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In: Kröners Taschenausgabe 109
In: Kröners Taschenausgabe 106
In: (Biblioteca di scienze e filosofia N. 1)
In: Revista CIDOB d'afers internacionals, Heft 115, S. 61-80
ISSN: 2013-035X
In: McGill-Queen's studies in the history of religion
In: McGill-Queen's Studies in the History of Religion (Series 2) v.68
In: McGill-Queen's Studies in the History of Religion Ser. v.2.68
Cover -- Contents -- Acknowledgments -- Introduction: Development of Legal Protection for Religious Freedom -- 1 Education -- 2 Broadcasting -- 3 Freedom of Religious Expression -- 4 Employment -- 5 Religious Practices -- 6 Family Life -- 7 Religious Institutions -- Conclusion: The Way Forward -- Notes -- Bibliography -- Index -- A -- B -- C -- D -- E -- F -- G -- H -- I -- J -- K -- L -- M -- N -- O -- P -- Q -- R -- S -- T -- U -- V -- W -- Z.
This thesis demonstrates how the theo-philosophical concept of hospitality from the perspectives of African spirituality, Christianity, and Islam, combined with narrative examples, offers practical resources for building bridges between Kenyan Christians and Muslims to alleviate the sufferings of the Somali refugees in the Dadaab Refugee Complex. The refugees' hardship includes poor shelter, inadequate food supply, poor educational and health standards, insecurity, recurring threats of deportation by the Kenyan government, sex and gender-based violence. The African philosophical concept of ubuntu provides the framework for reconciling Somali refugees, the Kenyan government, and the Somalis who remain in Somalia to build lasting peace within the refugee camps. Similarly, a theological reflection on Jesus' miracle of the multiplication of loaves and fish invites the Kenyan government and humanitarian agencies to avail resources for training Somali refugees to be self-reliant. Additionally, Jesus' encounter with the Samaritan woman inspires Kenyan Christians to break the barriers that separate them from the Muslims and collaborate with Kenyan Muslims to serve the Somali refugees, who are predominantly Muslims. In Islam, Prophet Muhammad's respect for women and care for vulnerable people in the city of Medina provides the framework for Kenyan Muslims' response to sex and gender-based violence in the refugee camps. In this thesis, I use Cardinal Cardijn's ―See, Judge, and Act‖ of Catholic Church social analysis to highlight the sufferings of the Somali refugees, reflect theologically on hospitality, and consider ways of remedying the plight of the Somali refugees. In short, under the ―See‖ method, I highlight the socio-history of the Somali refugees and their harsh living conditions in the Dadaab Refugee Complex. Then, using the ―Judge‖ method, I examine the theological imports of ubuntu philosophy, the Christian and Islamic teachings–all against the background of and using the hermeneutical lens of hospitality. ...
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A dive into the origins, management, and uses and misuses of sovereign debt through the ages. Public debts have exploded to levels unprecedented in modern history as governments responded to the Covid-19 pandemic and ensuing economic crisis. Their dramatic rise has prompted apocalyptic warnings about the dangers of heavy debts—about the drag they will place on economic growth and the burden they represent for future generations. In Defense of Public Debt offers a sharp rejoinder to this view, marshaling the entire history of state-issued public debt to demonstrate its usefulness. Authors Barry Eichengreen, Asmaa El-Ganainy, Rui Esteves, and Kris James Mitchener argue that the ability of governments to issue debt has played a critical role in addressing emergencies—from wars and pandemics to economic and financial crises, as well as in funding essential public goods and services such as transportation, education, and healthcare. In these ways, the capacity to issue debt has been integral to state building and state survival. Transactions in public debt securities have also contributed to the development of private financial markets and, through this channel, to modern economic growth. None of this is to deny that debt problems, debt crises, and debt defaults occur. But these dramatic events, which attract much attention, are not the entire story. In Defense of Public Debt redresses the balance. The authors develop their arguments historically, recounting two millennia of public debt experience. They deploy a comprehensive database to identify the factors behind rising public debts and the circumstances under which high debts are successfully stabilized and brought down. Finally, they bring the story up to date, describing the role of public debt in managing the Covid-19 pandemic and recession, suggesting a way forward once governments—now more heavily indebted than before—finally emerge from the crisis. ; https://scholarcommons.scu.edu/faculty_books/1537/thumbnail.jpg
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Amos 2:6-8, commonly referred to as the Oracle Against Israel constitutes the focus of this study. The oracle deals primarily with domestic crimes committed against right relationship among members within the Israelite community (as enshrined in the covenant). However, this oracle against Israel is conspicuously situated within a cycle of oracles, characteristically known as the Oracles Against the Nations. This study argues that this placement of the Oracle Against Israel (Amos 2:6-8) is not accidental. Rather it serves as the culmination of the Oracles Against the Nations (Amos l :3-2:8) disclosing that when injustice reigns within a nation, it reaps consequences not only for the least of its citizens but also for peoples residing beyond its borders. Four key linguistic and literary features are studied in marshalling evidence to support this argument: (1) the placement and emphasis on Israel's transgressions. (2) the use of the word (3) the use of the formula of irrevocability and (4) the use of the staircase numerical formula. An in-depth analysis of these components demonstrates that Israel is at the heart of the disorder erupting among its neighboring nations, as detailed in Amos 1:3-2:8. Israel's election was about attracting all humanity to God; it was summoned to be a light to the nations. As the Oracle Against Israel details the injustice in its own house, the possibility that it could be a means of blessings for other nations becomes remote. And that these other nations, as detailed in the Oracle Against the Nations, arc now portrayed in hostile and warring relations with each other suggests some culpability on the part of Israel. Thus, when injustice reigns within Israel among its own citizens, the consequences reach beyond its borders. But such a dynamic is not confined to Israel but is evident even in my own country of Nigeria today.
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The long-lasting interethnic conflicts and violence that marked the history of Rwanda, and the genocide that followed in 1994, damaged the social fabric of Rwandans, which is the core characteristic of their humanity. All Rwandans, regardless of their ethnic affiliations, have suffered, and their wounds are still deep and fresh. Twenty-six years since the genocide took place, different strategies of reconciliation have been employed by both the government of Rwanda and the Church. However, those strategies have not given satisfactory results as, today, many Rwandans cry over their unhealed wounds and longing for authentic reconciliation, which may wave their social fabric and bring about the harmony in their relations. This study explores in which ways Rwandans can transcend the interethnic divisions and conflicts, experience healing of their broken humanity, and embrace reconciliation as a way of reconstructing unity and communion among them. There will be no authentic reconciliation without the restoration of people's humanity damaged by the genocide and other violence, which have not been termed genocide. What then ought to be done for the restoration of Rwandans' humanity and bring about authentic reconciliation? The study seeks conforming answers to this question. In doing so, the study offers the Christian reconciliation, through Ignatian Spirituality, as a potential tool that Rwandans need for authentic healing and reconciliation. Spiritual experience resulting from the Spiritual Exercises can restore the damaged humanity of both the victims and wrongdoers and be the source of genuine reconciliation. By experiencing God's healing love through the Spiritual Exercises, people can more readily experience inner freedom with respect to their wounds, which may in turn lead them to reconcile with their history. Once healed, and freed interiorly, they may then expand God's love to others, even ones they consider 'wrongdoers' or 'enemies.' Hence, over time, an authentic relationship will take place since the relationship with God would be the guiding principle of all the relationships among the Rwandans.
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On June 18, 2015, Pope Francis issued Laudato Si'. This is the first encyclical in the Catholic Church to focus on ecology to raise awareness of the increasingly serious ecological crisis. The ecological crisis can be seen throughout the world, in the melting polar ice caps, ocean garbage, and wildfires such as those in Australia. It is worth noting that the Oxford Dictionary's 2018 word of the year was "toxic" since this word "is judged to reflect the ethos, mood, or preoccupations of the passing year," and "toxic added many strings to its poisoned bow becoming an intoxicating description for the year's most talked about topics."1 Also, the Oxford English Dictionary has chosen "climate emergency" as the 2019 word of this year because it calls for "a sense of urgency in the fight against global warming."2 The reality of the words "toxic" and "climate emergency" has been especially felt in Vietnam for the past several years. In 2016, Vietnam suffered a marine life disaster caused by the toxic chemical waste of Formosa Taiwan Ha Tinh Steel. As a result, a large number of dead fish were found on the coast of H. Tĩnh, Quảng Binh, Quảng Trị, and Thừa Thiên Huế. The massive destruction of marine life severely impacted poor fishermen and led to a confrontation with the communist government. In the words of Vietnamese citizens, "government takes money, people take disaster."3 Truly, most of the poor in the villages mentioned above lost their jobs and suffered death and illness because of this disaster, which led to a protest between the people and the governments at Nghệ An, Quảng Binh, H. Tĩnh on August 8, 2016.4 Most Vietnamese were angry with the government's slow response to Formosa Ha Tinh Steel's toxic spill and believed the reason for this slow response to be the Vietnamese government's corruption.5 Despite being only 7.6 percent of the population, Vietnamese Catholics joined environmentalists in addressing this issue. For instance, Catholic environmental activists Pastor Đặng Hữu Nam and blogger Mẹ Nấm questioned the transparency of the investigation process and advocated for justice for the poor.6 As a result of their activism, Mẹ Nấm, Pastor Nam and other activists were arrested and severely beaten.7
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In this thesis, I argue that the formation of consciences strategy adopted by the Catholic bishops of Zimbabwe in response to the political and economic crisis in Zimbabwe has not been sufficient in helping those who suffer oppression. The approaches of liberation theology and the capabilities approach of Martha Nussbaum are compatible and can work together to push Catholic social thought further on the subjects of solidarity and human dignity. Therefore, there is need for the Catholic Bishops to also concentrate their efforts on challenging oppressive structures and defending the capabilities of those who are victims of political and economic oppression through advocacy. I rely on the framework of Catholic social thought to demonstrate that it is appropriate for the Church to engage in advocacy to liberate those who are oppressed.
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I argue that if Chadian society continues to feel the effects of the 1979 civil war, then it is because solutions or an adequate method of approaching the conflict have not been applied. On the one hand, there is a lack of clear political will in the management of the battle, and on the other hand, civil society, including the Church, has not been sufficiently involved in the process of conflict resolution. For there to be social harmony, the Chadian people need a consequent reconciliation. Because of the influential presence of the Catholic Church in Chadian society, we consider it necessary for the Church to become more involved in the process of resolving the post-civil war conflict in Chad. To help the Church in this process, we propose a responsible approach to reconciliation; that is, one that puts the individual at the center of the reconciliation process. Such an agreement can only arise from self-sacrifice and a dynamic process of conversion. From this point of view, forgiveness, and peacebuilding through the application of the principle of subsidiarity are indispensable factors in keeping the process of reconciliation dynamic. Realistically, we suggest that the Church set up structures such as centers for the training of the laity and for inter-religious dialogue that can provide adequate training for its pastoral agents.
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