Artigos de revistas sobre o tema "Civil rights (Christian theology)"
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1
Sawyer, Mary R. "The Fraternal Council of Negro Churches, 1934–1964". Church History 59, n.º 1 (março 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 dezembro 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 (dezembro 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 maio 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 outubro 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 julho 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 março 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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Fiala, Andrew. "Theocentrism and Human Rights: A Critical Argument". Religion & Human Rights 3, n.º 3 (2008): 217–34. http://dx.doi.org/10.1163/156852908x378170.
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AbstractHuman rights discourse in the West has a deep connection to Christian theology and what might be called 'theocentrism.' This view locates human rights in the God-created order of the world—and not in the capacities of sentient beings. This article examines and criticizes some recent theocentric arguments. It focuses in particular on the claim made by some theocentric human rights defenders that secular individualism and democracy are wrong-headed and run counter to Christian theology. This article provides a critique of recent theocentric arguments about human rights and briefly discusses an alternative that locates rights in the capacities of sentient beings.
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Nichols, Joel A. "Evangelicals and Human Rights: The Continuing Ambivalence of Evangelical Christians' Support for Human Rights". Journal of Law and Religion 24, n.º 2 (2008): 629–62. http://dx.doi.org/10.1017/s0748081400001739.
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The language and ideas of “international human rights” have become seemingly ubiquitous in modern times. Indeed, within the United States, even many prominent evangelical Christian churches and leaders have sparingly started to use the language of human rights despite earlier misgivings. While there has been important academic discussion concerning the foundational role of Christian theology for the modern human rights regime, and literature discussing the acceptance of human rights within Catholic, mainline Protestant, and even Orthodox Christian circles, gaps remain in the literature concerning the relationship between general human rights norms, language, and culture and evangelical Christian theology.This Article suggests that evangelical Christians have a greater connection to human rights than is often acknowledged (and greater than they often acknowledge themselves). But, it ultimately appears doubtful whether modern evangelical theology is amenable to a robust and deep understanding of human rights. Nonetheless, the recent rise in the number of evangelical non-governmental organizations and the attendant rise in awareness of human rights within evangelical discourse potentially serve as signposts that the uncomfortable dance of evangelicals and the human rights movement may become slightly less awkward over the coming years.
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Wolff, Michelle. "Karl Barth’s Christology and Jan Christian Smuts’ Human Rights Rhetoric". STJ | Stellenbosch Theological Journal 5, n.º 1 (10 de junho de 2020): 141–61. http://dx.doi.org/10.17570/stj.2019.v5n1.a08.
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South African statesman Jan Christian Smuts’ (1870–1950) domestic and international politics diverge greatly; his domestic policy has been eschewed as a precursor to apartheid (1948–1994), but his international policy heralded for advancing human rights rhetoric because he authored the charters for both the League of Nations (1920) and United Nations (1945). Scholars struggle to reconcile these seemingly conflicting legacies. WEB du Bois, Peder Anker, and Saul Dubow suggest that Smuts embodies capitalist greed, bad science, and redefined political terms. I argue that Karl Barth’s theology adroitly illuminates the problem of empire for Smuts and present day appeals to human rights rhetoric. Barth’s theology poses a three-fold challenge to Smuts. First, Barth articulates a critique of natural theology found embedded within Smuts’ philosophy of holism; second, Barth critiques liberal politics that Smuts typifies; and, third, Barth’s refusal to side with Eastern or Western empires runs counter to Smuts’ imperial sensibilities. Ultimately, I argue that Barth’s Christology offers a constructive alternative vision for sociality.
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Janialdi Apner, Grets. "RECONSTRUCTION OF SOCIAL THEOLOGY BASED ON TORAH REGARDING CHRISTIAN PRESENCE IN THE ISSUES OF VIOLATIONS OF HUMAN RIGHTS". Jurnal Teologi 11, n.º 1 (25 de maio de 2022): 81–100. http://dx.doi.org/10.24071/jt.v11i01.4434.
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This article offers a reconstruction of social theology in Christianity as a theological response to human rights violations in Indonesia. Human rights are universal and fundamental in humanity issues that can be a locus for Christians to do theology. For this reason, any forms of human rights violation are not just a violation of law and social orders but also theological issues that require an earnest response from religious people, including Christians. Therefore, the reconstruction of social theology in this writing will be using the biblical study method of the Torah and its role in the ancient Israelites’ context and a critical analysis of the concept of Christian presence. In these two interrelated methods, the author wants to define the Christianity values, which indicate theological positions towards human rights violations in Indonesia, and point out the Christians’ characteristics that present faith works and the integrity of life. This writing then consists of three parts. The first part explains the concept of human rights and a portrait of human rights violations in Indonesia. Second is the Torah’s proper hermeneutics and role in the ancient Israelites. Third, at last, a critical analysis of the concept of Christian presence as the embodiment of faith concerning human rights violations. The Christian presence in the human rights issues, especially in human rights violations, is not only a social responsibility as Christians before God but also a tangible manifestation of faith in the context of Indonesia. Therefore, the author argues that it is essential for Christians to develop their sensitivity and actively respond to human rights violations.
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Houtepen, Anton. "Holocaust and theology". Exchange 33, n.º 3 (2004): 207–22. http://dx.doi.org/10.1163/157254304774249880.
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AbstractHolocaust Theology, first developed by Jewish scholars, has had a definite impact on the Christian attitude with regard to Judaism. It made Christianity aware of its Anti-Judaist thinking and acting in the past, one of the root causes of Anti-Semitism and one of the factors that led to the Holocaust in Nazi-Germany during World War II. Similar forms of industrial killing and genocide did happen, however, elsewhere in the world as well. Most important of all was the ' metamorphosis ' of the Christian concept of God: no longer did God's almighty power and benevolent will for his chosen people dominate the theological discourse, but God's compassion for those who suffer and and the Gospel of Peace and human rights. Mission to the Jews was gradually replaced by Christian-Jewish dialogue. Both in mission studies, ecumenism and intercultural theology, theologians seem to have received the fundamental truth of the early patristic saying: There is no violence in God. This makes a new alliance of theology with the humanities possible on the level of academia and enables a critical stand of theology against the political power play causing the actual clash of civilisations.
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Markham, Ian S. "Public Theology: Toward a Christian Definition". Anglican Theological Review 102, n.º 2 (março de 2020): 179–91. http://dx.doi.org/10.1177/000332862010200202.
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Public theology is a phrase that has been used both descriptively (like Bellah's civil religion ) and prescriptively (so that public theology is an attempt to recommend policy prescriptions seen through the narrative of faith). After a survey of the evolution of the phrase, I concede that most contemporary theologians use the phrase in a prescriptive way. Many using public theology in a prescriptivist way do so out of a revisionist theological framework. This is problematic because the majority of Christians are much more traditional in their theology. Building on a distinction between “process” and “content” in Christian ethics, the article argues for a particularist account of public theology that is shaped by liberation theology and yet still committed to conversation in a pluralist society.
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Mawene, Marthinus. "Christ and Theology of Liberation in Papua". Exchange 33, n.º 2 (2004): 153–79. http://dx.doi.org/10.1163/1572543042434916.
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AbstractIn this article the author expounds various Christian theological ideas and concepts born among Papuans living in the Indonesian half of the island of Papua. Afterwards he gives a theological evaluation and he appeals to the Evangelical Christian Church (GKI) of Papua to deal seriously with these forms of people's liberation theology, since these have contributed to the struggle of the Papuans for freedom and for the implementation of fundamental human rights to the Papuan people.
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Mahadev, Neena. "The Charism of the Christian Left". Cambridge Journal of Anthropology 40, n.º 1 (1 de março de 2022): 84–103. http://dx.doi.org/10.3167/cja.2022.400107.
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Through ethnography of recent peaceful dissent by Catholic and Protestant activists, life histories, and a reading of a postcolonial archive of contextually grounded liberation theology, I explore the theopolitics of grace that fuels the habits and habitus of Sri Lanka’s ecumenical left. Pluralistic and indigenised forms of Christianity emerged in the era of decolonisation and nationalisation and were emboldened by Vatican II. Distinguishing ecumenical Christian pluralism from evangelical Christian expansion in the region, this article historicises Cold War religiosity, drawing out ‘bi-polar’ contrasts of politically left and right forms of Christian grace. In doing so, I situate religious pluralism within the convulsive era of class and ethnic-based insurrections in Sri Lanka. Analysing the ‘catholicity’, civic nationalism, and post-nationalist self-conceptions held by Sri Lanka’s Christian left, I argue that the ‘something extra’ of grace can be fruitfully understood as the cultural accretions and theo-political formations that accrue through localised emplacements of global Christianity.
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Shin, Eung-Chol. "Why is Animal Philosophy necessary?: Focused on Andrew Linzey’s Christianity and Animal Philosophy". Korean Society of Human and Nature 4, n.º 1 (30 de junho de 2023): 35–70. http://dx.doi.org/10.54913/hn.2023.4.1.35.
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The author concludes that it is necessary to examine and reflect on the prevailing animal view in Korean society, which includes cows, pigs, goats, and even pets, and that a new alternative is needed. In that regard, the author plans to establish the concept, key issues, and philosophical status of animals in an academic manner by pioneering animal philosophy, as there has been no systematic discussion on animal philosophy in Korea so far. This article first addresses the question of “why animal philosophy is necessary in our society?” and aims to clarify the relationship between Christianity and animal philosophy. We will confirm that there has been a growing interest in the study of animals, animal ethics, and animal philosophy within the Korean Christian community. Here, we will examine the perspective of Andrew Linzey (1952-), a professor of theology at the University of Oxford in the UK, who advocates for the understanding of animals, animal rights, and the ethics of compassion from the perspective of Christian philosophy. In particular, we will focus on discussing the relationship between moral sensitivity towards animals and religion, the challenges that animal issues pose to traditional Christian theology, and the misconceptions about animal rights and Christian understanding. Lastly, we will examine the current significance of animal theology and animal philosophy as advocated by Linzey, as well as the influence of the Korean Christian community on these ideas.
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Christiansen, S. J. Drew. "PART I: Religious Traditions and Migration: Movement, Asylum, Borders: Christian Perspectives". International Migration Review 30, n.º 1 (março de 1996): 7–17. http://dx.doi.org/10.1177/019791839603000102.
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This paper addresses from the point of view of Catholic social teaching and moral theology the questions posed by the intersection of universal human rights, especially the rights of movement, and the assertion of national sovereignty. It begins with a brief note on the theological foundations of Catholic understanding of exile and refuge, then examines the moral problems involved in the clash between rights of movement and the sovereign control of national borders.
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Haire, James. "“MELAMPAUI DUNIA LATIN : KEMURIDAN DAN KEWARGAAN DALAM TEOLOGI PUBLIK KEKRISTENAN ASIA”". Jurnal Ledalero 10, n.º 2 (1 de agosto de 2018): 265. http://dx.doi.org/10.31385/jl.v10i2.140.265-282.
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Abstract:
This article looks at the issues of discipleship and citizenship in the context of Asian Christianity in terms of “belonging”. The concept of discipleship refers to the concept of belonging within the church, while the concept of citizenship refers to belonging within the nation-state. Thus the issue of belonging within these two spheres is a sub-set of the questions relating to public theology within Asian Christianity. The first issue considered is the question as to what extent the assumptions of public Christian theology actually are the assumptions of post-Enlightenment western Christian theology alone, and therefore have only very indirect links with Asian Christianity. The second issue is the intercultural nature of Christian theology, and its implications for public theology, including discipleship and citizenship. The third issue is the reality of Asian society and Asian Christian theology, particularly public theology. Where Christianity is a minority (albeit, large minority), what is the contribution of a public Christian theology to the debates of civil society? In this section the author looks at the concrete reality of violence in Asia, and seek to analyse how the dynamics of Pauline theology frequently used in Asia engage with the fact of violence. Finally the article seeks to answer the question as to what we can learn from Asian Christian contexts on the interaction of faith and culture in relation to Christian discipleship and engaged citizenship.
Keywords: kekristenan, budaya, teologi publik, gereja, lokal, global, Asia, reformasi.
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Henley, John A. "Theology and the Basis of Human Rights". Scottish Journal of Theology 39, n.º 3 (agosto de 1986): 361–78. http://dx.doi.org/10.1017/s0036930600030891.
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In the age of the Enlightenment men were inclined, despite their great confidence in human reason, to invoke the deity in support of ‘the rights of man and of the citizen’1 whereas theologians are nowadays somewhat hesitant in suggesting a possible theological basis for human rights.2 Whatever this may indicate about a more aggressive secularism and a more modest theology and church during much of the twentieth century, it will be the contention of this paper that those who drafted eighteenth century statements and declarations of human rights were closer to the truth about their basis. In support of this contention I shall argue, first, that the doubt which some philosophers have expressed about finding a sure foundation for human rights is quite justified and, second, that the purpose for which some theologians have recently offered a theological basis has therefore been unduly limited. Finally, however, and rather ironically, I shall demonstrate that the bases suggested by these theologians are far too grandiose and all embracing and that what is required is the quite specific teaching of eschatology, the theory of Christian hope.
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Lovin, Robin. "Public Moral Discourse". Religions 12, n.º 4 (6 de abril de 2021): 255. http://dx.doi.org/10.3390/rel12040255.
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Public moral discourse encompasses open discussions in which moral concepts of good and right are brought to bear on questions of public policy and on broader issues of basic rights and the goals and rules that guide social institutions. These public questions also raise practical, apologetic, and political concerns that are central to Christian ethics and moral theology. Public discourse frames legal and political understandings of religious freedom, and Christian ethics has a practical interest in ensuring that these choices do not limit Christian worship and formation or unduly restrict the institutional life of the church. Public discourse also engages apologetic theology in a moral task because the questions raised in public discourse involve conceptions of human good, human nature, and human community that have been discussed in Christian theology across the centuries. Christians have a distinctive understanding of persons in society that they hope to make effective, or at least to make understood, in a wider public discussion. Finally, public moral discourse gives rise to a moral responsibility for Christian participation in politics to create a public consensus on the creation of shared human goods.
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Shokhin, Vladimir. "Richard Swinburne’s Ethical Theology and Some Facets of Christian Creationism". Philosophy of Religion: Analytic Researches 7, n.º 1 (2023): 5–21. http://dx.doi.org/10.21146/2587-683x-2023-7-1-5-21.
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Several subjects in Richard Swinburne’s analytic theology are estimated from the points of both rational conclusiveness and Christian tradition. Inductive proofs of the existence of God and criterium of simplicity in the explanation of the universe are being criticized. The first ones by such a reason that in the main theistic claims, in opposition to those in natural sciences, only abductive inferences, i.e. to the best explanation are applicable, the second one as not sufficiently warranted both by the progress of rational knowledge and Christian dogmatics. The idea of God’s obligations toward His creatures is interpreted as contradictory to creationism, the idea of His legalistic rights to hurt them as contradictory to morality, while the idea of His obligations and rights in general seems more natural for anthropomorphic religiosity (some cases of polytheistic interrelations between humans and gods in the past along with contemporary lawsuits against God are referred to in this context as extremal developments of a similar stance) than for classical theism advocated by Swinburne himself. Imposing restrictions on any “successful” generalized theodicy as built by means of calculation of God’s reasonings (cf. the ethics of calculations in Jeremy Bentham’s utilitarianism) from the side of created human mind is also offered, along with illustrative arguments in defence of the so-called sceptical theism which more properly could be called judicious one. By contrast, the idea of God’s emotions sui generis is approved as both reasonable and not contradicting to theistic personalism (without lowering it to anthropomorphism). The paper is concluded by appreciation of large perspectives as growing out of the subjects dealt with by Richard Swinburne.
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Amesbury, Richard. "Beyond “Christian Human Rights”: Simone Weil on Dignity and the Impersonal". Interdisciplinary Journal for Religion and Transformation in Contemporary Society 6, n.º 1 (2 de julho de 2020): 107–17. http://dx.doi.org/10.30965/23642807-00601007.
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Abstract Whereas the idea of human rights is often imagined as placing limits on the political sphere from a standpoint outside it, I argue that it is better conceived as a political project that draws authority from its claim to be apolitical. Such an understanding enables us to historicize human rights and to assess it politically and morally, alongside other normative projects. Samuel Moyn has argued that the contemporary understanding of human rights as rooted in the dignity of the person emerged out of twentieth-century Catholic personalist theology. In the latter half of the essay I consider Simone Weil’s objections to the personalist conception of dignity and suggest that Weil’s idea of an impersonal, sovereign good provides an alternative conception of value.
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Mosher, Lucinda Allen. "Public Theology: Characteristics from the Multireligious Neighborhood". Anglican Theological Review 102, n.º 2 (março de 2020): 251–62. http://dx.doi.org/10.1177/000332862010200210.
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Given the multireligious neighborhood as its context, Lucinda Allen Mosher argues that Christian public theology is characteristically multidisciplinary, incarnational, cognizant of other faiths and cultures, supportive of civil discourse, collaborative, and transformational. Specialists who address the specifically inter-religious concerns of the multifaith neighborhood in faith-rooted terms indeed function as public theologians.
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Francis, Leslie J., Olga Breskaya e Ursula McKenna. "Attitudes toward Civil Human Rights among Italian Students of Sociology: The Effects of Religion and Theology". Religions 11, n.º 12 (1 de dezembro de 2020): 643. http://dx.doi.org/10.3390/rel11120643.
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Connecting with and building on the research tradition established by The International Empirical Research Programmes in Religion and Human Rights, this study explores the power of two measures shaped within empirical theology (the Theology of Religions Index that distinguishes seven ways in which religions may be viewed and the New Indices of God Images that distinguishes between the God of Grace and the God of Law) to predict individual differences in attitude toward civil human rights among students of sociology under the age of thirty who had lived in Italy all their lives, after taking into account the effect of baptismal status (Catholic or not Catholic) and frequency of mass attendance. Data provided by 1046 participants demonstrated that more positive attitudes toward civil human rights are associated with being male, with not being baptised Catholic, with not attending mass, and with the God of Grace, but not with the God of Law. Five of the positions identified within the framework of the theology of religions are significant predictors of attitude toward civil human rights: the most positive attitude is associated with atheism and the least positive attitude is associated with exclusivism.
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Lavrov, Veniamin V. "Some questions of interaction of theology and jurisprudence in the knowledge of legal phenomena". Russian Journal of Legal Studies 6, n.º 3 (1 de abril de 2020): 98–103. http://dx.doi.org/10.17816/rjls19121.
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The purpose of this work is an attempt to outline some issues of possible interaction of theology and jurisprudence in the knowledge of modern legal phenomena. Interaction with Christian theology enables jurisprudence to fill its theoretical models and practical methods by referring to the Christian vision of man and interpersonal relations. The worldview revolution produced by Christianity consists largely in the assertion of the absolute importance and absolute value of the individual. At the same time, personality (a person as a subject of law, which is the bearer of subjective legal rights and obligations) is one of the key concepts in legal science and legislation. In the works on Christian anthropology special attention is paid to the understanding of human creative activity. The term spirituality used by the Russian legislation is closely connected with the theme of creative activity of the person.
At the same time, the spiritual sphere is the main focus of theological research. Theological studies of the question of conscience, a single moral law, can enrich the modern philosophy of law in solving the problem of the relationship between morality and law. The doctrine of the origin of evil (ponerology) developed in Christian theology may be of some interest in the development of criminological theories explaining the causes and origin of crime. The issues of interaction between theology and jurisprudence discussed in this paper cannot claim to be the final solution. Each of these problems can itself be the subject of independent research.
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van den Belt, Henk. "Spiritual and Bodily Freedom". Journal of Reformed Theology 9, n.º 2 (2015): 148–65. http://dx.doi.org/10.1163/15697312-00902013.
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The notion of Christian liberty is essential for the understanding of the Reformed concept of the law. Early modern protestant theology, however, made a sharp distinction between spiritual and bodily liberty. This distinction originated from Luther’s concept of the two kingdoms. It enabled John Calvin to criticize the church for binding the consciences and at the same time appeal to the civil government for reform of the church. Because of the reshuffling of the Institutes in 1559 this function of Christian liberty is easily lost out of sight. In the further development of Reformed theology the distinction between spiritual and bodily liberty was applied to the Christian life of individual believers, as the examples of William Perkins and the Leiden Synopsis of Purer Theology show. Thus the reforming power of the distinction was lost and it was used to confirm the political and social status quo instead.
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Anderson, David W. "Inclusion and Interdependence: Students with Special Needs in the Regular Classroom". Journal of Education and Christian Belief 10, n.º 1 (março de 2006): 43–59. http://dx.doi.org/10.1177/205699710601000105.
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MOVING BEYOND ARGUMENTS from social justice or human rights as a basis for inclusive classrooms, this paper advances a ‘theology of interdependence’ as a rationale for creating the classroom ethos desired in Christian education. A theology of interdependence provides insight into the culture of inclusive classrooms and forms the mainstay for an inclusive education and an inclusive worldview that stress community. Rather than discussing the how-to of inclusion, emphasis is on how-to-be inclusive. True collaboration between general and special education can best be accomplished through a theology of interdependence which communicates that disabled and able-bodied persons can learn from one another.
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Groenhout, Ruth. "Reformed Theology and Conscientious Refusal of Medical Treatment". Christian bioethics: Non-Ecumenical Studies in Medical Morality 26, n.º 1 (20 de fevereiro de 2020): 56–80. http://dx.doi.org/10.1093/cb/cbaa001.
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Abstract Traditionally, healthcare workers have had the right to refuse to participate in abortions or physician-assisted suicide, but more recently there has been a movement in white Evangelical circles to expand these rights to include the refusal of any treatment at all to same-sex couples or their children, transgender individuals, or others who offend the provider’s moral sensibilities. Religious freedom of conscience exists in an uneasy tension with laws protecting equal rights in a liberal polity, and it is a particularly fraught question in the context of medicine, where providers’ consciences must be balanced against patients’ rights to access appropriate care. This article examines the refusal of care to classes of people, usually classes defined by various sexual issues with which the caregivers disagree. This expands conscientious refusals from the traditional concept of responses to actions and instead directs it at specific types of people. The article draws on Reformed thought to argue that such refusals are not justified and are, in fact, both a profound misreading of Christian morality and a new and dangerously expansive account of the right to conscientious refusal in medicine.
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Костић, Немања. "Хришћанска слобода и модерна слобода: две антропологије". Theological Views – Religious and Scientific Journal / Теолошки погледи – версконаучни часопис LIV, n.º 3 (31 de dezembro de 2021): 465–82. http://dx.doi.org/10.46825/tv/2021-3-465-482.
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The paper presents the analysis of Christian and modern ideas of freedom. The first part denotes fundamental elements of the Christian idea of freedom as it can be found in the theology of Saint Apostle Paul, notably the idea of liberation from sin, and Paul’s views on how to live this freedom. In the second part, we have the analysis of the key aspects of modernity, such as rationalism, autonomy, and the notion of human rights, and how these ideas influenced the formulation of the modern idea of freedom. In the third part, the Christian and the modern ideas of freedom are analyzed in the light of their fundamental anthropological bases.
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Carpenter, Joel A. "Christian History as World History: A Review Essay". International Bulletin of Mission Research 44, n.º 1 (12 de setembro de 2019): 74–78. http://dx.doi.org/10.1177/2396939319871005.
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This review essay discusses the status of “World Christianity” as a field of study, then highlights the features of the book at hand. It is an exercise in world history more than church history, focusing on how Christianity in various parts of the world responded to the twentieth century’s greatest challenges. The book addresses the rise of millenarianism and fundamentalism, neo-orthodoxy, liberation theology, Pentecostalism, and ecumenism. But its more intent focus is on how Christianity addressed the century’s world wars, colonialism, nationalism, secularism, rise of radical Islam, human rights, migration, and the growing power of the state.
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Rugani, Marc V. "Clamo Ergo Sum: Establishing a Fundamental Right to Protest from Christian Theologies of Liberation". Humanities 10, n.º 3 (13 de setembro de 2021): 102. http://dx.doi.org/10.3390/h10030102.
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The prevailing particular historical narratives that established the modern rights system greatly affect the participation, tenor, and limits of rights discourse today, too often ignoring or suppressing voices of those suffering or silenced. This essay is a contribution to the subversion of those histories, adverting to inconsistencies, in particular histories of modern rights, the need to amplify the voices of those suffering on the margins of that history, and the dangerous consequences if we fail to do so. By applying Enrique Dussel’s political philosophy and Gustavo Gutiérrez’s theology of liberation significant contributions can be made toward affirming a fundamental right to protest. The right to protest articulates a right co-foundational with the rights to life, liberty, and property, and this right is well grounded in a Christian account of the dignity of the human person.
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Yates, Hannelie, e Ignatius Swart. "The Rights of Children: A New Agenda For Practical Theology in South Africa". Religion and Theology 13, n.º 3-4 (2006): 314–40. http://dx.doi.org/10.1163/157430106779024635.
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AbstractThe aim of this article is to give prominence to the rights of children as a new agenda for Practical Theology in South Africa. Adopting a distinctly contextual approach, the article takes a critical look at the problematic situation of children in present-day South Africa and then focuses attention on the emergence of a children's rights agenda, both internationally and in South African society. A discussion of these aspects leads the authors to address pertinently the issue of Christian theology's complementary role in the children's rights agenda, which, however, is problematised in the light of theology's one-sided and limited involvement thus far in the issue of children. It is argued that a practical theological paradigm – in which a praxis of liberation, change and transformation is of prime importance – should reflect an active involvement in the children's rights agenda. In the light of the special realities of South African society, the importance of meeting distinct contextual and hermeneutical challenges is stated as condition for an effective practical theological involvement in the problematics of the rights of children.
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Shearer, T. M. "Invoking Crisis: Performative Christian Prayer and the Civil Rights Movement". Journal of the American Academy of Religion 83, n.º 2 (2 de março de 2015): 490–512. http://dx.doi.org/10.1093/jaarel/lfv005.
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McKenzie, D. "Stephen Carter, the Christian Coalition, and the Civil Rights Analogy". Journal of Church and State 38, n.º 2 (1 de março de 1996): 297–319. http://dx.doi.org/10.1093/jcs/38.2.297.
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Haspel, Michael. "Christian Sexual Ethics in a Time of HIV/AIDS – A Challenge for Public Theology". Verbum et Ecclesia 25, n.º 2 (6 de outubro de 2004): 480–501. http://dx.doi.org/10.4102/ve.v25i2.282.
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HIV/AIDS poses an enormous challenge for the Christian church in Africa. Though many congregations engage in practical social programmes addressing the medical and social problems related to HIV/AIDS often there is no adequate theological concept dealing with HIV/AIDS. This article argues that starting from biblical insights and Christian anthropology in the current situation a contextual theology adressing HIV/AIDS and a respective sexual ethics have to be developped which enables hristians to live responsibly in a time of HIV/AIDS without demonising sexuality. This, in turn, could contribute to the ethical discourse in civil society and thus foster the development of a public theology.
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HOWE, DANIEL WALKER. "TWO APPROACHES TO AMERICAN THEOLOGY". Modern Intellectual History 1, n.º 3 (21 de outubro de 2004): 399–409. http://dx.doi.org/10.1017/s1479244304000265.
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Mark Noll, America's God: From Jonathan Edwards to Abraham Lincoln (New York: Oxford University Press, 2002)Brooks Holifield, American Theology: Christian Thought from the Age of the Puritans to the Civil War (New Haven, CT: Yale University Press, 2003)Intellectual history, after a generation of neglect, is suddenly getting attention again in the United States. Giving impetus to this renewal of energy are two major works on American religious thought before the Civil War: Mark Noll's America's God and Brooks Holifield's American Theology. Both are big books, over 600 pages each, and they address a big topic stretching across time and space: the grand tradition of American theology, now a lost art. They treat a time when Christian theology as an intellectual activity enjoyed considerably more prestige and cultural influence than it does today, and surely it has seldom been so innovative and diverse as in the period they treat. Both books have been written by highly respected scholars, deeply learned in the relevant primary and secondary sources. The danger in reviewing such large undertakings is that reviewers will not treat them as a whole but simply grumble that their own specialty doesn't get enough attention: the historian of gender wants more about women, the historian of science more about his subject, etc. These books deserve to be evaluated in toto. Having been conceived and written independently, even though more or less simultaneously, they demonstrate contrasting visions of how to deal with their subject. The two books typify the “external” and “internal” approaches to intellectual history respectively, illustrating for the reader strengths and limitations of the two approaches as well as their complementarity.
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Schueneman, Mary K. "A Leavening Force: African American Women and Christian Mission in the Civil Rights Era". Church History 81, n.º 4 (dezembro de 2012): 873–902. http://dx.doi.org/10.1017/s000964071200193x.
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After Josephine Beckwith and DeLaris Johnson broke the color barrier at two southern missionary training schools in the 1940s and 50s, their religious vocations led them and other African American women on a trajectory of missionary service resonate with what we recognize today as civil rights activism. While histories of African American women's mission organizing and those of their civil rights organizing typically are framed as separate endeavors, this article teases out the previously unexamined overlaps and connections between black women's missionary efforts and civil rights activism in the 1940s and 50s. In doing so, it bridges a disjuncture in African American women's religious history, illuminating the ways beliefs about Christian mission shaped the community work of black missionary women so that narratives of civil rights organizing and Christian missions are no longer discrete categories but are seen in historical continuity. In shedding light on the ways mission organizing and service served as a site for cultivating leadership and engaging segregation and racism, a new vision and practice of mission for the civil rights era is revealed and our understandings of the religious lives and activism of African American women are greatly enriched and expanded.
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Baloyi, E. "The Biblical exegesis of headship: a challenge to Patriarchal understanding that impinges on women's rights in the church and society". Verbum et Ecclesia 29, n.º 1 (3 de fevereiro de 2008): 1–13. http://dx.doi.org/10.4102/ve.v29i1.1.
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The aim of this paper is to try and find out the real meaning of man’s (male) headship of women, since that can help us to define the deep meaning of gender equality. A brief historical background will be followed by exegetical remarks on Ephesians 5:21-22 which is one of the texts that explains something about the concept of “headship of man”. Secondly, the meaning will help us to shape our understanding as to how we should handle the issue of women’s rights and gender equality in African Christian churches and families. The challenges that are faced by women because of the misunderstanding of the concept of headship will also be discussed. The movement of feminist theology and other movements are becoming vocal in African countries, because women feel that it is the church and the Bible which promote the subjection of women. Fiorenza (1986:67) says that oppression of women in society is a result of Christian male sexist theology.
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J.Hunt, Stephen. "THE RHETORIC OF RIGHTS IN THE UK CHRISTIAN CHURCHES REGARDING NON-HETEROSEXUAL CITIZENSHIP". CONTEMPORARY BRITISH RELIGION AND POLITICS 4, n.º 2 (1 de dezembro de 2010): 183–200. http://dx.doi.org/10.54561/prj0402183h.
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One of the major deliberations, indeed source of conflict, within and between Christian churches across the globe is what might be termed the ‘gay debate’. This debate is not merely related to the legitimacy of civil marriages, gay clergy, alongside the broader issue of the citizenship and well-being of gay people within the churches, but has expanded to embrace other forms of non-heterosexuality, including bi-sexuality and transgenderism/sexuality and issues regarding their natures. The debate has also been impacted by matters of secular civil rights and the human rights upon which they are contingent. Christian churches, alongside additional faith communities, are now forced to confront legislation that increasingly sanctions matters of citizenship and equality for non-heterosexual people in the wider social context. This paper considers the major Christian debates in the UK and how both those sympathetic to the cause of gay rights and those opposed are forced to integrate the rhetoric of rights into their respective platforms. Analysis includes examination of the contestation between those advancing such rights on the one hand, and those who oppose them on the basis of religious morality and conscience, in short, religious rights, on the other.
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Mitchel, Patrick. "Sex, truth and tolerance: some theological reflections on the Irish Civil Partnership Bill 2010 and challenges facing Christians in a post-Christendom culture". Evangelical Quarterly 84, n.º 2 (30 de abril de 2012): 155–73. http://dx.doi.org/10.1163/27725472-08402005.
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This paper uses the 2010 Irish Civil Partnership Bill as a lens by which to describe and explore different Christian approaches to public theology in general. Interacting especially with the work of John Stackhouse, it analyses the reasoning behind Evangelical Alliance Ireland’s (EAI) support of the Bill and concludes that it represents a Christian Realist position. Various other public responses to the Bill highlighted two other theological frameworks shaping alternative negative Christian responses to the Bill; what Stackhouse calls ‘cultural transformationalist’ and ‘holy distinctness’ views. It concludes that a credible public theology has to attempt to bridge a hermeneutical gap between the realm of personal ethics and the complex realities of a modern, democratic plural state and that this will seldom be easy or obvious. Inevitable disagreement poses challenges for Christians of how to engage with their ‘Other’ as well as with fellow Christians operating within different theological frameworks.
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Pihkala, Panu. "Ecotheology and the theology of eating: controversies and convergencies". Scripta Instituti Donneriani Aboensis 26 (13 de abril de 2015): 64–81. http://dx.doi.org/10.30674/scripta.67447.
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Environmental theology (or, ecotheology) developed slowly during the first half of the twentieth century and has become a major field of study since the late 1960s. While many of the issues discussed in ecotheological works have included consequences for food production and eating habits, these themes were often not explicitly discussed. The reasons for this are interesting and complex. Issues related to food have been culturally very sensitive and have manifold connections to religiosity. In regard to the discussion about the rights and value of animals, controversies have been seen to arise between ecotheology and ‘animal theology’. Recently, a new interest has arisen in the themes of food, eating, and Christian theology, which has resulted in a new field of literature which could be called the ‘theology of eating’. This article gives an overview of the relations between these fields, with an emphasis on both early ecotheology and new literature about the theology of eating.
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Franklin, Robert M. "REHABILITATING DEMOCRACY: RESTORING CIVIL RIGHTS AND LEADING THE NEXT HUMAN RIGHTS REVOLUTION". Journal of Law and Religion 30, n.º 3 (21 de setembro de 2015): 414–27. http://dx.doi.org/10.1017/jlr.2015.22.
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AbstractThis article describes the culture of activist black Christian congregations that propelled campaigns to dismantle legalized racial segregation and advocate for equal justice. Historically, as the imperfections of American democracy were exposed, the most marginal people in the society acted persistently and repeatedly to extend the benefits of democracy to all citizens. The article highlights the distinctive social and intellectual contributions of the secular activist W. E. B. Du Bois and social gospel minister Martin Luther King. The author sees the contemporary discussion and faith-based mobilization around reversing mass incarceration as an outgrowth of the civil rights movement. Finally, the article suggests that leadership for the next global human rights revolution is likely to emerge from students and young leaders who are committed to radically inclusive conceptions of democracy, equality, and social justice.
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Rendtorff, Trutz. "Christofer Frey". Zeitschrift für Evangelische Ethik 52, n.º 5 (1 de dezembro de 2008): 20–28. http://dx.doi.org/10.14315/zee-2008-0505.
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Abstract Protestant ethics, since the fifties of last centrury, has moved from foundational and eschatological terms, provoked by sociohistorical selfreflection, to recognize human rights as basic frame of reference for realistic christian ethics. In consequence of this swing, conceptual, theological affinity to modern principles of human freedom as well as distinction to the realm of »public law« are challenging a new discussion of »public« theology in encounter of Christianity with Islam
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Harris, Antipas L. "Black Protest as Public Theology". International Journal of Public Theology 16, n.º 4 (21 de dezembro de 2022): 422–46. http://dx.doi.org/10.1163/15697320-20220059.
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Abstract This study investigates African American protests with particular interest in major movements of the civil rights and hip-hop eras. While scholars argue over the comparisons between the two eras, this work searches for underlining philosophical strands that may locate black protest as intimately cultural-theological. It considers Bourdieu’s habitus as ideological framework to understand philosophical and even more so theological dynamics of black protest. Cultural-theological conclusions inform contemporary protests of their ideological roots in philosophical underpinnings crucial to identity and more rigorous intergenerational effectiveness.
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VanDrunen, David. "LEGAL POLYCENTRISM: A CHRISTIAN THEOLOGICAL AND JURISPRUDENTIAL EVALUATION". Journal of Law and Religion 32, n.º 3 (novembro de 2017): 383–405. http://dx.doi.org/10.1017/jlr.2017.37.
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AbstractLegal theorists have long debated whether law originates from a single source (the actions of state officials) or from multiple sources (including the innumerable communities and associations that constitute broader civil society). In recent years, proponents have defended polycentrism—and its critics have tried to refute it—from various moral, economic, and historical angles. But no contemporary writer has examined polycentrism from a Christian perspective. In the absence of such a study heretofore, this article attempts to evaluate legal polycentrism from a Christian theological and jurisprudential perspective. The Christian scriptures and Christian theology do not directly address whether law is polycentric or monocentric. Nevertheless, appealing to a number of biblical-theological issues—including the image of God, the Noahic covenant (Genesis 8:21–9:17), wisdom, and the purpose of civil government—I argue that Christians have good reason to regard polycentrism as a more satisfactory view of law.
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Brüning, Alfons. "Orthodox Theology in Dialogue with Human Rights: Some Considerations on Current Themes, Problems, and Perspectives". Exchange 45, n.º 4 (22 de novembro de 2016): 382–98. http://dx.doi.org/10.1163/1572543x-12341415.
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The article explores several critical themes in the dialogue between Eastern Christian theology and the concept of Human Dignity and Rights. Despite the publication of a basic document on the issue by the Russian Orthodox Church in 2008 this dialogue currently has reached a dead end. There is some agreement with the Human Rights idea, but a mainstream among Orthodox theologians remains skeptical. Critical issues are to be found in divergent understandings of human dignity, and — more or less derived from that — in emphases on either ‘freedom’ or ‘morality’ as guiding principles structuring the system of law and the public sphere. As it is argued, existing antagonisms are not necessarily unbridgeable. Attempts to overcome existing divergences in recent times have been made both within the discourse about Human Right and from the part of Orthodox theology. To make use of such possibilities would require both interdisciplinary approaches and further reflection on how to translate spiritual terms into socio-political concepts.
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Chlewicka, Anna. "Starożytna koncepcja trzech teologii". Studia Europaea Gnesnensia, n.º 14 (15 de dezembro de 2016): 9–29. http://dx.doi.org/10.14746/seg.2016.14.1.
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The purpose of this article is to present the concept of three-fold theology (theologia tńpartite) combining mythical, civil and natural aspects, a theory abundantly discussed in Greek and Roman literature, spanning sources from the first century BCE (Plutarch, Ps.-Plutarch, Dio Chrysos-tom, Varro) to the Christian authors of the fourth and fifth centuries CE (Eusebius, Augustine, Tertullian). The paper also inquires into the origin of the theological trichotomy of theology, assessing those writings in terms of stoic influences, sińce stoicism is most likely the framework within which the theory first arose. Towards the end, the paper recounts how the three types of theology fiinctioned in the culture of Greece.