 1983 and 1984; combined production with the T1020 and T1040 was below 100 aircraft. Two experimental PA-31-353s were also built in the mid-1980s.
The PA-31 series was manufactured under licence in several countries from kits of parts supplied by Piper. Chincul SACAIFI in Argentina assembled most of the series as the PA-A-31, PA-A-31-325, PA-A-31P and PA-A-31-350 and Aero Industrial Colombiana SA (AICSA) in Colombia assembled PA-31, PA-31-325 and PA-31-350 aircraft. The PA-31-350 Chieftain was also assembled under licence in Brazil by Embraer as the EMB 820C Navajo. In 1984, Embraer subsidiary company Indústria Aeronáutica Neiva began converting Embraer EMB 820Cs by installing Pratt & Whitney Canada PT6 turboprop engines; Neiva called the converted aircraft the Carajá.
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This obedience is not always easy. As a result of that mysterious original sin, committed at the prompting of Satan, the one who is "a liar and the father of lies" (Jn 8:44), man is constantly tempted to turn his gaze away from the living and true God in order to direct it towards idols (cf. 1 Thes 1:9), exchanging "the truth about God for a lie" (Rom 1:25). Man's capacity to know the truth is also darkened, and his will to submit to it is weakened. Thus, giving himself over to relativism and scepticism (cf. Jn 18:38), he goes off in search of an illusory freedom apart from truth itself.
The light of God's face shines in all its beauty on the countenance of Jesus Christ, "the image of the invisible God" (Col 1:15), the "reflection of God's glory" (Heb 1:3), "full of grace and truth" (Jn 1:14). Christ is "the way, and the truth, and the life" (Jn 14:6). Consequently the decisive answer to every one of man's questions, his religious and moral questions in particular, is given by Jesus Christ, or rather is Jesus Christ himself, as the Second Vatican Council recalls: "In fact,it is only in the mystery of the Word incarnate that light is shed on the mystery of man. For Adam, the first man, was a figure of the future man, namely, of Christ the Lord. It is Christ, the last Adam, who fully discloses man to himself and unfolds his noble calling by revealing the mystery of the Father and the Father's love".1
3. The Church's Pastors, in communion with the Successor of Peter, are close to the faithful in this effort; they guide and accompany them by their authoritative teaching, finding ever new ways of speaking with love and mercy not only to believers but to all people of good will. The Second Vatican Council remains an extraordinary witness of this attitude on the part of the Church which, as an "expert in humanity",5 places herself at the service of every individual and of the whole world.6
4. At all times, but particularly in the last two centuries, the Popes, whether individually or together with the College of Bishops, have developed and proposed a moral teaching regarding the many different spheres of human life. In Christ's name and with his authority they have exhorted, passed judgment and explained. In their efforts on behalf of humanity, in fidelity to their mission, they have confirmed, supported and consoled. With the guarantee of assistance from the Spirit of truth they have contributed to a better understanding of moral demands in the areas of human sexuality, the family, and social, economic and political life. In the tradition of the Church and in the history of humanity, their teaching represents a constant deepening of knowledge with regard to morality.8
In particular, note should be taken of the lack of harmony between the traditional response of the Church and certain theological positions, encountered even in Seminaries and in Faculties of Theology, with regard to questions of the greatest importance for the Church and for the life of faith of Christians, as well as for the life of society itself. In particular, the question is asked: do the commandments of God, which are written on the human heart and are part of the Covenant, really have the capacity to clarify the daily decisions of individuals and entire societies? Is it possible to obey God and thus love God and neighbour, without respecting these commandments in all circumstances? Also, an opinion is frequently heard which questions the intrinsic and unbreakable bond between faith and morality, as if membership in the Church and her internal unity were to be decided on the basis of faith alone, while in the sphere of morality a pluralism of opinions and of kinds of behaviour could be tolerated, these being left to the judgment of the individual subjective conscience or to the diversity of social and cultural contexts.
11. The statement that "There is only one who is good" thus brings us back to the "first tablet" of the commandments, which calls us to acknowledge God as the one Lord of all and to worship him alone for his infinite holiness (cf. Ex 20:2-11). The good is belonging to God, obeying him, walking humbly with him in doing justice and in loving kindness (cf.Mic 6:8). Acknowledging the Lord as God is the very core, the heart of the Law, from which the particular precepts flow and towards which they are ordered. In the morality of the commandments the fact that the people of Israel belongs to the Lord is made evident, because God alone is the One who is good. Such is the witness of Sacred Scripture, imbued in every one of its pages with a lively perception of God's absolute holiness: "Holy, holy, holy is the Lord of hosts" (Is 6:3).
12. Only God can answer the question about the good, because he is the Good. But God has already given an answer to this question: he did so by creating man and ordering him with wisdom and love to his final end, through the law which is inscribed in his heart (cf. Rom 2:15), the "natural law". The latter "is nothing other than the light of understanding infused in us by God, whereby we understand what must be done and what must be avoided. God gave this light and this law to man at creation".19 He also did so in the history of Israel, particularly in the "ten words", the commandments of Sinai, whereby he brought into existence the people of the Covenant (cf. Ex 24) and called them to be his "own possession among all peoples", "a holy nation" (Ex 19:5-6), which would radiate his holiness to all peoples (cf. Wis 18:4; Ez 20:41). The gift of the Decalogue was a promise and sign of the New Covenant, in which the law would be written in a new and definitive way upon the human heart (cf. Jer 31:31-34), replacing the law of sin which had disfigured that heart (cf. Jer 17:1). In those days, "a new heart" would be given, for in it would dwell "a new spirit", the Spirit of God (cf. Ez 36:24-28).20