Developing a concept of justice as solidarity, this work addresses a range of urgent social issues--from the meaning of human rights and the character of corporate governance to the resolution of social conflict and the moral status of the environment.

Developing a concept of justice as solidarity, this work addresses a range of urgent social issues--from the meaning of human rights and the character of corporate governance to the resolution of social conflict and the moral status of the environment.

How do Christians respond to the urgent needs and issues facing the globe while avoiding a kind of 'poverty tourism' or 'slacktivism' in our response to suffering, particularly far from home? How do we respond authentically and effectively in our strategies for solidarity with the poor and the underprivileged? Using personal anecdotes as well as philosophical and theological reflection, Donald and James Dunson offer their personal experience and insights from philosophy, theology and social science in a text perfect for use with high school and college classrooms, immersion groups, parish study groups, and service-learning programs.

This study of the nature of our moral obligations to alleviate suffering on a global level addresses many of the vexing questions that face practitioners of Christian compassion: how do we avoid a kind of "poverty tourism" or "slacktivism" in our response to suffering, particularly far from home? How do we respond authentically and effectively in our strategies for solidarity with the poor and the underprivileged? Using personal anecdotes as well as philosophical and theological reflection, Donald and James Dunson emphasize the power of moral argument as well as personal experience in addressing what can seem an insurmountable catalog of evils and suffering in the world. Approaching these issues from a number of backgrounds academic philosophy, pastoral counseling, theology, social science, and narrative approaches Dunson and Dunson have created a text perfect for use with high school and college classrooms, immersion groups, parish study groups, and service-learning programs.

They have a dream - a dream of a world where everything and everybody can be bought and sold, a world run efficiently by managers, a world where 'freedom' means the free market. Maurice Glasman argues that this dream is an unrealisable utopia - or a nightmare if put into practice. He takes the management-speak cliches of the New Right, and New Labour alike and turns them on their head: managers are not efficient, they are a barrier to work and production; 'liberal democracy' - which now means the free market and the strong state - should be turned upside down, with democracy at the level of the economy and liberalism at the level of the state. Drawing on the work of Karl Polanyi, Glasman argues that there is no need to surrender solidarity and human rights to the march of the managers and the market. There is another tradition, represented by the labour movement and the Catholic church in West Germany, which defended democracy in the workplace and reined back the savageries of capitalism. It was the tradition that Solidarity in Poland could have looked to after 1989, instead of allowing itself to be hijacked by the New Right and statist communitarianism. Unnecessary Suffering examines this tradition and issues a call that cries out that human beings and the environment cannot, should not, and will not be treated as commodities.

Jesus in Solidarity with His People: A Theologian Looks at Mark works from two premises. The first is that the Gospel of Mark is, from beginning to end, an Easter story. And the second is that the category of solidarity provides a contemporary key for understanding Mark's message about Jesus' life and mission. The book argues that the spiritual effectiveness of Mark's story will be determined largely by how much the reader is willing to live, like Jesus, in solidarity with God's people. The opening chapter surveys the range of theological matters that the text invites us to think about. Subsequent chapters return to those issues as they appear in the Gospel text.

Published on February 11, 1984, Salvifici Doloris addresses the question of why God allows suffering. This 30th anniversary edition includes the complete text of the letter plus commentary by Myles N. Sheehan, SJ, MD, a priest and physician trained in geriatrics with an expertise in palliative care. Acknowledgments of recent episodes of violence bring the papal document into a modern context. Insightful questions suited for individual or group use, applicable prayers, and ideas for meaningful action invite readers to personally respond to the mystery of suffering.

Planetary Solidarity brings together leading Latina, womanist, Asian American, Anglican American, South American, Asian, European, and African woman theologians on the issues of doctrine, women, and climate justice. Because women make up the majority of the world's poor and tend to be more dependent on natural resources for their livelihoods and survival, they are more vulnerable when it comes to climate-related changes and catastrophes. Representing a subfield of feminist theology that uses doctrine as interlocutor, this book ask how Christian doctrine might address the interconnected suffering of women and the earth in an age of climate change. While doctrine has often stifled change, it also forms the thread that weaves Christian communities together. Drawing on postcolonial ecofeminist/womanist analysis and representing different ecclesial and denominational traditions, contributors use doctrine to envision possibilities for a deep solidarity with the earth and one another while addressing the intersection of gender, race, class, and ethnicity. The book is organized around the following doctrines: creation, the triune God, anthropology, sin, incarnation, redemption, the Holy Spirit, ecclesiology, and eschatology.

The author of this book challenges the contemporary view of God and suffering. Calling upon scripture, and the philosophical and theological tradition of the Fathers and Aquinas, he advocates the incarnational truth that the Son of God actually does experience human living, including suffering.