Social Holiness and Social Justice

Holiness ◽  
2020 ◽  
Vol 5 (1) ◽  
pp. 25-36
Author(s):  
Roger L Walton
Keyword(s):  
Social Justice ◽  
The Other ◽  
Means Of Grace ◽  
Missional Engagement ◽  
Or Practice ◽  
Social Holiness

AbstractThis article explores the connection between social holiness and social justice. It accepts the view of Andrew C Thompson that ‘social holiness’ in Methodist history has a distinctive meaning which was not linked to, and quite different from, the notion of social justice. However, it argues that encountering grace was not restricted to the gathering of Christians in Wesley's theology or practice and that missional engagement opens another channel or means of grace. Acts of mercy are themselves expressions of and encounters with holiness, so that holiness will lead us to justice and justice to holiness. Social holiness and social justice are, thus, part of a divine ecology where one follows the other in the rhythm of discipleship.

Holiness, social justice and the mission of the Church: John Wesley’s insights in contemporary context

Holiness ◽  
2020 ◽  
Vol 1 (2) ◽  
pp. 177-198 ◽  
Author(s):  
David N. Field
Keyword(s):  
Social Justice ◽  
John Wesley ◽  
Means Of Grace ◽  
Social Holiness ◽  
And Migration ◽  
The Church ◽  
Contemporary Context

AbstractJohn Wesley summarised Methodism’s mission as spreading ‘scriptural holiness’. This article argues that the praxis of social justice as an expression of holiness is integral to the mission of the Church. The following themes from Wesley’s theology are examined: holiness as love; ‘justice, mercy, and truth’; social holiness; works of mercy as a means of grace; stewardship, and ‘the outcasts of men’. It argues that the praxis of justice, mercy and truth is integral to holiness and hence to mission of the Church. A contextualisation of this theme in the context of secularisation and migration is then developed.

Methods of Countering Cyber Recruitment (Iraq Model)

2019 ◽  
pp. 196
Author(s):  
Hind Mohammed Abdul Jabbar Ali
Keyword(s):  
Social Justice ◽  
Young People ◽  
Young Men ◽  
The Other ◽  
The Internet ◽  
Information Network ◽  
Political Repression ◽  
Electronic Information ◽  
Terrorist Organizations ◽  
Other Hand

Connecting to the  electronic information network (internet) became the most characteristic that distinguish this era However , the long hours which young men daily spend on the internet On the other hand ,there are many people who are waiting for the chance to talk and convince them with their views This will lead the young people to be part in the project of the “cyber armies “that involved with states and terrorist organizations  This project has been able  to recruitment hundreds of people every day to work in its rank . It is very difficult to control these websites because we can see the terrorist presence in all its forms in the internet   In addition there are many incubation environments that feed in particular the young people minds                                                                                         Because they are suffering from the lack of social justice Also the unemployment, deprivation , social and political repression So , that terrorist organizations can attract young people through the internet by convincing them to their views and ideas . So these organizations will enable to be more  stronger.

The Cinematic Chiasm

Janus Head ◽  
2015 ◽  
Vol 14 (2) ◽  
pp. 35-48
Author(s):  
Nisha Gupta ◽  
Keyword(s):  
Social Justice ◽  
Lived Experience ◽  
The Other ◽  
Audience Member ◽  
Self And Other

This paper is a recommendation for phenomenologists to use film as a perceptually-faithful language with which to disseminate research and in­sights about lived experience. I use Merleau-Ponty’s philosophy to illus­trate how film can evoke a state of profound, embodied empathy between self-and-other, which I refer to as “the cinematic chiasm”. I incorporate a case study of my experience as audience member becoming intertwined with the flesh of the film “The Diving Bell and the Butterfly.” I discuss four aesthetic techniques of this film through which I became enveloped in a state of visceral empathy towards the “other” on-screen. The cin­ematic chiasm offers exciting, creative possibilities for phenomenologists, particularly those who are interested in evoking widespread empathy for social justice purposes.

Early Christian English teachers in Korea: Imperialists or advocates? Exploring the lesser known other truth

2018 ◽  
Vol 22 (3) ◽  
pp. 274-289
Author(s):  
Mary Shepard Wong ◽  
Seong-Yun Lee
Keyword(s):  
Social Justice ◽  
Positive Impact ◽  
English Teachers ◽  
Colonial Period ◽  
The Other ◽  
Historical Overview ◽  
Early Christian ◽  
Missionary Education ◽  
National Spirit ◽  
Japanese Colonial

Education has long been an interest of foreign missionaries. Many criticisms have been raised over the promotion of imperialism in foreign missionary education. However, what is often overlooked is the positive mutual impact foreign educators have had on both their host and home societies. This article explores the influence of early educational missionaries in Korea and considers the “other truth” of the positive impact they had as advocates for Koreans during the Japanese colonial period. After a historical overview, the authors highlight missionary contributions to social justice and the restoration of Korean national spirit. They conclude with implications for today.

scholarly journals KONSEP HAK MILIK DALAM EKONOMI ISLAM

2017 ◽  
Vol 9 (2) ◽  
pp. 189-207
Author(s):  
AN Ras Try Astuti ◽  
Andi Faisal
Keyword(s):  
Developing Countries ◽  
Social Justice ◽  
Economic System ◽  
The Other ◽  
Private Ownership ◽  
The Poor ◽  
The World ◽  
Joint Ownership ◽  
The Rich ◽  
The Individual

Capitalism as an economic system that is implemented by most countries in the world today, in fact it gave birth to injustice and social inequalityare increasingly out of control. Social and economic inequalities are felt both between countries (developed and developing countries) as well as insociety itself (the rich minority and the poor majority). The condition is born from the practice of departing from faulty assumptions about the man. In capitalism the individual to own property released uncontrollably, causing a social imbalance. On the other hand, Islam never given a state model that guarantees fair distribution of ownership for all members of society, ie at the time of the Prophet Muhammad established the Islamic government in Medina. In Islam, the private ownership of property was also recognized but not absolute like capitalism. Islam also recognizes the forms of joint ownership for the benefit of society and acknowledges the ownership of the state that aims to create a balance and social justice.

scholarly journals M. Veller’s “The Great Last Chance”: Russian National Myths, Ideas, and Author’s View on the Problems

2015 ◽  
Vol 28 (33A) ◽  
pp. 4
Author(s):  
Oleg Perov
Keyword(s):  
Social Justice ◽  
Negative Information ◽  
The Other ◽  
National Myths ◽  
The Social ◽  
East And West ◽  
Main Basis ◽  
Other World ◽  
Main Ideas ◽  
Logical Result

This article presents the analysis of the main ideas which are reflected in M. Veller’s novel The Great Last Chance. This is not only a reception of a definite country, a version of her historical way, the demonstration of cultural peculiarities, the own code of civilization, people’s traditions and faith, but also an original author’s view on the process of self-identification and logical result, i.e., the national myths and ideas. The main intention is to negotiate, refute many national myths: about complicated and bloody history; about laziness and hard drinking; about the opposition of East and West; about the peace-loving nation; about the underestimation from the other world. The author asserts that the Russian national idea is not liberal: the main basis is a national self-identification, the main traits are social justice and retribution for guilty. The main problems of the country are located in a definite range: from the global to the local (stealing, corruption, negative information field). The principal way to solve these problems is to aspirate to the social justice, labour, and creative works.

scholarly journals Liturgy and non-colonial thinking: Speaking to and about God beyond ideology, religion and identity politics – Towards non-religion and a unbearable freedom in Christ

2021 ◽  
Vol 77 (2) ◽  
Author(s):  
Johann-Albrecht Meylahn
Keyword(s):  
Social Justice ◽  
Identity Politics ◽  
The Other ◽  
Specific Group ◽  
Post Colonial ◽  
The Past ◽  
The Face ◽  
European Colonialism ◽  
Good And Evil ◽  
The Voice

It has been argued that most countries that had been exposed to European colonialism have inherited a Western Christianity thanks to the mission societies from Europe and North America. In such colonial and post-colonial (countries where the political administration is no longer in European hands, but the effects of colonialism are still in place) contexts, together with Western contexts facing the ever-growing impact of migrants coming from the previous colonies, there is a need to reflect on the possibility of what a non-colonial liturgy, rather than a decolonial or postcolonial liturgy, would look like. For many, postcolonial or decolonial liturgies are those that specifically create spaces for the voice of a particular identified other. The other is identified and categorised as a particular voice from the margins, or a specific voice from the borders, or the voices of particular identified previously silenced voices from, for example, the indigenous backyards. A question that this context raises is as follows: Is consciously creating such social justice spaces – that is determined spaces by identifying particular voices that someone or a specific group decides to need to be heard and even making these particular voiceless (previously voiceless) voices central to any worship experience – really that different to the colonial liturgies of the past? To give voice to another voice, is maybe only a change of voice, which certainly has tremendous historical value, but is it truly a transformation? Such a determined ethical space is certainly a step towards greater multiculturalism and can therefore be interpreted as a celebration of greater diversity and inclusivity in the dominant ontology. Yet, this ontology remains policed, either by the state-maintaining police or by the moral (social justice) police.Contribution: In this article, a non-colonial liturgy will be sought that goes beyond the binary of the dominant voice and the voice of the other, as the voice of the other too often becomes the voice of a particular identified and thus determined victim – in other words, beyond the binary of master and slave, perpetrator and victim, good and evil, and justice and injustice, as these binaries hardly ever bring about transformation, but only a change in the face of master and the face of the slave, yet remaining in the same policed ontology.

scholarly journals Teologi, Studi Biblika, dan Misi

2018 ◽  
Vol 5 (1) ◽  
pp. 99-131
Author(s):  
Ailsa Barker
Keyword(s):  
The Other ◽  
Missio Dei ◽  
People Of God ◽  
Biblical Story ◽  
Ministerial Training ◽  
The People ◽  
God's People ◽  
Missional Engagement ◽  
To Come ◽  
The Church

Missional hermeneutics is the interpretation of Scripture as it relates to the missionary task of the church. Four elements comprise a missional hermeneutics: 1) the missional trajectory of the biblical story being the foremost element, which also underlies the other three, 2) a narrative throughout Scripture centered on Christ and intended to equip the people of God for their missional task, 3) the missional context of the reader, in which attention moves from the task of equipping to the community being equipped, a community that is active, and 4) a missional engagement with culture and the implications thereof. Through the life of God’s people an alternative is offered, together with an invitation to come and join. Because the separation of theology from the mission of the church has distorted theology, all theology needs to be reformulated from the perspective of missio Dei and from the realization that the church is a sent community, missional in its very being. A missional hermeneutics bears implications upon the congregation, worship, preaching, discipleship, education, ministerial training, and the missionary task in multicultural contexts.

scholarly journals 'Ambedkar's Constitution': A Radical Phenomenon in Anti-Caste Discourse?

2021 ◽  
Vol 2 (1) ◽  
pp. 109-131
Author(s):  
Anurag Bhaskar
Keyword(s):  
Social Justice ◽  
The Other ◽  
Indian Constitution ◽  
Popular Discourse ◽  
Popular Appeal ◽  
Constitutional Culture

During the last few decades, India has witnessed two interesting phenomena. First, the Indian Constitution has started to be known as ‘Ambedkar’s Constitution’ in popular discourse. Second, the Dalits have been celebrating the Constitution. These two phenomena and the connection between them have been understudied in the anti-caste discourse. However, there are two generalised views on these aspects. One view is that Dalits practice a politics of restraint, and therefore show allegiance to the Constitution which was drafted by the Ambedkar-led Drafting Committee. The other view criticises the constitutional culture of Dalits and invokes Ambedkar’s rhetorical quote of burning the Constitution. This article critiques both these approaches and argues that none of these fully explores and reflects the phenomenon of constitutionalism by Dalits as an anti-caste social justice agenda. It studies the potential of the Indian Constitution and responds to the claim of Ambedkar burning the Constitution. I argue that Dalits showing ownership to the Constitution is directly linked to the anti-caste movement. I further argue that the popular appeal of the Constitution has been used by Dalits to revive Ambedkar’s legacy, reclaim their space and dignity in society, and mobilise radically against the backlash of the so-called upper castes.

Facilitating CSWE's Social Justice Competency in Baccalaureate Social Work Courses

2011 ◽  
Vol 16 (2) ◽  
pp. 55-73
Author(s):  
Simon Funge ◽  
Nancy Meyer-Adams ◽  
Chris Flaherty ◽  
Gretchen Ely ◽  
Jeffrey Baer
Keyword(s):  
Social Justice ◽  
Social Work ◽  
Educational Policy ◽  
Social Workers ◽  
Core Competencies ◽  
The Other ◽  
Policy Positions ◽  
Practice Behaviors ◽  
The Social ◽  
Work Education

The Council on Social Work Education identifies social justice as one of 10 core competencies in its 2008 Educational Policy and Accreditation Standards. Educators can find it daunting to address this particular competency. The National Association of Social Workers' Social Work Speaks can provide a practical guide for educating students in the policy positions of social work's primary professional association. This article offers uses of these materials that can infuse social justice concepts into foundation coursework, mitigating not only some of the challenges associated with teaching this content but also fostering the expected practice behaviors associated with the social justice competency. This model can apply to teaching strategies pertaining to the other nine competencies. Examples of assignments and methods for assessment are provided.

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