This theological and pastoral resource addresses specific challenges to the church as it seeks to speak truthfully in the aftermath of abuse and provides material to help parishes and dioceses who find themselves facing the complex realities of such issues.
This theological and pastoral resource addresses specific challenges to the church as it seeks to speak truthfully in the aftermath of abuse, and provides material to help parishes and dioceses who find themselves facing the complex realities of such issues.
The Gospel, Sexual Abuse and the Church has been written by the Faith and Order Commission of the Church of England to provide theological material that complements the work of the National Safeguarding Team on policy and training.
Bringing together contributions from anthropology, sociology, religious studies, and philosophy, along with ethnographic case studies from diverse settings, this volume explores how different disciplinary perspectives on the good might engage with and enrich each other. The chapters examine how people realize the good in social life, exploring how ethics and values relate to forms of suffering, power and inequality, and, in doing so, demonstrate how focusing on the good enhances social theory. This is the first interdisciplinary engagement with what it means to study the good as a fundamental aspect of social life.
Offering a model of care that the church can use with survivors of sexual abuse, this supportive book is backed up by René Girard's Mimetic Theory throughout. The book proposes that the treatment survivors receive in churches could be greatly improved if instead of adding to a survivor's sense of guilt, difference or isolation or trying to change survivors' thoughts, feelings or behaviour they adopt the role of God as benevolent other. It shows that by adopting these beliefs churches can move past unintentional scapegoating of sexual abuse survivors and into a healing community where survivors feel included on churchgoers' journeys towards health and wholeness.
This book examines the role of compassion in refiguring the university. Plotting a reimagining of the university through care, other-regard, and a commitment to act in response to the suffering of others, the author draws on various humanities disciplines to illuminate the potential of compassion in the campus. The book asks how the sector can reclaim the university from the tides of neoliberalism, inequalities and increased workloads, and which moral principles and competencies would need to be championed and instilled to build inclusive citizenship and positive connection with others. A value that is too scarcely taught, experienced, or advocated in contexts of higher education, compassion is reframed as an essential pillar of the university and a means to an epistemically just campus and curricula.
With insights into the thought of Gabriel Marcel, Tragic Humanity and Hope recognizes that in our age scientific knowing is becoming a dominant form of knowledge. The leadership, influence, growth, and gravitational center of human existence depend, it seems, on scientific knowledge. As a result, we live in an information age that prizes production and immediate satisfaction but devalues the cultivation of wisdom. We risk diminishing the significance of sapiential knowing to deal with the immensely complex and intricate domains of human relationality. Furthermore, inquiry into moral discernment methods expands, becoming more diverse; yet, scholarly conversations that engage the vital exigencies as founding moral sensibility seem noticeably insufficient. Tragic Humanity and Hope strives to overcome this lack. But Ojara also seeks ethical groundings that exceed the language of pragmatic utility and aesthetic preference. Foundations of morality cannot exclude questions of the common good and shared moral obligations that free people to reach out to one another with hopes and memories that endow life with shared meaning. Through continuity and cohesion that the interlacing of scientific, sapiential, and moral knowing bring, life becomes a marvelous expression of light, joy, and fervor.
Demystifying an unrealistic ideal Maria Mayo questions the contemporary idealization of unconditional forgiveness in three areas of contemporary life: so-called Victim-Offender Mediation involving cases of criminal injury, the work of the Truth and Reconciliation Commission in post-apartheid South Africa, and the pastoral care of victims of domestic violence. She shows that an emphasis on unilateral and unconditional forgiveness puts disproportionate pressure on the victims of injustice or violence and misconstrues the very biblical passages—especially in Jesus’ teaching and actions—on which advocates of unconditional forgiveness rely.
Receptive Ecumenism asks not what other churches can learn from us, but 'what can we learn and receive with integrity from our ecclesial others?' Since the publication of Receptive Ecumenism and the Call to Catholic Learning: Exploring a Way for Contemporary Ecumenism (OUP, 2008), this fresh ecumenical strategy has been adopted, critiqued, and developed in different Christian traditions, and in local, national, and international settings, including the most recent bilateral dialogue of the Anglican-Roman Catholic International Commission (ARCIC III). The thirty-eight chapters in this new volume, by academics, church leaders, and ecumenical practitioners who have adopted and adapted Receptive Ecumenism in various ecclesial and cultural contexts, show how Receptive Ecumenism has grown and matured. Part One demonstrates how Receptive Ecumenism itself is capable of being received with integrity into very different ecclesiologies and ecclesial traditions. In Part Two, this approach to transformative ecumenical learning is applied to some recurrent ecclesial problems, such as the understanding and practice of ministry, revealing new insights and practical opportunities. Part Three examines the potential and challenges for Receptive Ecumenism in different international settings. Part Four draws on scripture, hermeneutics, and pneumatology to offer critical reflection on how Receptive Ecumenism itself implements transformative ecclesial learning. Addressing the 70th Anniversary of the World Council of Churches, Archbishop Justin Welby, said that 'One of the most important of recent ecumenical developments has been the concept of "Receptive Ecumenism"'. This volume provides an indispensable point of reference for understanding and applying that concept in the life of the Christian churches today.
This edited collection brings together a team of internationally prominent academics and delivers cutting-edge discourse on the strongly emerging tradition of experimentation in contemporary British theatre - redefining what the dramatic stands for today. Each chapter of the collection focuses on influential contemporary plays and playwrights.
The lives of Christian churches are shaped by doctrinal theology. That is, they are shaped by practices in which ideas about God and God's ways with the world are developed, discussed and deployed. This book explores those practices, and asks why they matter for communities seeking to follow Jesus. Taking the example of the Church of England, this book highlights the embodied, affective and located reality of all doctrinal practices – and the biases and exclusions that mar them. It argues that doctrinal theology can in principle help the church know God better, even though doctrinal theologians do not know God better than their fellow believers. It claims that it can help the church to hear in Scripture challenges to its life, including to its doctrinal theology. It suggests that doctrinal disagreement is inevitable, but that a better quality of doctrinal disagreement is possible. And, finally, it argues that, by encouraging attention to voices that have previously been ignored, doctrinal theology can foster the ongoing discovery of God's surprising work.
The volume begins with an overview by Herbert Kelman discussing reconciliation as distinct from related processes of conflict settlement and conflict resolution. Following that, the first section of the volume focuses on intergroup reconciliation as consisting of moving beyond feelings of guilt and victimization (i.e., socio-emotional reconciliation). These processes include acceptance of responsibility for past wrongdoings and being forgiven in return. Such processes must occur on the background of restoring and maintaining feelings of esteem and respect for each of the parties. The chapters in the second section focus on processes through which parties learn to co-exist in a conflict free environment and trust each other (i.e., instrumental reconciliation). Such learning results from prolonged contact between adversarial groups under optimal conditions. Chapters in this section highlight the critical role of identity related processes (e.g., common identity) and power equality in this context. The contributions in the third part apply the social-psychological insights discussed previously to an analysis of real world programs to bring reconciliation (e.g., Tutsis and Hutus in Rwanda, Israelis and Palestinians, and African societies plagued by the HIV epidemic and the Western aid donors). In a concluding chapter Morton Deutsch shares his insights on intergroup reconciliation that have accumulated in close to six decades of work on conflict and its resolution.