scholarly journals Faith from the Underside of History: Three Evangélico Responses to the Plight of the Poor in Brazil

2014 ◽  
Vol 6 (7) ◽  
pp. 11
Author(s):  
Raimundo César Barreto Jr.
Keyword(s):  
Social Ethics ◽  
Poor People ◽  
Evangelical Church ◽  
Moral Agents ◽  
Christian Social Ethics ◽  
The Poor ◽  
Eye Opening ◽  
The Church

This essay presents three significant Protestant responses to the plight of the poor in Brazil. There is a presupposition that all ethical and theological endeavor is an act of response to a previous action, and part of a dialogue that takes place between different people and different realities that not only encounter each other, but which also deeply affect and transform each other. These constant encounters and dialogues provoke transformations both in the realities encountered by moral agents, and in the moral agents’ responses to those realities. Any Christian social ethics coming from a given reality of suffering and oppression must take that context seriously, and must respond to the needs that present themselves to it. It ought to be an ethics of response—one that engages its surrounding context in dialogue. The encounter with the poor and oppressed other has the power of bringing with it a conversion to those involved in that encounter. These eye-opening and life-transforming encounters with those who experience living on the underside of history can liberate the church and reshape theology. Keywords: Social Ethics, Brazil Evangelical Church, Poor People.

Latin America

1992 ◽  
Vol 46 (3) ◽  
pp. 261-270
Author(s):  
Richard Shaull
Keyword(s):  
Latin America ◽  
Social Class ◽  
Poor People ◽  
The Poor ◽  
New Situation ◽  
The Church

As poor people in Latin America rapidly emerge as a new social class, they are creating a new situation that calls for the church to become a “church of the poor.”

scholarly journals Ubodzy w diecezji augustowskiej czyli sejneńskiej

2003 ◽  
Vol 46 (1-2) ◽  
pp. 167-191
Author(s):  
Witold Jemielity
Keyword(s):  
Turn Of The Century ◽  
Poor People ◽  
Parish Priest ◽  
The Poor ◽  
Bank Accounts ◽  
The Rich ◽  
The Church

Each parish had to provide maintenance to all the poor living on that area. Some of them used to live by the church in the parish houses called hospitals while others lived in villages. Few hospitals used the money put down to their bank accounts by the rich, the others were supported thanks to the alms of the parishioners and help of the parish-priest. Residents of hospitals cleaned the church, rang the bell for church, served during the mess or helped on the farm. Other poor people were called beggers. The parish-priest kept a record of beggers, issued certificates qualifying them to alms on the area of his parish, encouraged his parishioners to generosity. Civil authorities often criticized the quantity of beggers, idlers and wanderers. They tried to find any solution even by sending such people to the army or by forcing them to work. They mainly stressed that that was the duty of the parish. After the January Uprising communes got self-governed powers and since then they took care of the poor. On the turn of the century charity organizations came into being.

scholarly journals Perempuan dan Kepemimpinan Gereja: Suatu Dialog Perspektif Hermeneutika Feminis

Kurios ◽  
2020 ◽  
Vol 6 (1) ◽  
pp. 114
Author(s):  
Bobby Kurnia Putrawan
Keyword(s):  
Church Leadership ◽  
Social Ethics ◽  
Women's Leadership ◽  
Leadership Roles ◽  
Christian Social Ethics ◽  
The Bible ◽  
Theological Study ◽  
Feminist Hermeneutics ◽  
The Church

The feminist movement became a movement that moved and challenged the church from the comfort of male domination. The role of women is increasingly strengthened and developed in various aspects of life, including aspects of church leadership. This resulted in debates among male-dominated church leaders; whether women's leadership roles can be accepted or rejected. This article is presented to add to the theological study of women and their leadership in the church through the perspective of feminist hermeneutics while upholding respect and authority for the Bible. The method used is grammar-accommodative, which is a combination of grammatical understanding of the text and translatively translated. Finally, the involvement of women in the formation of Christian social ethics in the future will broaden the horizon of understanding the interaction of women and men in social structures and ecclesiastics. Abstrak Gerakan feminis menjadi sebuah gerakan yang menggugah dan meng-gugat gereja dari kenyamanannya dominasi laki-laki. Peranan perempuan semakin diperkuat dan dikembangkan di pelbagai aspek kehidupan, termasuk aspek kepemimpinan gereja. Hal ini ini berdampak perdebatan di kalangan pimpinan gereja yang didominasi laki-laki; apakah peranan kepemimpinan perempuan bisa diterima atau ditolak. Artikel ini disajikan untuk menambah kajian teologis mengenai perempuan dan kepemimpinannya di gereja melalui perspektif hermeneutika feminis, dengan tetap menjunjung tinggi penghargaan dan otoritas terhadap Alkitab. Metode yang digunakan adalah grammar-akomodatif, yang merupakan perpaduan pengertian teks secara gramatikal dan diterjemahkan secara akomo-datif. Akhirnya, keterlibatan perempuan ke dalam pembentukan etika sosial Kristen di masa depan akan memperluas cakrawala pemahaman tentang interaksi perempuan dan laki-laki dalam struktur sosial dan kegerejawian.

scholarly journals A holistic approach to pastoral care and poverty

2010 ◽  
Vol 31 (1) ◽  
Author(s):  
Johan Janse van Rensburg
Keyword(s):  
Pastoral Care ◽  
Pastoral Theology ◽  
Holistic Approach ◽  
Clear Distinction ◽  
Poor People ◽  
The Poor ◽  
Holistic Understanding ◽  
The Many ◽  
The Church

The previous approaches to pastoral care are no longer adequate or effective for addressing the many issues related to poverty. The church has done wonderful work in terms of Christian charity. However, more needs to be done to improve the worsening situation of the poor significantly. The clear distinction between pastoral care and Christian charity is a luxury that is no longer affordable. Once we have a holistic understanding of pastoral care and counselling, we will find that we cannot possibly restrict our pastoral attention to encouraging the poor, to giving random advice and to praying. A holistic pastoral theology could lead to empowerment and should be a key concept in pastoral care with poor people and societies. The article offers a theological theory for a holistic approach and some implications of the praxis of counselling.

scholarly journals Commitment to Church of the Poor in Service at the Cinta Orang Miskin Foundation, Surabaya

2019 ◽  
Vol 2 (2) ◽  
pp. 43-49
Author(s):  
Saefnat Saetban ◽  
Agustinus Faot
Keyword(s):  
Economic Crisis ◽  
Street Children ◽  
Poor People ◽  
Significant Growth ◽  
Number Of Children ◽  
The Poor ◽  
The World ◽  
The Church ◽  
Practical Level

  Research on the commitment of the poor at the Cinta Orang Miskin Foundation is motivated by the reality of academic and practical gaps. From an academic perspective, researchers have never found the commitment of the poor at the Cinta Orang Miskin Foundation, even though the number of poor people is committed for the church to thrive. Currently the number reaches 1,300 people. On a practical level, this research wants to explore the decisions of these poor people to find out their commitment to involvement in the Cinta Orang Miskin Foundation (COM), which is served by Pastor Gunawan Setiadarma in Surabaya, East Java, which has experienced significant growth from 23 congregations to 1,300 people. . The problem of poverty is a problem that is being faced by the nation (nations in the world in general. The Indonesian nation itself cannot be separated from the poverty problem. The economic crisis that occurs within the Indonesian nation has an impact on all aspects of people's lives. It can be seen from the existence of people who live in poverty, live in slum environments, and the number of children (street children who are scattered in cities (cities in Indonesia). During this economic crisis, the number of street children in Indonesia increased drastically.

scholarly journals The Church, the Pulpit, and the Poor. the Role of Preaching in Poor Relief Efforts in the Thinking of Samuel Mccomb (1864-1938)

2016 ◽  
Vol 6 (2) ◽  
pp. 225
Author(s):  
Simuț Ciprian
Keyword(s):  
Poor People ◽  
Poor Relief ◽  
Spiritual Guidance ◽  
Moral Code ◽  
Main Argument ◽  
The Poor ◽  
Human Value ◽  
Relief Efforts ◽  
The Church

The problem of the poor has been a constant in the life of nations. There have always been poor people to whom society, governments, and the Church have been looking in various ways across the ages. One important aspect is the way the Church has behaved in relation to the poor, because it is the institution that preaches a certain kind of moral code, and a certain kind of human value. This paper focuses on the role of preaching and the role of the Church in poor relief efforts, as presented in the writings of Samuel McComb (1864-1938). The main argument in the thought of McComb is that the Church will always need to be involved in poor relief efforts, but not simply by helping the poor with material needs, but also by offering spiritual guidance. These efforts should be coupled with the preparing of the believers to be directly involved in poor relief, based on a moral code, which is presented and explained from the pulpit.

Philia and Social Ethics

2009 ◽  
Vol 14 (1) ◽  
pp. 17-37
Author(s):  
Catherine Cowley
Keyword(s):  
Social Ethics ◽  
Thomas Aquinas ◽  
Social Teaching ◽  
Christian Social Ethics ◽  
Human Love ◽  
The Poor ◽  
Preferential Option ◽  
Different Characteristics ◽  
Significant Opportunity

Benedict XVI's first encyclical, Deus Caritas Est, treated the different characteristics of human love and their expression. The first section discusses eros and the second shows how agape provides the essential framework for Catholic charitable organisations. I will be arguing that by omitting any reflection on the role of philia, he missed a significant opportunity to retrieve an important part of the Tradition and expand our usual understanding of the elements of social ethics. Part I briefly gives the background of Benedict's non-use of philia in his encyclical and indicates the basis for the view that philia has no place in Christian social ethics. The favoured approach is that of agape. Part II presents Thomas Aquinas' view of friendship and how it might counter the shortcomings identified by the authors in Part I. Part III applies his view of friendship to the key principles in Catholic social teaching of solidarity and preferential option for the poor. Part IV concludes with some general summary remarks.

“Expecting Nothing in Return”

1994 ◽  
Vol 48 (4) ◽  
pp. 357-368
Author(s):  
Beavis Mary Ann
Keyword(s):  
Social Ethics ◽  
Social Teaching ◽  
Christian Social Ethics ◽  
Greco Roman ◽  
The Poor ◽  
The Social ◽  
The Rich

In the ears of his Greco-Roman audience, Luke's social teaching would have been heard with shock. In their world, the neh and the powerful despised the poor and the disadvantaged and took pains to preserve the gulf between them. Inspired by the prophetic denunciation of injustice, Luke cnticized the rich and thus transgressed against Greco-Roman values. Still, Luke's enduring contribution to Christian social ethics is greater than this: Instead of merely condemning the rich, Luke forged a vision of community in which both rich and poor are spiritual equah and the social and economic inequities between them can be vigorously and conscientiously addressed.

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