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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, nr 1 (2011): 7–18. http://dx.doi.org/10.5840/jcathsoc2011812.

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van Willigenburg, Theo, i Eduardus Van der Borght. "Attacking Punitive Retribution at Its Heart – A Restorative Justice Thrust". International Journal of Public Theology 15, nr 3 (27.10.2021): 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, nr 1 (marzec 2013): 6–27. http://dx.doi.org/10.1080/10282580.2013.769308.

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Carson, Barbara A., i Darrol Bussler. "Teaching restorative justice to education and criminal justice majors". Contemporary Justice Review 16, nr 1 (marzec 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, nr 4 (18.07.2022): 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, nr 1 (luty 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, nr 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, nr 1 (31.01.2020): 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, nr 1 (11.07.2022): 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, i William R. Wood. "Socrates in Aotearoa: teaching restorative justice in New Zealand". Contemporary Justice Review 16, nr 1 (marzec 2013): 70–90. http://dx.doi.org/10.1080/10282580.2013.769303.

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Rozprawy doktorskie na temat "Restorative justice – biblical teaching"

Hildebrand, Nicole Marie. "The language of creation and the construction of a new concept of theodicy : Job 38-42". Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=99595.

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The purpose of this thesis is to examine the way in which Job 38-42 develops and defends a new theodicy through language of creation and of the created order. This thesis will posit that through the course of the divine speeches, divine justice is shown to be an element of divine rule where chaos is limited and confined to specific boundaries, but not entirely eliminated or defeated. Inherent in this justice is compassionate divine care for all parts of creation, including the farthest reaches of the cosmos and uninhabited lands of exile. The social, political and economic conditions of the fifth century B.C.E. are examined as the context for this critique of retributive justice and the singularly juridical understanding of justice that is represented by Job and his friends. The theodicy presented in Job 38-42 defines for Israel a divine justice, which is boundless, and provides a model for human action that upholds empathy and compassion for the outcasts of society.

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Van, Roekel Brandt Anthony. "Evidences of Isaianic social justice restoration in the early community of Luke-Acts". Thesis, 2016. http://hdl.handle.net/10392/5180.

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In Luke-Acts, Luke intentionally describes the early Jewish-Christian community in accordance with Isaiah’s prophecy for an ethical restoration of social justice in Israel. This thesis accomplishes this argument in three chapters. First, it explores Isaiah’s program of restoration and argues that it includes social justice through the Davidic Messiah and the empowerment of the Holy Spirit. Secondly, an argument is made that Luke’s presentation of Jesus accords with the Isaianic picture of a socially just Davidic king empowered by the Spirit, who works to bring social justice through his reign. Lastly, the events of Pentecost and Acts 2:42–47 with insight gathered from Acts 4:32–37, are considered. Here the argument is presented that Luke draws Isaianic themes together from his gospel to demonstrate that, in Acts, Jesus’ exaltation and the outpouring of the Holy Spirit result in Isaiah’s vision of a Jewish community restored to fruitfulness as a socially just society.

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Regehr, Keith Allen. "Judgment and Forgiveness: Restorative Justice Practice and the Recovery of Theological Memory". Thesis, 2007. http://hdl.handle.net/10012/3489.

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This study explores the connections between justice understood biblically, and restorative justice. Restorative justice theory has argued that its foundational principles and its forms of practice draw directly from the taproot of biblical justice. This study argues that biblical justice as conceived by restorative justice is incomplete. More, the primary theological and biblical work in the field has not drawn the connections to the way restorative justice is practiced. This study argues that judgment and forgiveness are essential components of biblical justice that are missing from discussions of restorative justice. It concludes by drawing some of the implications of incorporating judgment and forgiveness for restorative justice practice by suggesting language that can be used by mediators. Chapter 1 outlines the main principles of restorative justice and describes the ways in which these principles were initially grounded on a description of biblical justice. The ways in which recent writing about restorative justice has identified an apparent loss of vision are explored, a loss that flows from a theological grounding that has failed to adequately reflect the fulness of biblical justice. Chapter 2 explores the main themes of biblical justice. Drawing connections between biblical understandings of peace, covenant, and justice, it discusses the ways in which restitution, vindication, vengeance, retribution, punishment, mercy, judgment, and forgiveness are all constitutive of a full understanding of biblical justice. Finally this understanding of justice is described as central to repentance and reconciliation. Chapter 3 draws the connections between biblical justice and restorative justice. Arguing that biblical justice is a justice for the nations, that it is what justice ought to be, the role that judgment and forgiveness can play within restorative justice is described. Chapter 4 connects the discussion to the work that mediators do in restorative justice. Offering potential language for restorative justice practitioners, it seeks to find ways for the biblical and theological discussion to influence their work with victims and offenders. Chapter 5 draws the argument together, and identifies the necessity of restorative justice programmes remaining rooted in the church so as to retain the courage and creativity to continually experiment with new forms of practice.

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"眾神會中的審判: 《詩篇》82篇探索研究". Thesis, 2007. http://library.cuhk.edu.hk/record=b6074476.

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Perhaps the most perplexing issue in Psalm 82 is its obvious cultic and polytheistic background with its source remains elusive to scholars. Consequently, to grasp the main intention and purpose of this psalm becomes an equally baffling exercise. This thesis will take up these two pertinent issues. It attempts to take the psalm as a whole. This paper will put forward two arguments. First, the genre of 'cultic prophetic psalm' is not only the most helpful, but also the most befitting approach to grasp its holistic intent. Second, Psalm 82 is seminal in developing a new cultic motif on "righteous judgment" from the cult of the "living and dying god" of the ancient traditions.
Psalm 82---a text notorious of its brevity, yet profound complex concepts is the subject of this thesis. Since the last two extensive works which were published in the late 1960s by James. S. Ackerman and Hans-Winfried Jungling, there are several other pieces which develop from these two contributions but concentrate only on some aspects of the psalm, and not a comprehensive study of it. It is therefore more appropriate and necessary than ever, that at the beginning of the 21st century when the academia on the ancient Near East has flourished in leaps and bounds, a re-examination of the scholarship on Psalm 82 will be fruitful venture.
Therefore, I shall present my thesis as follows: In chapter one, I shall review the past research results on Psalm 82. This sets up a starting point for the thesis and raises the main issues for discussion. It is proposed that Psalm 82 is a cultic prophetic psalm, which is performed in the temple expressing the Israelite belief of a just God. It is proposed that Psalm 82 is a cultic prophetic psalm with performance in the temple and expresses the Israelite belief in a Just God. In chapter two, I shall analyze and present the contents and the structure of the whole cultic drama. It will attempt to prove that the core content of this psalm is 'Belief in the Just God' and that this content is both inherited and developed from the motif of the "living and dying god" in the ancient traditions. Hence, a new cultic motif is formed that the just God of Israel judges the unjust gods and pronounces a death sentence. In chapter three, the whole psalm is submitted under the framework of a cultic drama, and I will attempt to analyze the words and the complex concepts in the psalm. These include "the council of gods", the relationship between "God" and the "gods", the righteous God of Israel judging the unjust gods, the meaning of "the poor", "orphans", "widows" and "the wicked", the usage of the image and meaning of both "the foundations of the earth" and "the shaking of the foundations of the earth", the function of "the nations" and "inheritance", and the significance of the death of the gods. Finally in chapter four, after comparing the concepts and usage of words mentioned above with the myths and stories of the ancient Canaanites. I shall further verify that Psalm 82 mainly absorbs and uses the mythical and religious elements of ancient Canaan. The psalm expresses the firm belief in the just God Yahweh, albeit in a polytheistic setting. By using the idea of "the council of gods" in the ancient Near East, especially in Canaan, the psalm integrates many mythical elements and ideas of the ancient religious traditions, and finally develops a new cultic motif on "righteous judgment" from the cult of the "living and dying god" of the ancient traditions.
徐雪梅.
Adviser: Archie C. C. Lee.
Source: Dissertation Abstracts International, Volume: 69-08, Section: A, page: 3183.
Thesis (doctoral)--Chinese University of Hong Kong, 2007.
Includes bibliographical references (p. 235-253).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
School code: 1307.
Xu Xuemei.

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LIN, CHING-YEN, i 林璟彥. "Research on the Feasibility of Restorative Justice in the Resolution of Medical Disputes-A Case Study of Regional Teaching Hospital in Chiayi City". Thesis, 2019. http://ndltd.ncl.edu.tw/handle/cvrsp3.

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碩士
國立中正大學
犯罪防治碩士在職專班
107
The article explores whether the essence of restorative justice can promote an ample and effective communication between a doctor and a patient in a medical dispute, and can also help them to express sincere feelings, and peacefully accept and empathize each other. Restorative justice may not only restore emotions but repair harm essentially, which may help the two sides come to a consensus of the solution, and then create a friendly and harmonious medical environment. In this article, the following aspects are the three main ways to conduct the research. First, to understand the physical and mental influence or change that happen to the medical personnel because of experiencing medical disputes. Second, the mechanism of solving medical disputes. And third, the feasibility of integrating restorative justice into medical disputes. Taking a regional teaching hospital in Chiayi city for example, and interviewing nine people, including medical staff members and the supervisors who have experienced and helped to deal with medical disputes, the members in the medical dispute caring group, and high-level medical executives. Through the interview of some people in different status, we may know more about the situation and difficulties of the medical-dispute treatment which people are facing nowadays. The respondents agree that restorative justice is able to create a platform of communication, assist doctors and patients with knowing more about each other, bridge the gap between the two sides, and reduce medical litigations or disputes. Therefore, they keep a positive attitude towards integrating restorative justice into resolution of medical disputes. However, medical personnel have not been familiar with restorative justice, so it is still difficult to conduct and promote nowadays. The reasons are different interpretation of apology from every medical personnel, the lack of trust between doctors and patients, and the restrictions of the system presently, which cause that the two sides aren’t able to reach a consensus or come to unanimous opinions or attitudes.

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Ezekiel, Lesmor Gibson. "A conceptual exploration of the missional journey of Tarayyar Ekklisiyoyyin Kristi A Nigeria (TEKAN) as an ecumenical instrument for justice and peace in the community of Jos". Thesis, 2011. http://hdl.handle.net/10413/8695.

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The research work has engaged in a critical missional reflection on the effectiveness of Tarayyar Ekklesiyoyin Kristi A Nigeria (TEKAN) as an ecumenical instrument for justice and peace in Jos, a central area in Northern Nigeria that has been bedevilled with violent conflicts commonly associated with religio-cultural and socio-political factors. The scope of this study is limited to a conceptual exploration of the issues. In the critique of TEKAN, an inherent contradiction is identified within its identity, vocation and witness. The theoretical framework that guided this study embraced an interdisciplinary approach on issues about God’s mission (Missio Dei) through the Church (Missio Ecclesia) that propels Ecumenical engagement (Oikoumene) and leads to the quest of Justice and Peace (Dikaiosune & Shalom) for all humanity. The ecumenical witness of TEKAN within the environment of Jos calls into question its effectives as a tool of transformation in a multi-political and religious environment plagued by violence. The data gathered by various commissions of inquiry into the crises of Jos seems to suggest that a study approach to problems of justice and peace will not resolve the deeply entrenched problems. Therefore, the ultimate test of whether TEKAN will develop into an effective missional and ecumenical instrument for justice and peace in Jos will be dependent on taking radical steps that embrace a genuine mission audit of its identity, vocation and witness that will empower the organization to meet the deep challenges of the people of Jos and their quest for authentic human development built on justice and peace.
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.

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Uitzinger, Karen Dawn. "Nonviolent atonement : a theory -praxis appraisal of the views of J Denny Weaver and S Mark Heim". Diss., 2014. http://hdl.handle.net/10500/18851.

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Violence in traditional “satisfaction” atonement theologies is addressed here. An alternative non-violent view follows in discussion with Weaver / Heim. Weaver outlines a nonviolent Jesus narrative focussing on God’s rule made visible in history. Jesus’ saving death stems not from God but Jesus’ opposing evil powers. For viability violent biblical texts are disregarded. Church history interpretation is nonconventional. Early church is nonviolent. The subsequent Constantinian “fall” births the violent satisfaction model. Weaver’s problematical violence definition receives attention. Girard’s scapegoating philosophy and Jesus’ rescuing humankind from this evil undergirds Heim’s approach. Scapegoating establishes communal peace preventing violence. The bible is antisacrificial giving victims a voice. Jesus becomes a scapegoating victim, yet simultaneously exposes and reverses scapegoating, his death stemming from evil powers not God. Nonviolent atonement influences numerous theological concepts with Incarnational theology demonstrating Jesus’ humanness impacting upon atonement. Four ways to live out transformation established by Jesus’ saving work follow.
School of Humanities
MTH (Systematic Theology)

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Carvill, Robert Lee, Mary Baumgartner, R. W. Bruinsma i Andy den Otter. "Perspective vol. 5 no. 5 (Nov 1971)". 2013. http://hdl.handle.net/10756/251227.

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Kimilike, Lechion Peter. "An African perspective on poverty provebs in the book of proverbs : an analysis for transformational possibilities". Thesis, 2006. http://hdl.handle.net/10500/2372.

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An African Perspective on Poverty Proverbs in the Book of Proverbs: An Analysis for Transformational Possibilities. This thesis contributes to the emerging global scholarly discussion on prioritising the practical relevance of biblical interpretation, particularly in Africa. Taking poverty as a case study, this thesis employs the notion of the popular social origin of proverbs to critically analyse the subject in the Book of Proverbs. A social anthropological approach, historical-critical methods, rhetorical criticism and contextual exegesis are used to analyse proverbs regarding the poor in the Book of Proverbs and African proverbial material. On one hand, the investigation reveals that many Western scholars take their cue from the `official' social context of the Book of Proverbs. However, the impact of an unconscious subjectivity owing to the Western secularising influence on their studies into poverty has posited a conservative status quo in the way the Book of Proverbs addresses it. On the other hand, an investigation of similar traditional African proverbial material on the poor reveals a holistic transformative possibility. Its life-centred dynamism is located in an integrative worldview that comprises mutual assistance, collective responsibility, family, community, social, political, religious and economic networks as one whole. Because cultural parallels exist between the society of ancient Israel and traditional African societies, the thesis argues the use of the African proverbial performance context in the interpretation of proverbs concerning the poor in the Book of Proverbs. The result of such cross-cultural application highlights the possible transformative social, economic, political and religious supportive networks essential to a viable and sustainable holistic development of society. Consequently, such a holistic approach to poverty may enable Bible readers to make meaning and empower the will of African Christians to rise practically to the challenge of poverty eradication in all spheres of their lives. A caution also to the universal church is to be found in the fact that the Book of Proverbs made an essential contribution to the transformation of the social, economic, political and religious life of Israel. Approaching the Book of Proverbs in terms of a popular context is a fact that can no longer be simply ignored.
Old Testament and Ancient Near Eastern Studies
D.Th.

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Beer, Leilani. "The role of the priests in Israelite identity formation in the exilic/post-exilic period with special reference to Leviticus 19:1-19a". Thesis, 2021. http://hdl.handle.net/10500/27842.

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Bibliography: leaves 289-298
Source-criticism of the Pentateuch suggests that the priests (Source P) alone authored the Holiness Code – the premise being that Source P forms one religious, literate and elite group of several. Through the endeavor to redefine Israelite identity during the Neo-Babylonian Empire of 626–539 BCE and the Achaemenid Persian Empire of 550–330 BCE, various ideologies of Israelite identity were produced by various religious, literate and elite groups. Possibly, the Holiness Code functions as the compromise reached between two such groups, these being: the Shaphanites, and the Zadokites. Moreover, the Holiness Code functions as the basis for the agreed identity of Israel as seen by the Shaphanites and the Zadokites. Specifically, in Leviticus 19:1-19a – as being the Levitical decalogue of the Holiness Code, and which forms the emphasis of this thesis – both Shaphanite and Zadokite ideologies are expressed therein. The Shaphanite ideology is expressed through the Mosaic tradition: i.e., through the Law; and the Zadokite ideology is expressed through the Aaronide tradition: i.e., through the Cult. In the debate between the supremacy of the Law, or the Cult – i.e., Moses or Aaron – the ancient Near Eastern convention of the ‘rivalry between brothers’ is masterfully negotiated in Leviticus 19:1-19a.
Old Testament and Ancient Near Eastern Studies
D. Phil. (Old Testament)

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Książki na temat "Restorative justice – biblical teaching"

Elaine, Enns, red. Ambassadors of reconciliation. Maryknoll, NY: Orbis Books, 2009.

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Dempsey, Carol J. Justice: A biblical perspective. St. Louis, Mo: Chalice Press, 2008.

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Dempsey, Carol J. Justice: A biblical perspective. St. Louis, Mo: Chalice Press, 2008.

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McIlroy, David H. A biblical view of law and justice. Milton Keynes, England: Paternoster, 2004.

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Wong, Ronald J. J. The justice demand: Social justice & the Singapore Church. Singapore: Genesis, 2016.

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Walter, Brueggemann, red. Restorative readings: The old testament, ethics, and human dignity. Eugene, Oregon: Pickwick Publications, 2015.

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Machado, Siqueira Tércio, red. A Verdade da justiça. Petrópolis: Vozes, 1987.

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Klein, Théo. Le rire d'Isaac. Paris: Fallois, 2006.

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Klein, Théo. Le rire d'Isaac. Paris: B. de Fallois, 2006.

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Gerhard, Liedke, i World Council of Churches, red. Shalom: Biblical perspectives on creation, justice & peace. Geneva: WCC Publications, 1989.

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Części książek na temat "Restorative justice – biblical teaching"

Cavanagh, Tom. "CASE STUDY: Restorative Justice". W The Wiley Handbook of Teaching and Learning, 529–48. Hoboken, NJ, USA: John Wiley & Sons, Inc., 2018. http://dx.doi.org/10.1002/9781118955901.ch22.

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Lyubansky, Mikhail, Giovana Mete, Gillian Ho, Emily Shin i Yamenah Ambreen. "Developing a More Restorative Pedagogy: Aligning Restorative Justice Teaching with Restorative Justice Principles". W Peace Psychology Book Series, 79–106. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-13101-1_5.

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"Retribution and restoration in biblical texts". W Handbook of Restorative Justice, 154–70. Willan, 2013. http://dx.doi.org/10.4324/9781843926191-16.

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Mcgrath, Jim. "Digital Restorative Justice in the Public History Classroom". W Teaching Public History, 93–119. University of North Carolina PressChapel Hill, NC, 2023. http://dx.doi.org/10.5149/northcarolina/9781469673301.003.0006.

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Abstract Jim McGrath considers public history pedagogy in the context of digital restorative justice work. With scholar Monica Muñoz Martinez, McGrath co-taught a “Mapping Violence” course for undergraduates at Brown University in the spring of 2020. Instructors and students worked on the Mapping Violence digital public history project begun by Martinez as an extension of her scholarship on racial violence in Texas between 1900 and 1930. McGrath and Martinez intentionally framed the course for students who were not enrolled in public history or public humanities certificates, and throughout the course of the semester, they worked to build a database of incidents of racial violence. The course he and Martinez built charts a path for public historians engaging with the violent legacies we inherent and intentionally or unintentionally perpetuate.

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Re'vell, Mike D. "Moving Toward Culturally Restorative Teaching Exchanges". W Research Anthology on Instilling Social Justice in the Classroom, 727–46. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-7706-6.ch043.

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The assumed achievement gap between students of color and their counterparts continues to be a source of public concern. Educators have reacted to this difference in achievement by allocating more and more instructional time to covering instructional content through direct instruction, remediation and memorization of lower order skills without regarding the contextual factors that influence instructional delivery. For more than three decades Geneva Gay has advocated for teachers to match instruction. However, despite best practices culturally responsive teaching still continues to be under-used by teachers. This article explores the use of restorative practices as a mediator for improving teacher sense of efficacy or future facing self-evaluations of knowing what and how to use culturally responsive teaching practices.

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Mihut, Cristian F. "Divine Forgiveness and Justice for All". W Gracious Forgiveness, 76—C4P98. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192873729.003.0004.

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Abstract Chapter 4 extends the thesis that forgivingness is at the heart of God’s agency by focusing on various conceptualizations of divine justice. It interrogates some of the important assumptions that too often ascribe biblical, theological, and philosophical centrality to divine retributivism. More positively, it argues that curative, gracious forgivingness supports and is supported by a non-retributivist conception of divine justice. The chapter sketches an account that makes sense of divine wrath and hard treatment as reprobative communications which are teleologically embedded in a larger restorative-justice framework. Because it is a hybrid framework, it is called communicative-restorative justice. The chapter concludes by providing several relevant episodes from the biblical narrative that corroborate this theoretical framework: the Eden story, the giving of the Torah, the Prophets, and Christ’s cleansing of the Temple.

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Presberry, Cierra, i Terry K. Flennaugh. "Race and Restorative Justice in Urban Schools". W Teaching to Close the Achievement Gap for Students of Color, 58–75. Routledge, 2020. http://dx.doi.org/10.4324/9781003093855-5.

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Nelson, Kimberly A., i Joshua C. Nelson. "Teaching Cultural Competence through the Lens of Restorative Justice". W Innovations in Higher Education Teaching and Learning, 197–218. Emerald Publishing Limited, 2020. http://dx.doi.org/10.1108/s2055-364120200000028020.

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Barnett, Dori A. "A Restorative Approach to Culturally Responsive Schools". W Research Anthology on Culturally Responsive Teaching and Learning, 456–78. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-9026-3.ch026.

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Restorative practice is inspired by the restorative justice movement in the criminal justice system, which puts repairing harm and relationships over and above the need for dispensing blame and punishment. Restorative practice refers to a broad range of principles and processes with the aim of developing healthy relationships and building community. Schools report that whole school implementation of restorative practice can lead to positive outcomes including improved school climate, increased academic achievement, and reduced racial disparities in school discipline. This chapter will explore how a whole school approach to restorative practice can transform schools and classrooms and create an inclusive, safe, and culturally responsive school community.

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Normore, Anthony H., i Brian Jarrett. "Implementing Restorative Processes to Mediate Conflict and Transform Urban Schools". W Research Anthology on Instilling Social Justice in the Classroom, 1211–26. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-7706-6.ch069.

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Drawing on restorative processes research (e.g., Braithwaite, 1999) and research on social justice (e.g., Evans, 2007; Furman & Gruenewald, 2004; Murrell, 2006; Normore & Brooks, 2014) this chapter is organized in the following manner: First, the authors provide a brief history of the administration of justice. Secondly, the authors discuss the global rise of restorative justice in the education context. In order for a program to be completely restorative it must include several educational components as part of restorative processes. Towards this end, the chapter then situates these components in the context of social justice and explore how school systems use them - with specific emphasis on victim-offender conferencing. Next, authors share examples of international initiatives pertaining to restorative practices. Conclusions summarize the significance of restorative practices in school settings in order to prevent violence, reduce rates of expulsions and suspensions, and create a safe and secure teaching and learning environment for all.

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Streszczenia konferencji na temat "Restorative justice – biblical teaching"

Clark, Parissa. "Teaching Interrupted: A Case Study of Teacher Education Methods in Restorative Justice". W 2019 AERA Annual Meeting. Washington DC: AERA, 2019. http://dx.doi.org/10.3102/1435829.

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Schar, Cathi Ho, Nicole Biewenga i Mark Lombawa. "Decolonizing Frameworks: A Cultural Design Resource for Corrections". W 108th Annual Meeting Proceedings. ACSA Press, 2020. http://dx.doi.org/10.35483/acsa.am.108.141.

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Indigenous people are overrepresented in the criminal justice system throughout the world.1 In Hawai’i, the 1893 overthow of the Kingdom of Hawai’i subjected Native Hawaiian people (kanaka maoli) to the sufferings of colonization, that has likewise contributed to the disproportionate over-representation of Native Hawaiians in every part of the criminal justice system.2 In response, multiple task forces have called for a new vision for corrections that restores Native Hawaiian individuals to their families, communities, and the land (aina).3 In 2018, the State of Hawai’i Department of Public Safety (DPS) established a partnership with the University of Hawaii Community Design Center (UHCDC) to explore a new corrections model for Hawai’i, a restorative model that addresses and leverages the state’s unique social, cultural, ecological, and economic context. The center assembled a multi-departmental team of faculty, staff, and students from the School of Architecture, College of Engineering, and Social Science Research Institute, to develop different studies to inform this new vision. The School of Architecture’s scope evolved into the development of a Cultural Competency Framework aimed at “decolonizing” the state’s correctional system, understanding facilities, programs, and agency operations as an inseparable whole. This discussion follows the development of a Cultural Competency Framework, that leveraged three tiers of university activity: teaching, research, and outreach to also produce a Cultural Design Process and Resource, and Aina-based Design Strategies that ultimately aim at restorative cultural landscapes for incarcerated individuals.

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