This article introduces South African churches to the reasons why elements of the late 19th and early 20th century Social Gospel movement encourages local churches to participate in their respective communities through social contribution. The article argues that the Social Gospellers understood Christian responsibility as an imperative of ‘participatio Jesu’ through social integration of living an ethos of oikoumenē. The history of the Social Gospel should be a relevant influence on mainline churches to (...) understand the tension in the decision to participate or withdraw from social contribution today. (shrink)

Rapid industrialization with little regulation stimulated a wide array of critiques of unrestrained capitalism and grassroots movements for economic justice in Europe and North America in the late nineteenth and early twentieth centuries. The idea of solidarity was pervasive throughout intellectual histories and progressive social and theological writings of that time. Solidarity as a concept was of particular importance for socialist and labor movements and the social gospelers. Eugene V. Debs, who ran five times as the Socialist Party’s (...) candidate for president of the United States and leader of the Industrial Workers of the World, is remembered today by labor organizers to have said that “solidarity is not a... (shrink)

The black social gospel emerged from the trauma of Reconstruction to ask what a “new abolition” would require in American society. It became an important tradition of religious thought and resistance, helping to create an alternative public sphere of excluded voices and providing the intellectual underpinnings of the civil rights movement. This tradition has been seriously overlooked, despite its immense legacy. In this groundbreaking work, Gary Dorrien describes the early history of the black social gospel from (...) its nineteenth-century founding to its close association in the twentieth century with W. E. B. Du Bois. He offers a new perspective on modern Christianity and the civil rights era by delineating the tradition of social justice theology and activism that led to Martin Luther King Jr. (shrink)

The black social gospel leaders that came of age in the 1920s and '30s were long on graduate degrees, simmering anger, racial justice ambition, and lecture circuit eloquence. Most of them already assumed the social gospel when they began their careers. They came through the doors of educational achievement and ecumenical conferences, and a few became prominent by compelling the respect of audiences on both sides of the color line. Mordecai Johnson, building a black intellectual powerhouse (...) at Howard University, epitomized the black social gospel. Benjamin E. Mays, teaching under Johnson at Howard, was very much in Johnson's mold. Howard Thurman, also teaching under Johnson at Howard, for a time worked the social... (shrink)

I apologize for not being William Connolly. You can get me any year, and I feel badly that Connolly had to cancel. I considered giving one of my Hegel and Whitehead talks, which would have been a poor substitute for the world of becoming that Connolly would have discussed. But nearly everyone who goes to AJTP gatherings has already heard me on things Hegelian and Whiteheadian, and I have a new book that means much more to me than those things. (...) So this is a page from my current work on the black social gospel. The social gospel movement of the Progressive Era is justly renowned. It established and legitimized liberal theology in American Protestantism. It created the ecumenical movement and the... (shrink)

Listening to the neglected voices of Christians marginalized by race and gender produces an enlarged understanding of the degree to which the prophetic commitments characteristic of social Christianity penetrated the Christian community. The writings and the social activism of Vida Scudder, Reverdy Ransom, and Nannie Helen Burroughs display the consistency with which Christians in dramatically contrasting social contexts invoked the imperatives and vision of the Christian gospel in their struggle against social and structural sin. Examination (...) of the dialectic of the spiritual and the ethical in these three lives also sharpens our understanding of Christian praxis as living faith. (shrink)

There Is a Disciplinary divide between philosophers and historians in how they read Addams’s first book, Democracy and Social Ethics. Philosophers identify Addams primarily as a pragmatist. They often compare and contrast her thinking with that of James and Dewey, and find her a fruitful resource for contemporary discussions about gender, social justice, and peace. Much of this scholarship gives central place to Addams’s Democracy and Social Ethics. Except for nods to her 1892 essay “The Subjective Necessity (...) of Settlements,” philosophers rarely discuss whether her religious sensibilities influenced her theorizing.1 While historians debate Addams’s religious identity, many locate her within the social gospel .. (shrink)

Preface, by F. Böckle.--Articles: Empirical social study and ethics, by W. Korff. What does a non-Christian expect of the church in matters of social morality, by R. Garaudy. Social cybernetics as a permanent function of the church, by C. Wagner. World trade and international cooperation for development, by A. Ferrer. How can the church provide guidelines in social ethics? by P. Herder-Dorneich. Races and minorities: a matter of conscience by J. Musulin. The modern sexual revolution, by (...) G. Struck. Prudence and moral change, by F. Furger.--Bibliographical survey: Strength and weakness of the declaration on the Jews, by J.-P. Lichtenberg.--Documentation Concilium: Peace through revolution, by Concilium General Secretariat and H. Gross-Mayr. (shrink)

It is shown in this article that the Gospel of John describes a battle between darkness and light, life and death, chaos and God’s new order. Although the certainty is given right at the beginning of the Gospel that the darkness will not overcome the light, God does not take the possibility of darkness away. Darkness in John is darkness of the mind, not seeing the light, not comprehending, not accepting and not believing the Word. The battle between (...) light and darkness is described at two levels – the visible level that you can see with your eyes and the invisible level that only those who have been regenerated by the Spirit can see. Although it may seem that the contrary is true, God is in control of both levels. Jesus made the invisible visible with his words and deeds and, eventually, with his resurrection. The diakonoi of Jesus are called to follow him in his task to honour the father by speaking the words of the father and doing the work of the father. In doing this, they will make the invisible God visible by their diakonia. Real social change will take place in God’s time, and he will use the diakonia of his children to bring order in the chaos, like he did in the beginning when he created the heavens and the earth. The results of the research are used to suggest guidelines on social change in South Africa. (shrink)

This article summarises and comments on the book Studies in Matthew’s Gospel: Literary design, intertextuality, and social setting, by Wim Weren, published during 2014. The essence of this book is all about meaning: the meaning of a structure, texts, and consequently the understanding of the Gospel of Matthew. For Weren, ‘Meaning is the result of the interplay between a textual unit and such other factors as language, literary context, and cultural setting’. This relates to the three parts (...) of the content of this monograph. His approach in studying Matthew comes from three perspectives: firstly intratextuality, then intertextuality, and finally extratextuality. He has deliberately chosen this order of successive steps so that they complement each other. (shrink)

Convinced that critical thinking has value for people in Japan, the author describes his experiences introducing critical thinking to the educational scene there. Finding students to be too uncritical aboutsources of information, he began teaching and promoting it among students and colleagues. Initially, some discouraging responses came from the latter group because of Japanese social norms in largemeetings and organizations. The author has since learned to make use of less explicit approaches to presenting critical thinking to fellow teachers and (...) students. Among students, these include treating itas a collaborative activity and as an intellectual game. It was also necessary to deal explicitly with conceptual barriers, such as student views of friendship and popularity. Generally speaking, encouraging progress has been evident in classes and in the academic community. (shrink)

The substantive center of Christian ethics is Jesus’s ministry of the kingdom or reign of God, and its preferential inclusion of the poor, the outcast, and the sinner. What defines a gospel-based bioethics is a hopeful, practical commitment to improve the health of those who are most vulnerable to illness and early death because they lack basic needs. This commitment is distinctive of Christian bioethics, if not “unique” in the sense that no other bioethical approaches or traditions share it. (...) To succeed in reducing disparities in access to health care requires cooperative social action with members of multiple moral and political communities, meaning that there is no strict boundary between secular and Christian bioethics at the practical, political level, the level of applied Christian social ethics. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Evangelical Peacemakers: Gospel Engagement in a War-Torn World ed. by David P. GusheeLisa Sowle CahillEvangelical Peacemakers: Gospel Engagement in a War-Torn World Edited by David P. Gushee EUGENE, OR: WIPF AND STOCK, 2013. 135 PP. $21.00This short volume collects papers from a 2012 Evangelicals for Peace conference at Georgetown University. This should not mislead potential readers as to the book's timeliness, coherence, significance, or ecumenical and (...) interreligious appeal. Much of its incisive analysis owes to the editor's preface, introductory chapter, and concluding critical discussion of the positions represented, including his own.Four chapters lay out the Christian arguments for just war, biblical pacifism, and the late Glen Stassen's "just peacemaking theory," presenting ten practices to deter or transform violent conflict. Although Gushee's chapter would have to be placed among just war theorists, he stresses that war must be a last resort to defend innocent life, carried out with the least violence possible. Gushee appreciates the paradox of expressing love through acts of violence. Lisa Sharon Harper insists this goes beyond paradox to outright denial of the redemption Jesus brings, failing to honor the image of God in all persons. Following Anglican theologian Oliver O'Donovan, Erik Patterson sees publicly authorized force to protect society as a positive Christian duty. Striving to unite these two sides in practice, Stassen derives alternative, nonviolent strategies from the Sermon on the Mount to transform conflict at the local, national, regional, and international levels.But are such efforts successful? Can and do Christian peacemakers actually bring about significant societal and political change? Twelve further chapters offer experience-based evidence from Evangelical organizations and ministries that the answer is yes. Authors describe initiatives at home and abroad, giving special attention to Christian–Muslim outreach and understanding. Examples range from Evangelical pastors and churches welcoming Muslims and mosques; to educational ventures in Pakistani madrassas; to organizing Afghan youth as "peace volunteers"; to conflict mediation in Egypt and Indonesia; and the memoir of a Lockerbie bombing victim's sister, who went personally to reconcile with Muammar Gaddafi. Sojourners editor Jim Wallis gives plenty of illustrations of the power in the United States of massive civil disobedience and efforts to pressure Congress or the president through letter and phone campaigns, protests, media attention, and high-level advocacy. Christian political resistance and mobilization can no longer be dismissed as utopian, naïve, or marginal. In many cases, it works.Gushee honestly and acutely articulates why pacifism and just war have had longstanding places in Christian political ethics, and why their adherents are [End Page 206] not easily reconciled. First, Jesus was nonviolent, and even those who construe rare and restrained violence as a form of neighbor love cannot deny that Jesus himself never expressed love in this way (121). Second, although Jesus calls disciples to participate in God's reign, that reign is but "eschatologically" present in a fallen world (119). Violence-transforming practices do not always work (125). Reconciling love may define kingdom discipleship, but when do we gauge love-in-action by the "present" reality of the kingdom, and when by the "not yet"? Third, according to Gushee, there is a difference (not separation) between church and government. This yields the conundrum that although their roles are different, Christians participate in both spheres, responsible not only for the peacemaking activities of the church but also for their social effects and for building just structures (5–6).Gushee does not claim to resolve these paradoxes. The collection underscores a more urgent challenge: to embody and expand Evangelical peacemaking as an integral dimension of discipleship and a powerful form of real-world politics. This book furthers theological-ethical analysis while leading scholars, students, and congregations to become active agents of change.Lisa Sowle CahillBoston CollegeCopyright © 2017 Society of Christian Ethics... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Dialectic and Gospel in the Development of Hegel’s Thinking by Stephen CritesLawrence S. StepelevichStephen Crites. Dialectic and Gospel in the Development of Hegel’s Thinking. University Park: Pennsylvania State University Press, 1998. Pp. xvii + 572. Cloth, $65.00Unlike either Wittgenstein or Heidegger, or his contemporary, Schelling, there is really no “Early” or “Later” Hegel. The fundamentals of his system were, if not always fully articulated, nevertheless present (...) from the very beginning of his career. There is, in Hegel, a remarkable consistency in the development of his thought, in which the elements that comprised his final system can be detected in his earliest efforts—and it is only in this sense that one can speak of an “Early” or a “Later” Hegel. That his final expression was indeed the result of an effort, a struggle to fuse and clarify seemingly disparate elements, is the thesis of Professor Crites. In this case, the specific disparate elements that are considered are those which confronted Hegel from his earliest days as a student of theology, those elements expressed in the “Christian Drama.” Crites sets out the eight revered acts of this drama: the creation, the fall, God’s covenant with Israel, the incarnation, the death and resurrection of Christ, the Holy Spirit, the mission of the Church, and the last judgment. It is his contention that Hegel “critically engaged the claims of this mythos and the social practices associated with it.” And so, the essence of Crites’s well-written and well-researched study is to set out how this drama served as a “template that affected the way he framed other topics in the ever-widening range of his philosophical inquiry.” It is to his credit that Crites does not consider his own explication of Hegel’s preoccupation with the gospels as some sort of a “secret” key that could unlock the full meaning of Hegel’s philosophy, but nevertheless, as he rightly stresses, this preoccupation cannot be ignored—for it ultimately exercised a crucial role in the formation of that which is now taken as Hegel’s mature thought.Unlike most studies of Hegel’s development—and there are more than a few—Crites avoids taking a retrospective posture, a concluding a priori stance which would allow him to point out where and why this or that particular element was rejected or retained by Hegel, His method is historical, intent upon following Hegel’s own sometimes tortured development, until, finally in this course, we reach a point where we suddenly see that Hegel “shows clear signs of becoming what we can only call a Hegelian—or better still, he shows signs of being Hegel!”The source of this inner development begins, and is traced from, Hegel’s initial appearance as “The Model Pupil of Stuttgart” to that moment in when he stands revealed as embodying that Absolute Knowledge which concludes the Phenomenology. This path from Stuttgart to Jena, which Hegel himself might have had in mind when he spoke of the philosophical “highway of despair” is detailed by Crites with a sure hand. Every stumbling block is noted, and every new resolution ıs marked, from those first essays composed during the bitter days as Hauslehrer, through the steady advances [End Page 540] of “the Jena ‘Philosophy’ ” until the passage completes itself in the Phenomenology and its termination in the “Recollection and the Golgotha of Absolute Spirit.”More than half of Crites’ extensive study is devoted to explicating how the subject of religion is dealtwith in the course of the Phenomenology. In this survey of Hegel’s most well-known work, its fundamental leitmotif emerges clearly into focus: the identification of the “portentous power of the negative” with the Death of God. This death, which is philosophically reflected in dialectical negativity, is the central moment of the gospel drama. In this act, Absolute Spirit must itself suffer and die, for “Not only the Christian God incarnate, but the absolute spirit suffers, suffers its Golgotha and dies.” It is only from this sacrifice that new life can arise—for out of it comes “the resurrection of a new human-divine totality.” What Hegel has retained of the gospel... (shrink)

This paper focuses on the change of the meaning of “gospel” in Chinese context since the 17th Century. In the late Ming dynasty, Catholic missionaries were the first to translate “gospel” into Chinese with their writings about the Bible. Then the term became intermingled with traditional Chinese belief of seeking blessings. After the ban on Christianity imposed by the Emperor Yong Zheng, Chinese Catholics hid their faith and disguised it as Buddhism, Taoism and folk religions. At the end (...) of the 19th century, “gospel” was connected to colonialism and became a trigger for Sino-Western conflict. The critique of and hostility toward the term abruptly arose. In the 20th century, “gospel” turned into a new concept, which went beyond its religious connotation and gradually referred to all kinds of “good news”. (shrink)

The Coronavirus Disease 2019 pandemic situation persuades a reader of the Fourth Gospel to interpret the Scripture in new lights. In the contemporary context, the gospel of John has the potential to attune the attention of the reader towards the existential struggles of the people with myriad interpretative possibilities. The Jews often twinned sinfulness and sickness together, and in that light, they considered Jesus as a social sinner and his followers as a diseased community. The Johannine narrator (...) realigns the struggles of the Sitz im Leben Kirche dynamically within the Sitz im Leben Jesu to present his defensive rhetoric. The Johannine community was composed of those who suffered quarantine, social isolation, sicknesses, resource deficiencies and continuous cleansing processes in the socio-religious and politico-cultural setting of their life. Jesus as the creator of the universe and the giver of life provides them hope in the midst of suffering and liberates them from the clutches of dehumanisation and marginalisation. A realignment of the Sitz im Leben COVID-19 within the framework of the Sitz im Leben Jesu/Sitz im Leben Kirche would guide us during the difficult times.Contribution: This article contributes to the reader a wider hermeneutical framework and a new way forward in interpreting the Fourth Gospel by taking into consideration the ongoing struggle of humanity across the globe during the COVID-19 pandemic situation. As a narrative, contextual and theological interpretation of the Fourth Gospel, the current article fits well within the scope of HTS Teologiese Studies/Theological Studies. (shrink)

This contribution focusses on some of the digital theological expressions of Stephan Joubert from an auto-ethnographic angle. Orientating from a practical theology perspective, I have chosen the social media platform Twitter, and more specifically the @stephanjoubert domain, as source to chart some significant tweet expressions for the purpose of describing the character and value of an aphoristic theology. In order to do so, I have used some randomly selected tweets of Stephan Joubert, spanning the period 2020–2021, which express aspects (...) of a relevant contemporary ecclesiology. Against the backdrop of the disastrous impact of the COVID-19 pandemic as well as some important dates on the Christian calendar, I specifically emphasise the significance of the formulation of an aphoristic theology using amongst other markers of simplicity, contextuality and relevance.Contribution: I conclude the reflection with some critical-evaluative remarks on the significance of aphoristic expressions for the development of a meaningful contemporary ecclesiology and theology. (shrink)

Music is considered an indispensable feature for almost all religions. Christianity emerges as one of the most important religious traditions in which music is involved in rituals and social life. Among the Christian sects, there are different practices in terms of using music. American Christianity was the scene of religious awakening in the 18th and 19th centuries. One of the most important reflections of this process took place in the field of music. American Christianity has given particular importance to (...) music in the experience of religious awakening since the 18th and 19th centuries. At the end of the 19th century, traditional Christian hymns have largely been altered or abandoned. Baptist, Methodist, Lutheran and Pentecostal churches have played a role in the transformation and spread of Christian music. This process has emerged as new genre hymns and later as Gospel music. There are some similar and seperated points among the new music genres. The musical instruments which they use, melody structures, the places they are performed, their improvisation or rules and their poetic features are among these points. With the introduction of these two genres and some local cultural factors, music genres have emerged as secular in style but which may have religious content. Regardless of whether it is secular or religious music, these genres have used religious terminology in their lyrics. At the same time, there are some similarities at the point of the musicians who perform these music. Blouse and Jazz are considered as the two most prominent and international examples. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:WHAT VOEGELIN MISSED IN THE GOSPEL John J. Ranieri Seton Hall University Violence and order are the themes that structure Voegelin's work. From the early writings composed in response to the emergence of National Socialism to the closing years ofhis life in which he confessed to a "perhaps misplaced sensitivity towards murder"1 as the primary catalyst for his philosophical pursuits, Voegelin is preoccupied with the relationship between the (...) good of order and the violence that can both undermine and preserve that order. His theory of consciousness, his philosophy of history, and his "new science ofpolitics" form a complementary whole when understood as expressions of his lifelong concern to find ways to guard against social and political chaos. This preoccupation with order makes Voegelin especially wary of any social, political, or religious movements which, in his view, contribute to the dissolution ofsocial stability. It is in this context that his uneasy relationship with the Bible must be understood. While acknowledging the importance of the Jewish and Christian scriptures in the historical unfolding of the differentiation ofthe divine Beyond, Voegelin also maintains that many of the forces of disorder in modern society have been generated within their orbit.2 The dazzling intensity ofthe encounter with the biblical God can lead to dissatisfaction with life in this world, resulting in reactions of either withdrawal from the surrounding culture or the more immediately de- '"Autobiographical Statement at Age 82" in 77¡e Beginning and the Beyond: Papersfrom the Gadamer and Voegelin Conferences (117). 2See Order and History, vol. 1, Israel and Revelation (xii-xiv); Order and History, vol. 4, The Ecumenic Age (20, 27); "The Gospel and Culture," in The Collected Works ofEric Voegelin,vo\. 12, Published Essays, 1966-1985(200-210). 126John J. Ranieri structive alternative of trying, by whatever means necessary, to bring a recalcitrant society into conformity with the divine perfection. As revelation of the "God beyond the gods" the Old and New Testaments are unsurpassable expressions ofthe transcendent source of order. At the same time, they are the seedbeds in which social upheaval easily germinates. As generators of both order and disorder, few biblical books have been as influential as the four gospels. It is Voegelin's treatment ofthese texts that will be my concern here. The ambiguity ofVoegelin's relationship to the gospels is reflected in the twofold meaning ofthe word "missed" in the title ofthis essay. In the first place, the word can be understood as referring to Voegelin's critique ofthe gospels; to speak ofwhat Voegelin "missed" in this sense is to focus on that which he finds lacking in them (yet wishes were there). My primary interest, however, is on the meaning ofthe word as indicating that which Voegelin fails to understand about the gospels. The two meanings are related; for it is in Voegelin's criticism of the gospels that we can detect the manner in which he misunderstands them. In order to make this clear, it is necessary to say something about his evaluation and critique; only then will it be possible to raise relevant questions about his approach. After summarizing Voegelin's perspective on the gospels, I introduce the thought of René Girard as possible counterpoint. This is followed by a comparison of Voegelin and Girard with regard to their understanding ofthe gospel texts. A concluding section offers reflections on Voegelin's evaluation ofthe gospels. I realize that there is little to be gained from finding fault with a thinker for not doing what it was never his intention to do in the first place. At times, some of Voegelin's Christian critics succumb to this tendency when they berate him for what they consider to be his failure to satisfy the litmus test of Christian orthodoxy.3 Apart from the difficulty of defining Christian orthodoxy, these kinds of charges overlook the fact that Voegelin does not consider himself to be a Christian theologian, and that his "concern with 3 Of course, the question as to whether Voegelin's philosophy is adequate as a foundation for Christian theology may be an important one for the theologian to consider. But Voegelin does not see himself as providing such a foundation. For critics... (shrink)

This book explores the religious concerns of Enlightenment thinkers from Thomas Hobbes to Thomas Jefferson. Using an innovative method, the study illuminates the intellectual history of the age through interpretations of Jesus between c.1650 and c.1826. The book demonstrates the persistence of theology in modern philosophy and the projects of social reform and amelioration associated with the Enlightenment. At the core of many of these projects was a robust moral-theological realism, sometimes manifest in a natural law ethic, but always (...) associated with Jesus and a commitment to the sovereign goodness of God. This ethical orientation in Enlightenment discourse is found in a range of different metaphysical and political identities which intersect with earlier ‘heretical’ tendencies in Christian thought. This intellectual matrix helped to produce the discourses of irenic toleration which are a legacy of the Enlightenment at its best. (shrink)

In this article, the subject of Jesus and the Gospel is discussed according to the Qurʾān. This study focuses on the position of Jesus and the nature of the Gospel from the perspective of the Qurʾān about the perception of Jesus and the Gospel in the Christian belief. The issue of Jesus and the Gospel has been the subject of different understandings and discussions between Muslims and Christians from the first periods of Islamic history until today. (...) There are serious confusions around them both within the Christian world and Islamic world. Even if there are common points between the information contained in the New Testament and in the Qurʾān on these issues, this information does not agree with each other. While Jesus and the Gospel described in the Qurʾān are not independent and not detached from the historical process of divine revelation; Jesus, which was placed in a superior position in Christianity, and the Gospels written by different writers on different dates after Jesus, do not integrate with this historical process. As for the Islamic world, it can be said that the perception of Jesus and the Gospel is not directly shaped by the Qurʾān, but rather by narratives and common beliefs. In this article where concept analyses are intense, the Qurʾān, the Bible, TDV (Türkiye Religious Foundation) Encyclopaedia of Islam, dictionaries, commentary resources and studies on Jesus and the Bible were mainly referred to. According to the Qurʾān, all the messengers called rasūl and nabī are human prophets chosen by Allah and none of them are angel or superhuman. Allah is the only God and there is no god but Him. According to the Qurʾān, it is not possible for God to adopt a wife or son. Allah is not the third of the three that finds its expression in the Christian belief in the form of the trinity: The Father, the Son and the Holy Spirit (Rūḥ al-Quds). According to the Qurʾān, every understanding that deifies Jesus and carries him to a position above human is a deviation from the right path. The deification of Jesus, who was born of Mary without a father, has been a belief formed over time. It is stated in the Qurʾān that Jesus is a messenger of Allah and a word He informed Mary, like the other prophets. What is meant by the word of God is that Allah heralds Mary with a child whose name is Christ, Jesus and the son of Mary. While it is said in the Qurʾān that Jesus is the word of God, it is not meant that the word is embodied and transformed into Jesus; however, it is meant that Jesus was created and brought to life with a word that came from Allah. The fact that Jesus is the word of God can also mean that he will speak to people in the name of Allah when he is in the cradle and then with the words that were revealed to him, and he will notify the way of the Lord in his message. As his birth is a miracle, his talking to people while in the cradle is also a miracle. Allah put His words in the mouth of Jesus like as He put them in the mouth of Prophet Muḥammad, and He also revealed the Gospel to Jesus. Thus, the words of God and the messenger who speak in the name of Allah became synonymous. Because when he speaks in the name of Allah, the words coming out of his mouth are not the words of Jesus himself, but the words of God. All prophets, including Jesus, are a single ummah sent on Islam. The essence of the books they brought from Allah is one. Although there are some differences in details arising from history, culture and social conditions, there is no difference between them in terms of the basic principles, norms and decrees brought from Allah in matters of faith, worship, morality and law, and especially the principle of unification. According to the Qurʾān, the Bible is the name of the divine book that Allah sent down to Jesus who was held responsible for His message, and that confirms the previous books. Contrary to the common belief among Muslims, the Qurʾān does not abolish the Gospel sent down to Jesus, but endorses it. In fact, all the books that God sent through the prophets confirm each other in terms of their essence, as well as the basic principles and provisions they contain. Allah taught Jesus the book, the wisdom, the Torah and the Bible, and sent him to confirm the Torah. He also sent down the Qurʾān to Prophet Muḥammad as confirming the Torah and the Bible. The purpose of these books sent down by Allah is to provide guidance and light to humanity. It is emphasized in the Qurʾān that all the prophets are actually one ummah, and that God who sent them is the true Lord of the people and that worship should be done only to Him. The verse in the Qurʾān "The only religion in the sight of Allah is Islam" should be understood in this context. In this respect, the common understanding among the scholars who study in the Islamic tradition that Qurʾān abrogated the divine books sent to humanity before, which is incompatible with the Qurʾān and turned into a common belief, should be reviewed and evaluated. (shrink)

Though not part of the corpus of Catholic social teaching, Pope Francis’s Apostolic Exhortation On the Call to Holiness in Today’s World merits attention from a social-ethical perspective. The other-directed quality of Christian holiness draws Francis into the social dimension of the Gospel. The text’s meditation on the Beatitudes and the Last Judgment scene of Matthew 25 tethers holiness to empathy and justice for those who suffer. It also critiques ideologies within the Church whose hierarchy of (...) evils constitutes our holistic response to the call of Jesus. The article places its exposition of Gaudete et exsultate within the context of theological literature on holiness and the early reception of the text in the Church. While the apostolic exhortation has important social content, its passing references to the common good and politics and its lack of explicit treatment of nonviolence represent a missed opportunity to deepen its message about what it means to live a holy life today. (shrink)

How should we think of development within an ideological format in which individual subjects are abstracted from the constraints and necessities of social policy and the political structure? Using this question as a spark, this article critically deconstructs the Pentecostal prosperity gospel in Africa. Two overlapping arguments are advanced. One is that, in atomising the individual, Pentecostal prosperity gospel discounts power relations and the political, effectively dislocating the individual believer from the social matrix within which his (...) or her agency is forged. Secondly, it is suggested that this attitude towards both the individual and the state puts Pentecostalism firmly within the orbit of neoliberalism. This article leverages this affinity for an understanding of how neoliberal ideas and conceptions of wealth, accumulation and self-actualisation are embedded and reproduced in Pentecostalism. It concludes that, because, on the one hand, it has no lever – historical or philosophical – on which it might be grounded, and on the other hand, since it has developed no cogent political economy to speak of, prosperity gospel, nay Pentecostal spirituality, offers no realistic path out of the African economic crisis. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Compassionate Justice: An Interdisciplinary Dialogue with Two Gospel Parables on Law, Crime, and Restorative Justice by Christopher D. MarshallGlen StassenCompassionate Justice: An Interdisciplinary Dialogue with Two Gospel Parables on Law, Crime, and Restorative Justice CHRISTOPHER D. MARSHALL Eugene, OR: Cascade Books, 2012. 386 pp. $33.60Christopher Marshall is known to Society of Christian Ethics members for his highly acclaimed book on restorative justice, Beyond Retribution, and for (...) his plenary address at the SCE annual meeting published in the JSCE 27, no. 2 (2007). The plenary address forms one chapter of the present Compassionate Justice. Well [End Page 221] informed on ethics, criminal justice, and human rights, Marshall is a New Testament scholar at Victoria University in New Zealand.Marshall points out that the two best-known of Jesus’s parables—the Compassionate Samaritan, and the Prodigal Son—have been the most influential of Jesus’s parables in Western culture and legal theory. The Compassionate Samaritan is Jesus’s response to a lawyer’s question that answers a central legal question of the time: Who is my neighbor, whom I am obligated by Leviticus 19:7 to love as myself? In the Prodigal Son, the three main characters in legal offense are clearly portrayed as the offender, the victim, and the law-abiding community; in turn, as Marshall points out, “the older brother’s reaction centers directly on the justice of his father’s actions” (192–93). Marshall argues that present legal theory can learn from careful dialogue with these two parables. These parables are not only historically influential but also so insightfully and beautifully crafted that dialogue with them can bring incisive insights. In addition, dialogue with them presses Anglo-Saxon liberalism where it is weak and needs to grow.The parable of the Compassionate Samaritan opens up questions about the need for Good Samaritan laws that defend persons who come to the aid of a person in danger of death (e.g., from an accident, fire, or drowning) against liability for inadvertently and unintentionally causing damage. Under present Anglo-Saxon law, such good Samaritans can be sued for damages. This is not the case, however, in most European countries. Similarly, most European and Latin American countries have bad Samaritan laws: Where “victims are in mortal danger and unable to save themselves,” there is a legal duty for “those who are consciously aware of the victim’s predicament, who are close enough to intervene, and who have the effective means of intervention available to them” to come to the aid of the victims. “The most glaring exception to this pattern,” Marshall argues, “occurs in Anglo-American legal systems” because of liberalism’s maximization of individual liberty even against coercion to come to the aid of persons who would die if no help arrives (155). Samaritan laws “give formal expression to the supreme value of human life, to the bonds of solidarity and empathy that comprise human identity and that bind people together in social community, and to ongoing need human beings have to be committed to one another’s rescue and restoration when severe harm befalls them” (174).Responding to the parable of the Prodigal Son, Marshall argues that both compassion and repentance are crucial for understanding the humanity and the sufferings of persons being defended or judged by law. This does not replace the standard tools of legal interpretation; it takes account of the more holistic context (288–90). In fact, “unreflective compassion can be dangerous and distorting” (296). Marshall discusses the complications insightfully and in a balanced [End Page 222] way. He concludes with an extensive discussion and refutation of perhaps the most important book-length criticism of restorative justice.Marshall’s interpretation of these two parables surpasses any other that I have read. His sensitive and thoughtful analysis of the experience of victimization goes beyond any other interpretation of the Compassionate Samaritan that I have seen. In this he resembles Daniel Philpott’s interpretation of victimization in Just and Unjust Peace (Oxford University Press, 2012). His description of the shameful rupture of relationship with father, family, and community by the prodigal son goes well beyond what I have seen previously. I think... (shrink)

In the course of a close analysis of Kant’s essay in which he gives his original answer to the question, “What is Enlightenment?” I examine the causes and consequences of the theses about Enlightenment which makes a plea for emancipation from the shackles of guardianship, above all by getting rid of one’s own cowardice. In search of an answer to the question, “What is the real reason of self-incurred immaturity?” I consider the bifurcation: Is it all about unjust social (...) institutions established in the interests of the ruling social estates, as the best European brains contended throughout the Enlightenment era, thus anticipating and justifying revolutionary upheavals, or is it within ourselves who have refused to use our reason independently and regularly? — something which Kant unequivocally considers to be everyone’s special kind of guilt. Following Kant, I look for an answer to the question, “Which limits impede Enlightenment, and which limits, far from obstructing it, are bound to promote it?” and reveal the hidden paradox of the Kantian solution: maturity has to be preceded by the granting of freedoms; and the granting of freedoms in turn calls for a mature public. I also ask the question, “Whose yoke is heavier, one’s own or the guardian’s?” and offer my version of an answer. In conclusion, I assemble all parts of the complicated and original formula of the Kantian recipe of Enlightenment. Among other things, I reveal a special type of bonding within the social organism implied by Kant, and that is the requirement to obey those who are not above us in thinking and the right to speak out in public, which ultimately means not only personal maturity, but implies also the maturity of society’s functioning in accordance with the said maxim. (shrink)

This essay considers ways in which Darwin's account of natural processes was influenced by economic, ethical, and natural‐theological theories in his own day. It argues that the Anabaptist concept of “the gospel of all creatures” calls into question alliances between evolutionary theory and social policy that are based on the dominance of conflictual images such as “the survival of the fittest” and questions the negative images of both nature and God that Darwinism has been taken to sponsor. The (...) essay also considers developments in biology that have called into question dualist accounts of human nature as body and soul, thus reminding us that we are fully a part of the natural world and thus contributing, in turn, to a better theological grasp of God's relation to nature. (shrink)

Both Christianity and Plato claim that the psychē is immortal, that there is life after death. However, Plato’s theory of the psychē has been misinterpreted by some Christian scholars and theologians, who rail against Greek philosophy for distorting Christianity’s doctrine of the psychē, and who hold further that Plato’s theory of the psychē is a dualism. This thesis will prove that Plato does not assert the sōma-psychē bipartite, and try to solve the Christian debate between the sōma-psychē bipartite and sōma, (...) psychē and pneuma tripartite. The importance of Plato’s Timaeus in the ancient world - particularly in the Academy - is the same as that of the Bible in the modern one. This paper will focus on Plato’s Timaeus with the help of his Phaedo and Gorgias to discuss his theory of the birth of the psychē and sōma and the relationship between them. So the main purpose of this article is to inquire into the Gospel of Matthew, thus I hope to show the similarities and the discriminations between the relative thought of Christianity and of Plato. Furthermore, I would like to illustrate that Plato is not a dualist, contrary to the assertions of some Christian scholars. (shrink)

There have been remarkable evolutions in the Nigerian gospel music industry for the past decades. These revolutions have led to the emergence and survival of various modern and controversial musical cultures/traditions, modes and performances including worldliness and paganism in the industry. In view of these relatively nefarious musical cultures, a good number of scholars and observers tend to arguably redefine and brand Christian communication in general and Nigerian gospel music in particular. It is in following this premise that (...) this paper examines the phenomenon of religiosity and worldliness in the Nigerian gospel music industry. Based on observations and secondary data, the paper argues that the Nigerian gospel music industry is just a vivid reflection of the country’s gloomy socio-religious landscape, characterized by the emergence/prevalence of fake ministers and various ubiquitous instrumentalities that perpetrate spiritual bareness in the country. Aspects of religiosity observed in some Nigerian gospel songs include controversial rhythms, imitations/adaptations of worldly songs, lyrical emphasis on prosperity at the detriment of spirituality/salvation, gospel artists being associated with sex scandals and occult practices. (shrink)