Bibliografías temáticas / Civil rights (Christian theology)

Literatura académica sobre el tema "Civil rights (Christian theology)"

Autor: Grafiati
Publicado: 25 de julio de 2024

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Artículos de revistas sobre el tema "Civil rights (Christian theology)"

1

Sawyer, Mary R. "The Fraternal Council of Negro Churches, 1934–1964". Church History 59, n.º 1 (marzo de 1990): 51–64. http://dx.doi.org/10.2307/3169085.

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In the years since the civil rights and black power movements cooperative black religious organizations have become a familiar feature of the religious landscape in America. Among these interdenominational bodies, in addition to the Southern Christian Leadership Conference, may be noted the now defunct National Conference of Black Churchmen, the Black Theology Project, Partners in Ecumenism, and the Congress of National Black Churches. Little noted, however, is a precursor of these organizations which functioned for two decades prior to the beginning of the modern civil rights movement.
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Varga, Cătălin. "Historical Jewish-Christian biblical paradigm for contemporary Church/State relationship". Journal of Church History 2020, n.º 2 (1 de diciembre de 2020): 3–20. http://dx.doi.org/10.24193/jch.2020.2.1.

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Abstract: Nowadays we regard the Jewish-Christian dialogue as an ancient biblical heritage, reflected best in the Church/State relationship that still influence the Eastern-European Orthodox way of political theology. God, through the Law of Moses, offers the man created according to His image a series of rights that come to valorize the dignity and freedom of humans. These various rights must be protected by a civil authority that respects human dignity and religious freedom. Our original interpretation of Church/State relations will emphasize the necessity for a dialogue between Judaism and Orthodox Christianity that dominates Eastern-European countries, in order to update our joint ancient heritage, for building a better society.
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DeHart, Paul R. "Whose Social Contract?" Catholic Social Science Review 26 (2021): 3–21. http://dx.doi.org/10.5840/cssr20212617.

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Many scholars view political contractarianism as a distinctly modern account of the foundations of political order. Ideas such as popular sovereignty, the right of revolution, the necessity of the consent of the governed for rightful political authority, natural equality, and a pre-civil state of nature embody the modern rupture with classical political philosophy and traditional Christian theology. At the headwaters of this modern revolution stands Thomas Hobbes. Since the American founders subscribed to the social contract theory, they are often said to reject classical political philosophy and traditional Christian political theology as well. In America on Trial, Robert Reilly rejects the usual argument. He maintains that the building blocks of the American founding originate in medieval Christian political theology. In this essay, I argue that a morally and metaphysically realist contractarian tradition—one that affirms natural equality, the authority of the society over government, the necessity of consent for legitimate government, the right to resist tyrannical rulers, and the idea of a pre-civil state of nature—predates Hobbes and also that the voluntarist contractarian tradition inaugurated by Hobbes is self-referentially incoherent. A coherent political contractarianism logicially depends on the sort of metaphysics and moral ontology Hobbes rejects.
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Jordan, Richard. "A Militant Crusade In Africa: The Great Commission And Segregation". Church History 83, n.º 4 (diciembre de 2014): 957–87. http://dx.doi.org/10.1017/s0009640714001188.

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During the Cold War and in the aftermath of the Brown v. Board of Education decision, the Calvinist and political fundamentalists of North America opposed the integration of American society and the extension of civil rights to African-Americans. Both were viewed as contrary to God's plan for humankind and omens for the end times. At the same time, these militant clerics spread reformed theology and eschatology to non-white societies across the globe. An important missionary field was Africa, where American and British racial mores influenced the cultural and political struggle. western, capitalistic and democratic principles, white minority-rule, and British imperialism faced African nationalism and communist aid to independence movements. Accordingly, the contrast between militant theology and liberal, modernist Protestantism was interjected into the conflict. Two American crusaders, Carl McIntire and Billy James Hargis, made Africa an important battleground to defend segregation and western influence. Both pursued individual ministries and had differing theological agendas towards race. The International Council of Christian Churches, an organization that McIntire led, spread God's word to black Africans, while Hargis' Christian Crusade Against Communism worked with Rhodesia's white minority government. Their efforts provide insight into the militant theological and political crusade in North America and how they projected their Calvinist ideals into the international arena and into Africa.
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Tewkesbury, Paul. "Keeping the Dream Alive: Meridian as Alice Walker’s Homage to Martin Luther King and the Beloved Community". Religion and the Arts 15, n.º 5 (2011): 603–27. http://dx.doi.org/10.1163/156852911x596255.

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Abstract This essay examines the ways in which Alice Walker’s 1976 novel Meridian is shaped by Martin Luther King Jr.’s notion of the Beloved Community, a religious and social ideal that epitomized the goals of the 1960s civil rights movement. Previous studies of Meridian focus on connections between the novel and the movement, but they do not explore the connections between the novel’s spiritual dimensions and King’s religious philosophy. As Walker pays tribute to King and his religious philosophy throughout Meridian, she also fleshes out her own womanist philosophy. Indeed, Walker’s womanist philosophy as revealed in Meridian is more congruent with King’s Christian theology than one might expect, for the values of redemptive suffering, nonviolence, love, and community are as central to the novel as they are to King’s thought.
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Siburian, Togardo. "Ketidaktaatan Sipil dan Pilihan Golput". Indonesian Journal of Theology 3, n.º 2 (1 de mayo de 2016): 156–84. http://dx.doi.org/10.46567/ijt.v3i2.55.

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This article seeks to connect the ethics of civil disobedience with the practices of golput (abstaining from voting), that is, purposeful abstention from voting in Indonesia's general elections. By describing golput as a form of civil disobedience—for its ability to mobilize on principle; for its aims to achieve certain moral ideals—I argue that golput comprises the conscientious and soft-resistance of many citizens, in their struggle for civil rights. Evangelicals and their churches ought to perceive this issue of social ethics primarily within the framework of theology, not politics. Indeed during Indonesia's Reformasi era many of democracy's ideals—including justice and prosperity—have been misused for the fulfillment of the self-interest of the few people in power. Indonesian Christians, therefore, have a responsibility to act against such abuses of power, necessitating a theological framing for understanding the praxis of golput as a form of civil disobedience.
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Tidore, Burhanudin. "Resolusi Konflik Berbasis Teologi Baku Bae Ambon (1999-2002)". Media (Jurnal Filsafat dan Teologi) 3, n.º 2 (1 de octubre de 2022): 212–35. http://dx.doi.org/10.53396/media.v3i2.111.

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This paper aims to discuss the pattern of resolution of the Ambon conflict that occurred in 1999-2002 and was caused by various complex factors. This study offers a conflict resolution approach using the so-called BakuBae theology, which is based on religious values and local wisdom. In this qualitative research, the author deals with the theme from the perspectives of theology, history, and culture, and uses convergence as the theme point. This study found that the dynamics of the Ambon conflict had a multi-dimensional background (political, economic, social, and cultural). The pattern of conflict resolution using a top-down approach to the security aspect, namely the role of the TNI-Polri institutions, which tend to be repressive, has caused the division of social and religious identities between Salam-Sarane (Islam-Christian) in Ambon. This actually complicates the process of ending the conflict. On the other hand, the bottom-up approach of the BakuBae social movement has involved civil society and grassroots groups that play a significant role in conflict resolution. The program of BakuBae has become the right pattern for conflict resolution. The findings of BakuBae's work are the key to a solution to the conflict in Ambon.
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Dangor, Suleman. "An Interfaith Perspective on Globalization for the Common Good". American Journal of Islam and Society 21, n.º 3 (1 de julio de 2004): 185–88. http://dx.doi.org/10.35632/ajis.v21i3.1790.

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The third Annual International Conference on Globalization for theCommon Good was held on 27-31 March 2004 at the Bustan Rotana hotel, Dubai, the United Arab Emirates. More than thirty participants, representingacademics, peace activists, theologians, environmentalists, and businessmenfrom the United States, Europe, Japan, the Gulf region, Australia,and South Africa attended the eleven plenary sessions. These were dividedunder the following headings: Muslim-Christian Dialogue for the CommonGood; Religions and Social Justice; Profit and the Common Good: Conflictor Convergence?; Religions and the Common Good; Urbanization andCities in a Global Age; Globalization and Civilizations; EthicalPerspectives on Globalization; Interfaith Dialogue and Peace-building;Natural Resources, Ecology and Development; Youth in a Global Age; andScience and Technology in a Global Age. The conference was officiallyopened by the founder and chief convenor of the Interfaith Perspective onGlobalization for the Common Good, Dr Kamran Mofid of the UnitedKingdom.Dr William Lesher (Lutheran School of Theology, Chicago) in his“Pathways to Peace” identified the major factors supporting globalizationand showed how global trends become indigenized through the process ofglocalization. Sister Beatrice Mariotti’s (St. Mary’s Catholic HighSchool, Dubai) “Globalization and Christian-Muslim Spiritual Dialoguein Dubai” dealt with three challenges to cultural identity: consumerism,the Internet, and isolationism. Markus Glatz-Schmallegger (CatholicSocial Academy of Austria) argued in his “Religions Acting for ‘Bridgingand Linking Social Capital’ in the Context of Globalization,” that religion,as an organ of civil society, can contribute significantly to socialcapital.In the session on “Profit and the Common Good: Conflict or Convergence?”Kamran Mofid outlined both the negative and positive aspects ofglobalization. This was followed by a lively discussion on how globalization’sbenefits could be extended to all and not confined to a minority ofindividuals, multinationals, and states. Suleman Dangor (University ofKwazulu-Natal, South Africa) outlined the positive and negative featuresof globalization, and then elaborated on the role that religions could playin ensuring that its benefits are spread equitably while developing nationsare protected from its negative impact.Jakob von Uexkull (The Right Livelihood Awards, London, UK), in his“Global Values and Global Stability,” made a case for equitable access tothe world’s natural resources. The possibility of this happening is greaternow that we are moving to a post-secular world. Keyvan Tabari emphasizedthe importance of national sovereignty. Since the demise of the USSR ...
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Vledder, E. J. "Menseregte en teologie: 'n Noodsaaklike debat". HTS Teologiese Studies / Theological Studies 51, n.º 1 (31 de marzo de 1995): 224–44. http://dx.doi.org/10.4102/hts.v51i1.5775.

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Human rights and theology: An essential debate Human rights form an essential element of the new Constitution of South Africa. Can Christians take part in the debate on human rights? A model will be proposed called 'Analogy and difference’, which indeed makes it possible and desirable to do so. Although not founded essentially on Scripture or theology, analogies for the three basic principles of human rights — freedom, equality and participation — can be found in the Christian tradition. However, the difference between the Christian tradition and the tradition of the Enlightenment has to be taken into account. Thus, the Christian can critically enter the debate on human rights, not to fill the concepts with Christian meaning, but to achieve a new ethical consensus.
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Shortall, Sarah. "Theology and the Politics of Christian Human Rights". Journal of the History of Ideas 79, n.º 3 (2018): 445–60. http://dx.doi.org/10.1353/jhi.2018.0027.

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Tesis sobre el tema "Civil rights (Christian theology)"

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Moody, David L. III. "Political Melodies in the Pews?: Is Black Christian Rap the New Voice of Black Liberation Theology?" Bowling Green State University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1269285586.

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Stegall, Christina. "In the name of love the theology of Martin Luther King, Jr. and its impact on the Civil Rights Movement /". Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Winter, Aaron Zave. "Christian patriotism and the politics of the extreme right in post-civil rights era America". Thesis, University of Sussex, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.431438.

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Katts, Donald Jaftha. "Op weg na 'n menswaardige samelewing : 'n teologies-etiese ondersoek na die korrelasie tussen 'n handves van menseregte en morele verantwoordelikheid". Thesis, Stellenbosch : Stellenbosch University, 2007. http://hdl.handle.net/10019.1/19446.

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Thesis (D.Th.)--University of Stellenbosch, 2007.
ENGLISH ABSTRACT: This study investigates the possibility of building a more humane and dignified society and asked the pertinent question: what is the role of the bills of rights in building a more humane and dignified society? What is the role of moral responsibility in the creation of such a community? Is the correlation between these two initiatives conflicting or is it complimentary? In searching for answers to the abovementioned questions, chapter two gives a short historical overview of the origin and development of the human rights idea. The purpose and nature of human rights as well as the different kinds of rights are discussed. This chapter also specifically surveys the development of how human rights in South Africa. Chapter three evaluates the advantages of human rights in various contexts. Countries like Sweden and The Netherlands that have a long history of human rights are investigated. African countries like the Democratic Republic of the Congo, Kenya and South Africa are investigated to get a picture of human rights in Africa. The theological basis of human rights is discussed in chapter four. Before the theological arguments for human rights are forwarded, the arguments against human rights and the ambiguous relation between theology and human rights are discussed. Hereafter it is shown that theological arguments from a trinitarian faith perspective, central biblical terminology such as justice, human dignity, equality and freedom can be motivated. It is also argued from the various church traditions that human rights can be theologically supported. Chapter five argues that apart from the acceptance of a bill of rights, the theological support human rights enjoys, moral responsible people is necessary for building a more humane and dignified society. For this reason the ethics of responsibility is also explained. The role of laws are investigated as well as how the revising of laws can assist in the establishing a humane and dignified society. The role of moral formation is also discussed. The practise of the different community institutions such as business, media, statutory bodies and civil society are explained to indicate how it can help in this regard. The role of the political will is also discussed. The study is concluded by stating the most important findings.
AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die moontlikheid van die daarstelling van ’n meer menswaardige samelewing en vra pertinent: wat is die rol van handveste van menseregte in die bou van ‘n menswaardige samelewing? Wat is die rol van morele verantwoordelikheid in die bou van ‘n menswaardige samelewing? Is die korrelasie tussen hierdie twee inisiatiewe konflikterend of komplimenterend? In die soeke na antwoorde op bogenoemde vrae, bied hoofstuk twee ‘n kort historiese oorsig oor hoe die menseregte-idee ontstaan en ontwikkel het. Die doel en aard van menseregte sowel as die verskillende soorte menseregte word beskryf. In hierdie hoofstuk word spesifiek ook ondersoek ingestel na die ontwikkeling van menseregte in Suid-Afrika. Hoofstuk drie ondersoek die vrug van menseregte in verskeie kontekste. Lande soos Swede en Nederland wat ‘n lang menseregte geskiedenis het, word ondersoek. Afrikalande soos die Demokratiese Republiek van die Kongo, Kenia en Suid-Afrika word ondersoek om ‘n prentjie van menseregte in Afrika te kry. Die teologiese begronding van menseregte word in hoofstuk vier aan die orde gestel. Alvorens die teologiese argumente ten gunste van menseregte gestel word, word die argumente teen menseregte en die dubbelsinnige verhouding tussen teologie en menseregte geskets. Hierna word daar aangetoon dat menseregte vanuit die trinitariese geloofsbekouing, sentrale bybelbegrippe soos geregtigheid, menswaardigheid, gelykheid en vryheid begrond kan word. Daar word ook vanuit die verskillende kerklike tradisies geargumenteer dat menseregte teologies ondersteun kan word. Hoofstuk vyf toon dat benewens die aanvaarding van ‘n Handves van Menseregte en die teologiese ondersteuning wat daar vir menseregte is, moreel verantwoordelike mense ook nodig is vir die skep van ‘n meer menswaardige samelewing. Om hierdie rede word die etiek van verantwoordelikheid toegelig. Die rol van wette word ondersoek asook hoe die hersiening van wette kan meehelp in die daarstelling van ‘n menswaardige samelewing. Die rol van morele vorming word ook toegelig. Die praktyke van die verskillende samelewingsinstansies soos byvoorbeeld die sakesektor, media, statutêre liggame en die burgerlike samelewing word belig om aan te toon hoe dit kan meehelp in hierdie opsig. Die rol van die politieke wil word ook toegelig. Die studie word afgesluit met ‘n uiteensetting van die belangrikste bevindinge.
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Gilliard, Deric A. Mr. "Joseph Lowery and the Resurrection of the Southern Christian Leadership Conference". Digital Archive @ GSU, 2012. http://digitalarchive.gsu.edu/aas_theses/16.

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ABSTRACT Joseph Echols Lowery, a key founding member of the Southern Christian Leadership Conference in 1957, led the organization for twenty years. This study explores how Lowery, who took over during an era when many considered the civil rights movement dead, reenergized the SCLC, became a leading black spokesman who challenged Congress, presidents and the Justice Department around issues of voting rights and social justice, while consistently questioning U.S. hegemonic international and domestic policies around jobs and poverty. This research further investigates how Lowery fought for the continuation of affirmative action in the midst of an oftentimes hostile environment and waged campaigns against multi-national companies that discriminated against blacks and minorities. This qualitative empowerment study examines how and why Lowery and the SCLC became the leading non-Muslim influence on the 1995 Million Man March and his role in affirming women leaders and their initiatives.
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Lewis, Stephen R. "The impact of the Civil Rights Restoration Act of 1987 upon Protestant institutions of higher education". Thesis, University of North Texas, 1990. https://digital.library.unt.edu/ark:/67531/metadc332467/.

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The purpose of this study was to explore the impact of the Civil rights Restoration Act of 1987 on America's Protestant institutions of higher education and to examine whether the new law, without the expanded religious exemption, is perceived by the presidents of these institutions as inpinging upon the religious liberty guaranteed under the First Amendment.
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Sahlén, Ola. "Why should a contemporary Lutheran church bother with animal suffering? : Reasons for an extended circle of compassion". Thesis, Ersta Sköndal Bräcke högskola, Institutionen för diakoni, kyrkomusik och teologi, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:esh:diva-5880.

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Suffering is at the very heart of the Christian faith. But traditionally non-human suffering is viewed as aethical and amoral. In being superior, endowed with the Imago Dei, and given dominion over the animal kingdom, human kind is freed from responsibility, it is believed. The traditional interpretation often however gives rise to inconsistencies and it is not satisfactory after the industrialization. It is early in the development of a Christian theology that takes into account the rights of animals, and the issue is sometimes considered controversial. But it need not be that way. Questioning a theology that stresses difference and otherness, rather than similarities, could be a source of a revitalization of the Christian faith.
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Phillips, Dhinakaran Robert Jaba Prasad. "Evaluating contemporary Protestant missions to children at risk in South India : investigating foundations and principles for future Christian mission". Thesis, University of Edinburgh, 2018. http://hdl.handle.net/1842/33269.

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The 2011 Indian Census indicates that children under the age of 18 constitute more than 400 million, and most of them are Children at Risk (CAR). This study suggests that the care and protection of children at risk is not a twentieth- or twenty-first-century secular enterprise but has precedents in Protestant missions in India from the late eighteenth century. In the first section, the study focuses on evaluating contemporary Protestant mission contexts in India and a brief historical survey of Protestant missions to CAR in India through case studies. The evaluation concentrates on the implications of the United Nations Convention on the Rights of the Child (UNCRC) for the predominant Protestant models of mission in contemporary India - which may be summarised as child evangelism, child compassion and child advocacy. The thesis argues that child care and protection is increasingly becoming secularised and professionalised. Moreover, with the emergence of new laws and with increasing, vigilance from international and national agencies, and from Hindu fundamentalists, Christian mission to CAR is itself at risk. Under these circumstances, the study also investigates whether there is a transition from ideas of 'saving' CAR to ideas of protecting the human rights of CAR. In the second section, this hypothesis is further substantiated by case studies of select Protestant churches and Christian NGOs engaging with CAR in the cities of Bangalore and Chennai. Using empirical data, it then claims that the predominant Protestant approaches of evangelism, compassion, and advocacy are still underdeveloped and inadequate primarily because the majority of caregivers working with children still perceive CAR as objects of their mission - an assumption that may be contrary to UNCRC (Articles 14 and 30). Further, it argues that the churches and agencies most active among CAR are from a 'conservative' background, who are often exclusively 'spiritual' and otherworldly in their concerns. The final and most constructive section, based on the evaluations of the empirical data, seeks to recommend a preliminary theology of mission in and through the idea of 'childness' based on Matthew 18: 2-5, an idea developed by Adrian Thatcher in the context of a theology of child participation. Based on these foundations, it suggests that UNCRC can be integrated as a set of principles for contemporary Christian missions with CAR in South India through a missiological process called 'dialogue,' emerging from a pluralistic Indian context. It further proposes that adults and children are to be perceived not as either independent (liberational) or dependent (paternalistic) agencies, but as interdependent agencies working together in God's mission. This thesis finally proposes basic principles for Christian mission to/for/with CAR - a multi-dimensional approach integrating CAR as subjects of God's mission and not just as objects.
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Levin, Amat. "From Cursed Africans to Blessed Americans : The Role of Religion in the Ideologies of Martin Luther King, Jr. and Malcolm X, 1955-1968". Thesis, Södertörn University College, School of Gender, Culture and History, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-1675.

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Up until the 19th century, religion was used as a way of legitimizing slavery in America. With the rise of the civil rights movement religion seems to have played a quite different role. This essay aims to explore the role of religion in the ideologies of Martin Luther King, Jr. and Malcolm X. The speeches, writings and actions of these two men have been analysed in hope that the result will contribute to the larger study of American civil rights history.

This essay proposes that both Martin Luther King, Jr. and Malcolm X infused their political message with religious ideas and that they leaned on religion for support and inspiration. By analysing the discourse headed by King and X it becomes clear that in direct contrast to how religion was used during slavery, religion was used as a way of legitimizing equality (and in some cases black superiority) between races during the civil rights movement.

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N'Diaye, Yawa Noelle. "That which cannot be shaken shall remain an assessment of environmental response and strategic and issue orientations among civil rights organizations (1980-2005) /". Morgantown, W. Va. : [West Virginia University Libraries], 2007. https://eidr.wvu.edu/etd/documentdata.eTD?documentid=5357.

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Thesis (Ph. D.)--West Virginia University, 2007.
Title from document title page. Document formatted into pages; contains viii, 205 p. : ill. (some col.). Includes abstract. Includes bibliographical references (p. 173-179).
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Libros sobre el tema "Civil rights (Christian theology)"

1

Montgomery, John Warwick. Human rights and human dignity. Grand Rapids, Mich: Zondervan Pub. House, 1986.

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Naʻīm, ʻAbd Allāh Aḥmad, 1946-, ed. Human rights and religious values: An uneasy relationship? Grand Rapids, Mich: W.B. Eerdmans, 1995.

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Naʻim, ʻAbd Allāh Aḥmad, 1946-, ed. Human rights and religious values: An uneasy relationship? Amsterdam: Editions Rodopi, 1995.

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Burrow, Rufus. Martin Luther King, Jr. for armchair theologians. Louisville, KY: Westminster John Knox Press, 2009.

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Douglas, Robert C. The exercise of informal power within the Church of Christ: Black civil rights, muted justice, and denominational politics. Lewiston, NY: Edwin Mellen Press, 2008.

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Linden, Ian. Liberation theology: Coming of age? London: Catholic Institute for International Relations, 1997.

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Findlay, James F. Church people in the struggle: The National Council of Churches and the Black freedom movement, 1950-1970. New York: Oxford University Press, 1993.

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Regan, Ethna. Theology and the boundary discourse of human rights. Washington, DC: Georgetown University Press, 2010.

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Itō, Yoshikiyo. Kaihō no shingaku: Nihon kara no shiten. Tōkyō: Sanʼyō Shuppansha, 1985.

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North, Gary. Victim's rights: The biblical view of civil justice. Tyler, Tex: Institute for Christian Economics, 1990.

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Capítulos de libros sobre el tema "Civil rights (Christian theology)"

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Waterman, A. M. C. "Property Rights in Christian Social Teaching". En Political Economy and Christian Theology Since the Enlightenment, 163–78. London: Palgrave Macmillan UK, 2004. http://dx.doi.org/10.1057/9780230514508_10.

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Alexander, Laura E. "Human Rights as “Law of Nations” in Conversation with Contemporary Christian and Islamic Liberation Theologies". En Post-Christian Interreligious Liberation Theology, 47–68. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-27308-8_4.

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Kim, Nami. "The Impasse of Telling the “Moral Story”: Transnational Christian Human Rights Advocacy for North Koreans". En Critical Theology against US Militarism in Asia, 153–76. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-137-48013-2_7.

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Kalm, Sara y Anna Meeuwisse. "The Moral Dimension of Countermovements: The Case of Anti-Feminism". En Nonprofit and Civil Society Studies, 291–314. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-98798-5_13.

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AbstractThe aim of the chapter is to develop an analytical framework for studying the moral dimension of countermovements, which despite obvious significance for movement mobilization is rarely considered in countermovement theory. We argue that Axel Honneth’s theory of recognition can be used to develop an analytical framework that allows for grasping not only the moral dimension of struggles between social movements and countermovements but also moral divisions within countermovements. According to Honneth, social struggles stem from perceived misrecognition in relation to a set of moral meta-values that form the basis of legitimate claims in Western society: love, equality, and achievement. These meta-values can be understood differently in concrete areas of political struggle, and activists from different camps tend to make quite different interpretations. With this approach, it is possible to analyze countermovements’ moral claims in relation to social movements’ societal values and norms, and whether and how different strands within a countermovement make different types of moral claims.We demonstrate the usefulness of the analytical framework by applying it to the division between feminism and anti-feminism and the division between varieties of anti-feminism (the Christian Right movement, the mythopoetic men’s movement, the men’s rights movement, and the manosphere). What emerges is a picture of the interrelationship between feminism and anti-feminism that is more complex than the common designation of progressive versus reactionary movements. It is clear that the different strands of anti-feminism relate morally in partly different ways to feminism. They all react against what is understood as misrecognition of men as a result of feminism, but the types of moral claims and their specific emphasis on them vary.
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Brown, Marvin T. "Reinhold Niebuhr During the Time of the White Compromise". En Library of Public Policy and Public Administration, 95–115. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-77363-2_7.

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AbstractThe story of how the theological ethicist, Reinhold Niebuhr, dealt with race during the “white compromise” (from after Reconstruction to the Civil Rights Movement) gives us a good picture of what will work and not work in re-directing American Prosperity toward a sustainable future. In his early years, Niebuhr argued against the Ku Klux Klan in Detroit, and supported sharecropper cooperatives in Arkansas. He guided his later ethical analysis of national and international groups by what he called “Christian realism,” which assumed that groups had limited capacity for doing good. At the height of his national status, he wrote books as though American history was the same as white history. He suggested caution in applying the Brown v. Board of Education decision to white families and after the civil rights movement had disrupted the “white compromise,” Niebuhr moved somewhat closer to Martin Luther King Jr.’s view of the “beloved community.”
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Hawkins, J. Russell. "The Bounds of Their Habitation". En The Bible Told Them So, 43–67. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197571064.003.0003.

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Chapter 2 explicates the theology behind southern evangelicals’ resistance to civil rights. It explains why conservative white Christians opposed civil rights reforms, arguing that a significant percentage of these Christians constructed a theology from both the natural world and biblical texts in which God was viewed as the author of segregation, and one who desired that racial separatism be maintained. Referencing letters, sermons, pamphlets, and books, this chapter documents how segregationist theology was crafted, defended, and deployed throughout the 1950s and 1960s in the South. It also demonstrates how such a theology supported a segregationist Christianity that became common in southern white churches, proving influential in shaping the social and political responses white southerners had to the civil rights movement.
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Hawkins, J. Russell. "Jim Crow on Christian Campuses". En The Bible Told Them So, 68–97. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197571064.003.0004.

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Chapter 3 highlights the continued influence of segregationist theology in evangelical circles even as explicit segregationist rhetoric began losing purchase outside that sphere in the mid-1960s. The centerpieces of this chapter are parallel narratives detailing the desegregation of Wofford College and Furman University, the respective flagship institutions of the Methodist and Baptist denominations in South Carolina. In describing the battles between school administrators who sought to desegregate their institutions and the laity of the state’s two largest denominations who resisted such measures, this chapter emphasizes white evangelicals’ continued opposition to black civil rights even as the broader southern culture was forced by the federal government to acquiesce on integration in institutions of higher education. Segregationist theology remained influential for a majority of white Baptists and Methodists who voted against desegregating the church schools in the mid-1960s and who withdrew their support when the colleges integrated against these Christians’ desires.
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Curtis, Jesse. "Introduction". En The Myth of Colorblind Christians, 1–12. NYU Press, 2021. http://dx.doi.org/10.18574/nyu/9781479809370.003.0001.

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The introduction describes the core concepts that frame the book’s argument: Christian colorblindness and evangelical whiteness. In the decades after the civil rights movement, white evangelicals came to believe that Christians should not be race conscious and should instead focus on preaching a colorblind gospel. Black evangelicals insisted that practical racial reforms were necessary to make Christian unity a reality. As black and white evangelicals contested the meaning of Christian unity, white evangelicals created a theology of racial colorblindness that protected an evangelical form of whiteness. Instead of seeing race and religion as distinct phenomena, this story shows that religion remained a central part of the American racial order in the late twentieth century.
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Glaude, Eddie S. "5. African American Christianity: The modern phase (1935–1980)". En African American Religion: A Very Short Introduction, 65–79. Oxford University Press, 2014. http://dx.doi.org/10.1093/actrade/9780195182897.003.0005.

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The political dimension is important to any understanding of the modern phase of African American Christianity, and it is clearly expressed in the explosion of civic and religious energy in the middle of the twentieth century that fundamentally transformed the United States. ‘African American Christianity: The Modern Phase (1935–1980)’ describes the civil rights movement and the important role that black churches played. Martin Luther King Jr. drew on the language of the black church in his public ministry. Womanist theologies, James Cone's black liberation theology, and the centrality of black Christianity to the civil rights movement demonstrate how the social and political circumstances of black life shaped the form and content of black Christian expression in the United States.
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Hawkins, J. Russell. "Introduction". En The Bible Told Them So, 1–13. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197571064.003.0001.

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The introduction outlines the two major arguments of The Bible Told Them So. First, the book argues that many southern white evangelicals who resisted the civil rights movement were animated by a Christian faith influenced by biblical exegesis that deemed racial segregation as divinely ordered. A complete understanding of southern white resistance to civil rights requires wrestling with this unique hermeneutic. Second, The Bible Told Them So argues that segregationist theology did not cease with the political achievements of the civil rights movement. Instead, in the years after 1965, segregationist Christianity evolved and persisted in new forms that would become mainstays of southern white evangelicalism by the 1970s: colorblind individualism and a heightened focus on the family.
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Actas de conferencias sobre el tema "Civil rights (Christian theology)"

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Capes, David B. "TOLERANCE IN THE THEOLOGY AND THOUGHT OF A. J. CONYERS AND FETHULLAH GÜLEN (EXTENDED ABSTRACT)". En Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/fbvr3629.

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In his book The Long Truce (Spence Publishing, 2001) the late A. J. Conyers argues that tolerance, as practiced in western democracies, is not a public virtue; it is a political strat- egy employed to establish power and guarantee profits. Tolerance, of course, seemed to be a reasonable response to the religious wars of the sixteenth and seventeenth centuries, but tolerance based upon indifference to all values except political power and materialism relegated ultimate questions of meaning to private life. Conyers offers another model for tolerance based upon values and resources already resident in pre-Reformation Christianity. In this paper, we consider Conyer’s case against the modern, secular form of tolerance and its current practice. We examine his attempt to reclaim the practice of Christian tolerance based upon humility, hospitality and the “powerful fact” of the incarnation. Furthermore, we bring the late Conyers into dialog with Fethullah Gülen, a Muslim scholar, prolific writer and the source of inspiration for a transnational civil society movement. We explore how both Conyers and Gülen interpret their scriptures in order to fashion a theology and politi- cal ideology conducive to peaceful co-existence. Finally, because Gülen’s identity has been formed within the Sufi tradition, we reflect on the spiritual resources within Sufi spirituality that make dialog and toleration key values for him. Conyers locates various values, practices and convictions in the Christian message that pave the way for authentic toleration. These include humility, trust, reconciliation, the interrelat- edness of all things, the paradox of power--that is, that strength is found in weakness and greatness in service—hope, the inherent goodness of creation, and interfaith dialog. Conyers refers to this latter practice as developing “the listening heart” and “the open soul.” In his writings and oral addresses, Gülen prefers the term hoshgoru (literally, “good view”) to “tolerance.” Conceptually, the former term indicates actions of the heart and the mind that include empathy, inquisitiveness, reflection, consideration of the dialog partner’s context, and respect for their positions. The term “tolerance” does not capture the notion of hoshgoru. Elsewhere, Gülen finds even the concept of hoshgoru insufficient, and employs terms with more depth in interfaith relations, such as respect and an appreciation of the positions of your dialog partner. The resources Gülen references in the context of dialog and empathic acceptance include the Qur’an, the prophetic tradition, especially lives of the companions of the Prophet, the works of great Muslim scholars and Sufi masters, and finally, the history of Islamic civilization. Among his Qur’anic references, Gülen alludes to verses that tell the believers to represent hu- mility, peace and security, trustworthiness, compassion and forgiveness (The Qur’an, 25:63, 25:72, 28:55, 45:14, 17:84), to avoid armed conflicts and prefer peace (4:128), to maintain cordial relationships with the “people of the book,” and to avoid argumentation (29:46). But perhaps the most important references of Gülen with respect to interfaith relations are his readings of those verses that allow Muslims to fight others. Gülen positions these verses in historical context to point out one by one that their applicability is conditioned upon active hostility. In other words, in Gülen’s view, nowhere in the Qur’an does God allow fighting based on differences of faith. An important factor for Gülen’s embracing views of empathic acceptance and respect is his view of the inherent value of the human. Gülen’s message is essentially that every human person exists as a piece of art created by the Compassionate God, reflecting aspects of His compassion. He highlights love as the raison d’etre of the universe. “Love is the very reason of existence, and the most important bond among beings,” Gülen comments. A failure to approach fellow humans with love, therefore, implies a deficiency in our love of God and of those who are beloved to God. The lack of love for fellow human beings implies a lack of respect for this monumental work of art by God. Ultimately, to remain indifferent to the conditions and suffering of fellow human beings implies indifference to God himself. While advocating love of human beings as a pillar of human relations, Gülen maintains a balance. He distinguishes between the love of fellow human beings and our attitude toward some of their qualities or actions. Our love for a human being who inflicts suffering upon others does not mean that we remain silent toward his violent actions. On the contrary, our very love for that human being as a human being, as well as our love of those who suffer, necessitate that we participate actively in the elimination of suffering. In the end we argue that strong resonances are found in the notion of authentic toleration based on humility advocated by Conyers and the notion of hoshgoru in the writings of Gülen.
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Panović, Danijel y Ajnur Hodžić. "CONTEMPORARY INTERNATIONAL LEGAL – SECURITY CHALLENGES WITH SPECIAL REFERENCE TO AUSTRIA". En Tradicija, krivično i međunarodno krivično pravo. Srpsko udruženje za međunarodno krivično pravo, 2024. http://dx.doi.org/10.46793/tkmkp24.409p.

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Europe is today exposed to numerous security challen- ges. The permanent influx of migrant population represents a very high security challenge, which primarily threatens the European popula- tion. Strong barriers to entry into the European Union, placed at the borders of Hungary and Croatia, hinder the flow of migrants, but on the other hand, they enable various illegal and impermissible ways of crossing state borders, open opportunities for human trafficking and also contribute to additional destabilization in the depth of the terri- tory of the European Union. Who are the migrants, where do they come from and with what motives, is an essential question. How much do migrants imply in certain security risk situations in the European Union and do they abuse the difficult security situation that occurred on the Asian and African continents to place their „warriors“ on European soil to wage religiously motivated wars against the Christian population. These are fundamentally important issues facing the European Union today and they are the most important security risks. For the purposes of the research presented in this paper, a security assessment was made in one European country, Austria, in a given time frame and in a location that is considered the most critical in terms of the overall security of the local population. Taking into account that Austria is a good benchmark and indicator of the situation in the whole of Europe, because since the beginning of the migrant processes, it has received a large number of migrant populations from all over the world and provided them with a good shelter. Austria can rightfully be classified in the category of more regula- ted European countries, both in terms of the standard of living of citi- zens, in terms of the social rights of citizens, and in terms of the degree of protection of human and civil rights. However, Austria is facing serious problems of a security nature, which is significantly contribu- ted by precisely that migrant population, which successfully reaches Austrian cities. The picture that can be seen in Austria today is deva- stating from the security point of view, because whole gangs, mostly made up of migrants from Asia and partly from Africa, dominate bus and train stations, streets and entire neighborhoods. The Austrian po- pulation often feels unsafe, and when observing the field, from direct contacts with the local population, the authors of the paper learned that some residents of neighborhoods experienced concrete physical attacks from migrant criminal structures
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