scholarly journals Ruston, Human Rights and the Image of God

2005 ◽  
Vol 11 (1) ◽  
pp. 157-159
Author(s):  
Carys Moseley
2015 ◽  
Vol 49 (1) ◽  
Author(s):  
Piet J. Strauss

After the Second World War, there was a universal rise and greater acknowledgement of human rights, which entered churches and ecumenical organisations’ way of thinking. Human rights influenced the church’s understanding of justice and human dignity both internally and externally. The concept of human dignity came from the biblical believe that man is created in the image of God. In South Africa human rights were also increasingly recognised and respected. A charter of human rights was included as chapter 2 of the 1996 Constitution and churches regard human dignity as a central tenet of their approach to members and non-members. Differences between church and state on the issue have arisen as the result of differences on the freedom of religion. Church and state in South Africa can complement each other in the promotion of human dignity.Opsomming: Kerk en staat in Suid-Afrika en menseregte. Na die Tweede Wêreldoorlog is menseregte wêreldwyd erken en aanvaar. Dit was ook die geval in kerke en ekumeniese organisasies. Menseregte het kerke se siening van geregtigheid en menswaardigheid in hulle interne sowel as eksterne optrede beïnvloed. Die begrip menswaardigheid het ontstaan uit die bybelse oortuiging dat die mens na die beeld van God geskape is. In Suid-Afrika is menseregte ook toenemend erken en aanvaar. ’n Verklaring van menseregte is as hoofstuk 2 in die 1996-grondwet ingesluit en kerke beskou menswaardigheid as toonaangewend in hulle benadering van mense binne en buite die kerk. Verskille tussen die kerk en die staat in Suid-Afrika oor menseregte het ontstaan as gevolg van verskille oor die inhoud van die vryheid van godsdiens. Teen hierdie agtergrond kan kerk en staat mekaar egter aanvul in die bevordering van menseregte.


2021 ◽  
Vol 20 (1) ◽  
pp. 83
Author(s):  
Winibaldus Stefanus Mere

<p><em>This article aims at framing a theological understanding about business in the context of the impacts of corporate conducts on human rights. The relevance of this theological understanding arises from the need to bring a true liberation (salvation) in a contradictory reality: human suffering due to human rights violation in business activities on the one hand and ineffectiveness of legal and moral instruments, as well as weak individual and collective commitments of government and business actors in dealing with that problem on the other hand. Using “creation, fall and redemption” approach as basis for biblical worldview to understand issues related to business and its social impacts, this article highlights the necessity of internal factors as foundational values that can bring about a true commitment to do business not only based on legal and moral norms as a mere socio-political consensus, but also as an expression of a socio-spiritual obedience to and faith in God. Because, more than just accumulating commercial benefits, business has mission to realize God’s work for human salvation in this world. Business actors as individuals and organization (corporation) become God’s collaborators – mainly in their nature as bearer of the Image of God and mandate of creation - to materialize the works of salvation in this world through their activities in the production and distribution of goods and services that respect human rights.</em></p><p><em></em><strong><em>Keywords</em></strong>: teologi bisnis, korporasi, hak asasi manusia, gambaran Allah, mandat penciptaan, penebusan, kapitalisme liberal</p>


2015 ◽  
Vol 30 (3) ◽  
pp. 386-390 ◽  
Author(s):  
Desmond M. Tutu

AbstractIn this essay, Archbishop Tutu explains how Christianity understands the inherent freedom, dignity, and human rights of each person to be a consequence of being created in the image of God. This idea contains radical liberative potential to challenge oppression and create structures for human flourishing. While Christianity has not always lived up to the liberative potential of its teachings, and too often has contributed to hatred, oppression, and violence, Archbishop Tutu argues, the power of religious voices remains essential in the struggle against oppression and for the protection of human dignity.


2007 ◽  
Vol 23 (1) ◽  
pp. 142-144
Author(s):  
David Matzko McCarthy

2017 ◽  
Vol 1 (1) ◽  
pp. 141-163
Author(s):  
Antonius Un

Calvinism, as initiated by John Calvin, developed by subsequent theologians and expressed in many Confessions and Catechisms, turns out to contain a notion which correlates with the conception of human rights. The intended human rights is the notion that is written in some legal-juridist documents including the Universal Declaration of Human Rights. Viewed historically, though the Bible does not discuss the human rights explicitly and positively, however since the Reformation period to the declaration of the US Independent with its Calvinistic nuance, there has been a growth in human rights articulation becoming more explicit and positive. Viewed theologically, Calvinist doctrines such as the sovereignty of God, the image of God and Common Grace, turn out to have logical implications to the notion of human rights.?


2020 ◽  
pp. 269-286
Author(s):  
Therese Marie Ignacio Bjørnaas

Theologians and philosophers have historically privileged the faculty of rationality in their exegesis of what it means to be created in the image of God. They have argued that we were made in God’s image when we were endowed with a rational soul. This argument is contested by contemporary disability theologians. They argue that by equating the imago Dei with the faculty of rationality Christian theology effectively strips people with cognitive disabilities of their human rights. It justifies elevating the cognitively able over the cognitively disabled in the same way that it justifies elevating the human species over other species. In this article, I will first show that the contemporary Western conviction that ability and independence are normal while disability and dependence are deviant owes much to definitions of the human first proposed by Augustine of Hippo, Thomas Aquinas, and Immanuel Kant. I will then propose that Aquinas himself offers us a way out of these destructive binarisms. He defines the imago Dei as an embodied soul, an imperfectly intelligent substance that can fulfill its destiny only if it receives the support of society and the intervention of God’s grace. Aquinas’s theology of embodiment does not merely expose false assumptions about ability and disability; it compels us to appreciate the radical dependency and vulnerability of human nature.


Sign in / Sign up

Export Citation Format

Share Document