Academic literature on the topic 'Social justice Religious aspects Chrisitianity'
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Journal articles on the topic "Social justice Religious aspects Chrisitianity"
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Galiev, G. T., and I. Z. Gimaev. "SOCIAL-HUMANITARIAN AND MORAL ASPECTS OF CHRISTIAN SOCIAL TEACHING. SUMMARIZING." Bulletin USPTU Science education economy Series economy 1, no. 43 (2023): 108–13. http://dx.doi.org/10.17122/2541-8904-2023-1-43-108-113.
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The article completes the series of publications about the nature and essence of the social Christian doctrine. The authors attempted to scientifically comprehend and generalize the features of the development of religious thought in Russia, consider issues of interfaith relations in the post-Soviet space, the ideas of Russian religious thinkers, the influence of social ideas on the spiritual, religious life and worldview in Russia. The article summarizes and answers questions about new knowledge regarding Christian social doctrine, develops the idea of insufficient study and attention on the part of scientists, representatives of the church and statesmen to Christianity as a social phenomenon. In a period of serious trials and the absence of a clear ideology, Christianity as a social institution, absorbing humanistic and moral values, is ready to take on paternalistic, regulating functions between the state and society in the social aspect, in the state aspect, the role of a conductor and mediator in the development of social justice, in the economic aspect – the development of the social aspects of the market economy, in the spiritual and moral aspect – the active dissemination and agitation of the principles of spirituality, moral values and traditions, the humanization of social relations between the individual and society, between public institutions. The article summarizes the conclusions about the similarities and differences between the Protestant, Catholic and Orthodox approaches within the framework of the Christian faith to issues of social justice, human rights, freedom of choice, including economic activity and entrepreneurship, as well as similarities, common origins and points of contact with social, liberal and socialist doctrines. Practical recommendations and guidelines are given for the popularization of Christian social teaching and the dissemination of its educational and humanitarian functions.
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Prastiwi, Merlia Indah, and Indra Jaya Kusuma Wardhana. "Development of Inclusion Through Minority-Conscious Tourism in The Madura Religious Tourism Area." Journal of Contemporary Sociological Issues 4, no. 1 (February 28, 2024): 64. http://dx.doi.org/10.19184/csi.v4i1.44993.
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In carrying out sustainable development, paying attention to many aspects is necessary. This article explores the aspect of justice for the entire community, which is one of the characteristics of religious tourism branding, which can provide access to the entire community to feel comfortable and safe when traveling and create significant growth in the creative economy of the surrounding community. Madura is generally known as a religious area that emphasizes religious values. In religious values, God never differentiates between his people. The research used a qualitative approach with the interpretive method where informants experienced an in-depth interview. The research finding described that in its development, Madura religious tourism should pay attention not only to economic aspects but also to the involvement of social justice in providing opportunities for people with disabilities to access the religious facilities and religious tourism they have. Together with the tourism department, researchers are trying to provide suggestions and strategies for the sustainability of religious tourism development that prioritizes aspects of religious branding and justice for every congregation. With increasing attention to the rights of people with disabilities in religious tourism, the image and branding will increase to attract the wider community to increasingly visit tourism in Madura in general and religious tourism in Sumenep in particular. Development focusing more on the tourism sector and the creative economy should not marginalize people with disabilities as part of the development object. Therefore, inclusion-friendly tourism development needs to be an input for related agencies and local governments to uphold aspects of social justice among fellow humans.
Keywords: Inclusion development, Madura, Minority-conscious tourism, Religious tourism
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Kucharczyk, Emilia, Tomasz Busłowicz, Michał Puła, Natalia Kucharczyk, and Martyna Zakrocka. "Xenotransplantation - current social, ethical, religious, and legal aspects." Journal of Education, Health and Sport 43, no. 1 (August 15, 2023): 242–63. http://dx.doi.org/10.12775/jehs.2023.43.01.019.
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Introduction: Xenotransplantology, the field of transplantation involving organs or tissues between different species, holds great promise for addressing the global organ shortage crisis. However, the development of new technologies without proper legislative preparation raises significant moral and ethical considerations. This paper provides an overview of the current state of xenotransplantology, highlighting its revolutionary potential alongside the moral dilemmas it entails. Aim of the study: The aim of this study is to assess current social, ethical, religious, and legal trends regarding the issue of xenotransplantation. Materials and methods: To obtain up-to-date information concerning trends in xenotransplantation, a review of the PubMed and Google Scholar databases, along with the latest legislative reports in both Europe and Poland, was performed. Conclusions: Firstly, the authors briefly report on the current situation concerning transplantology and the widely spread organ donor crisis. Next, the issue of species boundaries and the moral status of non-human animals is addressed. The assessment of ethical implications of utilizing animals as organ donors is examined, along with the legal acts regulating this issue. Moreover, the authors attempt to evaluate the cultural and religious differences related to this concern. Furthermore, this study discusses the allocation and distribution of xenotransplants, considering issues of justice, fairness, and access to this innovative medical technology. Lastly, the paper delves into the risks and uncertainties associated with xenotransplantation, including the possibility of cross-species disease transmission and intensified course of organ rejection disease.
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Hasanah, Huswatun, and Taufik Hidayatulloh. "Keadilan Sosial di Indonesia Ditinjau dalam Perspektif Nurcholish Madjid." JURNAL ILMIAH FALSAFAH: Jurnal Kajian Filsafat, Teologi dan Humaniora 10, no. 2 (May 21, 2024): 76–94. http://dx.doi.org/10.37567/jif.v10i2.2819.
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Social justice is a form of aspiration within a country or religion. Achieving social justice is not an easy task and is often difficult to attain. In reality, the current state of society is perceived as not having achieved equitable justice, especially in economic, educational, employment, and other aspects. Nurcholish Madjid, as a religious and national thinker, is concerned with issues of life, including religion, nationalism, and social justice. It is therefore necessary to understand Nurcholish Madjid's thoughts on social justice in Indonesian society and what needs to be done to achieve a just life. The research method is conducted by collecting data related to the discussion taken from journals or articles related to social justice. The research found that the lives of people, especially in Indonesia, have not been evenly distributed in terms of economy, education, and employment. Therefore, there is a need for cooperation between society and the state to achieve a just life in nation-building. Fundamentally, the state plays a crucial role in ensuring social justice for its people. Social justice means the absence of differences or discrimination in living. Nurcholish Madjid also states that the role of youth is crucial in making changes in the present and future. Any form of discrimination, coercion, and others can disrupt the principles of community life. As religious communities, we should not only focus on worship but also on the social aspects of religion because every religion teaches goodness. Discrimination and other forms of differences will only divide society and make it increasingly difficult to achieve social justice.
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TRIVIÑO, ROSANA. "Religious Minorities and Justice in Healthcare." Cambridge Quarterly of Healthcare Ethics 22, no. 3 (April 30, 2013): 277–83. http://dx.doi.org/10.1017/s0963180113000091.
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Diouane, Hicham. "The Religious Curricula of Moroccan Fundamentalist Movements: "Justice and Spirituality" and "the Call to Quran and Sunnah"." Multicultural Islamic Education Review 2, no. 1 (May 27, 2024): 59–70. http://dx.doi.org/10.23917/mier.v2i1.4797.
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Moroccan fundamentalist movements employ distinct religious curricula as tools for indoctrinating their ideologies. While some subjects align with formal religious institutions, others are either adopted or omitted to adhere to the movements' beliefs and objectives. This article employs a qualitative methodology with a phenomenological and pedagogical approach to compare the religious curricula of two prominent religious agents: "Justice and Spirituality" and "The Call to Quran and Sunnah." The study seeks to unveil the main aspects of their religious Curricula and understand the internal dynamics of Moroccan fundamentalist movements. Findings reveal that "The Call to Quran and Sunnah" prioritizes Islamic creed learning, employing a teacher-centered approach, while "Justice and Spirituality" encompasses not only religious matters but also addresses social and political issues through a learner-centered approach. Moreover, as both movements rely on social media and the internet to expand their educational program, some limitations affect the achievement of an ideal Islamic learning environment.
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Nürnberger, Klaus. "Justice and peace - a survey of issues." Religion and Theology 1, no. 1 (1994): 37–64. http://dx.doi.org/10.1163/157430194x00051.
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AbstractThis article offers a condensed survey of justice and peace issues in Christian ethics. It was originally written for an evangelical encyclopedia but was not accepted by the editors, possibly because of its historical critical and social critical stance. It begins with the historical origins of the concepts of law in the Old Testament, namely covenant law and cosmic order, their profound transformations in biblical history and their final form in the New Testament. Then we mention a few important developments in the history of the church from the Constantinian reversal, over the Reformation and the Enlightenment to the modern revolutionary spirit. Then we highlight a few aspects of the modern discussion, such as the accelerating development of science and technology, the emergence of a global, highly imbalanced economy, the rise and fall of Marxist socialism, a renewed upsurge of ethnic sentiments, and so on. Finally we offer a few directives for the contemporary debate, focusing on the relation between justice and peace.
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Mevlyutov, A. Sh, and A. A. Gamzatov. "The problem of social responsibility in Islam." Minbar. Islamic Studies 16, no. 1 (April 11, 2023): 117–25. http://dx.doi.org/10.31162/2618-9569-2023-16-1-117-125.
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The article examines social responsibility in the context of Islam, emphasizing its key aspects and specifics in the sphere of religious relations. Five postulates are identified that regulate the moral system and determine the basis of social responsibility in Islam: unity, balance, freedom of will, obligations, and virtue. The article identifies the system for achieving social and economic justice in Islam through payments from income and property of the religious tax (zakat), the creation of charitable funds (waqf), almsgiving and charity (sadaqah), interest-free loans (al-qard al-hasan) are among the others. The prohibition of interest (riba) is identified as an important basis for the system of social responsibility and sustainable development in Islam. The methodology of the article consists of the analysis of the primary sources of Islamic doctrine, as well as identifying the main aspects and specifics of social responsibility in the context of Islam. The article also uses a comparative approach, highlighting the differences and similarities between the concept of social responsibility in Islam and its analogues in other cultures and religions.
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Zorinthara, Billy J. "Forging a Third Space for Spirituality and Social Justice." Asia Journal Theology 37, no. 2 (October 31, 2023): 165–85. http://dx.doi.org/10.54424/ajt.v37i2.72.
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This paper explores the dynamics of Mizo Christian revival spirituality in North East India during British colonialization, examining its interactions with primal religious consciousness and its impact on social justice. It challenges the perception that Mizo revival spirituality is disembodied and otherworldly, emphasizing its deep-rooted connection to socio-cultural aspects. By considering its relationship with primal religion, the paper reveals the social implications of Mizo revival spirituality. It explores how the yearning for heaven within the revival movement relates to socio-economic liberation in present life, particularly in the context of Mizo primal eschatology. Additionally, it investigates the influence of revival spirituality on the liberation of slaves (bawi) and famine relief efforts. Furthermore, it highlights how the revival spirituality itself operated as a liberating force, freeing the Mizo community from the constraints of Western Christian cultural hegemony. This paper underscores the significance of Mizo revival spirituality in creating a third space that integrates elements of Christianity and primal religion, contributing to a transformative paradigm for social change in North East India.
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Wang, Keping. "Behind Harmony and Justice." Asian Studies 8, no. 1 (January 10, 2020): 101–25. http://dx.doi.org/10.4312/as.2020.8.1.101-125.
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The proposition of “harmony higher than justice” was initiated by Li Zehou in 2007. It implies a hierarchical consideration rather than value assessment, thus schemed to reveal at least five aspects: (1) Harmony on this account is to be preconditioned by justice. (2) Harmony largely stems from human emotion instead of human rationality. (3) There are three forms of harmony in the societal, personal and eco-environmental domains. (4) What makes the three forms of harmony possible involves some key notions that vouchsafe a theoretical ground and a primary part of the “Chinese religious morality”. (5) The morality of this kind procures a regulative principle to facilitate an appropriate constitution of “modern social ethics” with regard to harmony as the ultimate destination of the future society and world alike. Accordingly, the proposition can be employed to further develop “the Chinese application” and impact “the Western substance”.
Dissertations / Theses on the topic "Social justice Religious aspects Chrisitianity"
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(EFSA), Ecumenical Foundation of Southern Africa. "The land is crying for justice: a discussion document on Christianity and environmental justice in South Africa." Ecumenical Foundation of Southern Africa (EFSA), 2002. http://hdl.handle.net/10962/68865.
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South Africa is a land of extraordinary beauty, ecological diversity and abundance. However, the land that God has entrusted to us is crying for justice. During the years of struggle against apartheid several ecumenical documents addressed the issues of the day. The Letter to the People of South Africa (1968), the Kairos Document (1985), the Evangelical Witness in South Africa (1986), the Road to Damascus (1989) and the Rustenburg Declaration (1990) may be mentioned in this regard. In the same ecumenical and prophetic spirit, this document seeks to address the escalating destruction of our environment that results in immense suffering for people, for other living species and for our land as a whole. In responding to this challenge Christians in South Africa may recognise, acknowledge and learn from the many voices and contributions on environmental concerns coming from all over the world — from churches and ecumenical movements, from the Earth Charter movement, from other religious traditions and from environmental organisations. The World Summit on Sustainable Development (WSSD) - 26 August to 4 September 2002, Johannesburg - also challenges the churches in South Africa to respond to these concerns.1st ed
Ecumenical Foundation of Southern Africa (EFSA)
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Conference, Southern African Catholic Bishops'. "Economic justice in South Africa: a pastoral statement." Southern African Catholic Bishops' Conference, 1999. http://hdl.handle.net/10962/68823.
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The Introduction to the statement explains that its aim is to contribute to the search for a more just, equitable and sustainable economic dispensation. It reminds people that, as a nation, we have overcome the horrors of apartheid and made significant progress towards peace and stability. However, we are sitting on an economic time-bomb; if we do not strive for economic justice we must expect a deepening of our social problems such as crime, lawlessness, poverty and unemployment. The second section considers the Church's Prophetic Duty to speak out and to bring Gospel values to bear on political, economic and social matters. A second transformation is needed: massive, and overwhelmingly positive, political change has occurred, but the same has not yet happened in the economy, with the result that the majority of our people still have little chance of fulfilling their reasonable hopes for a better life. Section three turns to the question of Discerning Economic Justice. It is asserted that every economy has a moral quality which makes it possible for us to pass judgements as to whether or not it is a just economy. In order to make such judgements the presence or absence of various factors must be assessed, including poverty, unemployment, discrimination, materialism and environmental degradation. Next, the statement deals briefly with Economic Structure. The fact that economies are complex, and that most people are unfamiliar with economic terminology, results in many people feeling powerless. They believe that, as individuals, they have no influence over, or responsibility for, the way an economy operates. Some of the negative consequences of such a belief are mentioned, and it is pointed out that we have a moral duty to make the correct choices, even in complex matters. Section four, Christian Economic Values, offers some guidelines for those striving to make these choices. The section summarises some of the main concepts and principles developed by the Church as ways of making concrete the commandment to 'love your neighbour as yourself'. These include the common good, solidarity, the option for the poor, the common destiny of goods, and the integrity of creation. The South African Economy is analysed in section six, according to the criteria mentioned in section three. Poverty, unemployment, materialism, greed, the lack of women's economic empowerment, debt and corruption are among the features identified as contributing to economic injustice in our country. But the gap between rich and poor is singled out as the defining characteristic of our economy, with millions of South Africans surviving, like Lazarus, on crumbs from the rich man's table. No country's economy exists in isolation, free from outside influences. Therefore, in section seven, some attention is given to The World Economy, especially to aspects which affect South Africa. The point is made that international factors can act as powerful constraints on moves towards economic justice at home, without their being, however, an excuse for a lack of effort in this direction. When statements such as the present one are published, people have a right to expect the authors to make specific and practical recommendations. This is attempted in section eight, What Can Be Done? The major role-players in the economy are identified and various steps are suggested for each of them; these range from fiscal initiatives to encourage job-creation, through changes to personal taxation and measures to improve productivity and training, to the promotion of the interests of the unemployed. However, it is conceded that even the most enlightened economic measures will not be able to withstand selfish and destructive attitudes. The question of people's attitudes to each other and to economic choices is therefore addressed, with particular emphasis being placed on the role of the religious community in this regard. By way of Conclusion the statement points out that economic justice is demanded not just by the poor and by forthcoming generations, but by God. In striving for a just economy we are carrying forward Jesus' great task of bringing fullness of life to all people.2nd ed
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Reedy, Brian M. T. "The faith that does prudence: Contemporary Catholic social ethics and the appropriation of the ethics of Aquinas." Thesis, Boston College, 2013. http://hdl.handle.net/2345/bc-ir:105011.
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Massart, Mordechai Ben. "A Rabbi in the Progressive Era: Rabbi Stephen S. Wise, Ph.D. and the Rise of Social Jewish Progressivism in Portland, Or, 1900-1906." PDXScholar, 2010. https://pdxscholar.library.pdx.edu/open_access_etds/729.
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Rabbi Stephen S. Wise presents an excellent subject for the study of Jewish social progressivism in Portland in the early years of the twentieth-century. While Wise demonstrated a commitment to social justice before, during, and after his Portland years, it is during his ministry at congregation Beth Israel that he developed a full-fledged social program that was unique and remarkable by reaching out not only within his congregation but more importantly, by engaging the Christian community of Portland in interfaith activities. In so doing, Wise broke off from the traditional role expected of rabbis by bringing social causes to the fore over traditional Jewish observances. This thesis examines the years and contributions of Stephen Wise in Portland between 1900 and 1906. An overall study of the Jewish community in Portland is presented along with a general description of the condition of how both German and Eastern European Jews through their settlement, business occupation, and pace of assimilation came to envision their integration into the American mainstream. In order to fully appreciate Wise's commitment to social progressivism in Portland, this study will look to detail how Liberal Judaism, Ethical Culture, and the Social Gospel movement provided Wise with the means to combine his rabbinate with public advocacy in the prophetic tradition. The thesis then focuses on Wise's social activities and struggles against child labor, gambling, and prostitution with a special interest on the Chinese Exclusion Acts that struck the small but active Chinese community of Portland.
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Harms, Yasmin. "Relating experiences of non-Christian educators in predominantly Christian schools in Kwa-Zulu [sic] Natal from a social justice perspective." Thesis, 2006. http://hdl.handle.net/10413/2959.
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This research study deals with educators' experiences and daily encounters
within two diverse school settings. Educators from both schools are from diverse
religious, racial and cultural backgrounds. The study focuses on issues of social
groups based on religious affiliations and was guided by theories of oppression
and social justice.
The following questions were the focus of the study:
1. What have been the experiences of non-Christian educators in a
predominantly Christian school around religion?
2. What caused these experiences to be constructed in a way they did?
3. To what extent have the experiences of non-Christians at the school been
similar to earlier experiences in relationship to religion in their lives?
4. To what extent are the experiences of non-Christians evidence for
describing their situation as one of 'religious oppression'?
A qualitative approach was used. Semi-structured interviews were conducted at
one school and questionnaires were completed at the second school, as the
researcher was unable to interview educators because of time constraints. The
results of the research indicated that educator experiences differed from one
school to the next. Although it is not possible to make a judgement about
religious oppression based on such limited contexts, there is significant evidence
of social exclusion based on religion at the one school. At times these issues are
caught up in racial and gender issues, or issues between non-Christian religions.
However, at the second school educators experienced a high degree of
inclusion.
The research raises questions about the ways in which schools in South Africa
are addressing the constitutional and policy requirements concerning the
acceptance of religious diversity.Thesis (M.Ed.) - University of KwaZulu-Natal, Durban, 2006.
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Wilson, Jason Mark. "Development, shalom, and sport : a biblical perspective." Thesis, 2005. http://hdl.handle.net/10413/1748.
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This paper examines the following three concepts: development, shalom and sport. It is the findings of this paper that a holistic understanding of the Biblical concept of shalom, provides an appropriate, Christian premise for examining existing development initiatives and for informing intended development praxis.
Furthermore the paper argues that sport is a morally neutral activity, which can have positive influences for society, and is a very effective tool that can be used to pursue a shalom-informed form of development. This is true, regardless of the fact that sport can often be corrupted with negative results.
Finally, sport can aid the church in many ways. In particular, sport is a constructive tool for the church to use with regard to friendship-building, cross-cultural relations and church unity. Furthermore, since the church is a major player in the field of development, when the church uses sport to accomplish the above, development is enhanced. Also, the church can help be a moral voice to the areas of sport that are corrupt and it can support initiatives that provide preventative incentives to negative elements within society.Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.
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Lephakga, Tshepo. "The significance of justice for true reconciliation on the land question in the present day South Africa." Diss., 2012. http://hdl.handle.net/10500/19895.
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This study is an attempt to contribute to the discussion on theology and land restitution. The researcher approaches it from a theological background and acknowledges the many contributions on this subject in other fields. Since this is a theological contribution, this research has the Bible as its point of departure. Black people are deeply rooted in the land. Land dispossession destroyed the God-ordained and created bond between black people and their black selves. Land dispossession also had a terrible economic impact upon black people. As result of land dispossession Bantustans were established. These black areas were economically disadvantaged and black people were forced to live in impoverished conditions. Land, which was a primary source of life for black people, was brutally taken away from them. Consequently, black people were forced to leave the Bantustans in search for employment in “white” South Africa. Because of this, they were made slaves and labourers in the country of their birth. The Bantustans were not considered to be part of South Africa; hence black people were aliens in their ancestral motherland. The black communal economic system was destroyed as a result of land dispossession. (The black communal economic system refers to an economic system where everyone works the land and thus benefits economically from the land.) The results of this are still seen in present-day South Africa. The majority of black people are still living at the margins of society because in the past, they were made subservient and dependent on white people to survive economically. Since apartheid was a system that was sustained on cheap black labour, this dependency on the white economy was systemic and generational. It is for this very reason that we see the very disproportionate face of the economy today. In an attempt to arrest the imbalance, the restoration of land to black people is inevitable. It is only then that black people will be liberated from being overly dependent on white people for their
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survival. Land dispossession also had a terrible impact upon the identity and “blackness” of black people; black people internalised oppression as a result of the apartheid system, which was affirmed by the Dutch Reformed Church as a God-ordained system. This system officially paved the way and was used as the vehicle for land dispossession in South Africa; it destroyed black people and it is therefore not by chance that black people have become the greatest consumers. The identity of black people is deeply rooted in their ancestral motherland and land dispossession had a brutal impact upon the blackness of black people. Black people, as a result of land dispossession, started to doubt their humanness. Land dispossession also had a dreadful impact upon the relationships of black people with themselves and the relationships between white people and black people. These relationships were immorally and officially damaged by the apartheid system, which was deeply structural. Thus, when dealing with the land question in South Africa, the fact that it is deeply structural should be kept in mind. The church is entrusted with the task of reconciling the damaged relationships in a transformational manner. This can only be done when black people and white people engage and embrace each other on an equal basis. But black people and white people in South Africa cannot be on an equal basis as long as structural divisions which still advantage some and disadvantage others are not dealt with in a transformational manner. Therefore the need for land restitution in South Africa is necessary today because it does not only relate to the issues of faith and identity, but it is also economic. The consequences of the dispossession of land in the past are still evident in present-day South Africa. Land dispossession has had a terrible impact upon the faith of black people, whose faith is strongly linked to land (place). Faith and belonging are interrelated. The restoration of land to black people is necessary to reconcile black people with their faith and consequently with themselves.Philosophy, Practical and Systematic Theology
D.Th. (Theological Ethics)
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Nyakuwa, Paradzai. "An exploration of the role played by heads of interdenominations in post-colonial Zimbabwe : from 1999-2014 : liberation, reconciliation and national healing perspective." Thesis, 2018. http://hdl.handle.net/10500/25918.
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As a nation, there is need for Zimbabwe to deal with its past in order to liberate itself
emotionally, socially and economically. Post-colonial Zimbabwe has seen an end to
colonial rule but ironically, its over three decades into independence and
Zimbabweans are not free. The country is drowning in neo-colonial home grown
oppression. Although there is black rule in Zimbabwe, we are seeing emergent black
elite who are a minority and the majority poor becoming poorer and poorer.
Moreover, for a many years now, there have been many reported political violence
cases in Zimbabwe. This study has highlighted that, there are many tragic and
unfortunate circumstances of Zimbabwe’s historical experiences that need
redressing. Previous studies have tried to generalise issues of justice and
reconciliation in Zimbabwe probably because of political fears but this study has tried
to unveil these issues. If ever authentic liberation, reconciliation and national healing
are to be achieved, there must be an accountability of all criminals. Platforms must
be provided for the purposes of telling the truth as what South Africans did through
the Truth and Reconciliation Commission (TRCs). In many cases, psychological
healing and closure is achieved if victims of political violence are given the platform
to narrate their experiences without anyone judging them. A socio-economy-political
approach was used in this study in seeing the contribution made by the Heads of
Christian Denominations in Zimbabwe in addressing political issues bedevilling the
Zimbabwean populace. The study argued from the model that the Church has to be
an eye for the blind, a voice for the marginalised and the poor, a guide for the
illiterate and a shield for the morally, socially and politically coerced. The Christian
community should be in a position to advocate for justice and obedience just like what Amos and other eighth century prophets did in the Old Testament. This is a
vital code of social ethics that deals with life and welfare of the world.Philosophy, Practical and Systematic Theology
D. Th. (Systematic Theology)
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Worthington, Lisa. "The lived experiences of progressive Muslims : exploring the limits of individualisation." Thesis, 2015. http://hdl.handle.net/1959.7/uws:45442.
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Since September 11 2001 popular discourse on Islam has come to focus on issues of fanaticism and violence. Consequently the need to present examples of a ‘moderate’ or ‘liberal’ Islam has emerged and this thesis is a response to this imperative. It is clear that progressive Islamic thought and practice has been formed as a reaction to events, religious norms, liberalism and human rights discourses. It has been argued by Abdullahi An-Na’im (2006) that following the attacks there was a need for many Muslims to seek and craft an Islam that they believed was compatible with Western values of pluralism and human rights. This thesis will investigate the lived experiences of progressive Muslim communities and organisations in North America, by exploring how their identities are presented, how and why progressive Muslim communities are formed, how authority is exercised, and how gender activism is articulated. To date there is no sociological research that investigates the social implications of progressive Islamic thought, much less its implications for social justice and equality in Muslim societies and communities. Although there is considerable literature on progressive Islamic thought and theology (Esack 1997; Safi 2003a; Duderija 2011; Wadud 2006) not much is known about its social manifestations and the implications of these materials. This thesis will focus on two organisations: Muslims for Progressive Values and El-Tawhid Juma Circle. Fieldwork was conducted though twenty in-depth interviews and observations in the United States in 2013. The data collected for this research will be used to evaluate the broader concerns of social justice, human rights, and pluralism in these two progressive Muslim movements. An important feature of most progressive Islamic movements in North America is the focus on social equality and ultimately on gender parity. The varied forms of progressive Islam all endeavour to realise social justice and equality through a critical engagement with Islamic sources and an inquiry into dominant contemporary Islamic practices. This thesis will test the extent to which progressive Muslim practice can be described as an individualised form of Islam. In connection with this it also analyses progressive Muslim practice with reference to theories of individualisation, pluralism, cosmopolitanism and everyday religion.
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Methula, Dumisani Welcome. "Black Theology and the struggle for economic justice in the democratic South Africa." Diss., 2015. http://hdl.handle.net/10500/18918.
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This study sets out to contribute to the expansive development of Systematic Theology and Black Theology, particularly in the struggle for economic justice in the democratic South Africa. The liberation of black people in South Africa and across the globe is the substantive reason for Black Theologies‘ existence and expression. The study‘s reflections on economic justice and Black Theology as sites of the intellectual focus and analysis is central to understanding the conditions of existence for the majority of South Africa‘s citizens, as well as understanding whether the fullness of life based on dignity and freedom as articulated in biblical witness, particularly John 10:10 is manifest for black people in South Africa. The study also seeks to identify, describe, analyse and understand the emancipatory theories and praxis, which entail a plethora of efforts they undertake to liberate themselves. Understanding and engendering the nexus of social practice and theological insights in the articulation of Black Theology as a particular expression of systematic theology, and drawing attention to the ethical foundations undergirding Black Theology, are important in demonstrating Black Theology‘s role and task as a multi-disciplinary discipline which encompass and engender dialogue within and between theory and praxis, and theology and ethics. This study thus suggests that since the locus of Black Theology and spirituality is embedded in the life, (ecclesial and missional) work (koinonia) and preaching (kerygma) of black churches, they have the requisite responsibility to engage in the efforts (spiritual and theological) in the struggle to finding solutions to the triple crises of unemployment, inequality and poverty which ravage the quality and dignity of life of the majority black people in post-apartheid South Africa. This study therefore concludes by asserting that, there are a variety of viable options and criteria relevant for facilitating economic justice in South Africa. These strategies include transformational distribution of land to the majority of South Africans, the implementation of heterodox economic policies which engender market and social justice values in the distribution of economic goods to all citizens. It also entails prioritization of the social justice agenda in economic planning and economic practice. In theological language, economic justice must involve the restoration of the dignity and the wellbeing of the majority of South Africans, who remain poor, marginalised and disillusioned. It also entails promoting justice as a central principle in correcting the remnants of apartheid injustices, which limit transformational justice which enables and facilitates equality, freedom and economic justice for all South African citizens.Philosophy, Practical & Systematic Theology
M. Th. (Systematic Theology)
Books on the topic "Social justice Religious aspects Chrisitianity"
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Abdelkader, Dina. Social justice in Islam. New Delhi: Goodword Books, 2003.
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Abdelkader, Dina. Social justice in Islam. Herndon, VA: International Institute of Islamic Thought, 2000.
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Grabill, Stephen John. Doing justice to justice: Competing frameworks of interpretation in Christian social ethics. Grand Rapids, MI: Acton Institute, 2002.
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Newland, Lynda. Social justice in Fiji: Christian perspectives. Suva, Fiji: ECREA, 2006.
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Basil. On social justice. Crestwood, N.Y: St. Vladimir's Seminary Press, 2009.
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The Wiley-Blackwell companion to religion and social justice. Malden, MA: Wiley-Blackwell, 2012.
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The Eucharist and social justice. New York: Paulist Press, 2009.
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Slessarev-Jamir, Helene, and Helene Slessarev-Jamir. Prophetic activism: Progressive religious justice movements in contemporary America. New York: New York University Press, 2011.
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Basil. On social justice. Crestwood, N.Y: St. Vladimir's Seminary Press, 2009.
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Basil. On social justice. Crestwood, N.Y: St. Vladimir's Seminary Press, 2009.
Find full textBook chapters on the topic "Social justice Religious aspects Chrisitianity"
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Mora, María Elena Mora. "Refugee Voices on Active Citizenship and Social Justice." In Advances in Religious and Cultural Studies, 374–94. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-7283-2.ch019.
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The purpose of this chapter is to explore whether the opportunities and challenges that refugees face in education prepare them or hinder them when exercising active citizenship. The author will analyse the challenges and opportunities that two refugees, Amal and Amani, faced in their education journeys and which enabled them to become active citizens by bringing positive change to their communities. Using a narrative approach, the author will attempt to gain an empathetic insight into several aspects of social justice and active citizenship in education for refugees. Such exploration of knowledge will be carried out through the analysis of the perceptions and experiences of the refugees, subjects of study, as well as the personal involvement of the author. This chapter intends to spark reflection in the audience through the exploration of refugee voices.
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Bowling, Benjamin, Robert Reiner, and James Sheptycki. "6. A fair cop? Policing and social justice." In The Politics of the Police, 123–44. Oxford University Press, 2019. http://dx.doi.org/10.1093/he/9780198769255.003.0006.
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This chapter examines fairness in policing with reference to issues of race and gender. It first defines the terms of debate—justice, fairness, discrimination—then considers individual, cultural, institutional, and structural theories and applies these to various aspects of policing. It considers the histories of police discrimination in relation to the policing of poverty, chattel slavery, racial segregation, colonialism, religious conflict, and ethnic minority communities, to understand their contemporary legacy. The chapter then examines spheres of police activity where allegations of unfairness and discrimination are particularly salient, including the response to women crime victims of rape and domestic violence, the use of ‘racial profiling’ in stop and search powers, and the use of deadly force. It examines the experiences of people from ethnic minorities, women, gay men, and lesbians within police forces. Through an exploration of the historical and contemporary literature, the chapter draws conclusions on whether or not the police act fairly in democratic societies.
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Hinojosa, Felipe, Maggie Elmore, and Sergio M. González. "Introduction." In Faith and Power, 1–18. NYU Press, 2022. http://dx.doi.org/10.18574/nyu/9781479804511.003.0001.
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Several chapters in this volume examine the expanding institutional power of Latinos in religious organizations, be they in large agencies like the National Catholic Welfare Conference or smaller regional bodies like Latter-day Saints wards in the US Southwest, in matters directly affecting many Latino communities, including issues related to immigration, economic justice, and social integration. Others, however, expand our frame into yet under-explored aspects of Latino religious and political history. We consider, for example, social movements that may not necessarily have acknowledged adherence to any particular faith tradition but that were nonetheless engaged in building power and capacity through religious sites and organizations. In this sense, we define Latino religious politics capaciously, identifying the way Latinos have engaged with systems of political power (often beyond the realm of electoral politics) and social movements that are steeped in faith, but with expressions that varied from the popular and institutional to the nonreligious. In other words, we understand the “religious” in Latino religious politics broadly as both a history of action and a shared culture, a way of understanding how injustice operates and a belief that God is on the side of those who suffer, of those who struggle.
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Steger, Manfred B. "Ideological confrontations over globalization." In Globalization: A Very Short Introduction, 111—C7P49. 6th ed. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/actrade/9780192886194.003.0007.
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Abstract This chapter covers the ideological confrontations revolving around globalization. Ideologies are powerful systems of widely shared ideas, patterned beliefs, and strong emotions that are also accepted as truth by significant groups in society. The ideological confrontations between various globalisms in the early 21st century primarily revolve around market globalism, justice globalism, and religious globalism. The chapter discusses the global phenomenon of national populism which essentializes identities linked to ethnicity, race, and culture. It also shows how Trumpism employs national populist language in an attempt to separate the ‘national’ from the ‘global’ in all aspects of social life.
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Bickel, Susanne. "Ancient Egyptian Peace Traditions." In The Oxford Handbook of Peace History, C1.S1—C1.N51. Oxford University Press, 2022. http://dx.doi.org/10.1093/oxfordhb/9780197549087.013.1.
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Abstract The chapter focuses on political, social, and religious aspects of peace traditions as revealed through the written and visual documentation from ancient Egypt (ca. 2500–30 BCE). Peace and peacefulness were important moral values in the sphere of social relations, often associated with Maat, the fundamental concept of justice and harmony. The attitude toward peace was more ambiguous in the political and religious spheres. The mythologically grounded perception of hostile powers threatening Egypt’s existence and stability shaped the ideal of a martial pharaoh subduing all potential foes and neighboring countries. The discrepancy between real-life politics and traditional worldview appears clearly in the copies of the very detailed peace treaty concluded around 1270 BCE between Egypt under Ramesses II and the Hittite Empire. The treaty, which was copied in several temples, agrees on mutual non-aggression and assistance in parity terms between equal partners. The surrounding texts, however, mobilize traditional ideological language treating the Hittite partner king as an enemy subdued by the forceful pharaoh.
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Benson, Iain T. "Subsidiarity." In Christianity and Constitutionalism, 432—C21.N1. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197587256.003.0021.
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Abstract Subsidiarity addresses the ordering of relations between the local and the wider aspects—family, community, and state, province, or federation. It addresses the limits of law and policies, acts as a check and balance on the state, and contributes to a preference for the organic and diverse. A constitution ordered by subsidiarity has a better frame for the rule of law and protects against the rule by technology. Subsidiarity is an organizing principle of Roman Catholic social thought but originates in classical philosophy and is found in the Western legal tradition. Explicitly or implicitly, constitutional law orders the reach of law and its influence on the nexus of families and associations that make up civil society. This ordering of law determines in part whether life is viewed as organic or as technological, quantitative, and mechanistic. The principle, along with the related one of solidarity, is more than simply de-centralization and orders a society toward justice and the common good. The principle seeks to ensure larger or less proximate aspects of society assist the smaller and the more local aspects to undertake their proper functions and realize those ends proper to their true natures rather than submerge or control them improperly. The South African Charter of Religious Rights and Freedoms and local governance initiatives in the United Kingdom provide current examples of subsidiarity.
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Hessayon, Ariel. "Early Quakerism and its Origins." In The Oxford History of Protestant Dissenting Traditions, Volume I, 139–60. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198702238.003.0007.
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This chapter begins with some historical background followed by a summary of the main scholarly literature on early Quakerism, together with an assessment of its merits. It then examines the origins of the name, comparing it with the ways in which polemicists used other terms of abuse, before suggesting that Quakerism had multiple, loosely interlinked beginnings rather than a singular basis. Other aspects of early Quakerism that are discussed include its defining characteristics, social composition, and the beliefs of its adherents: namely the supremacy of individual experience over religious traditions and dogma; their anti-sacramentalism, anticlericalism, hostility to tithes, pleas for toleration, concern for social justice, and calls for legal and medical reform; as well as their attitude towards the Bible, Apocrypha, extra-canonical texts, and the ‘occult’. In addition, consideration is given to Quaker preaching, literary style, modes of speech, use of silence, prophetic behaviour, and attempted miracle working within the context of a widespread belief in an imminent apocalypse and the re-emergence of Christian primitivism. Finally some reasons are suggested for early Quakerism’s success.
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Dorrien, Gary. "Frames of Identity and World House Struggle." In A Darkly Radiant Vision, 418–500. Yale University Press, 2023. http://dx.doi.org/10.12987/yale/9780300264524.003.0007.
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Obama proclaimed in his first inaugural address that the old arguments about anti-racist politics were stale and no longer applied. The ground had shifted with his ascension; those who still talked about congenital anti-blackness needed to climb into the new century. The ground shifted again when Trayvon Martin’s murderer went free and Black queer organizer Alicia Garza said it surprised her how little Black lives matter. These three words radiated brilliantly as a judgment on America’s entire history of anti-Black racism, including the so-called Obama era. The half-truth in Obama’s inaugural address was powerful enough to carry him to the White House, but did not rectify centuries of racist oppression and exclusion, ongoing legacies of police violence, catastrophic Black unemployment rates, and incarceration policies that created a New Jim Crow. Chapter 7 is a reflection on moral leadership in the prophetic Black church, focusing on Walter Fluker, Lawrence Edward Carter, Eugene Rivers, Traci Blackmon, William Barber, and Raphael Warnock, and building to a concluding reflection on Black religious philosophy. Historically, all Black churches shared a simple creed of non-racism, and Black leaders in the social gospel stream called on Black churches to live up to the liberationist aspects of Black faith. This twofold frame still describes the broad reality. Three trajectories are in play for proponents of Black social justice theologies. The first is to settle for a home in the academy. The second is to make serious headway in the Pentecostal and neo-Pentecostal churches of the Sanctified tradition. The third is to renew the social gospel and liberationist churches that combine personal evangelical piety and social justice politics.
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Banerjee, Dr Shivaji, and Aditya Jain. "EXPLORING THE IDEOLOGY OF VEGANISM- A PERPETUAL STUDY." In Futuristic Trends in Management Volume 3 Book 3, 33–44. Iterative International Publisher, Selfypage Developers Pvt Ltd, 2024. http://dx.doi.org/10.58532/v3bhma3p1ch4.
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Veganism is often viewed as simply a dietary choice, centred around the avoidance of animal products in food. However, it encompasses a much broader set of values, beliefs, and practices that extend beyond the plate. This paper seeks to explore the multidimensional aspects of veganism, including its ethical, environmental, cultural, and social justice dimensions. Through a review of existing literature and interviews with vegans from diverse backgrounds, this study examines the ways in which veganism intersects with various domains of life, including health, politics, economics, and spirituality. First, the ethical dimension of veganism is explored, with a focus on the moral considerations that motivate individuals to adopt a vegan lifestyle. This includes the rejection of animal exploitation and cruelty, and the embrace of compassion and empathy as core values. Second, the environmental dimension of veganism is discussed, highlighting the role of animal agriculture in climate change, deforestation, and water depletion. The potential benefits of a shift to plant-based diets for the environment are also explored. Third, the cultural dimension of veganism is examined, including the diverse historical, religious, and philosophical traditions that have influenced the development of veganism as a social movement. Fourth, the social justice dimension of veganism is explored, highlighting the ways in which it intersects with issues of food access, food security, and income inequality. Finally, the paper concludes by discussing the challenges and opportunities of promoting veganism as a multidimensional lifestyle choice, and the potential for greater social and environmental transformation through its adoption. Overall, this study demonstrates that veganism is more than just a food choice, but a complex and multifaceted movement that encompasses a wide range of values and practices.
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Stern, Robert, and Nicholas Walker. "Hegelianism." In Routledge Encyclopedia of Philosophy. London: Routledge, 2022. http://dx.doi.org/10.4324/9780415249126-dc037-2.
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As an intellectual tradition, the history of Hegelianism is the history of the reception and influence of the thought of G.W.F. Hegel. This tradition is notoriously complex and many-sided, because while some Hegelians have seen themselves as merely defending and developing his ideas along what they took to be orthodox lines, others have sought to ‘reform’ his system, or to appropriate individual aspects and overturn others, or to offer consciously revisionary readings of his work. This makes it very hard to identify any body of doctrine common to members of this tradition, and a wide range of divergent philosophical views can be found among those who (despite this) can none the less claim to be Hegelians. There are both ‘internal’ and ‘external’ reasons for this: on one hand, Hegel’s position itself brings together many different tendencies (idealism and objectivism, historicism and absolutism, rationalism and empiricism, Christianity and humanism, classicism and modernism, a liberal view of civil society with an organicist view of the state); any balance between them is hermeneutically very unstable, enabling existing readings to be challenged and old orthodoxies to be overturned. On the other hand, the critical response to Hegel’s thought and the many attempts to undermine it have meant that Hegelians have continually needed to reconstruct his ideas and even to turn Hegel against himself, while each new intellectual development, such as Marxism, pragmatism, phenomenology or existential philosophy, has brought about some reassessment of his position. This feature of the Hegelian tradition has been heightened by the fact that Hegel’s work has had an impact at different times over a long period and in a wide range of countries, so that divergent intellectual, social and historical pressures have influenced its distinct appropriations. At the hermeneutic level, these appropriations have contributed greatly to keeping the philosophical understanding of Hegel alive and open-ended, so that our present-day conception of his thought cannot properly be separated from them. Moreover, because questions of Hegel interpretation have so often revolved around the main philosophical, political and religious issues of the nineteenth and twentieth centuries, Hegelianism has also had a significant impact on the development of modern Western thought in its own right. As a result of its complex evolution, Hegelianism is best understood historically, by showing how the changing representation of Hegel’s ideas have come about, shaped by the different critical concerns, sociopolitical conditions and intellectual movements that dominated his reception in different countries at different times. Initially, Hegel’s influence was naturally most strongly felt in Germany as a comprehensive, integrative philosophy that seemed to do justice to all realms of experience and promised to preserve the Christian heritage in a modern and progressive form within a speculative framework. However, this position was quickly challenged, both from other philosophical standpoints (such as F.W.J. Schelling’s ‘positive philosophy’ and F.A. Trendelenburg’s neo-Aristotelian empiricism), and by the celebrated generation of younger thinkers (the so-called ‘Young’ or ‘Left’ Hegelians, such as Ludwig Feuerbach, David Strauss, Bruno Bauer, Arnold Ruge and the early Karl Marx), who insisted that to discover what made Hegel a truly significant thinker (his dialectical method, his view of alienation, his ‘sublation’ of Christianity), this orthodoxy must be overturned. None the less, both among these radicals and in academic circles, Hegel’s influence was considerably weakened in Germany by the 1860s and 1870s, while by this time developments in Hegelian thought had begun to take place elsewhere. Hegel’s work was known outside Germany from the 1820s onwards, and Hegelian schools developed in northern Europe, Italy, France, Eastern Europe, America and (somewhat later) Britain, each with their own distinctive line of interpretation, but all fairly uncritical in their attempts to assimilate his ideas. However, in each of these countries challenges to the Hegelian position were quick to arise, partly because the influence of Hegel’s German critics soon spread abroad, and partly because of the growing impact of other philosophical positions (such as Neo-Kantianism, materialism and pragmatism). Nevertheless, Hegelianism outside Germany proved more durable in the face of these attacks, as new readings and approaches emerged to counter them, and ways were found to reinterpret Hegel’s work to show that it could accommodate these other positions, once the earlier accounts of Hegel’s metaphysics, political philosophy and philosophy of religion (in particular) were rejected as too crude. This pattern has continued into the twentieth century, as many of the movements that began by defining themselves against Hegel (such as Neo-Kantianism, Marxism, existentialism, pragmatism, post-structuralism and even ‘analytic’ philosophy) have then come to find unexpected common ground, giving a new impetus and depth to Hegelianism as it began to be assimilated within and influenced by these diverse approaches. Such efforts at rapprochement began in the early part of the century with Wilhelm Dilthey’s attempt to link Hegel with his own historicism, and although they were more ambivalent, this connection was reinforced in Italy by Benedetto Croce and Giovanni Gentile. The realignment continued in France in the 1930s, as Jean Wahl brought out the more existentialist themes in Hegel’s thought, followed in the 1940s by Alexander Kojève’s influential Marxist readings. Hegelianism has also had an impact on Western Marxism through the writings of the Hungarian Georg Lukács, and this influence has continued in the critical reinterpretations offered by members of the Frankfurt School, particularly Theodor W. Adorno, Max Horkheimer, Herbert Marcuse, Jürgen Habermas and others. More recently, most of the major schools of philosophical thought (from French post-structuralism to Anglo-American ‘analytic’ philosophy) have emphasized the need to take account of Hegel, and as a result Hegelian thought (both exegetical and constructive) is continually finding new directions.