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Ahuva Ho

Up till now Sedeq was generally interpreted as «justice» and Sedaqah as «righteousness» without using comparative research to go beyond the dogmatic interpretation. This first-time in-depth research has shown not only that the three genres (Narrative, Wisdom and the Prophets) use both terms as two separate distinct meanings, but also a clear development and branching-out of meanings (especially of Sedaqah) throughout the Biblical era, a period of about 1000 years. It has also found a definite inter-dependency and influence between Wisdom and the Prophets literatures. Sedeq and Sedaqah are concepts in terms of relationships: between man and man according to social customs and norms, and between man and God according to a special covenant. Contrary to prior interpretation and to the contemporary meaning, there is no evidence that the Biblical Sedaqah took the meaning of «Charity.»
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of the human situation and to claim autonomous power. The result of this is vio- lence (Cain and Abel) and idolatry (the Tower of Babel). The Genesis narrative func- tions either as a normative description of the human condition before God and a critical principle against any power that distorts or usurps the dignity of humanity or God’s claim over men and women.10 These revelations help one to understand another important dimension of Israel’s life where the issues of social justice take center stage in the Old Testament, namely, the question of the jubilee

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base to include the hermeneutic engagement with narratives of violence and injustice within mediated and reflexive contexts, such as in cases of civil society’s utilization of parallel courts and inquiries. The mainstreaming of critical interventions in the realm of justice and memory, and of processes which aim for the recovery of historically reflexive communities, are just the beginning of a world where the constitutive force of civility and normative solidarization appear more clearly for the purpose of the delegitimation of violence, and peace with justice

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67 CHAPTER II The Ties that Bind: From Cosmopolitan Justice to the Right to Rights … un peuple est donc un peuple avant de se donner … Ce don même est un acte civil, il suppose une délibération publique. Jean-Jacques Rousseau, Du contrat social Cosmopolitan appeals to democratic justice extend the application of human rights principles but also address the democratic deficit by emphasizing the role of democratic ethics in public life. The globalization of democratic norms goes hand in hand with the growth of transnational networks that claim to speak with moral

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. Benestad, Brian J. “The Catholic Concept of Social Justice: A Historical Perspective.” Communio 11/4 (1984): 364–381. Beyer, J. “Le Principe de Subsidiarite: Son application en Eglise.” Gregorianum 69/3 (1988): 435–459. Bodunrin, P. O. (Ed.). Philosophy in Africa: Trends and Perspectives. Ile-Ife: University of Ile-Ife Press, 1985. Boff, Leonardo. Church: Charism and Power. Trans. John W. Diercksmeier. New York: Crossroad, 1985. Bohannan, Laura and Paul. The Tiv of Central Nigeria. London: International African Institute, 1969. Bokenkotter, T. Church and Revolution

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their shared human nature, and in the particularity of their individual and social needs and circumstances. The European, the American, and the African perspectives on charity, truth and justice will be different, but not incommensurable. These different perspec- tives, in dialogue, are all vital to Catholic theology, ethics, and politics. Leonard Santedi Kinkupu captures the theological and ecclesial dynamic this implies: “the churches of Africa cannot be duplicates or certified true copies of the churches 6 To the Apostle Paul, e.g., “the ethical life, a sign

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it 1 H. Carel, Illness: The Cry of the Flesh, Art of Living Series (Acumen Publishing) (Stocksfield: Acumen, 2008), 29. 2 This research is founded on a post-positivist paradigm – this approach to social sci- ence research rejects the idea that a person can see the world as it really is. It asserts that all observation is biased and underpinned by theory. Thus, the background of the individual researcher can influence what is observed. Post-positivist research practices are deemed more suitable for effecting social change than positivist meth- ods because these

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, although the nation in question evolves naturally, out of a sin- gle family, this “natural” nation is not solely characterized thus; rather, the narrative employs moral discourse about the nation’s foundation upon divine values of righteousness and justice. The nation’s morality is an immanent part of its character and purpose.138 Citizen Will and Divine Will This biblical configuration of a nation is described as the result of God’s voluntary election of Abraham. According to the social con- tract theory, the “nation of culture” is based on the “community

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pastoral theology. As a conservative pastoral theologian, the valuing of the biblical narrative remains of large religious and theological importance to me. However, as a pastoral theologian who is also influenced by the broader diversity of thought present within our field—particularly regarding embodied experience, cultural analysis, social justice, and pastoral diagnosis—I too am committed to advancing new, contextual understandings of human experience. Furthermore, I support a pastoral theology that intentionally fosters interdisciplinary dialogue and

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Background and Purpose of the Project TO SAY THAT THE ADOPTION experience is varied would be somewhat of an understatement. While a significant amount of attention is given to the various social and psychological experiences of the other two members of the adoption triad—namely adopted persons and birth- parents (birthmothers in particular)—it seems adoptive parents are largely glossed over in the literature. Neither does it appear that until now much data has been collected on the subject of adoptive parents’ spiritual narratives