Dispatches from the Front: Theological Engagements with the Secular
... We recognize via sociological, social work, and theological perceptions, that a rural Church community can connect with and welcome every person living with disabilities and that all people can have the opportunity to have their social and spiritual needs met, participate in activities, and belong . It is more than caring for someone living with a disability (Hauerwas, 1994). It is about dignity, sharing life, building a mutual identity and expressing what it means to be in a Christian community together. ...
The authors document a co-operative inquiry involving two social workers, a sociologist, and a theologian, each with personal and professional connections to disability and rurality. They consider the following research question: How do the inquirers perceive the Anglican Church of Australia located in rural, regional and remote communities engage with people living with disabilities? The authors present from a sociological viewpoint the rural Anglican Church of Australia's influence on personal constructs of disability and how these constructs can lead to either inclusion or rural isolation. It reflects through a social work lens on the church's actions in engaging with, advocating for, and ensuring access to services for people living with disabilities who are located in rural areas. Christian theology can critique and deconstruct discriminatory labels that exclude people living with disabilities within a non-urban community, reclaims the concept of weakness and strength from negative stereotypes, and points people living with disabilities toward the hope found in the resurrection of Jesus Christ. The authors amplify the view that all people are to be included in all aspects of the rural Anglican Church of Australia and in general society.
The statement of basic materials. The article analyzes the place and role of pacifism in the political theology of S. Hauerwas. In his work, the American theologian convincingly demonstrates the inseparability of nonviolence from the Christian life and ecclesial space. In dialogue with J. Yoder, R. Bainton, and M. Nussbaum, S. Hauerwas explores nonviolence through the prism of the Christian community and the dignity of the other and reveals the limitations of the modern liberal order in building a society of peace and overcoming various forms of violence. Conclusions. An overview of S. Hauerwas' key ideas and themes regarding the policy of nonviolence demonstrates the author's conviction that such a policy is inseparable from the life of both the Christian community and the individual. S. Hauerwas's approach is to holistically understand and overcome the erroneous dualism that pacifism is one of the theories or propositions of Christian ethics. The versatility and ultimatum of nonviolence unite individual and community practice, and make its application unalterable. For S. Hauerwas, the capacity for peace is not the solution to the problem of war all over the world, but an important sign for the society in which the church is located. However, this does not mean that pacifism has a particular, limited meaning, because the "politics of meekness," as the theologian puts it, requires recognition of the dignity of the other.
The constructive work to be carried out now will unfold over three chapters: one for political authority, one for ecclesiology, and finally a chapter bringing together both poles by considering the lessons to be learnt from the historical passage through and beyond Christendom. This chapter will make up for the meagre and inadequate attention given by Vatican II, Hauerwas, and Cavanaugh to what scripture teaches about political authority. It will first introduce the literature from New Testament scholarship on the Powers, followed by an exposition of O’Donovan’s scriptural exegesis of divine and human political authority. The aim will be to show that O’Donovan’s exegetical work on Christ’s defeat and dethronement of the Powers depends on, without clearly alluding to, the scholarship on the Powers. It is his reliance on that scholarship that explains the connection he discerns in the New Testament between the way it presents political authority and Christ’s life, death, resurrection, and ascension (i.e. the paschal mystery). His argument does not convince until his reliance on that scholarly literature is revealed and the exegetical validity of identifying political authority as one of the Powers is defended. Therefore, O’Donovan’s argument can be strengthened and made suitable for my purposes by showing why some biblical scholars have included political authorities among the Powers defeated by Christ.
The paper provides analysis of the teachings of K. Barth and S. Hauerwas on the relations between church and state. Unlike the Reformers, Swiss theologian proves the possibility of a positive connection between church and state and points out some ways of its realization. According to K. Barth, both church and state, belong to the Christological sphere, which legitimizes the latter for the church community, as well as calls for mutual service. According to S. Hauerwas, the criterion of power is the legitimization of violence, while the special feature of the church is the ability to make peace. In addition, Hauerwas demonstrates the danger of uncritical acceptance of dominant narratives on the example of liberalism. Thus, on the one hand, the paper demonstrates, the differences in the views of K. Barth and S. Hauerwas, and on the other hand, reflects on common grounds of both theologians, making this research highly relevant today.
During COVID-19, many people in the world experienced tremendous suffering. Because of its strong infection rate, people avoided gathering. In these circumstances, public worship, which is the heartbeat of the church, has declined. The decline in participation is especially true among one group of marginalized people: the people who are cognitively challenged. Traditionally, the Korean Church has not had much concern about the matter of public worship and the sacraments for those who are cognitively challenged, except for a few churches which have special departments for ministries to special populations. During the COVID-19 situation, these ministries have slowed, which means that those who benefited have had few opportunities to join worship services or participate in religious education. Going forward, there is a high possibility of another pandemic. Therefore, it is time to prepare for the future. Some churches have utilized online worship and Zoom meetings, showing that the cognitively challenged can effectively participate in online worship and religious education if family members can help them. Churches should invest in new platforms which harmonize onsite worship and online worship and expand resources to create new software for Christian education.
Özet: İlme, sanata ve ahlâka son derece önem verilen Ahilikte, kadının da sosyal, ekonomik ve kültürel hayatta önemli bir yeri vardı. Sosyal, kültürel, ekonomik ve ahlâki ilkeleriyle Ahilik kültürü ve Ahilik teşkilatı, bireyin hak ve özgürlüklerine ayrıca önem vermiştir. Anadolu kadınları o günkü adıyla “Bacıyan-ı Rum” teşkilatı aracılığıyla da hanımlara, "Eşine, işine ve aşına dikkat et!" yani "eşine yardım et, onu evine bağla, işine ve geçimine dikkat et" prensipleri doğrultusunda eğitiliyordu. Kadınların teşkilatlanıp gelişmesi için Ahi Evran'ın eşi Fatma Bacı, dünyanın ilk kadın teşkilatı olan "Bacıyan-ı Rum" teşkilatını yani bugünü adıyla Anadolu Kadınlar Birliği'ni kurmuştur. "Bacı" kelimesi, günümüzde Anadolu'nun birçok şehrinde halen yaygın olarak kullanılmaktadır. "Rum" kelimesi ise “Anadolu” anlamını ifade etmektedir. Bacıya-ı Rum teşkilatı, Anadolu kadınlarını gerektiğinde düşmanlara karşı vatan savunmasında eşlerinin yanında mücadele etmesi ve gerektiğinde de kültürde, sanatta, edebiyatta, sosyal, kültürel ve ekonomik alanlarda kısaca hayatın her alanında kalkınıp gelişmesini sağlamak için teşkilatlandırmıştır. Anadolu Kadınlar Birliği, kadınlar arasındaki yardımseverliğin, konukseverliğin, doğruluğun, dürüstlüğün ve merhametin gelişmesine katkı sağladığı gibi Türk dilinin, Türk kültürünün ve İslam ahlak ve anlayışının kadınlar arasında yayılmasını da hızlandırılmıştır. Anadolu Kadınlar Birliği, Ahilerin kadınlar kolu olarak yetim ve kimsesiz genç kızları himayesine almış, onların eğitimlerinden, ev-bark sahibi olmalarından ve aile kurmalarından sorumlu olmuşlardır. Tarihçi yazar Aşık Paşazade Anadolu'da kurulan Ahilik teşkilatı (Ahiyan-ı Rum) yanında bir diğer sosyal zümre olan Bacıyan-ı Rum‟dan (Anadolu Kadınlar Birliği) bahsetmektedir. Örneğin Kayseri'deki Ahiler tarafından kurulan sanayi sitesinde hanımlara mahsus çalışma yerleri de bulunurdu. Bacıyan-ı Rum teşkilatına mensup hanımlar bu sanayi sitesinde el sanatlarını ve mesleklerini icra ediyorlardı. Kadınlar daha çok çadırcılık, keçecilik, nakışçılık, örgücülük, kilim ve halı dokumacılığı, ipek ve pamuk ipliği üretimini gerçekleştiriyorlardı. Çalışan kadınlar gerek mesleki ve teknik konularda, gerekse sosyal ve ahlaki konularda çağın gerektirdiği eğitim ihtiyacını "Bacıyan-ı Rum" teşkilatlarında alıyorlardı. Bu araştırmada, ahilik teşkilatı içinde Anadolu Türk kadınının girişimciliği araştırılmıştır. Bu alanda, alan yazın taraması yapılarak, buradan hareketle bir sonuca ulaşılmıştır.
Anahtar Kelimeler: Ahilik, çırak, zanaat, toplum, sosyal işçi, örgüt, meslek.
"Socio-Psychological approach on Anatolian Turkish womman‟s entrepreneurship in Akhism Constitution"
Abstract: Giving great importance to science, art and morality, in Akhism, women had also an important place in social,economic and cultural life. With their social, cultural, economic and moral principles, Akhism culture and Akhism organization, gave great importance to the rights and freedom of individuals. The Anatolian women, by the help of “Bacıyan-ı Rum” Organization, were being educated in the direction of the principles; “beware of your husband, your work, your food” namely “help your husband, bind him to the family, beware of your work and living”. In order women to be organized and developed, Fatma Bacı, Akhi Evran‟s wife, founded the first woman organization of the world “Bacıyan-ı Rum” organization, today called Anatolian Women Union. The word “Bacı” is still extensively used even today in many towns of Anatolia. As for the word “Rum”, it means Anatolia. Bacıyan-ı Rum brought the Anatolian women together in necessary conditions against the enemies in the defense of native country with their husbands and they were brought together in order to develop in nearly every field of life from culture, art, literature to socio-economy. Anatolian Women Union both contributed to the development of hospitality, uprightness, honesty, mercy and accelerated the spread of Turkish language, Turkish culture, Islamic morality and understanding among women. Anatolian Woman Union as a branch of womankind of Akhism, took orphan and homeless young girls under protection, and became responsible for their education, their owning a home and establishing a family. The historian and writer AĢık PaĢazade stated that Bacıyan-ı Rum ( Anatolian Woman Union ) was another social group besides the Akhism organization (Ahiyan-ı Rum), established in Anatolia. For example there used to be places for women to work in the industrial estate which were established by Akhis in Kayseri. The women connected to Bacıyan-ı Rum organization carried out their handicrafts and professions in this industrial estate. The woman mostly carried out the production of tentmaking, feltmaking, embroidery, knitting, rug and carpet textile, silk and cotton yarn. The women workers took sometimes educational courses about professional and technique subjects and sometimes social and moral subjects which were required in Bacıyan-ı Rum organization. In this research, we investigated the Anatolian Turkish women entrepreneurship. In this regard, after studying the related literature, a conclusion was revealed.
Key Words: Akhism, apprentice, craft, family, qualified worker, society, organization, occupation.
This chapter deals with Stanley Hauerwas's understanding of the Scripture reader. Hauerwas's theological response to modernity consists of developing an alternative account of what human beings, and therefore readers, actually are: he defines their nature and destiny by means of biblical narrative. The key issue for this chapter is the difference between Basil's theological ontology of the human person and Hauerwas's narrative construal, which he presents as a retrieval of the tradition. This chapter argues that Hauerwas's commitment to narrative theology entails more than a bare affirmation that human life has a beginning, a middle, and an end, as all narratives do.
This essay plots the moral, social and ideological map within which Protestant, Catholic and Jewish religious organizations debate the issue of homosexual ordination. It argues that the bipolar cultural war thesis may describe the rhetoric of elites on each side of the debate but it fails to grasp the diverse positions held by American religious groups. Kniss's recent model of moral mapping provides a more comprehensive understanding of the Catholic, Protestant and Jewish debates in the context of American religious and political culture. Subcultural identity theory investigates why the issue of homosexuality is at the center of controversy in American religious denominations, arguing that symbolic positions are taken by religious elites in order to mobilize political movements, resources and members. In comparing the strategic approaches of Catholic, Protestant and Jewish bodies four typologies are outlined: exclusive, semi-exclusive, semi-inclusive and inclusive. This broader perspective on the argument over the ordination of gays and lesbians gives a context for the following four essays that analyze the recent debate over the issue in the Presbyterian Church (U.S.A.).
Contemporary disability theologians have increasingly lighted on 1 Corinthians chapter 12 as a classic biblical depiction of what is today known as an inclusive social model. This article traces theological attempts to define the concept of inclusion and advance that emerging consensus by offering a close reading of 1 Cor. chapter 12. St. Paul's famous “body life” chapter offers a conceptually rich and theologically sophisticated account of the spiritual gifts suggesting that every member of the church is to be understood as an active giver or conduit of divine love, a giving that is not reducible to any person's supposed physiological or intellectual deficiencies, nor the supposed gift of people with disabilities to serve as reminders that we are all destined to be dependent on others. The ecclesial discernment being proposed if Christians are to receive the gifts of all members of the Christian community depends on learning to look beyond the sociological and demographic certainties typically attached to individual congregants.
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