"In Passionate for Justice, we find a compass that points us to the future, where we can each give voice and action to justice, equity, and life-giving community. Ida Wells would have had it no other way." —From the Foreword by Stacey Abrams, 2018 Democratic Nominee for Governor of Georgia Ida B. Wells was a powerful churchwoman and witness for justice and equity from 1878 to 1931. Born enslaved, her witness flowed through the struggles for justice in her lifetime, especially in the intersections of African Americans, women, and those who were poor. Her life is a profound witness for faith-based work of visionary power, resistance, and resilience for today’s world, when the forces of injustice stand in opposition to progress. These are exciting and dangerous times. Boundaries that previously seemed impenetrable are now being crossed. This book is a guide for the current state of affairs in American culture, enlivened by the historical perspective of Wells’ search for justice. The authors are an African-American woman and a child of white supremacy. Both have dedicated themselves to working, writing, and developing ministries oriented toward justice, equity, and mercy. This book can be used in all settings, but most especially in churches (pastors and other church leaders, study groups), seminaries, and universities.
This text argues that justice is a virtue which everyone shares - a function of personal character and not just of government or economic planning. It uses examples from Plato to Ivan Boesky, to document how we live and how we feel.
This valuable book explores how theology, ethics, and public policy are related in the thoughts and lives of Walter Rauschenbusch, John A. Ryan, and Reinhold Niebuhr--three individuals who have each had a great impact on Christian thinking about justice.
Part I: Digging. On behalf of women priests ; Feminist theology : the early task and beyond ; Passion ; The enigmatic God ; Lesbianism and the church ; Theological explorations of homosexuality ; Blessing the bread : a litany Part II: Touching. Reuther and Daly : speaking and sparking/building and burning ; Looking in the mirror : a response to Jonestown ; Coming out : journey without maps ; Sexuality, love, and justice ; Being "in Christ" Part III: Coming into our power. Latin American liberation theology : a North American perspective ; Redefining power ; Till now we had not touched our strength ; God or Mammon? ; Liberating the body ; A eucharistic prayer Part IV: Going well ... beyond liberalism. Limits of liberalism : feminism in crisis ; The covenant : a meditation on Jewish and Christian roots ; Gay Pride Day ; Sexual fidelity ; Judgment ; Must "Jesus Christ" be a holy terror? ; Introduction to feminist theology : a Christian feminist perspective ; On El Salvador ; Compassion ; Crossing over : on transcendence ; Living in the struggle ; Eucharistic prayer for peace.
Increasingly, the modern neo-liberal world marginalises any notion of religion or spirituality, leaving little or no room for the sacred in the public sphere. While this process advances, the conservative and harmful behaviours associated with some religions and their adherents exacerbate this marginalisation by driving out those who remain religious or spiritual. And all of this is seen through the lens of social science, which seems to agree that religion remains important, if not in spiritual sense, at least as a source of folklore and a means of identification: religions remain rooted in the societies from which they emerged, and the legal systems of many of those societies emerged from religious sources, even if those societies remain unwilling to admit that fact. In the modern materialistic world of conformity, religion is less a source of guidance than a label of identification. The world therefore faces two issues. First, the decreasing level of spirituality in the ‘West’ widens the gap between worshippers and those who have left their faith (eg agnostics and atheists, or those who look at religion as a matter of ‘picking and choosing’ from a range of options). And, second, the strong connections to religion which remain in many nations, but which are often misused in the secular public sphere (both in the West and internationally). In such divided worlds, both religious and secular forces tend to lock themselves into closed groupings of ‘pure truth’ and in so doing increase the level of disagreement, in turn producing radicalism. In short, the modern world is divided in two ways: between religious and non-religious (although some have argued that the non-religious secular is itself a form of civil religion), and between those subscribing to divergent understandings of the same religious tradition. While hyperbolic and histrionic, the term ‘culture wars’ nonetheless best captures what we see happening in the public sphere today. The question emerges, then: how best to accommodate the democratic principle which posits that the majority should feel that it lives in a society of its own with the human rights principle, holding that is necessary to ensure the full protection of the minority’s rights? How to balance these seemingly opposed principles? We are very familiar with the differences that appear between secular and sacred in the modern world; yet, what of the similarities amongst scriptures and laws which seek to encourage mutual understanding, cooperation and even cohabitation? Because religion itself is a source of law, a set of exhortations or commands as much as a set of rights, every major religion offers an approach to encountering ‘the Other’ in a positive, constructive, affirming way; and it is here that religions reveal much that they have in common. This book draws together the work of scholars engaged in exploring the possibilities for a ‘utopian’ world in the sense fostered by St Thomas More. The essays explore those dimensions of religious and civil law where ‘love’ – however that is defined by relevant texts – fosters and encourages acceptance of ‘the Other’ and will offer perspectives on the ways in which religious or civil/state law command one to act in the spirit of ‘love’.
In classical scholarship, the presence of legal language in love poetry is commonly interpreted as absurd and incongruous. Ovid's legalisms have been described as frivolous, humorous, and ornamental. Law and Love in Ovid challenges this wide-spread, but ill-informed view. Legal discourse in Latin love poetry is not incidental, but fundamental. Inspired by recent work in the interdisciplinary field of law and literature, Ioannis Ziogas argues that the Roman elegiac poets point to love as the site of law's emergence. The Latin elegiac poets may say 'make love, not law', but in order to make love, they have to make law. Drawing on Agamben, Foucault, and Butler, Law and Love in Ovid explores the juridico-discursive nature of Ovid's love poetry, constructions of sovereignty, imperialism, authority, biopolitics, and the ways in which poetic diction has the force of law. The book is methodologically ambitious, combining legal theory with historically informed closed readings of numerous primary sources. Ziogas aims to restore Ovid to his rightful position in the history of legal humanism. The Roman poet draws on a long tradition that goes back to Hesiod and Solon, in which poetic justice is pitted against corrupt rulers. Ovid's amatory jurisprudence is examined vis-à-vis Paul's letter to the Romans. The juridical nature of Ovid's poetry lies at the heart of his reception in the Middle Ages, from Boccaccio's Decameron to Forcadel's Cupido iurisperitus. The current trend to simultaneously study and marginalize legal discourse in Ovid is a modern construction that Law and Love in Ovid aims to demolish.
Niebuhr is renowned for his unflinching honesty concerning issues of social ethics, specifically, love and justice. His influence is great both inside and outside the Christian church. Now 64 of Niebuhr's important pieces about the problems of humanity and society are compiled in this single volume.
In the wake of current criticisms of the legal profession, Peter Goodrich presents us with a radical alternative vision of the law. He examines past legal systems offering up the possibility of a more humane system.
First published in 1998, this volume aims to draw attention to an ongoing shift in the perception of law, which is now increasingly understood as a cultural and historical phenomenon. As other such phenomena – like music, literature, or art – it is acknowledged that it is created in a specific environment, on which it is dependent for its functioning and interpretation. The historical aspects of love in a European and Nordic context are underlined, as well as the modern understanding of love and law as incompatible and contrasting concepts. Developments within the European Union and especially the relation of the EU to so called third country nationals and immigrants demonstrate that the problematic concerning law and love is not only one of legal philosophy but also of legal and everyday reality. The claim that love has been specifically ‘European’ is discarded as Eurocentrist, and the need for more particular emotions and a more pragmatic approach to romantic feelings, for a ‘reasonable love’ is discussed from legal, feminist and philosophical perspectives.
