scholarly journals “To Evangelize the Poor”

Lumen et Vita ◽  
2019 ◽  
Vol 9 (2) ◽  
pp. 21-28
Author(s):  
James E. Kelly
Keyword(s):  
Social Justice ◽  
The Poor

In this essay, I will examine the scriptural basis for Origen’s interpretation of Luke 4:18-19 as an allusion to Jesus’ identity as savior, not as a call to social justice. I argue that this interpretation is consistent with the intentions of the gospel writer. The essay begins with an analysis of the gospel writer’s redaction of Mark 1 in Luke 3-5. Based on that redaction, I hypothesize that Luke intends to emphasize Jesus’s identity with the anointed one mentioned in Isaiah 61:1-2. This excerpt from Isaiah not only gives Luke 4:18-19 its Christological significance but also clarifies Luke’s understanding of poverty in relation to the Gospel. I then examine Origen’s application of the Lucan passage for his pastoral purposes. To conclude, I suggest that we, like Luke and Origen, read Scripture Christocentrically in order to better facilitate the church’s encounter with Christ during the liturgy.  

From learning to labour to custody for the precariat

Ethnography ◽  
2018 ◽  
Vol 19 (4) ◽  
pp. 531-547 ◽  
Author(s):  
Ove Sernhede
Keyword(s):  
Social Justice ◽  
Young Adults ◽  
Public Schools ◽  
Young People ◽  
Crucial Importance ◽  
Compulsory School ◽  
High Rise ◽  
The Past ◽  
The Poor ◽  
Large Groups

The globally reported riots in the poor high-rise suburbs of Sweden’s metropolitan districts in 2013 were stark manifestations of the increased social and economic inequality of the past 30 years. Large groups of young adults acted out their unarticulated claims for social justice. In the light of the riots, it is relevant to ask whether any trace of resistance or protest can be found in the compulsory school where the young people from these neighbourhoods spend their days. The ethnography sampled for the article comes from two public schools in two poor, multi-ethnic, high-rise neighbourhoods on the outskirts of Gothenburg. The article argues that the theoretical and methodological concepts and perspectives developed by Willis still is of crucial importance to any investigation aimed at understanding the presence or absence of resistance in contemporary Swedish schools.

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.

Social Justicitis

2012 ◽  
Author(s):  
John Tomasi
Keyword(s):  
Public Policy ◽  
Social Justice ◽  
Adverse Reaction ◽  
Allergic Reaction ◽  
Distributive Justice ◽  
Spontaneous Order ◽  
Classical Liberalism ◽  
The Poor ◽  
Bee Sting ◽  
Adequacy Condition

This chapter examines what it calls “social justicitis”—a strongly negative, even allergic, reaction to the ideal of social or distributive justice. Social justicitis is a malady from which many defenders of private economic liberty suffer. For libertarians, arguments on behalf of social justice may be as threatening as a bee sting is to some people. In the case of classical liberals, social justicitis arises as an adverse reaction to talk about social justice at the level of public policy. The chapter first considers the notion of distributional adequacy condition from the perspective of classical liberalism and libertarianism before discussing the arguments of classical liberals and libertarians regarding property and the poor. It also explores F. A. Hayek's critique of social justice and the implications of his theory of spontaneous order with respect to distributional ideals.

Muslim Social Services

2013 ◽  
Author(s):  
Pamela Aneesah Nadir
Keyword(s):  
United States ◽  
Social Justice ◽  
Developmental Stage ◽  
Social Services ◽  
The United States ◽  
The Poor ◽  
Muslim Communities

Zakat or obligatory charity is a foundation of Muslim social services. Social services with Muslims date back more than 1,400 years to the time of the Prophet Muhammad. His biography reflects his involvement in the care of the poor, widows, and orphans and engagement in social justice for women and minorities. Muslim communities throughout the United States are providing social services for Muslims; however, an institutionalized network of professional social services sensitive to the needs of Muslims is in the developmental stage.

Social Justice in Early Christianity

2019 ◽  
pp. 518-536
Author(s):  
Maria E. Doerfler
Keyword(s):  
Social Justice ◽  
Early Christianity ◽  
Fourth Century ◽  
The Poor ◽  
Christian Population ◽  
Christian Discourse

Scripture, early Christians agreed, instructed believers not only how to worship God but how to live rightly with their neighbors. Christians nevertheless pursued social justice only selectively. Concern for the poor and for strangers became an early and lasting preoccupation in Christian discourse. By contrast, many Christians remained partial to the violent entertainment of circus games, and did not consistently advocate for the empire’s least regarded members. While homilists might instruct Christians to treat well their own slaves, slavery as an institution remained unchallenged by even the most socially conscious Christian writers. By the fourth century, the increasing Christianization of the empire led to Roman legal support for clergy’s efforts to ensure social justice. The care of prisoners and orphans and, increasingly, the resolution of conflict among particularly the empire’s Christian population were tasks that had long been part of bishops’ roles and that now enjoyed imperial support.

William Fremantle, Samuel Barnett and the Broad Church Origins of Toynbee Hall

1982 ◽  
Vol 33 (4) ◽  
pp. 564-579 ◽  
Author(s):  
L. E. Nettleship
Keyword(s):  
Political Economy ◽  
Social Justice ◽  
Middle Class ◽  
Economic System ◽  
Social Order ◽  
Economic Success ◽  
The Poor ◽  
New Concepts ◽  
The Social ◽  
The Individual

Contemporaries and historians alike have regarded the 1880s as a watershed in Victorian thought. They have argued that before the 1880s the well-to-do held firmly to a belief in Political Economy and attributed economic success to the high moral character and hard work of the individual. By the 1880s these beliefs had begun to waver, and many who had themselves prospered from the new economic system began to question its assumptions and develop a sense of responsibility toward those beneath them in the social order. One institution which seems to represent this change is Toynbee Hall, the first English settlement house, founded in 1884. Headed by a middle-class clergyman, Samuel Barnett, staffed by well-educated and well-to-do volunteers and dedicated to bringing education and culture to the poor, it seems to be an example, par excellence, of the newly heightened middle-class social conscience typical of the 1880s.2 But close examination reveals that the origins of Toynbee Hall date back to the 1870s, to the broad church orientation and parish practices of Samuel Barnett. Rooted in his modest day-to-day pastoral work rather than in new concepts of social justice, Toynbee Hall raises the question of whether in fact the 1880s constitute a great divide in Victorian thought or a period of continuation, expansion and institutionalisation of earlier ideas and practices.

Care-leaving in South Africa: an international and social justice perspective

2018 ◽  
Vol 34 (1) ◽  
pp. 76-90 ◽  
Author(s):  
Sue Bond
Keyword(s):  
United States ◽  
South Africa ◽  
Social Justice ◽  
United Kingdom ◽  
United States Of America ◽  
Support Services ◽  
The United Kingdom ◽  
The Poor ◽  
Care Leavers ◽  
Poor Outcomes

AbstractInternationally, the care-leaving debate began in the 1970s. The poor outcomes associated with care-leaving in the United Kingdom, United States of America and Australia prompted attention resulting in policy change in recent years, which continues to develop. The experience and outcomes for care leavers in South Africa reflects that of their contemporaries in other countries, however, contextual factors compound the problems that they face and there is little support available to them. This paper discusses some of the challenges facing care leavers and the development of the care-leaving debate, legislation and policy in the United Kingdom, United States and Australia. A comparison of the care-leaving arena in South Africa and the support services available to care leavers in the different countries will be presented. The paper concludes by arguing that the absence of services for care leavers is a neglect of the state's responsibility as corporate parent, and represents an issue of social justice.

scholarly journals AGAMA DAN POLITIK: TEOLOGI PEMBEBASAN SEBAGAI ARENA PROFETISASI AGAMA

2014 ◽  
Vol 22 (1) ◽  
pp. 133
Author(s):  
Wasisto Raharjo Jati
Keyword(s):  
Social Justice ◽  
Latin America ◽  
Comparative Study ◽  
Liberation Theology ◽  
Conflicts Of Interest ◽  
Religion And Politics ◽  
The Poor ◽  
The Comparative Study ◽  
The Relationship

<p class="IIABSBARU">This article aims to analyze the comparative study of the liberation theology perspective. The notion of liberation theology is a form of transformative theology that concerned within issues of equality and social justice. The relationship amidst religion and politics is reciprocal due to there are conflicts of interest between both entities. Emergence of liberation theology itself arises because of the politicization of religion has become more acute and chronic so it needs to be transformed. The thought of liberation theology is basically grown in the famous case of Latin America with the spirit church of the poor. However, within Islam, it also found a similar essence that Islam also teaches that there egalitarianism, equality, and social justice. Article will elaborate about this comparison of liberation theology.</p><p class="IIABSBARU" align="center">***</p>Artikel ini bertujuan untuk menganalisis studi perbandingan perspektif teologi pembebasan. Gagasan teologi pembebasan adalah suatu bentuk teologi trans­formatif yang bersangkutan dalam isu-isu kesetaraan dan keadilan sosial. Hubungan di tengah-tengah agama dan politik adalah timbal balik karena ada konflik kepentingan antara kedua entitas. Munculnya teologi pembebasan itu sendiri timbul karena adanya politisasi agama telah menjadi lebih akut dan kronis sehingga perlu diubah. Pikiran teologi pembebasan pada dasarnya tumbuh dalam kasus terkenal Amerika Latin dengan semangat gereja kaum miskin. Namun, dalam Islam, itu juga menemukan esensi yang sama bahwa Islam juga mengajarkan bahwa ada egalitarianisme, kesetaraan, dan keadilan sosial. Pasal akan menguraikan tentang perbandingan ini teologi pembebasan.

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