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Gotowa bibliografia na temat „Restorative justice – biblical teaching”

Autor: Grafiati

Data publikacji: 29 lipca 2024

Data aktualizacji: 30 lipca 2024

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Artykuły w czasopismach na temat "Restorative justice – biblical teaching"

Ramirez, Ricardo. "Catholic Social Teaching on Restorative Justice." Journal of Catholic Social Thought 8, no. 1 (2011): 7–18. http://dx.doi.org/10.5840/jcathsoc2011812.

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van Willigenburg, Theo, and Eduardus Van der Borght. "Attacking Punitive Retribution at Its Heart – A Restorative Justice Thrust." International Journal of Public Theology 15, no. 3 (2021): 401–25. http://dx.doi.org/10.1163/15697320-01530007.

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Abstract Restorative justice, aimed at restoring human relations instead of just punishing offenders, is often defended with reference to biblical values like reconciliation, forgiveness, and mercy. Advocates of retributivism, which is the philosophy that underlies the practice of punishing perpetrators with the sole goal of inflicting hardship on them, regularly ridicule such defenses. In response we will not directly defend restorative justice, but critically inquire in the main theoretical arguments with which advocates of retributivism seek to rationalize their view. We point out the weaknesses of these arguments and why we believe that restorative procedures can do much better in serving the goals of (criminal) justice.

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Toews, Barb. "Toward a restorative justice pedagogy: reflections on teaching restorative justice in correctional facilities." Contemporary Justice Review 16, no. 1 (2013): 6–27. http://dx.doi.org/10.1080/10282580.2013.769308.

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Carson, Barbara A., and Darrol Bussler. "Teaching restorative justice to education and criminal justice majors." Contemporary Justice Review 16, no. 1 (2013): 137–49. http://dx.doi.org/10.1080/10282580.2013.769302.

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Sweeney, Rowan. "Restorative Pedagogy in the University Criminology Classroom: Learning about Restorative Justice with Restorative Practices and Values." Laws 11, no. 4 (2022): 58. http://dx.doi.org/10.3390/laws11040058.

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This paper explores the use of restorative practices and values to facilitate teaching and learning regarding restorative justice in undergraduate criminology curricula in England and Wales. Applications of restorative practice, inside and outside of criminal justice contexts, continue to progress and strengthen in the UK and internationally. Similarly, the provision of undergraduate criminology programmes at universities in England and Wales, and globally, has increased substantially in recent decades. Yet, limited research has been conducted regarding the way restorative justice is taught at universities, particularly in a UK higher education context. This paper draws on research which set out to examine the extent and form of restorative justice knowledge production and exclusion, in undergraduate criminology programmes in England and Wales. In doing so, the innovative and effective use of restorative practice pedagogically was exposed. Evidence presented in this paper was collected via seven semi-structured interviews with criminology academics working at six different universities, and three focus groups with undergraduate criminology students, each at a different university. By exploring perspectives of academics and students regarding the use of restorative practices and values to support teaching and learning about restorative justice, this paper argues that real-world contextualisation, collaboration, and experiential learning are key elements of restorative pedagogy within undergraduate criminology.

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Jokinen, Heidi. "New Wineskin of Conflict Resolution: Conditions of Change in the Parable on Wineskin." Biblical Theology Bulletin: Journal of Bible and Culture 50, no. 1 (2020): 22–34. http://dx.doi.org/10.1177/0146107919892840.

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The biblical treasury has inspired people throughout millennia to ponder questions regarding their lives. Changing circumstances is a typical feature in the western societies today and elementary conditions of it are of urgent importance to many. The parable on wineskin offers inspirational reading in grasping some of these realities. This paper analyses conditions of change that the parable on wineskin informs of in the light of a change from the prevailing retributive justice paradigm to a more restorative one. Restorative justice proposes a method that takes into account the two parties involved in the conflict, and their individual needs, rather than any preset laws or procedural codes. Restorative justice maintains that justice comes through empowering the two, rather than through punishing the offender. However, restorative justice has difficulties in finding large scale positive response in the western societies today. In this paper I will argue that the parable on wineskin offers important perspectives on these realities. While the focus will be in the context of conflict resolution, the results of this article can be applicable far beyond. No field of life can escape the consequences of change and Bible can be of inspiring support to deal with those.

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Neville, David. "Justice and Divine Judgement: Scriptural Perspectives for Public Theology." International Journal of Public Theology 3, no. 3 (2009): 339–56. http://dx.doi.org/10.1163/156973209x438283.

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AbstractFrom Jewish and Christian Scripture this article retrieves conceptions of justice and divine judgement with the potential to contribute to the public good. Although justice is not a homogenous concept in Scripture, there is a justice-trajectory that is more restorative than retributive and, as such, has profound public import. Through the discussion of scriptural justice this article raises the question of the role of Scripture in public theology. While affirming that justice is a central scriptural concern and therefore indispensable to Christian faith and practice, in this article I also explore the nexus between justice and divine judgement, with a view to indicating by means of inner-biblical critique that divine judgement, no less than justice in the biblical tradition, leans towards restoration rather than (solely) retribution. Special attention is paid to the work of Karen Lebacqz and Dan Via, and Mt. 11:2–6 is also discussed.

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Effendy, Samuel Dwioktorianto. "Why Christian Schools Should Adopt Restorative Justice?" Diligentia: Journal of Theology and Christian Education 2, no. 1 (2020): 31. http://dx.doi.org/10.19166/dil.v2i1.2121.

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<p class="abstracttextDILIGENTIA">Christian schools have the responsibility to teach students to view everything from God’s perspective. Hence, all components of Christian education, including discipline practices, should be based on the Bible. Traditionally, the discipline approach in schools is mainly retributive justice that focuses on the rules that are broken, the offenders and the punishments. The offenders should get the deserved punishment for breaking the rules. A different approach, that is restorative justice, focuses on addressing the harm caused, the victims’ feeling and restoring the broken relationship caused by the offense through reconciliation. To find the most biblical approach to be implemented in Christian schools, this paper first looks at the presupposition of both approaches through literature studies and then review it in the light of the Word of God. The result is apparent that restorative justice should be adopted by Christian schools in order to stay faithful to the mandate which is to bring students to God. Further arguments on the importance of adopting this approach are presented concisely. Nevertheless, more research is needed in this area to ensure successful implementation.</p>

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Budiman, Kalvin. "Critical Race Theory: Example of an Alien Concept of Social Justice According to the Bible." Veritas: Jurnal Teologi dan Pelayanan 21, no. 1 (2022): 15–36. http://dx.doi.org/10.36421/veritas.v21i1.485.

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Not all social justice teachings are social justice according to the teaching of the Bible. The case in point is the teaching of critical theory on racism (Critical Race Theory or CRT). This teaching that nowadays has a strong influence over universities in the United States promotes widely concepts such as systemic racism, social binary, and intersectionality, which has actually caused a social rift marked by never-ending racial prejudice. From the biblical point of view, the critical theory view of racism contains social consequences that harm society at large. It has taught a social mindset that runs counter to the biblical teachings on social justice. After discussing the historical background of CRT and the basic tenets of CRT, I will then provide an evaluation of CRT from the biblical perspective by observing its starting point, its view of the root cause of racism, and the primary solution that it offers.

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Deckert, Antje, and William R. Wood. "Socrates in Aotearoa: teaching restorative justice in New Zealand." Contemporary Justice Review 16, no. 1 (2013): 70–90. http://dx.doi.org/10.1080/10282580.2013.769303.

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