This dual inheritance plays out in the definition the U.S. In these ways, public health ethics builds on its parent disciplines of public health and ethics. Broadly speaking, public health ethics helps guide practical decisions affecting population or community health based on scientific evidence and in accordance with accepted values and standards of right and wrong. A second challenge, then, is to articulate an approach specific enough to provide clear guidance yet sufficiently flexible and encompassing to adapt to global contexts. Moreover, while the early development of public health ethics occurred in a western context, its reach, like public health itself. Its unfamiliarity requires considerable explanation, yet its scope and emergent qualities make delineation difficult. First, it is a relatively new field that combines public health and practical ethics. This article consists of an introduction to the text, a new critical edition of the Latin text, and English and French translations.Introducing public health ethics poses two special challenges. There are mercenaries, crusaders, converts to Islam, captives, slaves, even persons serving as pawn for loans. There are clerics: Franciscans and Dominicans, of course, but also the priests from the maritime cities, associated with their funduqs. There are merchants: Genoans, Pisans and “Spaniards” (no doubt Catalans). This text offers us precious information on the Latin Christian community of Tunis, which is numerous and diverse. The questions concern the legality (or not) of a whole series of transactions with Muslims: from selling them nails to secretly baptizing their children. Each section contains first a question posed by the friars and then the pope’s response, transmitted by Raymond. Questions and answers are preserved in a text known as the Responsiones ad dubitabilia circa communicationem christianorum cum sarracenis, dated January 19th 1235. Raymond of Penyafort, confessor and penitentiary to Pope Gregory IX, explains that the pope gave his answer to each of these questions and that he, Raymond, wrote them down and sent them to the two friars. The ecumenical councils and pontifical decrees had indeed established the rules in principle, but they had not imagined all the particular cases that these friars encountered in Tunis. Towards the end of 1234, a letter arrived at the papal curia from the Franciscan minister and the Dominican prior residing in Tunis, posing a series of forty questions concerning their ministry to the Catholic community of Tunis-primarily on whether certain sins called for excommunication, or whether they were mortal or venial.
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