Ecclesia of Women as Synodal Third Space calls for expanding the set frontiers of perception. Knowledge making becomes an exciting adventure when it pushes the established boundaries of the given and treads into the unfamiliar and uncharted paths. It demands going beyond the settled foundations of the known into open-ended and often unrecognized and unacknowledged fields with awareness in order to gather the seeds of wisdom that are scattered on the grounded realities of life. This is precisely what is attempted through the pages of this book, which invites the reader to move beyond the “comfortable” spaces of the established theological knowledge and venture into the new and unexplored realms of understanding.
Two of the more recent methodological narratives about twentieth-century moral theology, written by James Keenan and Matthew Levering, argue that an intractable methodological division over law and conscience emerges in the wake of Vatican II. Within these narratives, _Veritatis Splendor_ is situated as authoritatively taking sides amidst this division, leaving _Veritatis Splendor_’s key methodological insights out of view. While (re)turning to a more spiritual approach to moral theology, the Second Vatican Council does not set out a clear method for the discipline but instead leaves post-conciliar moral theology with the task of figuring out how to do moral theology according to this new paradigm. _Veritatis Splendor_ ought to be read as a continuation and deepening of this post-conciliar moral methodological project set in motion by Vatican II. Through the concept of “encounter with Christ” and its emphasis on the lives of the saints, _Veritatis Splendor_ plants seeds for the development of a post-conciliar moral theological method consistent with the methodological task set out by the Second Vatican Council, a foundational point of methodological continuity between “revisionists” and “traditionalists,” and responsive to unresolved methodological concerns from the Council.
Aile ve kadın, sosyolojinin üzerinde durduğu temel konulardan birisidir. Ülkemizdede kadın konusunun çeşitli sosyolojik perspektiflerle ele alındığı bir gerçekliktir. Türk toplumunungelenekselden modern yaşam tarzına geçiş süreci aile ve kadın konusunun merkezealındığı bir anlayışla tartışılmış ve tartışılmaya devam etmektedir. Türk toplumunda yaşanandeğişim süreci çeşitli sosyal kesimler tarafından farklı şekilde değerlendirmiş ve yorumlamıştır.Dolayısıyla bazıları Türk toplumunda yaşanan değişimi kadınların bireysel ve toplumsalkazanımı üzerinden analiz ederken, bazıları da toplumun değer ve normlarında meydana gelençözülme şeklinde görüp değişime direnme veya ters yüz etmenin yollarını arama çabasıiçine girmiştir. Türk toplumunun yaşadığı değişim sürecini kadınlar üzerinden okuyan ve anlamlandıransosyal kesimlerin başında İslamcı/muhafazakâr ideolojinin mensupları gelmektedir.Söz konusu ideolojinin mensupları yaşanan değişim sürecinin kadınların gelenekselrollerinde zafiyet oluşturacağını öne sürmüşlerdir. Onlar, düşüncelerini temellendirirkendinsel argümanlara atıfta bulunmayı şiar edinmişlerdir. Çünkü din olgusunun Türk toplumundaen işlevsel faktörlerden biri olduğunun bilincindedirler. Bu noktada Şule Yüksel ŞenlerTürk toplumunda yaşanan değişim sürecinin kadınlar üzerindeki etkisine dair görüşleriyleöne çıkmaktadır. O, değişim sürecinden kadınların olumsuz etkilendiği düşüncesindenhareketle geleneksel yaşam kalıplarını koruma ve yeniden üretme adına kaleme aldığı eserleriile etkili olmuştur. Değişim sürecinin kadınların geleneksel statü ve rollerinde ciddi toplumsalçözülmelere sebep olduğu düşüncesindedir. Şule Yüksel Şenler, bir kadın olarak; kendineözgü giyim tarzı başta olmak üzere, duygu ve düşünceleri ile döneminin dini düşünsel zeminine damga vurmuş, özellikle İslamcı/muhafazakâr kadınların din anlayış ve yaşayışlarınıyönlendirmiştir. Söz konusu yaklaşımı ile hemcinsleri üzerinde etkili olmanın yanındadüşünce ve fikirleri ile geleneksel din ve kadın anlayışına sahip erkekleri de rahatlatmıştır.Şule Yüksel Şenler, kadınların aile içi rol ve statüleri başta olmak üzere, eğitim, sosyal hayat,çalışma hayatı vb. hususlarda nasıl bir davranış içinde olmaları gerektiğine yönelik görüşlerinipaylaşarak idealize ettiği anlayışın toplumda yaygınlaşmasına öncülük etmiştir. Kadınınyaşamını sürdürürken erkeğe olan itaatini ve ihtiyacını vurgulamış, bir noktada birey olarakkadının ayakta durmasının mümkün olmadığını kendi düşün dünyası çerçevesinde izah etmiştir.Özellikle kadınların giyim tarzları üzerinden analiz ve değerlendirmelerde bulunanŞule Yüksel Şenler, buna bağlı olarak Müslüman Türk erkeklerine yönelik değerlendirmeleryapmaktan da geri durmamış ve kadınlarının ve kızlarının giyim kuşamları üzerinden erkekleride kategorize etmiştir. Bu çalışmada, Şule Yüksel Şenler’in nasıl bir aile ve kadın anlayışınasahip olduğu, Türk toplumunda yaşanan değişim sürecine yönelik nasıl bir tutum ortayakoyduğu ve değişim sürecinden etkilenen aile ve kadınlara dair yaklaşımları ele alınmıştır.Çalışmada Şenler’in kaleme aldığı eserleri merkeze alınmış, dokümantasyon yöntemi ve sosyolojikbakış açısıyla analizler yapılarak yorumlarda bulunulmuştur.
Sınıflı toplum anlayışının günümüzde en yoğun ve canlı sayılabilecek örneğini bulabileceğimiz Hindu toplumunun alt tabakasını, hatta dışlanmış ve tamamen dışarıda kabul edilenlerini oluşturan dalitler, tarihsel süreçte her daim ezilen ve yok sayılan bir toplumsal kesimi oluşturmuştur. Toplumda “dalit”, “dokunulmaz”, “parya” gibi çeşitli adlarla anılan bu grup, özellikle modern Hindistan’da tarihsel olarak maruz kaldığı dışlanmışlıktan sıyrılmak ve toplumsal eşitliğe ulaşmak amacıyla yoğun bir mücadele yürütmektedir. Sosyal görünürlüklerinin uzun süre inkâr edilmesinin ardından dalitler bugün belirli anayasal ve yasal haklara sahip olmuş olsalar da doğumla belirlenen kast temelli ayrımcılığın kalıntıları, onları hâlâ toplumsal, ekonomik ve kültürel alanlarda sınırlamaya devam etmektedir. Bu bağlamda, Hinduizm’in temel sosyal düzenleyicilerinden biri olan varṇa/kast sisteminin yalnızca tarihsel kökenleri değil, günümüz dünyasındaki geçerliliği, meşruiyeti ve dönüşüm süreci de yeniden ele alınması gereken önemli bir mesele olarak karşımıza çıkmaktadır. Dalitler, sadece dini ritüel temelli sınırlamalarla değil, toplumsal hayatın hemen her alanında yapısal engellemelerle karşı karşıya kalmışlardır. Dalitler eğitim, istihdam, ikamet ve sosyal ilişki kurma gibi temel hak ve fırsatlara erişim konusunda ciddi kısıtlamalara maruz bırakılmış, çoğu zaman fiziksel olarak da toplumun ve yerleşim alanlarının dışına itilmişlerdir. Bu çok katmanlı dışlanmanın en ağır sonuçları ise dalit kadınlar üzerinde görülmektedir. Zira Hindu geleneksel yapısında kadın zaten ikincil bir konumda yer alırken, dalit kimliğiyle birleştiğinde bu durum çok daha derin bir marjinalleşmeye yol açmaktadır. Dalit kadınlar hem kast hem de cinsiyet temelli ayrımcılığın kesişiminde yer alarak “en alt sınıfın en altı” olarak konumlandırılmakta ve bu nedenle hem kendi toplulukları içinde hem de genel toplumda çok yönlü baskılara maruz kalmaktadır. Bu çalışma, Hinduizm'in temel inanç sistemlerinden biri olan varṇa kavramının, sadece dini bir prensip olmanın ötesine geçerek Hint toplumunun sosyal yapısını nasıl biçimlendirdiğini, zamanla bu yapının kalıcı bir toplumsal hiyerarşiye nasıl dönüştüğünü analiz etmeyi amaçlamaktadır. Özellikle dalitlerin bu yapı içerisindeki tarihsel konumu ve modern dönemdeki toplumsal gerçekliği, çalışmanın odak noktasını oluşturmaktadır. Araştırma, tarihsel-kronolojik yöntem kullanılarak Hint alt kıtasında kast sisteminin gelişim sürecini genel bir çerçevede ortaya koymayı hedeflemektedir. Dinler Tarihine özgü deskriptif ve karşılaştırmalı analiz yöntemleriyle, dalitlerin Hinduizm bağlamında nasıl konumlandırıldıkları değerlendirilecektir. Bu veriler üzerinden dini yapıların modern toplumdaki etkileri ve geçirdikleri dönüşüm, Hindistan örneği üzerinden irdelenecektir. Dalitlerin konumu, Hindu dini inanç sistemlerinin sadece metafizik alanla sınırlı kalmadığını; aksine toplumsal düzenin inşasında da belirleyici rol oynadığını göstermesi bakımından oldukça dikkat çekici bir örnektir. Bu bağlamda çalışma, dini doktrinlerin gündelik hayat üzerindeki etkilerini anlamaya yönelik katkı sunmayı hedeflemekte, sosyal bilimler ve özellikle Dinler Tarihi disiplini açısından gelecekte yapılacak araştırmalara kaynaklık edecek nitelikte bir çerçeve oluşturmayı amaçlamaktadır.
The paper discusses the development of moral theology in the Roman Catholic Church, the way this development opened the doors to the various methods and schools of thought, philosophical and theological worldviews, the ways of perceiving and comprehending human experiences theologically, and of grasping the depths of personhood and a personal being. One of the greatest options for overcoming the reductionistic tendencies in manualist tradition in moral theology was relational ontology. The latter was the theological grounding of the dynamic trinitarian ontology. This paper explicates the influence of dynamic trinitarian ontology on moral theology and precisely on sexual moral theology.
Kant is noted to have pioneered the deontological position when he argued in defence of reason and duty in moral decision-making. Kant’s use of reason in moral decision-making has made him an ethical rationalist. As moral agents, our theories must be based on rational cognition. This can be said to have dominated Western philosophy since the time of Plato. During Plato’s time, the tradition believed that one must know the object and possess the cognitive principles of practical reason. This must be exercised by the will or rational capacity guided by the categorical imperative. It is only when this is accomplished that it can be said that an action is morally worthy or morally permissible. This paper argues that Kant’s reliance on reason rejects the essence of sympathy and empathy in any moral decision-making endeavour. To act justly there is the need to employ reason so that such action could be attractive as well.
This paper examines the perception of transparency among the Church Councils with an ethical-theological analysis and an analysis of financial accountability. The background of the problem is that there are different perceptions among the congregations regarding church financial accountability. These differences reflect differences in theological ethical content. The data collection method used is a mix-method, which uses quantitative tools by distributing questionnaires and in-depth interviews with several church assemblies. The final number of respondents is 167 church assemblies from two church groups, namely the Indonesian Christian Church of the Central Java Regional Synod (Gereja Kristen Indonesia Sinode Wilayah Jateng/GKI SW Jateng) Region of Solo and the Javanese Christian Churches (Gereja-gereja Kristen Jawa/GKJ) Region of North Yogyakarta. The result is a moral obligation is proven to have a significant effect on transparency and intention to disclose financial information to the congregation. This moral obligation to make church finances transparent is based on the church community or congregation members. The ethical drive mainly comes from the community. Theologically, this result on the one hand confirms the existence of the church as a community of faith that drives the formation of values. On the other hand, it presents an opportunity for the church to make a program that formed a personal value of transparency in the Church Council. The research contribution is to the development of the Church Council's guidance on financial accountability and the development of theological ethical values.
Jennie Weiss Block, OP, M. Therese Lysaught, Alexandre A. Martins
This introduction to Part 2: A Prism for Liberation Theology provides an overview of the section and brief descriptions of the following chapters: Chapter Five, “Liberation Theology and Public Health Ethics,” by Alexandre A. Martins; Chapter Six, “Theologians in the Field: ‘Dices que eres un teólogo, ¿cuál es tu practica?’”, by Leo Guardado; Chapter Seven, “Liberating Theological Ethics from the Invisible Hand: Paul Farmer, the World’s Poor, and the Quandaries of the Fortunate,” by M. Therese Lysaught; and Chapter Eight, “Confronting ‘Structures of Violence’: Women’s Empowerment and the Legacy of Paul Farmer," by Suzanne Mulligan.
The author analyses the life situation of alcohol-dependent people. It draws attention to health, professional, material, housing and also family issues. Analyses the extent of their expectations in the area of assistance and support. The research tool used in the study was an individual in-depth (qualitative) interview, which was conducted with twenty alcohol addicts (fourteen men and six women). The subjects were aged 25-55. The interviews show that the interviewees experience many problems, disorders and dysfunctions in all indicated areas of life situations (health, work, material, housing, family) and expect specialist help and support in the process of recovery and maintaining abstinence, as well as financial support, help in finding work, improving of housing conditions (some of them even need to find housing) and rebuild proper relations with loved ones. It concludes with conclusions and recommendations for practice.
The following legal-historical research is critical of “Islamist” narratives and their desacralized reverberations claiming that Arab-Muslim receptivity to <i>terror</i> is axiomatic to “cultural experiences” figuring subjects conforming to Arab-Islamic philosophical theology. The critique is founded on <i>deconstructing</i>—while adopting a Third World Approach to International Law (TWAIL)—the (im)moral consequences resulting from such rhetoric interpreting the Arab uprising of 2011 from the early days as <i>certainly</i> metamorphosing into an “Islamist Winter”. This secular-humanist hypostasis reminded critics that International Law and International Relations continues to assert that Latin-European philosophical theology furnishes the exclusive temporal coordinates required to attain “modernity” as <i>telos</i> of history and “civil society” as <i>ethos</i> of governance. In addition, the research highlights that such culturalist assertation—separating between law and morality—tolerates <i>secular</i> logic decriminalizing acts patently violating International Law since essentializing Arab-Muslims as temporally positioned “outside law” provides liberal-secular modernity ontological security. Put differently, “culture talk” affirms that since a secular-humanist imaginary of historical evolution stipulates that it is “inevitable” and “natural” that any “non-secular” Arab protests will unavoidably lead to lawlessness, it therefore becomes imperative to suspiciously approach the “Islamist” narrative of 2011 thus deconstructing the formulation of juridical doctrines (i.e., Bethlehem Legal Principles) decriminalizing acts arising from a principle of <i>pre-emption</i> “moralizing” demographic and geographic alterations (i.e., Operation Timber Sycamore) across Arabia. The research concludes that <i>jus gentium</i> continues to be characterized by a temporal <i>inclusive exclusion</i> with its <i>redemptive</i> ramifications—authorized by sovereign power—catalyzing “epistemic violence” resulting in <i>en-masse</i> exodus and slayed bodies across Arabia.
The Catholic Committee of Appalachia’s people’s pastoral, The Telling Takes Us Home, was not intended as a response to the pope’s encyclical Laudato Si’. While it was published only eight months after the encyclical, its planning began as early is 2011. Instead, itmight also be understood as a particular, local articulation of the vision of integral ecology and personal encounter that Francis proposes in his encyclical on our common home. This essay summarizes the work and the content of The Telling Takes Us Home and links it with the major themes of Laudato Si’.
With in this investigation, the dimension of influnence on religion and community of industrialisation that has been happening with the transition from agriculture to industry. The incident of industrialisation that has universal qualityn has been seached as comparison of religious living in the sector of agriculture and industry Labour’s in Mersin. In the last part the solutions have been put forwart, commeting on the practical searching datas having taken related to the comparicon of religious living of the labour’s from agricultre and industrial sectors in Mersin. The community including the labours vorking in the sector of agriculture and industry with in the border of city centre of Mersin. Has been taken into consideration as an application area. In agricultural sector 358 persons, and in industrial sector 147 persons have been interviewed as fitting to a large scale of envirenment from the printed form we can apply on occosion that the enverimental border wouldn’t have been de termined because of the un certainty not only in industrial sector but in agricultural sector as well in our searching area. An interview form has been used, including 97 questions for this search. By this investigation it is aimed at finding out the dimension of changing in the sake of religion and social manner while transiting from agricultural sector to the industrious sector. In the first part of this the is the birth of industralisation and growing up and the influences on the commint in the world and in Turkey has taken in to consideration. In the second hart in the capasity and the framework of the agricultural sector and community in Turkey have been dwelled on.In the thirt part the conection badwen religion and industry has been explained. In the fourt the frame- work of the city center’s socio- economics
This article considers one of the enduring issues of Christian ethics: the question concerning whether it is permissible to engage in armed combat. Addressing the issue from a radical Christian perspective, this article contends that realism, pacifism and just war theory all fail to penetrate to the heart of the issue about the morality of war, and that each of these approaches is unable to provide valid theological or social ethical grounds for a theology of peacemaking. As a way out of the traditional impasse between the advocates of just war, realism and pacifism, this essay draws on the ideas of Glen Stassen and James Wm. McClendon in order to develop a transformative theology of Just Peacemaking that fulfils the biblical requirement of faithfulness and achieves the socialethical necessity of effectiveness.
This article concludes that a theology of peacemaking is indeed justified on socialethical as well as biblical grounds, but proper acknowledgement is given to the fact that this ethical debate is highly complex and that it engages participants at the deepest level of their Christian moral convictions.
Medical ethics as a scholarly discipline and a system of moral principles that apply values and judgments to the practice of medicine encompasses its practical application in clinical settings as well as work on its history, philosophy, theology, anthropology and sociology. As such there are a number of values in medical ethics such as autonomy, non-maleficence, confidentiality, dignity, honesty, justice and beneficence, among others. These values act as guidelines for professionals in the medical fraternity and are therefore used to judge different cases in the fraternity. For purposes of this work, this paper examines the principle of beneficence in biomedicine. Using both hypothetical cases and others in real life situations, the paper reflects on the implications of beneficence in biomedicine. It argues that the principle of beneficence is a prima facie obligation that should always be acted upon unless it conflicts on a particular occasion with an equal or stronger principles.
<p>Mustad’afin Theology in Indonesia is the new face of al-Ma’un theology initiated by the Ahmad Dahlan. It eventually accumulates with more extensive issues and involves partnerships with other parties in order to achieve its praxis strategy. The basic assumption of this theology is that the practice of worship must be directly related to social concerns, with a foundation of monotheism that manifests itself into the realm of praxis. This finally leads to the key words of “social unity” and “social rituals” which are then developed in the context of contemporary nationhood and statehood in Indonesia. Moreover, its epistemology primarily comes from: (1) Wahhabi-Salafi ideology of Rashid Rida, (2) the idea of education reform of Muhammad ‘Abduh, and (3) theology of al-Ma’un of Ahmad Dahlan. These three basic epistemologies are equipped with a significant adaptation to seven factors, in order to be accepted as a theology of liberators movement in Indonesia. The performance of Mustad’afin theology is a theology that does social defense for the following conditions: (1) oppression of faith, (2) retardation, (3) suffering of economic and social status, (4) moral suffering, and (5) the threat of theologies and the existence of Indonesia. Finally, it implies the necessity of Mustad’afin Islamic Jurisprudence to regulate the conduct of worship and social community. Furthermore, the exclusive part of Wahhabi-Salafi Islamic jurisprudence is no longer posed.</p>