scholarly journals Urban Mission

2020 ◽  
Author(s):  
Ardianto Lahagu
Keyword(s):  
Social Inequality ◽  
Economic Inequality ◽  
Word Of God ◽  
Urban Mission ◽  
The Poor ◽  
The Rich ◽  
The Village ◽  
The City ◽  
The Church ◽  
Very High

The city side is often incomprehensible where there can be both grandeur and deterioration in life. Inadequate life, very high social inequality, and economic inequality make the rich getting richer and the poor worse off in poverty. When faced with a mission, often people think of a field in a remote area and alienated people, people who do not know outside life, people who are primitive, who are not educated, and people who have never heard the truth The word of God. Mission can not only be done in a remote village or area, but in a life that is not far away, many people who need the Truth, who are thirsty for the Word of God, those who are poor, abandoned, who do not have a decent living and do not believe, but it is often unthinkable by the church. So the mission is not only in the village but around the church itself many people need to be served. God has prepared many fields to cultivate and harvest, just how can those who believe even those who have been called respond?

Ivthe Spiritual EconomyDevozione longobarda

2018 ◽  
Author(s):  
Paolo Delogu
Keyword(s):  
Middle Ages ◽  
Christian Ethics ◽  
Public Display ◽  
Po Plain ◽  
The Poor ◽  
The Rich ◽  
Divine Mercy ◽  
The City ◽  
The Church ◽  
Insight Into

The investigation takes its inspiration from the book recently dedicated by Peter Brown (Through the Eye of a Needle, 2012) to the genesis of the Christian ethics of wealth and its good use. Brown had highlighted the transition from pagan evergetism to Christian charity; from the use of wealth for public display in favor of the city and the fellow-citizens, to its dispensation to the poor, who are the representatives of Christ. Thanks to this providence the rich can gain the divine mercy and save his soul. The Church, as a mundane institution, receives the pious gifts of the rich and administers them for the relief of the poor, but the poor are considered to be the real owners of the wealth accumulated by the Church. This ideological expedient allows the Church to consider itself poor. When this cultural process is complete, the Middle Ages have arrived. My aim has been to investigate how the precepts of the ancient Fathers were received and put into practice by the Langobardic society in Italy. Given the shortage of doctrinal texts similar to those exploited by Brown, I had recourse to more humble documents such as the deeds edited by Luigi Schiaparelli in the first two volumes of the Codice Diplomatico Longobardo. It is a collection of 296 documents, for the larger part concerning foundations or endowments of churches, monasteries, senodochia and oratoria, ordered by lay devotees. Most of them come from Tuscany; a lesser number from centres of the Po plain. These texts do not have any doctrinal purpose, but they give an insight into the way in which the Christian doctrine of wealth and its good use was received and put in practice by the Langobards in the 8th century.

scholarly journals Urban social movements in South Africa today: Its meaning for theological education and the church

2017 ◽  
Vol 73 (3) ◽  
Author(s):  
Stephan F. De Beer
Keyword(s):  
South Africa ◽  
Social Movements ◽  
Theological Education ◽  
Cape Town ◽  
Urban Social Movements ◽  
Gustavo Gutierrez ◽  
The Poor ◽  
The Social ◽  
The City ◽  
The Church

In the past decade, significant social movements emerged in South Africa, in response to specific urban challenges of injustice or exclusion. This article will interrogate the meaning of such urban social movements for theological education and the church. Departing from a firm conviction that such movements are irruptions of the poor, in the way described by Gustavo Gutierrez and others, and that movements of liberation residing with, or in a commitment to, the poor, should be the locus of our theological reflection, this article suggests that there is much to be gained from the praxis of urban social movements, in disrupting, informing and shaping the praxis of both theological education and the church. I will give special consideration to Ndifuna Ukwazi and the Reclaim the City campaign in Cape Town, the Social Justice Coalition in Cape Town, and Abahlali baseMjondolo based in Durban, considering these as some of the most important and exciting examples of liberatory praxes in South Africa today. I argue that theological education and educators, and a church committed to the Jesus who came ‘to liberate the oppressed’, ignore these irruptions of the Spirit at our own peril.

scholarly journals Luther and Economic Questions

1910 ◽  
Vol 2 ◽  
pp. 131-150 ◽  
Author(s):  
John Alfred Faulkner
Keyword(s):  
Common Good ◽  
Kingdom Of God ◽  
The Other ◽  
Word Of God ◽  
The Common Good ◽  
The Poor ◽  
Special Knowledge ◽  
The Common ◽  
The Church

There are two facts to be borne in mind in regard to Luther's whole attitude to social and economic questions. The first is that ordinarily this was a territory to be confined to experts, in which ministers should not meddle. He believed that a special knowledge was necessary to deal with some of these matters, and that they had better be left to those to whom Providence had assigned them, whether the jurists, those clever in worldly knowledge, or the authorities. The other fact is that the Church after all has social duties, and that Church and clergy must fight flagrant abuses and try to bring in the Kingdom of God on earth. The Church must use the Word of God against sin and sinners, and so by spiritual ministries help the needs of the time. The authorities on their part shall proceed by strict justice against evil doers. But there is another fact here which it is necessary to mention to get Luther's whole attitude, viz., that the State's function is not simply to administer justice, but to secure the general weal. They shall do the very best they can for their subjects, says Luther. “The authorities shall serve their subjects and use their office not petulantly [nicht zu Mutwillen] but for the advancement of the common good, and especially for the poor.” The princes shall give laws which shall limit as far as possible social misery and national dangers. They should listen to the proposals of the Church to this end, and on the ground of wise counsels of churchmen, do away with old laws and make new ones.

Rural Religion and the Politeness of Parsons: The Church of England in South Warwickshire, C.1689–C.1820

2006 ◽  
Vol 42 ◽  
pp. 282-293
Author(s):  
Colin Haydon
Keyword(s):  
Church Of England ◽  
Agricultural Trade ◽  
Rural Religion ◽  
The Poor ◽  
Trade Unionist ◽  
The Village ◽  
The Church ◽  
Agricultural Labourers

Joseph Arch, the agricultural trade unionist, was born in 1826 at Barford in south Warwickshire. In his autobiography, he recalled, as a boy, witnessing the Eucharist in the village church: First, up walked the squire to the communion rails; the farmers went up next; then up went the tradesmen, the shopkeepers, the wheelwright, and the blacksmith; and then, the very last of all, went the poor agricultural labourers … [N]obody else knelt with them … ‘[N]ever for me!‘,vowed Arch.

Performative Morality: Godey's Match Plates, Nineteenth-Century Stage Practice, and Social/Political/Economic Commentary in America's Popular Ladies’ Magazine

2014 ◽  
Vol 48 (2) ◽  
pp. 613-637
Author(s):  
CYNTHIA LEE PATTERSON
Keyword(s):  
Social Economic ◽  
Political Issues ◽  
Economic Issues ◽  
The Poor ◽  
The Social ◽  
Tableaux Vivants ◽  
The Rich ◽  
Mystery Novels ◽  
Political Economic ◽  
The City

Recirculating the assertion of magazine historian Frank Luther Mott, subsequent generations of scholars maintained that Godey's Lady's Magazine eschewed content treating the social, political, and economic issues of the day. This article challenges that nearly universal reading of Godey's by arguing for the importance of a close reading of the “match plates” commissioned by Godey for his magazine. Appearing between 1840 and 1860, these plates, many engraved from pendant paintings created expressly for Godey, draw on the popularity of stage melodrama, dramatic tableau, and tableaux vivants to enact a performative morality addressing major social, economic, and political issues. Early match plates contrast virtue and vice, capitalizing on the enormous popularity of William Hogarth's engraving series Industry and Idleness. Match plates appear also in the popular fashion plates of the magazine – echoing the city mystery novels, plays, and prints first popularized by Eugene Sue – in Christmas for the Rich/Christmas for the Poor and Dress the Maker/Dress the Wearer. By 1860, even the magazine's “useful” contents, such as the pattern work prized by Godey's readers, echo the popularity of match plates: hence Fruit for Working/Flowers for Working. Closer attention to Godey's engravings calls for a reassessment of Mott's assertion.

scholarly journals Collections for the poor: monetary charitable donations in Dutch towns, c. 1600–1800

2012 ◽  
Vol 27 (2) ◽  
pp. 271-299 ◽  
Author(s):  
DANIËLLE TEEUWEN
Keyword(s):  
Urban Population ◽  
Urban Society ◽  
Poor Relief ◽  
Dutch Republic ◽  
Charitable Donations ◽  
The Poor ◽  
The Rich ◽  
Almost All ◽  
The City

ABSTRACTIn many localities in the Dutch Republic, charitable collections were the single largest source of income for relief institutions for the outdoor poor. This article takes into account both the role of the authorities organising collections and the role of the city-dwellers making charitable donations. It is demonstrated that people from almost all layers of urban society contributed to the collections. By means of thorough planning and exerting social pressure, religious and secular administrators of poor relief tried to maximise Dutch generosity. They presented making charitable donations as a duty of the rich as well as of the less well-off. In the Dutch Republic, not only the elites, but also the middling groups of society, who approximately constituted almost half of the urban population, were of vital importance in financing poor relief.

scholarly journals MUMBAI

2003 ◽  
Author(s):  
Camilla Rosengaard
Keyword(s):  
Middle Class ◽  
Life Strategies ◽  
Middle Classes ◽  
The Poor ◽  
The Rich ◽  
Suburban Life ◽  
The City

The last ten years of growth in the Indian economy has nurtured dreams of the ‘good life’ among both the rich and the poor in the city of Mumbai (Bombay). The city and the home are important scenes in which the realizations of this metropolis’ 16 million inhabitants are played out. Whilst the middle classes, to an ever growing extent, realize dreams of the good life, inspired by the tranquil suburban life of the Western middle-class, the underclass must employ other life strategies in their attempt to turn dreams into reality.  

scholarly journals Persamaan Nilai Korelasi Indeks Plastisitas (PI) Tanah Dengan California Bearing Ratio (CBR) Tanah Lempung Palangka Raya

2019 ◽  
Vol 8 (1) ◽  
pp. 63-71
Author(s):  
Noviyanthy Handayani ◽  
Norseta Ajie Saputra
Keyword(s):  
Field Tests ◽  
Soil Samples ◽  
Plasticity Index ◽  
California Bearing Ratio ◽  
Soil Parameters ◽  
A Value ◽  
The Village ◽  
The Relationship ◽  
The City ◽  
Very High

During this time to get the value of California Bearing Ratio (CBR) planners will conduct field tests and/or laboratory tests. This takes time and is relatively large. For this reason, it is needed a practical matter or formulation about the relationship between soil parameters so that planners do not need to test the overall soil parameters. This study aims to obtain a graph or correlation of the Plasticity Index (PI) with California Bearing Ratio (CBR) for clay soils in the Palangka Raya region. Clay soil samples were taken at 3 (three) locations in the City of Palangka Raya. Based on the results of tests on several samples obtained the largest CBR value in soil samples from Tangkiling village which reached a value of 6.56%. While the lowest CBR value obtained from the village of Kereng Bengkirai is 3.14%. For the PI value, the biggest value obtained in Bukit Rawi village is the largest, namely 20.54% and the smallest PI value obtained in Tangkiling village is 9.01%. In general, it can be concluded that the CBR value of clay is inversely proportional to the value of PI. Wherein it is known that the greater the CBR value, the smaller the PI value and vice versa. The overall correlation results of the PI value (plasticity index) to the CBR (California Bearing Ratio) obtain the correlation results using the linear graph CBR = -0.28383 PI + 8,9843. While the correlation value based on analytical calculations obtained CBR = -0,3006X + 9,0190. This test shows that the correlation value has a very high relationship when viewed from the benchmark correlation results (R = 0.80-1.00). The results of the correlation value using linear regression graphs worth R = 0.8489 and using analytical correlation methods worth R = 0.9283. So the final result of this study is to look for a relationship between PI values ??and CBR values. Then for the value of R is taken the smallest value that is R = 0.8489.

scholarly journals The structural advancement of religious communities and the commercialisation of the Christian religion in Nigeria

2020 ◽  
Vol 44 (1) ◽  
Author(s):  
Benjamin Diara ◽  
Mmesoma Onukwufor ◽  
Favour Uroko
Keyword(s):  
Religious Communities ◽  
Armed Robbery ◽  
The Real ◽  
Christian Religion ◽  
The Poor ◽  
The People ◽  
The Rich ◽  
Spiritual Problems ◽  
Bad Leadership ◽  
The Church

This article examines the activities of Christian religious communities and the birth of a commercialised Christian religion. It begins by creating an atmosphere that the Nigerians find themselves in, and explaining as to why they rely more on religious vendors for solutions to their physical and spiritual problems. Thus, the real causalities are the people with no contentment. The commercialisation of religion in Nigeria has been characterised by increased poverty and social vices such as armed robbery, bad leadership and bad citizenship. Findings reveal that adherents of the various churches that have commercialised their blessings comprise both the poor and the rich of the society. The poor are seeking God for instant blessing, while the rich are seeking God for the sustainability of their wealth and protection. True religion is now lost in Nigeria. Some pastors treat the church as an investment, expecting to get something in return personally when the institution prospers financially. This is evident in the rise in sugar-coated preaching in most Nigerian churches. It was discovered that commercialisation of churches is mainly for financial gains, and it is an offshoot of the proliferation of churches in Nigeria.

Income Inequality in India

2019 ◽  
pp. 356-363
Author(s):  
Ngozi Bosede Adeleye ◽  
M. Abdul Jamal ◽  
M. Fakir Ismail ◽  
S. Mohamed Nazeer
Keyword(s):  
Income Inequality ◽  
Social Inequality ◽  
Economic Reforms ◽  
Agricultural Growth ◽  
Material Resources ◽  
Sustained Growth ◽  
The Poor ◽  
Or Groups ◽  
The Rich ◽  
Employment Education

Social inequality means that certain individuals or groups have more material resources than others. Poverty implies some insufficiency in the material resources of an individual or group. The exploitation of the poor by the rich can be contained by reducing the level of inequality between the rich and the poor, which in turn depends upon reducing poverty through economic reforms. If economic reforms bring about steady and sustained growth in the economy, the poor could benefit in two ways. First, experience has shown that growth (particularly the agricultural growth) trickles down to the poor. Second, sustained growth creates an environment that is, on the whole, congenial for empowerment of the poor. The dependence of the poor on the groups dominating them becomes less precarious owing to expansion of opportunities for employment, education, occupational mobility, and for achieving higher social status.

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