The Way(s) of Salvation

2016 ◽  
Author(s):  
Joshua Ralston
Keyword(s):  
Common Good ◽  
Christian Theology ◽  
John Calvin ◽  
Human Flourishing ◽  
The Common Good ◽  
The Common ◽  
Convergence And Divergence ◽  
The Law ◽  
The Way

Joshua Ralston observes that the Christian tendency to place law in an oppositional relationship to love, grace, and/or the gospel has had unfortunate byproducts. It denigrates Judaism and Islam and misconstrues their conceptions of the Compassionate One who gives Torah and/or shari‘a for the sake of human flourishing. Thinking beyond such divisions, this essay explores points of convergence and divergence in the thinking of the Protestant reformer John Calvin and the Islamic jurist, mystic, and reformer al-Ghazali. Al-Ghazali’s understanding of shari‘a as a pathway to the common good that is willed by the Compassionate and Merciful One resonates with Calvin’s third use of the law. Together, these revise the adversarial renderings of law in Calvin’s first and second uses. Christian theology might therefore embrace an understanding of gospel and law—or, better, the way or shari’a of God—that focuses on the path to flourishing.

scholarly journals APLIKASI MAQASID ASY-SYARI‘AH PADA SISTEM KEUANGAN SYARIAH

2016 ◽  
Vol 3 (2) ◽  
pp. 312
Author(s):  
Muhammad Zaki ◽  
Bayu Tri Cahya
Keyword(s):  
Economic Model ◽  
Common Good ◽  
The Common Good ◽  
The Common ◽  
The Law ◽  
Islamic Economic ◽  
The Way

Maqas'id  asy-shari’ah  is relevant koredor as a basis for the development of the system, practice, and sharia banking products. The order of maqas'id asy-shari’ah is the way the light for the journey of <br />sharia banking in answer the question dynamic based on the common good and welfare. The concept of Islamic economy is a prerequisite that must be developed further, not only in the conceptual overtones teapi also in practical overtones, especially in the practice of sharia banking. Islam has been providing textual sources that adequate to provide <br />limitations prioritising man, but it is not enough if not balanced with social inferensi.  The theory maqas'id  asy-shari’ah  in the study of the Islamic economy is a step forward in the development of Islamic economic model that most ideal. This is because the maqas'id asyshari’ah can be used as the tool to help resolve the argument in specify a law in order to achieve the goal of shortening the law.

What Theology Should and Should Not Learn from the Social Sciences About the Common Good

2017 ◽  
Author(s):  
Mary L. Hirschfeld
Keyword(s):  
Social Sciences ◽  
Common Good ◽  
Human Life ◽  
Social Thought ◽  
Extensive Literature ◽  
Human Flourishing ◽  
Catholic Social Thought ◽  
The Common Good ◽  
The Social ◽  
The Common

There are two ways to answer the question, What can Catholic social thought learn from the social sciences about the common good? A more modern form of Catholic social thought, which primarily thinks of the common good in terms of the equitable distribution of goods like health, education, and opportunity, could benefit from the extensive literature in public policy, economics, and political science, which study the role of institutions and policies in generating desirable social outcomes. A second approach, rooted in pre-Machiavellian Catholic thought, would expand on this modern notion to include concerns about the way the culture shapes our understanding of what genuine human flourishing entails. On that account, the social sciences offer a valuable description of human life; but because they underestimate how human behavior is shaped by institutions, policies, and the discourse of social science itself, their insights need to be treated with caution.

The Positive State

2019 ◽  
pp. 129-137
Author(s):  
Judith N. Shklar
Keyword(s):  
Welfare State ◽  
Social Norms ◽  
Common Good ◽  
Industrial Capitalism ◽  
The Common Good ◽  
Positive Rights ◽  
The Common ◽  
Positive State ◽  
The Way

In this chapter Shklar identifies the problems that arise with the development of industrial capitalism. She traces the emergence of social obligations to fellow citizens and the new concerns this raised, paying particular attention to the way the English idealist T.H. Green addressed these issues. She discusses the thinking behind the new welfare state and the rising popularity of social norms and obligations, often also expressed in terms of “the common good,” “positive rights,” and “the obligation to be just.”

scholarly journals KHALWAT DALAM PERSPEKTIF HUKUM ISLAM DAN HUKUM POSITIF

2019 ◽  
Vol 10 (2) ◽  
pp. 109-121
Author(s):  
Bukhari Bukhari
Keyword(s):  
Everyday Life ◽  
Common Good ◽  
Female Side ◽  
The Common Good ◽  
Bargaining Position ◽  
The Common ◽  
The Law

The existence of a man and woman who have no kinship so that it is lawful to marry her, in a lonely place without being ac companied by a mahram of the male or female side. This khalwat is a crime that is not subject to hudud punishment and kafarah punishment. This form of khalwat crime is included in the category of ta'zir finger whose number of punishment is not limited. In the Qur'an and Sunnah this khalwat act is highly reproached, but not clearly regulated in the Qur'an and Sunnah. So this act can be entered into the ta'zir group. All deeds that should (need) be forbidden to fulfill the common good (community). This prohibition must necessarily be made on the basis of community agreement / consensus in ways that are considered eligible. In North Aceh, the khalwat actors who are close to the power are hard to touch with the law, it is not surprising to all of us to remember that the law in this country is not yet the commander but the law is merely a bargaining position in everyday life.

Ethics and Reality

1998 ◽  
pp. 150-155
Author(s):  
Alison Roberts Miculan
Keyword(s):  
Common Good ◽  
Ethical Theory ◽  
Alasdair Macintyre ◽  
The Common Good ◽  
The World ◽  
The Common ◽  
Good For ◽  
The Individual ◽  
The Way

One of the most pervasive problems in theoretical ethics has been the attempt to reconcile the good for the individual with the good for all. It is a problem which appears in contemporary discussions (like those initiated by Alasdair MacIntyre in After Virtue) as a debate between emotivism and rationalism, and in more traditional debates between relativism and absolutism. I believe that a vital cause of this difficulty arises from a failure to ground ethics in metaphysics. It is crucial, it seems to me, to begin with "the way the world is" before we begin to speculate about the way it ought to be. And, the most significant "way the world is" for ethics is that it is individuals in community. This paper attempts to develop an ethical theory based solidly on Whitehead’s metaphysics, and to address precisely the problem of the relation between the good for the individual and the common good, in such a way as to be sympathetic to both.

scholarly journals Relevansi Penerapan ‘Iddah di Era Teknologi Modern

2018 ◽  
Vol 10 (1) ◽  
pp. 121-142
Author(s):  
Nurnazli Nurnazli
Keyword(s):  
Common Good ◽  
Science And Technology ◽  
Men And Women ◽  
The Common Good ◽  
Marriage Ceremony ◽  
The Common ◽  
The Law ◽  
Higher Purpose

The development of science and technology today is not a reason to remove the provisions about ‘iddah that has been set in the Qur'an and Sunnah. 'Illat law and the purpose of enactment of ‘iddah which has been discussed needs to be reviewed. ‘iddah not only to know the empty uterus of the fetus, self-introspection, condition and period of mourning, but there is a higher purpose, that is belief in Allah and honor the noble covenant at the marriage ceremony. The noble agreement is realized in the ijâb and qabûl between men and women guardians. Consequently, if the marriage breaks up either because of death or divorce, both sides must respect the agreement. They must be equally restricted with the ‘iddah way until the time set by Syar'i, especially for women whose existence is more glorified and also the aim of the law' ‘iddah is for the common good.

Empirical Foundations of the Common Good

2017 ◽  
Keyword(s):  
Social Science ◽  
Common Good ◽  
Scientific Work ◽  
Human Flourishing ◽  
Catholic Social Thought ◽  
Social Scientists ◽  
The Common Good ◽  
The Common ◽  
Definition Of ◽  
Effective Path

What has social science learned about the common good? Would humanists even want to alter their definitions of the common good based on what social scientists say? In this volume, six social scientists—from economics, political science, sociology, and policy analysis—speak about what their disciplines have to contribute to discussions within Catholic social thought about the common good. None of those disciplines talks directly about “the common good”; but nearly all social scientists believe that their scientific work can help make the world a better place, and each social science does operate with some notion of human flourishing. Two theologians examine the insights of social science, including such challenging assertions that theology is overly irenic, that it does not appreciate unplanned order, and that it does not grasp how in some situations contention among self-interested nations and persons can be an effective path to the common good. In response, one theologian explicitly includes contention along with cooperation in his (altered) definition of the common good.

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