By Frederick M. Shepherd, Thomas Bamat, Patrick Byrne, Dana Dillion, Robert Drinan S.J, Jean Bethke Elshtain, Nico Horn, James Lewis, Joseph Loconte, Joyce J. Michael, John Sniegocki, Johannes van der Ven, James Waller, Jonathan Warner, John Witte
In Christianity and Human Rights: Christians and the fight for worldwide Justice, Frederick M. Shepherd has gathered essays through students and activists who, in a large choice of how, confront the problem of Christianity's position within the burgeoning move for human rights. The volume's individuals offer assorted views at the theology in the back of the assumption of human rights, the controversy over the its which means, and the evolution of the fight for human rights. a wide selection of disciplinary views are represented, from economics, political technology and legislation to historical past, philosophy and theology. The essays additionally symbolize a huge political spectrum, together with particular money owed from activists partaking within the fight for human rights. Separate chapters concentrate on situations from Europe, Africa, Latin the US and Asia. Christianity and Human Rights starts off and ends with makes an attempt to synthesize present concept and perform, acknowledging either Christianity's nice good fortune and its mess ups in protecting easy human rights all over the world.
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The roots of “us-them” thinking run deep in our human psyche. Human minds are compelled to define the limits Deliver Us from Evil 7 of the tribe. Kinship, however defined, remains an important organizing principle for most societies in the world. Knowing who is kin, knowing who is in our social group, has a deep importance to species like ours. We construct this knowledge by categorizing others as “us” or “them,” a tendency that many scholars have called one of the few true human universals. Once these boundaries are established, we tend to be partial toward “us” and label “them”— those with whom “we” share the fewest genes and least culture—as enemies.
While the role of Catholicism in the Bosnian genocide has been less acknowledged, and the crimes of Bosnian Croat extremists were fewer, they were no less in intensity. ”15 Ultimately, the product of such mythologies and ideologies that define “us” and “them” is an “excommunication” of victims from the perpetrators’ moral universe. ”16 This is a moral exclusion, with theological backing, that can have disastrous consequences. As Helen Fein writes: “A church holding out the possibility of conversion to all must assume a common humanity, and therefore may not sanction unlimited violence.
It was an attempt to harvest from the traditions of Christianity and the Enlightenment the rudimentary elements of a new faith and a new law that would unite a badly broken world order. The proud claims of Article I of the 1948 Universal Declaration of Human Rights—“That all men are born free and equal in rights and dignity [and] are endowed with reason and conscience”17—expounded the primitive truths of Christianity and the Enlightenment with little basis in post-War world reality. Freedom and 26 John Witte, Jr.