Against the background of a growing and increasingly sophisticated body of theological literature on economic ethics, this article proposes a project to change for the better, morally, how coffee is supplied on the campuses of Catholic colleges and universities. We argue that this project is squarely in service of a Catholic college or university’s core educational goal of humane development of its students. The article then proceeds in three steps. First, we explain how the coffee supply chain works and how it is entangled in what Pope Francis called “the economy that kills.” Second, we discuss obstacles to our proposed project and a number of strategies for overcoming them. Third and finally, we reflect further on why our project is worth undertaking. Its impetus is resistance to the exploitation of the vulnerable and affirmation of the basic human dignity of the poor. It thereby presents an opportunity to show students Catholic social thought in practice.
The aim of this article is to elucidate the rational foundations upon which personalist bioethics is built, thereby enhancing understanding regarding its place within the broader discourse of secular bioethics. Personalist bioethics, as a dynamic pursuit, actively engages with scientific discoveries, periodically revisiting them and considering contemporary individualsʼ diverse perceptions of identity and values. It integrates two foundational trunks: personalism and Aristotelian-Thomistic theology with metaphysical reference. The method employed by personalist bioethics is illustrated through triangulation: the exposition of biomedical reality, an in-depth study of anthropological significance, and the identification of values at stake. Rooted in a substantialist concept of the human person, it follows a systematic interaction of various knowledge spheres, aiming not only to describe problematic relations but also to propose prescriptive solutions. Personalism maintains that the human person is valuable for who he is and not only for the choices he makes; he is a source from which the choices proceed. According to personalist ethics, the ethical value of an act will have to be considered under the subjective aspect of intentionality, but it will also have to be considered in terms of its objective content and its consequences. The natural moral law that urges every conscience to do good and avoid evil, therefore, becomes concrete in respect for the human person in all the fullness of his values, his essence, and ontological dignity.
Public aspects of medicine, Practical religion. The Christian life
The COVID-19 pandemic calls for a critical introspection into our way of being human in relation to other forms of life on this planet. Given that social hierarchies attribute higher and lower status to human beings based on their race, class, caste and gender identity, and legitimise the exploitation of other human beings and the earth, re-thinking our hierarchical positioning as “masters” of this universe becomes imperative. In this context, ecofeminist reconstruction of relationality is projected as a corrective, as it focuses on linking relationships instead of ranking relationships. In addition, the mystical notion “We Inter-Are”, shared by the visionary Buddhist sage Thich Nhat Hanh, is proposed as a key for growing into a consciousness of inter-relationality with other beings on this planet, as it opens us to the infinite mystery of the deeper relatedness of all forms of life. Viewed from this perspective, the pandemic can become a defining moment
in the evolutionary story of human beings.
Christianity, Practical religion. The Christian life
In June 2022, the Catholic Peacebuilding Network hosted Catholic Peacebuilding in Times of Crisis: Hope for a Wounded World, an international virtual conference with Church leaders, scholars, peacebuilding specialists, and other practitioners from more than 30 countries. The intent of the conference was to examine how Catholic peacebuilding can respond in an integral way to the diverse challenges and crises of today. This essay introduces that conference and four essays adapted from it that make up this special symposium. These four symposium essays provide a glimpse of the ways in which Catholic peacebuilding can ask questions of Catholic moral theology and ethics. Some are practical and some theoretical, some are critical and some supplementary. The hope is that they help set the table for additional conversation between these areas of praxis and thought, as the work of moral theologians and theological ethicists is vital for making peacebuilding a living part of the church’s mission.
Striving to be focused and concrete, Silvia de Sanjosé offers a specific example to inform present and future commitments in the ongoing cancer pandemic by articulating a global strategy for eliminating cervical cancer. Cervical cancer, which is preventable, is a global public health problem. It is the fourth most common cancer, with over 600.000 new cases diagnosed every year and it is the fourth leading cause of cancer death in women worldwide. Most of these cancer cases occur in low-resource settings where women are not screened regularly. While highlighting these ongoing challenges, the author stresses the existing opportunities for prevention, screening, and vaccination.
Conflict affects clergy’s response to the call. Unresolved conflict negatively influences their decision to remain in full-time pastoral ministry. This contributes to a shortage of clergy in the Roman Catholic Church, but to a lesser extent, the Protestant church, as it faces a distribution or displacement challenge. The shortage negatively affects the church, as clergy equip congregants to live the faith and transmit it to the next generation. The purpose of this study is to discover what factors are involved in responding to the call to full-time pastoral ministry. A practical theological grounded theory approach is used to discover the properties of the basic social process responding to the call and more specifically one of its categories, namely conflict. Semi-structured interviews are conducted and data coded, using Glaser and Strauss’ grounded theory methodology in order to determine a basic social process, namely responding to the call. The category of ‘conflict’ includes properties such as conflict due to lack of communication, dealing with favouritism, conflict with leadership and managing conflict or leaving due to conflict. Osmer’s descriptive-empirical task is used to view the category conflict from a practical theological perspective. The results of this study indicate three responses to the call by clergy who left full-time pastoral ministry: not called in the first place, a dual call (being bi-vocational or seasonal), and being called, but leaving anyway due to, among other factors, conflict.
Practical Theology, Practical religion. The Christian life
In this article transition period of Sinjar city, today within the borders of Iraq, to the Turkish rule has been addressed. The important cities of Upper Mesopotamia such as Mosul, Sinjar after a short time of subsequent to the Oguz invasion to this region were included by Soltan Tuğrul but remained periodically in the hands of former owners. This situation has changed after the death of Malik Shah and the city was ruled by Turkish governors.
In this article Calvin’s explication of the fifth commandment in his works intended to be used in education and catechetical instruction is surveyed. The investigation is restricted to (in this sequence) the 1536 Institutio, the Instruction et Confession de Foy, printed in Geneva in 1537 and 1538, l’Institution puerile de la doctrine Chrestienne and the expanded Institutio (1539) and incorporated Calvin’s exposition of the core biblical texts (Ephesians, Colossians, Exodus and Deuteronomy) used for his explanation of the fifth commandment. The renowned Catechismus (1541/1545) is then scrutinised, followed by a consideration of La maniere d’interroguer les enfans qu’on veut recevoir a la cene Seigneur Iesus Christ (1553). The aim of the research is not limited to a discussion of the content of Calvin’s exposition, but also to establish whether a development can be traced in the theological thinking of Calvin. The conclusion is that Calvin supplemented and clothed the basic trajectories of his interpretation, but that the 1539 Institutio provided the most complete and finalised explication of the fifth commandment. In addition, the conditional obedience of children is omitted in the 1545 Catechismus. It was probably done for pedagogical reasons.
Empty spaces in literature and Bible translation
Texts and sentences contain empty spaces which have to be filled by readers in the construction of meaning. The way in which these spaces are filled is not completely arbitrary. Readers fill them on the basis of the textual context and/or their own field of reference. There are thus limits and constraints of interpretation.
The purpose of empty spaces is to involve the reader actively in the process of interpretation and the generation of meaning. Translators should therefore be careful to fill the empty spaces of the original text. Only in cases where it is absolutely unclear how they should be filled can the translator assist the reader in filling them. One such example is Galatians 2:4.
By filling most of the empty spaces, the translators of the 1983 Afrikaans translation weakened the communication function of the text. Examples are Ephesians 1:3-14, Romans 5:12-17 and Galatians 2:6. On the other hand, the 1983 translation is much more intelligible and accessible to the everyday reader than its predecessors.
The solution for a possible new Afrikaans translation lies somewhere between the 1933/1953 and the 1983 translations.
Practical Theology, Practical religion. The Christian life
Die spreker beskou dit as ’n voorreg om so’n verteenwoordigende groep van Afrikaanssprekende sakelui te ontmoet. Die Afrikaner het merkwaardige vordering geinaak en neem vandag ’n meer regmatige plek in die sakelewe van ons land in. In ’n baie kort tydbestek het die seuns van ons boereplase so ’n opgang gemaak dat hulle vandag onder ons vooraanstaande bedryfsleiers en handelslui gereken word.
From text: Perhaps the title is misleading. It may create the impression that narrative preaching is a never-before-discovered new method of communicating the gospel of salvation. Of course, stories have been used in sermons for a very long time. Narrative preaching as an art form is in itself a much-discussed and -published theme in the field of homiletics. Yet, in many ways, it is new. Compared to other forms of preaching such as expository preaching, thematic preaching and the homily, the narrative sermon is less used. As such, it does represent a new way of preaching for many. Furthermore, it is also new because it is only now receiving the attention it deserves in the South African context, and particularly in the Dutch Reformed Church. While narrative preaching has been acknowledged in academic circles for some time, a handful of preachers have only recently become aware of the many possibilities of this form of preaching.
Christianity, Practical religion. The Christian life
The author refers to the fact that Marxist analyses have a way of promoting cynicism, and states that if one chooses to go through life armoured in illusion, this type of analysis should be avoided at all costs. He refers to a method of analysis which undertakes a thorough re-evaluation of South African history of the past century which uses, broadly speaking, insights based on Marxism. A discussion of this method forms the theme of this paper. This discussion centres on the Marxist typification of the South African social structure as a capitalist one with specific characteristics, and on the view of this approach which indicates the close relationship between capitalist development and political policies in the country. In the final analysis attention is directed to the need for taking serious note of this approach in terms of the fact that a Marxist approach can provide a valid perspective on South African history. There is also a need to take cognizance of this approach in view of the fact that this approach reflects the experience of a large part of the population. The author points out that the question as to whether apartheid and capitalism can be said to stand in a disfunctional relationship is seriously questioned, and he concludes by maintaining that a precondition for dialogue with all Blacks in South Africa is to be found in the necessity of gaining clarity about the validity of our own preconceptions.
Die doel van hierdie voordrag is om ’n historiese agtergrond te bied van “kritiese Skrifbeskouings” soos dit vanuit gereformeerde standpunt en tradisie gesien kan word. Vervolgens is die mikpunt ook om die eie stand punt in verhouding tot hierdie beeld te kan sien aangesien dit dikwels net teenoor los aspekte van die historiese beeld opgeweeg word.
Practical Theology, Practical religion. The Christian life
Ek wil hier geen verhandeling oor Calvyn se onderwysing in die Christelike godsdiens skrywe nie maar net die aandag vestig op die feit dat hierdie werk van Calvyn nou ook in Afrikaans verkrygbaar is.