Clarion: Journal of Spirituality and Justice

War, Police and Prisons: Cross-Examining State-Sanctioned Violence by Wayne Northey

Podcast Download this episode (57 min)

 

The Western state arrogated to itself sole prerogative to commit violence against its enemies. The state’s domestic enemies are criminals, its international enemies whomever the current government declares such. This presentation addresses morally, philosophically and theologically the state’s right to commit violence, especially lethal violence. It will argue that issues of societal violence from schoolyard bullying to murder perpetuate ultimately due to state modelling in training and duties legitimated for its police, prisons and military. It will suggest an alternative.

A pdf of the presentation is available here.

The Spiritual Transformation of Social (Justice) Work by Dr. Edward Kruk

THE SPIRITUAL TRANSFORMATION OF SOCIAL (JUSTICE) WORK:
A CHARTER OF SOCIAL RESPONSIBILITIES CORRESPONDING TO VITAL HUMAN NEEDS
Edward Kruk, Ph.D.

First Presented at First North American Conference on Spirituality (May 2006)

ABSTRACT

This paper explores core elements of a spiritual foundation for transformational social work. The concept of social justice, defined here as “seeing that no harm comes to another,” which lies at the heart of both eastern and western religious and spiritual traditions, will be examined in relation to needs essential to human growth and integrity. A theoretical framework for social (justice) work (practice and pedagogy) based on a responsibility-to-needs conception of justice—as opposed to a rights-based approach—will be articulated. A draft Charter of Social Obligations, corresponding to vital human physical, psychological/emotional, social and spiritual needs, will be discussed and applied to two case examples. Social justice as harm reduction serves the goal of spiritual transformation in cases of spiritual trauma. Here the spiritual is regarded not as an autonomous realm, but as something expressed in the relations between people. As Canda (1999) demonstrates, spirituality involves understanding the interconnectedness of all people, inspiring a sense of mutual responsibility. This presentation will provide a framework to operationalize this central principle.

Biblical Judaism, Zionism and the Palestinian Question by Ron Dart

It has been impossible to ignore the wanton violence in the Gaza in the last few weeks. How does the contemporary Jewish state justify its treatment of the Palestinians? The Jewish Tradition is complex, but the modern secular state of Israel should not be equated, as some do, with Biblical Judaism.

Biblical Judaism, for the most part, is a prophetic religion. Most of the books in the Jewish canon reflect the vision of the oral, major and minor prophets. The heart and core of Biblical-prophetic Judaism is about justice, mercy and peace. It is about caring for the homeless, marginalized, oppressed and foreigner. Jewish prophets dared, again and again, to criticize the Jewish nation for failing to live up to such ideals. Prophets, in short, were not uncritical Jewish nationalists.

Corporatism, Commonweal and the Just Society by Archbishop Lazar Puhalo

Is not this the manner of fast that I have commanded: to loose the bonds of repression, to lift the heavy burdens and let the oppressed go free, and that you should break every yoke? Is it not to share your bread with the hungry, and that you shall bring the poor that are cast out to your own home? Is it not that when you see the naked, you shall clothe him; and that you do not hide from your own weaknesses? Then shall your light break forth as the dawn, and your spirit will quickly spring forth: and your righteousness shall go before you and the glory of the Lord will be your recompense. (Isaiah 58:6-8)

Theological Affinities in the Writings of Abraham Joshua Heschel and Martin Luther King, Jr. -- by Susannah Heschel

Reprinted from:  Black Zion: African-American Religious Encounters with Judaism, ed. Yvonne Chireau and Nathaniel Deutsch (New York: Oxford University Press, forthcoming)

    The photograph of Abraham Joshua Heschel walking arm in arm with Martin Luther King, Jr., in the front row of marchers at Selma has become an icon of American Jewish life, and of Black-Jewish relations. Reprinted in Jewish textbooks, synagogue bulletins, and in studies of ecumenical relations, the picture has come to symbolize the great moment of symbiosis of the two communities, Black and Jewish, which today seems shattered. When Jesse Jackson, Andrew Young, Henry Gates, or Cornel West speak of the relationship between Blacks and Jews as it might be, and as they wish it would become, they invoke the moments when Rabbi Heschel and Dr. King marched arm in arm at Selma, prayed together in protest at Arlington National Cemetery, and stood side by side in the pulpit of Riverside Church.

Prime Minister Harper's Apology

Text of Prime Minister Harper’s apology
Wednesday, June 11, 2008

The prepared text of the apology Prime Minister Stephen Harper delivered in the House of Commons on Wednesday. Paragraphs in parentheses were spoken in French:

Mr. Speaker, I stand before you today to offer an apology to former students of Indian residential schools. The treatment of children in indian residential schools is a sad chapter in our history. (For over a century the residential schools separated over 150,000 native children from their families and communities).

The New Black -- by Ward Draper

The following text expresses the vulgarity of life on the edge of civility and order. It may offend; it may arouse anger. But be patient and reflect on the pain etched in these words. My desire is only to share the hurt, in its all its naked, violent nature.

Falling heavy upon the cold hard ground draped in filthy rags the search for stillness begins. He seeks to find a few moments solace from a long ruthless day of being a shadow. 

The Olympics: A Call to Resistance -- by David Diewert

Shared with permission from Streams of Justice:

The Olympic Games constitute a key mechanism among a whole array of political and economic strategies for shaping our desires and leading us along in the relentless pursuit of comfort, security and power. It is a spectacular demonstration of the triumph of capitalism with its imperatives of competition and consumption, and the reaffirmation of state power in guaranteeing public order and security, all wrapped in the mesmerizing distraction of sport and entertainment. It celebrates the supremacy of corporate and state power under the guise of a benign athletic event of global cooperation. It is a remarkably effective tool for deepening our ideological entrapment in a system of power that is the antithesis of the kingdom of God announced by Jesus and the way of the cross. In this sense, the Olympics are analogous to the what the devil offered Jesus in the wilderness.

While there are no doubt many reasons for critical opposition to the Olympics, here are five that warrant careful consideration...

The Water of Life by Sarah Armitage

"Never again will they hunger; never again will they thirst. The sun will not beat upon them, nor any scorching heat.For the Lamb at the centre of the throne will be their shepherd; he will lead them to springs of living water. And God will wipe away every tear from their eyes." Revelation 7:16-17 (NIV)

Dear Friends,

As I write many people in Thailand, Laos and Burma are celebrating their New Year, Songkran. This time of celebration is now famous for being the largest water fight in the world. For three days people walk the streets with water pistols and buckets of ice-water, or stand in groups at the side of the road with large water containers or hose pipes and soak each other and those passing by on foot, motorbike or vehicle. The origin of this holiday is much more sedate. For the Buddhist, Songkran is a time for cleansing and renewal, the name itself means "a move or change". There are many rituals that take place during this time, including the washing of Buddha images and the thorough cleaning of homes. The water fight stems from the tradition of pouring a small amount of water over the head or shoulder of someone to show respect and bless them.

Raising the Dead by Bob Ekblad

At the end of Matthew Jesus commissions his disciples: “Go and make disciples of all the nations.” He tells them to baptize people, “teaching them to observe all that I commanded you” (Matt 28:19-20). What did Jesus command his disciples? Am I practicing these things and teaching others to do the same?

There are many things that Jesus commanded. Reading through Matthew’s Gospel looking for Jesus’ commands is challenging. There are many that are very well known, like “Follow me, and I will make you become fishers of people” (4:19), “let your light shine before people” (5:16) “love your enemies and pray for those who persecute you” (5:44), “seek first his kingdom and his righteousness” (6:33), “do not be anxious for tomorrow” (6:34), “do not judge lest you be judged yourself” (7:1), “ask and it shall be given to you, seek and you shall find, knock and the door shall be opened to you” (7:7) “enter by the narrow gate” (7:13)