By Professor Newlands George
Human rights is likely one of the most vital geopolitical concerns within the glossy global. Jesus Christ is the centre of Christianity. but there exists nearly no research of the importance of Christology for human rights. This ebook specializes in the connections. exam of rights unearths tensions, ambiguities and conflicts. This booklet constructs a Christology which centres on a Christ of the susceptible and the margins. It explores the interface among faith, legislation, politics and violence, East and West, North and South. The heritage of using sacred texts as 'texts of terror' is tested, and theological hyperlinks to felony and political dimensions explored. standards are built for motion to make a good distinction to human rights enforcement and determination among cultures and religions on rights.
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Additional resources for Christ And Human Rights: The Transformative Engagement (Theology and Religion in Interdisciplinary Perspective Series) (Theology and Religion in Interdisciplinary Perspective Series)
40 Christ and Human Rights is, tone down – the rhetoric and the theological claims, legitimizing diversity. The claims of conscience continued to be debated throughout the Middle Ages – for example, in the comments of the Glossa Ordinaria on Romans 14:23. As the quest to clarify the Christological mystery became ever more intense, it was not surprising that formulations which seemed to emphasize most effectively the supreme signiﬁcance of Jesus Christ in the understanding of God came to be preferred.
In his Catholic hesitation about the individualist roots of Protestant human rights thinking he follows a long tradition, reﬂected, for example, in Jacques Maritain’s 1943 work, The Rights of Man and Natural Law. It was indeed church suspicion of the individualist and the potentially secularizing tone of much early modern human rights reﬂection that made the churches wary of engaging with it. Cavanaugh offers a rare Christological reﬂection on the body of Christ as an antidote to torture and of the Eucharist as ‘performing the body of Christ’.
I shall propose that the character of God’s love always privileges justice, equality and kindness. It is always on the side of the marginalized, but not if the marginalized have marginalized themselves through oppression and coercion. It is always the character of unconditional compassion. Discipleship leads unconditionally to human rights advocacy. As Bonhoeffer famously and tellingly put it, ‘Only he who speaks up for the Jews should sing hymns in church’. For Jews, read any other persecuted group.