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This article deals with the burning issue of moral decision-making by major church assemblies, such as regional and general synods. Moral decisions by church assemblies have created many conflicts in churches in the past and at times did an injustice to the prophetic testimony of church
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es in society. The question arises as follows: To what extent should church assemblies be involved in moral decision-making? The central theoretical argument of this study is that although the notion of a ‘biblical ethic’ is valid, synods and council of churches should be extremely cautious and even hesitant to formulate moral decisions because of differences in hermeneutical approaches and the principle that the church is primarily the ‘local congregation of believers’. The church is not in the first instance a national, general or international social structure that should pass conclusive resolutions and that testifies by way of moderators or elected church leaders. To unfurl this central theoretical argument, the researcher refers to the current hermeneutical discourses and proposes certain ideas regarding the possible role of the church with respect to moral decision-making. In view of the information provided, a point of view is advocated regarding the way in which churches could be involved in moral decision-making today.
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Spirituality involves a sense of connectedness, meaning making and transcendence. There is abundant published research that focuses on the importance of spirituality to patients and their families during times of illness and distress. However over the last decade there has also been a growing awaren
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ess about the importance of considering the need to address peoples’ spiritual needs in the workplace. Engaging in ones own personal spirituality involves connecting with the inner self, becoming more self aware of ones humanity and limitations. Engaging with ones personal spirituality can also mean that people begin to greater find meaning and purpose in life and at work. This may be demonstrated in the workplace by collegial relationships and teamwork. Those who engage with their own spirituality also engage more easily with others through a connectedness with other staff and by aligning their values with the respective organization if they fit well with ones personal values.
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There are varying Christian perspectives on medical ethics, depending onthe differing beliefs, principles and practicesthat undergird them. Notonly are there numerous Christian churches and organisations but,within and between these, there are varying schools of thought that seek to
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guide theological and ethical enquiry. In addition, most Christian believers are encouraged to make their own personal ethical decisions. While biblical and theological reflection,especially on the life and teaching of Jesus, will play an important role in many individuals’ decision making, others will base their decisions more loosely on a mixture of their Christian ‘background’, their personal experience and their daily interaction with people and current ideas. It is not possible, therefore, to present a definitive Christian perspective on medical ethics, but it is possible to identify many of the features that contribute, consciously or, perhaps more often, subconsciously, to the perspectives that most Christians have.
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Subsidiarity guides people to establish relationships where they can make decisions, accomplish good work, and live their lives in a manner that respects human dignity
In Catholic Social Teaching, (hereafter CST) the term “solidarity” makes explicit what is implicit in the Gospel sayings about losing ourselves for the sake of others – and in this way finding our true selves. It is about what it means to be fully human: we cannot be our own true selves outsid
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e of right relationships with others and with our environment. But the Gospel saying is not just an anthropological statement; it is a moral requirement; it leads to having life, or losing it; and it is a requirement of Christian discipleship. (cf Luke 9:23,24)
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Discussion guide
The Catholic Church maintains that the Imago Dei is the ground for human dignity. The secular world, too, endorses human dignity as the foundation for human rights without referring to Imago Dei. The Catholic Church and the secular world both agree on the importance of human dignity, ev
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en though they differ on their views about the source of human dignity. In this paper, we shall examine if human dignity can be the basis of a fruitful dialogue between the Catholic Church and the secular world in order to make our world a better place to live. The primary resources for our study are the Church documents on human dignity, and the opinions of distinguished thinkers on the need to promote a culture of dialogue between religions and secular world.
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A discussion guide from the United States Conference of Catholic Bishops and Catholic Relief Services
Das vorliegende Policy Paper zeigt die Erfahrungen der spezialisierten Fachberatungsstellen für Betroffene von Menschenhandel - die im Bundesweiten Koordinierungskreis gegen Menschenhandel vernetzt sind - im Kontext von Flucht auf und schildert die aktuelle Situation in Deutschland aus Sicht der Fa
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chberatungsstellen. Gleichzeitig bietet es Informationen zu den Orten der Ausbeutung und den Herkunftsländern von Betroffenen. Es werden erste Erklärungen und Ursachen aufgezeigt, warum eine Mehrzahl der Klient*innen mit Fluchthintergrund aus westafrikanischen Ländern stammen. Abschliessend werden Handlungsempfehlungen an Bund und Länder sowie das deutsche Unterstützungssystem für Betroffene von Menschenhandel aufgestellt, um die Identifizierung und Unterstützung von Schutzsuchenden aus den Ländern Syrien, Afghanistan und Irak zu verbessern.
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Studie zur Situation von Kindern und Jugendlichen in Flüchtlingsunterkünften in Deutschland
CST101: Solidarity
recommended
CST 101 is a collaborative 7-part video series presented by the USCCB and Catholic Relief Services on Catholic Social Teaching. Learn from Sr. Ruth Bolarte, Cardinal Luis Antonio Tagle, and Sean Callahan as they discuss Solidarity.
Namibia is no exception to the growingglobal concern on the increasing burden of NCDs. Namibia is an upper middle income country with fast economic growth since independence in 1990. The country is bearing the double burden of communicable and noncommunicable diseases and rapid urbanizat
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ion. There is also high income inequality among the population.
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Guide des pratiques essentielles
